Elements so that the source or property thereof dwelleth in the soule yet the soule hath another food and liveth in another Principle and is another thing or b Beeing or substance beeing 12. For its Essences or the faculties or powers of its substance are not from the Constellation but have their beginning and corporeall union out of the Eternall Band out of the Eternall Nature which is Gods the Fathers before the light of his Love wherein he entereth into himselfe and maketh to himselfe the second Principle in his Love out of which he continually generateth his Eternall Word and Heart from Eternity to Eternity where the holy name of God continually ariseth or discovereth it selfe and holdeth its Divine Nature as a Spirit in the second Principle in it selfe and dwelleth in nothing else but meerly in it selfe 13. For although the band of the Eternall Nature is in it yet the Divine Spirit is not subjected under that Band for the Spirit kindleth that Band so that it becometh enlightened and c Or Sprouting springing with the vertue of the Light in the Love in the life of the Word and Heart of God so that it is a holy habitation and Paradise of that Spirit which is called God 14. So also the soule of Man is out of the band of the Eternall Originall Eternally standing therein and desireth in it selfe in the second Principle to presse into God and to satiate it selfe in the Power of God but because it cannot with its whole beeing with its own Essences enter into the light and power of God as little as the Eternall Nature can presse into the Light of God so that it may have the light for its own in its own power but the Light shineth out of the Love in its own Principle in the Eternall Nature so that the Light remaineth Lord in the Eternall Nature because the Eternall Nature doth not comprehend it but rejoyceth in the Light and bringeth forth its wonders in the power and understanding of the Light where then they are revealed Thus also the soule cannot in its Essences presse into the Light of God and over-master it but must in it selfe in another Principle presse into God into his Love 15. For you must here understand another new Birth in the soule for it must not onely presse forth out of the Life of the Starres and Elements but also out of its own source or property of life and incline its will into the Life of God endeavouring to be therein this inclined or created will is received of God and God dwelleth in that will and so cometh the Divine Life and Light into the soule and so it is a childe of God for it standeth in its source or property and life as God the Father himselfe doth in the source or property of the Eternall Nature 16. And here we understand that d Or beyond without the Divine Light which is the second Principle in the Eternall Nature there is an anguishing source or property for the band of life stands in the Fire but when that fire is e Inficiret is infected or filled inspired and captivated by the Divine Love then the life in it self goeth forwards forth into another source or property for another Principle is broken open for it wherein it liveth and that Life is in God even as God dwelleth in himselfe and yet is really all himselfe all is come from his Nature yet you must understand not as from the Eternall Nature onely the soules and the Angelicall Spirits are so but from his f Or Creaturely created will which hath a beginning viz. from the Externall and therefore every thing of this outward world is Transitorie And herein we finde the great and terrible Fall of our soule in our first Parents that it is entred into the Spirit of this world into a strange lodging and hath forsaken the Divine Light wherein it was an Angel and Childe of God therefore it must goe forth againe out of the Spirit of the Starres and Elements and passe in a New Birth into the Life of God 17. But because that was not possible for the soule to doe therefore the Life of God came to us out of Love and Grace into the Flesh and tooke our humane soule againe in it into the Divine Life in the power of the Light that we might here be able to presse into the same life to God in a New Birth For as we went wholly with the soule of Adam out from the life of God for the children of Adam have inherited all from their Parents soule being sprung wholly from them as from a Tree so also hath the life of God in Christ regenerated us againe so that we can enter againe in the life of Christ into the life of God And thus now our soule standeth in the Band of the Eternall Originall infected with the Spirit of this world and captivated by the wrath of the originall in the life of the eternall fire viz. in the Eternall Nature therefore we must every one of us by our selves presse with our soule in the l fe of Christ to God into the New Regeneration in the Life and Spirit of Christ and here no hypocrisie appearing holinesse or any meritorious works will availe any thing for the poore soule can no other way be helped except it enter into it selfe in a new created will with stedfast earnest purpose and resolution into the Life of Christ and then it will be received with very great g Or honour Glory by God and his children in the second Principle and the noble precious Treasure viz. the Light of the Eternall Life will be given to it which enlighteneth the source or property of the soule in the first Principle wherein it standeth substantially with its Essences for ever and turneth the anguish into love and the rising and burning own property into an humble lovely mirth in meeke joy 18. And thus the soule is a joyfull habitation in the Divine Life as if I should liken it to a kindled Light when the wicke of the Candle burneth and casteth a pleasant light or shineth bright and hath no paine in the shining but a lightsome pleasantnesse and yet the wicke continueth burning yet you must understand that there is in the burning wicke no paine or woe but that there is onely a cause of the glance of life for no fire is comparable to the Divine fire 19. For the Divine Nature out of which the Divine fire of life burneth is h Inspired or infected filled with the Love of God so that the light of God maketh another Principle in it selfe wherein Nature is not i Or perceived felt for it is the end of Nature therefore the soule cannot comprehend in its own Essences the light of God to possesse it For the soule is a fire in the Eternall Nature and doth not reach the end of Nature for it continueth in Nature as a creature created out
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
Dominion viz. the Spirit or this world is also in the seede while it is yet a Sulphur that is matter without forme or life and in that Spirit hath the Constellation its Dominion and it draweth also with it inwards the Constellation of the Starres as they have f Or aspects influence and infect or poyson a thing also make it Lovely according as the Imagination is at all times for every Starre is a seeking a desiring viz. of the g Or to operate according to its property Wonders according to its property each of them desireth a Life and the Elementary Sulphur which is also desirous longeth after the desiring of the Starres and attracteth or letteth that into it and becometh pregnant therewith 35. Now in the Starres there are all the properties of this world whatsoever all the creatures are that the Starres are every one of them helpeth towards life and to the Revelation of the wonders of God for therefore they are brought into Beeing because God would open all formes of Nature and many of them make the property of a Dog in the outward Spirit of this world many of a Wolf a Beare a Lyon a Fox a Hare a Bull a Peacock a Cock also of a Toade a Serpent and so forth after the Condition of all sorts of Creatures and so if such a Starre be fixed so that it have received the vertue of the Sunne through the introducing of the Spirit then it is powerfull and its Imagination presseth along in the seede whereby a creature getteth such a property in the Elementary life and spirit as well in Men as in Beasts 36. And such an Evill property many times covereth the soule and enticeth it from the will of God so that it goeth out from Gods will for it often cometh to passe that the Image of God is in the soule which desireth or longeth after God and is captivated with such an outward spirit which plagueth and tormenteth it this you see and may know by such as many times fall into foule and hainous sinnes and wickednesse for the outward spirit casteth them headlong thereinto then suddenly they fall into such great sorrow and repentance upon it that they sigh and turne and goe on towards abstinence or amendment and that is a strong Combate of the soule against the Spirit of this world for it often doth a thing that it never had in its minde or thought much lesse in the purpose to doe it and yet is so suddenly entangled and overcome 37. For when a Man is secure and doth not alwayes stand in feare and trembling before the anger of God then the Devill slippeth into the Spirit and looketh narrowly when there is in a Man any evill Constellation of his property and Starres and so casteth a Man headlong into an unexpected fall into Wrath Murther Whoredome Theft Poysoning and Death this is * The Devills his Art which he is most diligent in 38. For the outward life is fallen quite under the power of the Starres and if thou wilt withstand them thou must enter into Gods will and then they are but as a shadow and cannot bring that to effect which they have in their power neither doe they desire it but the Devill onely desireth it For the whole Nature boweth it selfe before the will of God for the Image of God in Man is so powerfull and mighty that when it wholly casteth it selfe into the will of God it overpowreth Nature so that the Starres are obedient to it and doe rejoyce themselves in the Image for their will is that they may be freed from the vanity and thus are kindled in Meeknesse in the Image at which the Heaven rejoyceth and so the Anger of God in the Government of this world is quenched for when that is burning Mans wickednesse is guilty of it in that Men kindle it in the Spirit of this world 39. For a false wicked malicious Man kindleth the Elements for he casteth his evill power and falshood into them which the Wra h of the Abysse devoureth and thereby groweth stirring and working which otherwise the Love in the meeke life would keep back but if the Wrath of God be strong then it over-powreth this world and then saith the Prophet from the Spirit of God I will let my Wrath come upon you which will devoure and destroy you 40. For God is nothing but Goodnesse and willeth not the Evill he warneth Man beforehand that he should still the wrath by turning and going out from the Anger but when this is not done then he suffereth that to come which Man hath awakened viz. Warres Famine pestilence Now God doth not this but Man himselfe which maketh Warres and the Heaven withdraweth its fruitfullnesse and the Spirit of this world kindleth it selfe in the hellish Poyson and Wrath and so diseases and the Pestilence come forth which God is not guilty of but Man hath awakened them and they devoure him for thereby the Anger is sharpened and getteth a Longing to devoure for Men awaken it in their wickednesse and Malice and kindle it whereas otherwise it would be at Rest 41. You must understand it thus Adam hath left it us for an Inheritance if he had continued in the will of God the Anger had not touched him to Eternity and then the Devill had been shut up in the Wrath and therefore he hath wrestled with Man and throwne him into sinne so that he hath awakened the Anger in the spirit of this world in which the Devill is the Great Prince and increaseth his Kingdome with the Soules of Men and thus the Devill is a Prince of this world or else he could not touch a flie or move a leafe if Man had not kindled the property and working of the Anger even as he is altogether voyde of strength in a time when Men are vertuous and honest and therefore he driveth men so eagarly to unchastity for he knoweth well what he getteth by that and what abilitie it hath in the Incarnation or Mens coming to be and what fine spirit is begotten out of a false will and unchastity to which Spirit he hath a Great accesse and Power 42. And then thirdly wee give you to understand from a true ground what the Great secret Mystery of the Anger and of the Devill is for wee demonstrate it to you thus There are two sorts of Dominions in Man even while he lyeth in the seede inclosed in the Mothers womb as in two Tinctures one out of the Eternall Matrix as the Tincture of the soule and the other out of the Centre of this world as from the spirit and life of this world so that often a whole false soule is figured according to the Devills will and so is captivated by the Anger and then also the Spirit of this world if it be in a good Constellation at the time of the Spirits awakening oftentimes figureth a very friendly lovely outward Spirit which can give good
in the Flesh b Must be taken to be is in respect of the soule For the Tincture is higher and giveth the Ens of the Spirit wherein the Light-fire is understood Humanity Flesh number 48. 219. Under the words Pure Element on the upper c Or stroake line of the Crosse number 27. Death standeth and the Word beginneth at the left Circle and goeâ—h through the Crosse and through the first Circle at the Right hand There looke upon both the outward Circles that at the left and that at the righâ— above and below and then thou shalt quickly finde what the d Or Jurisdidiction Right of Death is and that it is the dying source in the Magick fire and holdeth the Essentiality captive in it selfe as at the left hand below number 8. and at the right number 48. may be seene and then above at this Circle number 44. and at the left above number 5. is seene that the spirituall life goeth and sprouteth forth through Death and possesseth the highest Circle For whatsoever will attaine the Divine life must goe through the dying Magick Fire and subsist therein as the Heart on the Crosse must subsist in the e Or Divine fire Fire of God 220. Moreover we must know that in Adam we have turned our selves away from the Crosse and are above the Crosse with our lust and Desire number 23. and gone with our will into f Or owne Regiment a selfe Government and now Death hath captivated us in it selfe we must therefore sinke downe from Death upon the Crosse upon the line of Christ into the Heart againe and be borne anew in the Heart or else Death retaineth us captive For Death standeth now upon the line of the Crosse but at the Judgement it shall be given to the Darke world For our wil must now enter into Rest through the Death on the Crosse but the outward Crosse shall be done away and then death shall be made a scorne 221. Thirdly it signifieth that the life of God in Christ made death a g A shâ—w spectacle upon the Crosse when death was destroyed on the Crosse h Or In. by the Dying of Christ where life grew up through death and the Heart yielded it selfe into the Middle viz. into the Centre as a Conquerour of Death Paradise number 49. 222. Under the Heart number 49. standeth Paradise the word beginneth at the outward Circle on the left hand where above number 5. is the Spirit of the Great Mysterie of the Abysse of Eternity viz. V. and below at the same Circle number 8. Essence is written and it goeth through the Crosse and at the right hand through all the three Circles and into the Liberty which signifieth the i Or Place Station of Paradise It ariseth in the Mysterie of Eternity and groweth up through the outward world and also through the Light world hidden in the outward world and manifest in the second Principle in the Light world and therefore that word goeth through all the Three Circles signifying the Originall of the humane body Divine * Or substantiality Essentiality number 50. 223. For in this Place out of this Essentiality was Adams Body understand the outward Body created according to the third Principle and the Inward body understand the body of the Image out of the heavenly part in the Light world out of the Divine Essentiality as it is set downe at the right hand neere Paradise number 50. Christs Flesh number 51. 52. 224. That Divine Essence understand Essence not Spirit is inclosed in the wisdome of God and the Heavenly Tincture is in it For this Essence brought Gods word which became Man k Into in Mary into her Essentiality viz. in the body of the Image which was inclosed in Death and in l Viz. the Essentiality Or substantiality it God and Man became one person For this flesh is Christs flesh according to the Heavenly Part therefore after Essentiality standeth Christs Flesh number 51. 52. 225. Christ had such flesh in the Inward Man as Adam had before Eve was taken out of him when he stood in the Divine Image in Purity and therefore none can enter into Paradise except they obtaine that flesh againe that Adam had before the fall and Christ in his Incarnation Therefore we must all be n Regenerated borne anew out of the Heart upon the Crosse and put on Christ Mysterie number 53. 226. Under the word Paradise number 53. standeth o Mysterium Mysterie and the word ariseth at the left hand in the second Circle where above at the same Circle number 4. the Character O standeth and below Principle and Fire number 7. and it goeth to the right hand through the Crosse and through the first Circle at the right hand This rightly sheweth mans creation according to the body 227. For the body is a mysterie taken out of the Inward and outward world from above and beneath understand out of the Matrix of the Earth this is the Matrix of the Earth out of this p Principium Principle q The Earth it is created and we see that it was created out of the Inward and outward r Or substance Essence that is out of the Darke and Light world and is mixed with Evill that is with wrath and also with Good Wonder number 54. Angel number 55. Spirit number 56. 228. But Man was created out of the Mysterie an Image and similitude of God for Å¿ Or a wonder of God a Divine Wonder Therefore at the right hand number 54. there standeth Wonder for he was a wonder of all Essences a Lord of all Essences taken out of all Essences and he was an Angel in the Inward Image as next the word Wonder there standeth Angel in the Liberty number 55. for his spirit dwelt in the Liberty of God that is in the Majesty as after the word Angel there standeth Spirit number 56. which signifieth every true Man viz. the first before the Fall and the second in Christ into whom he must enter againe or else he remaineth separated from God Foure Elements number 57. 229. Under the word Mysterie there standeth at number 57. Foure Elements which arise at the outward Circle on the left hand and goe to the right hand through the Crosse and through two Circles which signifieth the outward world which ariseth as an t Or Out-birth Effluence out of the inward Essence of the outward Circle and bringeth its wonders into the Mysterie first into the second Principle into the first two Circles for it should not goe with its Essence through the third Circle at the right hand into the Liberty but in the Principle passe into the Mysterie and be u Or Refined or purified tryed in the Principle viz. in the Fire for there is the limit of Separation The Soules Joy * In the Holy Ternary or Trinity in Ternario Sancto number 58. 230. Above at
outward body is in the g In the outward secret hiddennesse Mysterium and the Inward body in the h In the inward secret hiddennesse Arcanum an heavenly Mysterie and so he liveth in two Mysteries being invisible and incomprehensible to the outward world and thus we give you to understand that Paradise is yet present and unperished though seeming to be as it were devoured by the curse of God and it lyeth yet as a Mysterie in the curse uncorrupt 15. For we are able to say with good ground in Truth that Paradise is still upon the Earth yet we are not in it but Enoch is in it and yet he hath the body of the Turba in the Mysterie and in the Heavenly i Mysterie he hath the Divine body Or Arcanum a Paradisicall Body which is capable of Paradise and thus he is as a Wonder and is a Prophet in the Crowne at the k Or End Limit of the Wonders 16. For you know that the Scripture saith that after he had begotten Methusalah viz. the Man of the greatest Age he continued afterward in a Divine Life and this hath a deep meaning 17. Methusalah signifieth the end of the Wonders of this world and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah signifieth the manifestation of the Wonders and a plaine Ministery viz. a preaching of Righteousnesse whereby the Turba of every one shall be shewen him and the End of the Wonders of this world shall be declared viz. the vengeance of God and his Reward to the good 18. And the time after Enoch wherein Methusalah lived to the l Viz. the end of an Age or Seculum Number of the Crowne when Enoch and his preaching was taken up doth signifie that the Enochian Light which shined in his time will enter againe into its Principle and seeke out the Earthly body which Enoch had and will finde that the Turba is in it still and then there will be no further seeking for the Turba is found in the Limit and worketh to the Fire and Judgement 19. And thus the end of the world is as the dregs and it worketh in the Turba to the blowing up of the Fire and the Judgement for the outward world was produced out of the Turba and tooke its beginning in the Turba and the Turba is its propriety thus the beginning seeketh the end againe in the wrath 20. And as this world was corporeall in the wrath so the Spirit will have the beginning at the end againe in the wrath for the Beginning and the End is one also you plainely perceive that in the Beginning the Turba devoured Adam and brought him into the Anger and murthered Abel 21. Therefore O ye Elect let none of you desire to live to the end of the time after Enochs taking up but behold when Enoch preacheth then the Sunne shineth and then goe out from Babell it is a golden time but your Turba is the cause that Enoch shall be taken up 22. Enoch is not gone out of this world he is entred into the m Repository Mysterie in the Wonders for he is Gods Preacher and after the Turba hath overcome the world he must be silent till the six Seales have ended their Wonders and till the Angels of the Turba have poured out their Viols then the n Or workes Wonders of the Anger are finished 23. Then Enoch commeth out of the Mysterie againe and entreth into the o Ministerium or Office of teaching or preaching Ministry and relateth what hath been done and punisheth the world because of the p Malice or wickednesse Turba for suffering q Or sinnes Abominations to enter into them without resisting 24. And after that the world is fat and wanton in the golden yeares and r Or becommeth seeketh Sodome and Gomorrah againe then also its Turba will become fat and wanton and seeke the wrath and the Limit then the golden dayes are done and will be devoured by the Turba and then Methusalah the oldest man dyeth and instantly the Deluge of Fire approacheth consider it for it will be in earnest 25. We doe not say that you shall feele Enoch with your Hands no! Enoch did not preach from the Spirit of the Earthly Life but from that which was a Prophet which brought the outward man into the Principle and so you shall not feele the outward Enoch but you shall heare the Prophet which speaketh from Enoch from the Mysterie 26. Babell doth mock and scorne at this and contemneth Å¿ Or Prophesie Enoch for a while and then Enoch calleth t Preaching or Teaching Noah but they call him old foole for preaching so of the downefall of Babell 27. But Noah goeth into the other world through the u Simplicity or humility water and calleth x Or Miracles Moses with his Wonders and he commeth for he hath the Wonders of God! 28. For he is passed through Death and brought his body through Death when the Turba desired to consume it and the Devill contended for it and would have the y Corruption or transitorinesse Turba which was in Moses because he had been an angry man and carried the z Or destroyer Turba in him 29. But it was old the Devill that the Turba in the Fire did not belong to him for it belonged to the Majesty of God and contained the Wonders and the Turba in the Darknesse of the wrath onely belonged to him who is without the City he must not dwell in the City in the Principle but without it 30. For God did not create him a Or for in the Fire let him remaine therefore in his owne awakened Fire-Life he hath nothing to doe with Moses his body for his Wonders in the Anger belong not to his b The Devill Turba he is a very out-cast a castaway 31. Also Moses his body is passed through Death his unfadable Body which had the Wonders hath swallowed up that which was Earthly in the Turba and yet not consumed it to putrefaction but it also is in the Mysterie and his c Anger sharpnesse or severity Turba which killed the first-borne in Egypt drowned Pharaoh in the water slew them that worshipped the Calfe and swallowed up Corah Dathan and Abiram into the Earth continued in d Moses death Death 32. For when he dyed then his Spirit and soule departed e Or from the Anger and severity and passed into Innocency and so was but an Instrument of Gods Anger in true Resignation and not in selfehood from the Turba and he remained in the Wonders in the Mystery 33. And now he is become a Lamb and putteth his workes amongst the goods of Isaack and Sem as a Mystery of God in his deeds of Wonder but the house is Isaacks and all dwell in the Tents of Sem in his Kingdome take notice of this both Jewes and Christians 34 Now therefore seeing Moses
of the Eternall Nature which yet hath no comprehensibility but is a Spirit in a seaven-fold forme Whereas yet in the Originality there is not seaven but onely foure formes knowne which uphold the Eternall Band and those foure are the source or property in the Anguish wherein k That which is Eternall the Eternall consisteth and thereout the other formes are wholly generated wherein God and the Kingdome of Heaven consisteth and in the foure formes the Anguish and Torment consisteth if they are fingly alone and therein we understand Hell-fire to consist and the Eternall wrath of God and although we do not know the Originality of the Essence of God yet we know the Eternall l Geniture Birth which never had any beginning And seeing it had no beginning therefore it is the same this day that ever it was from Eternity and therefore we may well comprehend what we see and know this day in the Light of God 20. None ought to account us ignorant because God hath given us to know his own m Beeing or substance Essence which we cannot nor must not deny upon paine of the losse of the Divine Light and of our eternall salvation for it is impossible for any man to have it except it be given him out of Grace in the Love of God and when that is given to a Man then that soule standeth in the knowledge in the Wonders of God which soule then speaketh not of things strange and afarre of but of the things wherein it standeth and of it selfe for it becometh seeing in the Light of God so that it can know it selfe 21. Now that this can be consider that the Essences of the soule stand in the Originall in the first Principle and that the Divine Light shineth in it selfe and maketh the second Principle and so there are two of them and the soule seeth into the high knowledge of the light of the Second Principle which shineth in it why then should it not speake of its native Countrey wherein it liveth and how wilt thou mad world in the third Principle in the Spirit or wisdome of the Starres and Elements forbid that to it whereas thou art blinde as to God and lyest captivated in the Eternall Wrath in the source or property of the Originall 22. Now seeing it is so we will therefore set downe the Ground of the Eternall Band to be a looking Glasse for him that desireth to see though it be true indeed that he cannot learne it of us unlesse he himselfe enter into the New Birth into the life of Christ that the Divine Light it selfe may shine in him or else n That which is here written will be but as a Historie without understanding of the mysterious Wisdome couched under it wee are but as a Historie to him and shall not be understood by him 23. But when wee speake of the source or Originall of the fire and of its kindling wee meane concerning the Fire of Life wee know for certaine that in its Originall before the kindling of the fire it consists onely in two formes and hath but one Mother which is o Astringent or attractive harsh and draweth to her and yet there is nothing in her selfe but a willing of the Eternall Father in the Eternall Nature which he hath appointed in himselfe to reveale and to declare his wonders 24. Now that Will is Eternall and is not stirred up by any thing but by it selfe and if that were not all were nothing neither darknesse nor light therefore seeing there is somewhat it must needs be the Eternall Will and that is astringent and desirous p Or to Create the Wonders of the Wonders of the Creation Therefore seeing there is a Desire the Desire attracteth to it selfe and that which is attracted in the Desire maketh the Will full so that the Desire is fulfilled for the Will is as thinne or empty as q Or a vacuum a Nothing and that which is attracted into the Will maketh the Will thick or grosse and full and that is its Darknesse and the Eternall Desire standeth in the Darknesse 25. Now when the Will in the Desire doth attract that attracting is a sting r Pricking or spurring to Motion puncture or Goade of the stirring for the Will is thinne as a Nothing and is quiet and still as if it were Nothing but the Will being an Eternall Desiring therefore it attracteth to it selfe Eternally and having nothing to attract it attracteth it selfe and impregnateth or filleth it selfe and so the Nothing cometh to be a Darknesse and the attracting Å¿ Is the spurre to the beginning of the beeing of a thing maketh the sting of the first Essences so that there is a stirring and originall of Mobilitie 26. Now the Will cannot endure the attracting and impregnation for it would be free and yet cannot because it is Desirous and seeing it cannot be free it entreth with the attracting into it selfe and taketh or conceiveth in it selfe another Will which is to goe out from the Darknesse into it selfe and that other conceived Will is the Eternall Minde and entreth into it selfe as a sudden flash of lightning and dissipateth the Darknesse and goeth forth into it selfe and dwelleth in it selfe and maketh to it selfe another or second Principle of another Quality source or condition for the sting of the stirring remaineth in the Darknesse 27. Therefore now we should speake of the formes of the soure or astringent dark Nature For wee understand that the Darknesse hath a longing after the Light which eternally t Or is presented to it standeth before it but in another Principle 28. For the two Formes the soure and the bitter stinging are the Originall of All things and the Eternall Will is the Mother or Matrix wherein they are Generated and Wee are to know that the u Astringency or attracting sourenesse alwayes attracteth with the conception of the Will and that attracting is the stinging of the stirring which the x Or harshness sourenesse cannot well endure for the attracting sourenesse desireth the soure strong shutting up in Death and the stinging bitternesse is the Opener and yet it were a nothing in it selfe without the Will 29. Now when the sourenesse attracteth so strongly it cannot endure the stinging viz. the sourenesses own attracting but stirreth much more and the sourenesses may not endure the stirring neither for it desireth the still Death And thus it is a Chaine and Band which ever maketh it selfe and hath no other Maker 30. Now these entring into one another so swiftly like a sudden thought the sting would faine get out from the sourenesse but cannot for the sourenesse generateth and maintaineth it and not being able to get the upper hand or get loose it turneth round like a wheele and so breaketh asunder the attracted sourenesse and maketh a continuall y Or stirring up and downe hurliburly and mixture in which the z Corrupting breaking
viz. the Salt-Spirit is generated for the sterne harshnesse becometh pliant from the fire and the crack and yet retaineth the sharpnesse and so this forme is like a sharp Water-Spirit and the flash viz. the crack is the third forme and maketh in it selfe in the soure killed-anguish a Brimstone-Spirit 29. For if the sterne sourenesse looseth its first dry propriety it must be soft and yet it cannot for it is terribly sharp and heere is the n Mark Butt Goale or limit Mark of the Eternall Death for the desire out of the free will cannot attract so any more for it standeth in the anguish of the Crack and yet retaineth its propriety in the attracting 30. For every anguish hath a desire to goe forth from the source or paine and it is the naturall right of the anguish to expell from it selfe and yet it cannot but the paine is thereby more stirred and greater as may be understood in a raging swelling sore where the Member in the o Or humours Essences laboureth to be ridde of the paine and by the labouring of the Essences the sore becometh bigger and the source in the Brimstone-Spirit is swelled up and the more the o Or humours Essences strive the greater is the wheele of the Anguish 31. Thus I propose Nature to you to be considered of which if you consider it well cannot be spoken against for it appeareth in all things and it hath its Birth just so And Nature standeth thus in foure Formes 32. First in a soure and strong attracting which is called p Or sourenesse tartnesse or astringency Harshnesse and maketh in it selfe sharp coldnesse 33. And then secondly the attracting is its q Or spurre sting which rageth in the sourenesse and breaketh the hardnesse and maketh the wheele of the innumerable Essences wherein the Wonders are generated 34. But the flash of the Liberty of the Eternall Will which sharpeneth it selfe in the sourenesse and turneth to consuming Fire breaketh its wheele wherein as a flash it penetrateth through in a moment and terrifieth its Mother the sourenesse which looseth her hard propriety and is changed into a sharp nature like Salt and in this sharpnesse the sting also looseth its own right and becometh bitter for it hath in it two Formes viz. the raging and also the flash of the Fire which are like Brimstone and it is the might of the kindling of the Fire for the source or property of the Fire standeth therein 35. Understand us right thus the flash of fire out of the sharpnesse maketh the third forme in Nature for it maketh in the sourenesse and out of the Rager the bitter sting in the tart anguish a Brimstone Spirit wherein the flash standeth and is the soule or the Eternall Life of the foure Formes For the anguish maketh in it selfe againe a desire to flie out from the anguish and yet there is nothing that can flie away but so it is in the Centre and is called the Centre no more 36. The fourth Forme is the changing of the hard sourenesse viz. the Crack of the flash The dark hardnesse perceiving that it is feeble and as it were dead and overcome and is then turned into SAL and yet retaineth the propriety of the soure attracting 37. Thus the foure Formes of Nature are no more called the Centre though indeed they have the Centre in them and in their Originall but are called Sulphur Mercurius and Sal. For the Brimstone-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
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-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
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
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-Spirit of the Heart of God in the Father in the still Eternity there in the source of the Father Christ wrought great d Miracles Wonders for he opened the seales of the hidden Mystery and did drive the uncleane Spirits out of the wrathfull source of the soules and sounded with his Word in the Centre of the poore captive soules so that they stirred all Seales and in the life of Christ pressed in to God and there the Devill could not dwell for he is a Spirit of Darknesse and wee will hereafter shew him to be 73. But you take and usurp the Kingdome and power of Christ with faire hypocrisie and deceit where are your Wonders while you make Divine Lawes onely for your worldly honour and deceit onely that you might rule over silver and gold and the soules of Men 74. O you Babylonish Whore you are shee of whom the Prophets have spoken who have prophesied in the hidden seales of the Wonders which were hidden in the Eternall Nature in you the Wonders are brought to Light But you spoile the Tree of Life therefore you must goe into the Lake which burneth with Brimstone and therefore the Spirit saith in Revelation Goe out of her my People that you be not partakers of her source plagues or Torment 75. Now since you are growne forth of your selfe in the fierce Might of the Anger of God and are a devourer and have e Or used set up the Wonders of God in pride for the honour of your Beast therefore the seales in you are f Or hidden to you sealed up till the time that the Anger hath shewne its Might upon you and that you devoure your selfe 76. For you have despised the Angels sounding of the Trumpet and persecuted those that were sent from God you esteeme your belly God and glory most of all and love flattery 77. The Bride of the Beast saith I am your God set mee upon you ride on how you will I will cry aloud and say the fatnesse of the Earth is yours and men shall worship you in mee feare and horrour be upon all those that disesteeme us Thus I ride over the bended knees and over the soules of Men where can there be such a Kingdome as wee have for wee are exalted more then Princes and Kings and wee are honoured and reverenced by them and placed above them 78. But the Spirit Mercurius which goeth forth out of
the burning Torches which is the Spirit of Gods Bride declareth in the Apocalyps that when the seaventh seale shall be opened then shall the hidden Mystery of the Kingdome of God be accomplished 79. For the Lamb which was slaine did at the time of the seaven Seales take the booke out of the right hand of him that sate upon the Throne and opened the Seales thereof and the foure and twenty Elders fell downe before the Lamb and said Thou hast opened the booke and broken open the Seales Praise and Honour and Glory to God and the Lamb which was worthy to take the Booke and to breake open the Seales thereof and the Whore together with the Dragon was cast into the Lake of Fire If you understand not this you are under the Seales 80. Behold when the seaventh seale shall be opened then the Arch-Shepheard will feed his sheepe himselfe in his greene Pasture he leadeth them to the springing Waters and refresheth their soules and bringeth them into his right Path and is a good Shepheard and the sheepe follow him and he giveth them Eternall Life 81. g Note At that time Babel that Great City on Earth breaketh in the Wonders and all the soules of those that are written in the Booke of Life in the Glassie Sea or Angelicall world all those that are borne of God doe goe out from her and that is the h Or habitation Tabernacle of God with Men for he that seduced them is sealed up the Light driveth him away 82. Therefore hearken you that are drowsie and awake the Day breaketh it is high time that you may not be captivated by the Anger in Babel there is great earnestnesse or severity at hand leave off your contention about the Cup of Chr st else you will be found to be but fooles in the presence of God your Decrees availe nothing when you assemble together and make results and conclusions saying thus wee will have it this Confession of Faith thus wee will beleeve and then the Church of God will be upheld and another party gainsayeth and they call one another Hereticks and so you lead the blinde Layity captive in your Devillish Contention in your Pride 83. You binde the true meaning of the Scriptures to your Art he that hath not been a Student or Scholler in that can have no understanding in the hidden Mysteries of God you say O you proud blinde Men how you suffer your selves to be seduced by i Or your own Inventions and Conceits humane Traditions without the Spirit of God how will you stand in the Day of the Judgement of God with your confounded Sheepe which you have thus led along in blindnesse You have filled them full of reproach and blasphemies and have ridden up and downe upon the Dragon in meere hypocrisie covetousnesse high-mindednesse and false Teaching outwardly you have made a faire shew and inwardly you have been full of the Devill 84. Where is your Apostolicall Heart Have you Christ in you Wherefore then do you dispute and contend about him and make the common Lay people contend also who know not what they doe they play upon your Musick and dance after your Pipe and would rather loose their lives then leave your follies and enter into the Life of Christ 85. O simple k Or Holinesse Devotion Wherefore doe you not take Christ your true Shepheard to be your Shepheard and let the Wolves goe you need not to be contentious about the Kingdome of Christ neither have the Wolves any power to give it you or take it away from you you need not aske where is Christ is he in the Baptisme or is he in the Supper is he in the Hearing of the Preacher or Ministry as is so hard pressed upon people now adayes 86. Doe but marke and incline your heart minde and thoughts unto Christ that Christ may be borne in you and then you have Christ the Baptisme l Supper of the Lord. Sacrament and the Holy Ghost in all Places you have him in the hearing of the Divine m That Word is neere that is in thy heart Word 87. The Covenant and n Baptisme and the Lords Supper Testaments of Christ have indeed been long used without faith and therefore are but hidden seales but if you be once borne in Christ then they become opened seales in your heart in your soule all is yours Christ is in the Father and you in Christ are also in the Father and the Holy Ghost goeth forth from the Father in Christ and also in you the word of Life is alwayes in you what doe you then seeke after for salvation When you heare teaching of God then the Spirit also teacheth from your heart and there is one Love one Christ one salvation in all places wheresoever you are there is the Gate of Heaven it is not onely in the Churches of stone where men glister in Pride but where there are penitent people together in true sorrow who with earnest desire long after Gods Mercy Barmhertzigkeit who willingly speake of Love and of the Wonders of God there is the Gate of Heaven 88. Heare O thou blinde Babel should the Holy Ghost worke powerfully in your words When you stand before the Congregation and despise your forefathers or Predecessors for their blindnesse in their opened seale whereas you your selfe are a false malicious Adder and teachest nothing but sedition contention and scorne you doe not powre the Holy Ghost into your Hearers as you boast but you drive into them the spirit of contention you teach scorne and not love What doth the Lay Man know of those that were dead a thousand yeares agoe are not o The Dead they in the power of the Judgement of God and not in your power you judge and condemne many that are in the Angelicall world should then the Holy Ghost in your false judging be preached into the hearts of Men by you you preach not the Spirit of Christ but the Spirit of the Devill into their hearts insomuch that they rely and depend upon your fables and let goe the highly precious word of Christ 89. Looke p Or upon the doings of the Apostles into the Acts of the Apostles when they were together very unanimously with great desire of the Kingdome of God and spake of the Works and Wonders of God and of his Love towards Men how the Earth moved under them and the Holy Ghost also moved the Earthly Centre for great Joy But had they sat together to deride the Pharisees and scorned and made a play-game of them the Holy Ghost would not have been so powerfull among them 90. Therefore open your Eyes yee children of God and goe into the Temple of Christ and hang no more to the Temple of dissimulation to the Hypocrites and Murtherers Yet I doe not hereby prohibite the Stone Churches but I teach that the Temple of Christ is in all places indeed the greatest Pomp is exercised in
had a longing to see the Wonders of the Eternall Nature and of the innumerable Essences in substance and in corporeall things and wee give you to understand this highly and exactly that God hath created all for the Light and not the Darknesse 27. For he hath awakened the Tincture to the Death in the Centre viz. to the Body or Corporeall substance of the Earth and that is its Lustre and Light wherein its life doth consist And to the Deepe above the Centre he hath given the Sunne which is a Tincture of the Fire and reacheth with its vertue into the Liberty beyond Nature wherein also it retaineth its Glance or Lustre and it the Sun is the Life of the whole wheele of the Starres and an Opener of Death in the Chamber of Anguish or in the wrathfull Nature For all the Starres are its Children not that they have their Essences from it but it is their life and in the beginning they proceeded from its Centre it is the Centre of the uppermost in the Liberty of the Life and the Earth is the Centre of the nethermost in the Death and yet there is no dying in either of them but an altering of one k Beeing Essence or Substance thing into another 28. For this World dyeth not but it shall be changed into such a substance as it was not before understand its Essences but the shadow of all things remaine standing for ever as a figure to the honour joy and manifestation of God 's works of wonder 29. And further wee give you to understand that the Spirits also were all created unto the Light for they are the Essences or proceeding powers out of the Life not out of the Corporeity of the Death but out of the Centre of the Essences in the Originall of the Tincture which reacheth the Liberty of God the Father which is light joy or a habitation of Eternity wherein the Word with the Angelicall world hath its dominion They all are created out of the sharpnesse of the twinckling in the wheele of the Essences and they stand in the Liberty before the Heart of God and they are the Wonders in the divine delight which are l Beheld or aspected discovered by the Heart in the Wonders of the Power and therefore it set the Will in the Fiat and created them 30. And wee understand by the word Schuffe which signifieth Created and in the Language of Nature signifieth a Seperation of the Essences in the Centre in the soure Matrix and therefore there is also such great diversity in the Spirits as there is great diversity in the Will of the Essences whereof wee have an Example and similitude in the will and purpose of our Minde out of which do spring so many various thoughts where every thought hath againe a Centre to a Will that so out of a m Or an Imagination conceived thought a substance may be produced For Example a Woman with childe can with her thoughts set a mark or make some monstrous alteration in the fruit of her womb which is a substantiall thing 31. In such a manner are all Spirits created out of the Eternall Minde and therefore they are also Eternall for all whatsoever is generated out of the Eternall Minde is Eternall 32. For before God had conceived the Fiat the wheele of the Eternall Essences went forth without substance into the Wonders but when God set the will in the Fiat then the wheele of the Eternall Essences went forth into a substance and there the Time had its beginning which was not from Eternity 33. And wee give you highly to understand the heavy fall of Lucifer which was that he put his will back againe into the Matrix of the Fire in the Centre and turned away from the will of the Eternall Minde which tendeth onely to the Heart of God and would domineere in the Tincture of the Roote viz. in the Matrix of the Fire over the Heart of God for the fierce power of the Fire delighted him more then the Meeknesse in the still habitation and therefore he was thrust back also into the dark Matrix into the anguishing Minde in the sinking down of Death 34. But to satisfie the high enquiring minde and to fill its apprehension concerning what moved Lucifer to this wee offer the Matrix of the Genetrix to be considered and there you finde all the Formes which can be found in the whole Nature 35. For you finde there the soure bitter dark tart stinging envious property or forme which stand all in the Centre of the Genetrix before the kindling of the Light 36. But when God set his will in the Fiat and desired to create Spirits it was no other then as when God said to the Matrix or womb of the Third Principle of this world Bring forth all sorts of Beasts Fowles Fishes and Wormes every one after its kinde understand that their body is according to the kinde or quality of their Essences and so is the Substance or Essence in the body which is their spirit and so also it is with the high Spirits there went forth out of the Eternall Matrix Spirits out of all Essences which are innumerable to our account 37. And as wee have shewne you already concerning the seaven formes of the Centre of the Eternall Nature where every forme is a severall wellspring of Nature in like manner out of every forme out of every wellspring goe forth Spirits according to the multiplicity of Essences and properties every one according to its kinde 38. And the uppermost Principall Dominion proceedeth from the Head-source which is the cause of the multiplicity therein as the minde is a cause of the senses or various thoughts and wee intreate you to consider the Matrix earnestly wherein you shall quickly know the Conceived Will of Lucifer what it is in its Originall how the Creature hath imagined into the Matrix and suffered it selfe to be withheld there and yet God created all Spirits n To or for in the Light 39. For the Tincture of the friendly habitation shined out of them all and the Heart of God shined to them like the Lamb in the New Jerusalem and they should put their Imagination into it and frame their will and power in verbo Domini in the Word of the Lord. 40. But being they saw that the Verbum Domini the Word of the Lord in the Centre was as another or second birth out of the Centre and that they were generated out of the Essences of the great fountaine which is the Nature of Eternity they despised the humility out of which the Love and Light is generated and would domineere in the fierce power in the source of the Fire over the Humility for the Matrix of the Fire desired to have the Dominion 41. For wee cannot know any otherwise then that Lucifer was created in the fourth forme of the Matrix for there stand the Anger and Love in opposition and this
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 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-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
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
Three dwelleth and that Substantiality is the Element of God for there is a life therein but without understanding in which the Paradise of God consisteth for the seaven Spirits of God work therein and it is as a k Or Vegetation growing and herein consist the Great Wonders of God according to all Essences infinitly 54. For every forme of the Essences bringeth forth its fruit which by the wrestling of the Wheele attaineth its highest Ornament and Power and yet passeth away with being overcome for all is herein as a wrestling where one is now uppermost and mighty and then is overcome againe and another riseth up which hath other Essences and so it is a holy sport a joy or fruit of Angells a fulfilling of the will of every life 55. Here againe wee neede an Angells Tongue for the Minde ever asketh how and where for when the Deepe is spoken of which is without comprehension and number or measure the minde alwayes understandeth some corporeall thing 56. But when I speake of the Virgin of the Wisdome of God I meane not a thing that is confined or circumscribed in a place as also when I speake of the number Three but I meane the whole Deepe of the Deity without end and number or measure 57. But every Divine Creature as are the Angels and soules of Men have the Virgin of the Wisdome of God as an Image in the Light of Life understand in the Substantiality of the Spâ—rit wherein is the number Three dwelling in it selfe 58. For wee comprehend before us the number Three in the Image viz. in the Virgin of the Wisdome of God understand l Externally without our Person wee see only the Majesty of the Deity for the Creature comprehendeth not the number Three in the appearance to the eye but the Spirit of the soule which standeth in the Divine Centre seeth it but not perfectly 59. For the Spirit of a soule is out of one forme of Nature and yet can bring forth in it selfe all formes of Nature Seeing then there is nothing m Totall whole and perfect but onely the number Three or the Trinity therefore other things are n Various distinct and different severall or divided as there are various o Of different qualities and properties sorts of Angells 60. And so the Essences of the Centre in God as to or with the Angelicall Spirits stand all in the Wonder and God is manifested in a Creaturely Forme by the Angelicall world for they are all out of the Beeing of God 61. Wee speake thus onely concerning the Distinction of the Great Wonders in God The spirits of Angells are not generated out of the substantiality which is without understanding but out of the Centre of the seaven formes or Spirits of the Eternall Nature out of each Forme a Throne Angel and out of the Throne Angel his Angels or Ministers and therefore a whole p Or Hierarchy Dominion is fallen with Lucifer 62. And the Kingly and Princely Dominions or Governments of this world have their originall here for seeing q Worldly Dominion it hath a principle of its own therefore it hath all formes of the heavenly r Government and though the flattering Hypocrites the High Spiritualty as they call themselves who lift up themselves above Kings and Princes will not beleeve it yet it is true 63. For the fierce Might of the Principle of this world driveth its Å¿ Ordinance of Government order according to the Heavenly Forme And although the fierce Spirits of the hidden seales doe powre forth their Vialls of anger heere in the Dominions and Governments of the Principle of this world and that the Devill getteth great Prey in it what is that to the heavenly Ordinance of Government have not wee Life and Death before us and may choose and take which wee will who can blame God then Every one may goe whither he will To whom he giveth himselfe a servant in obedience his servant he is and in that Kingdome he shall ever be whether he be Prince or Servant 64. And though one be a superiour Leader and Ruler in this worldly Principle yet he hath not therefore t Jus Divinum Divine Authority but in that Condition he is a Steward of the Principle and is under the seales which under his Government bring their Wonders to light 65. A Prince is as often a servant in obedience to the Devill as a miserable Heardsman is and there is no difference between them but in the Office they beare which he beareth u To. for God and not u To. for himselfe 66. For in the Courts of Kings and Princes the Vialls of wrath of the hidden Seales or Spirits are powred forth from whence cometh the Thundering Lightning and Warres Contention and Strife upon Earth which the flattering Hypocrites of the great Whore in Babel which ride as a God upon the Beast the might of Princes doe continually blow up by their sounding of their Trumpets which Princes should take heed of if they will prevent their going with the whore into the Lake of Brimstone of the wrath of God as may be seene in the Apocalyps The Gate of the Distinction between the Substantiality and the x The one pure Element Element Also between Paradise and y The Eternall Heaven Heaven Every substance hath its Forme which the Reader should understand to be one of these foure and wee will shew him the Distinction 67. The Heaven standeth in the Matrix of the sourenesse which in the Meeknesse is called the Water-Spirit and is the outward Enclosure or Firmament which parteth the Principles 68. The substantiality is in the Heaven and is the vertue or Corporeity of the seaven Spirits of God and is called the Body of God which our hands are not able to comprehend or feele and yet it is in substance and comprehensible by the Spirit for it is the body of the Spirit also the body of our soule if wee be new-borne in God for it is Christs body which he giveth us in the Faith to eate as is to be seene in his Testaments and the one Element leadeth the Principle therein as a moveable Life which indeed is not the Spirit of God it selfe but the Spirit of God hath this life and substantiality in him as a body and he is first the Spirit of understanding and of omnipotency 69. For Paradise is the springing up out of the Essences in the Divine Centre which Parad se z Or Sprouteth goeth through all Formes it goeth through the one Element and through the substantiality and also through the Heaven as a springing of a pleasant Garden therefore Adam even in this world was in Paradise 70. O Deare Children if yee understood this how would you tread underfoote the Contentions of the Sophisters Much consisteth herein which shall hereafter be shewne you so far as wee ought let none be wilfully blinded nor be offended with
the simplicity of this hand 71. For if wee will enter into the Kingdome of Heaven we must be children and not cunning and wise in the understanding of this world wee must depart from our own Reason and enter into obedience to our Eternall first Mother and so wee shall receive the spirit and life of our Mother and then also wee shall know her habitation 72. No wit of our own attaineth the Crowne of the mystery of God it is indeed revealed in the Scriptures of the Saints but the Spirit of this world apprehendeth it not Herein no Doctors though they have studied never so much have any ability in their own wit to attaine the Crowne of Gods secret Mysteries 73. There is none can in his own power apprehend any thing of the Depths of God and teach it to another but they are all children and Schollers in their A. B. C. And though wee write and speake highly thereof yet the understanding is not our own but the Spirit 's of the Mother which speaketh out of its children what it will it revealeth it selfe in a Divers wayes and manners many formes in one otherwise then in another for its wondrous wisdome a Deepe without number and you ought not to marvell that the children of God have not one b The same termes of Expression manner of speech and word for every one speaketh out of the wisdome of the Mother whose number is without ground and infinite 74. But the limit is the Heart of God they all runne thither and that is the Triall or Touchstone whereby you shall know whether the Spirit speaketh from God or from the Devill for the Devill hath also his Matrix and his children therein who also speake out of the spirit of their Mother 75. Here behold the flattering Hypocrites the proud vaine glorious Boasters who account themselves Masters and sufficient able expounders of the Scriptures of the Saints who say wee have studied in the mysteries of the Scriptures of the Saints and we understand them sufficiently and moreover wee have studied and taken our degrees in the University and can make conclusions and determine thus wee will beleeve thus wee will have the Scripture to be understood and Decree strict Lawes and severe punishment against those that will not stick to their Lawes which they execute under the shelter and protection of a worldly power 76. Is not this lifting of himselfe in his own lust and glory above God as the Prophet Daniel speaketh concerning the hypocriticall Antichrist Take heed of those yee Children of God they speake from themselves and not from the Spirit of God they have not the Childrens filiall spirit of humilitie in obedience and love towards their Mother much lesse towards her children They devoure the Childrens Bread and get the in living with deceit 77. They are the true murtherers and Wolves who in their conceived Opinions and proud Conceits stirre up Warres and bloud-shedding and set up all manner of wickednesse and abominations they are the great proud Whore of Babel who ride in the Hearts of Princes through them is powred out the vialls of the wrath of God and yet they call themselves the Lambs and sheepe of Christ 78. O yee Wolves where is your c The Garment of our Mothers childe childes Garment if you have sufficiently learnt the hidden Mysteries of God you are no children and Schollers that goe to Schoole but if you have then live in the Wonders of the Mother in her humility and purity in Gods works of wonder and wee will beleeve you Put off your proud Robe and Gowne and receive us poore A. B. C. Schollers into the Boosome of our Mother and teach us d The Language of our Mother our Mother Tongue and then wee shall live together in unity as Brethren But what shall they say of you The Spirit of the Mother declareth concerning you that you are the proud Whore of Babel riding upon the Dragon in the Revelation of Jesus Christ there is your looking Glasse The Gates of this World Also concerning the Language of Nature 79. Reason alwayes asketh out of what is the Earth and Stones also the Elements and e Or Constellations Starres generated wee cannot know this in the Reason and Art of this world neither can the Bookes of the Doctors teach it wee know it onely in our Deare Mother wee see it in the Light of the Mother but in this world wee are blinde concerning it neither can wee learne it of any body 80. The Writings of the Saints and the Children of God tell us That God created the World by his Wisdome and by the Spirit of his Mouth and it is so neither have wee any other knowledge then that God hath revealed himselfe in his wisdome 81. But this world is not his wisdome but it is a Figure come out of his wisdome it hath not the wisdome of God palpably but the f Or Works Wonders of the Wisdome and this world is onely a similitude of the Deity according to Love and Anger in Nature and g Extra Naturam without Nature 82. For behold the h Starry Sphere Wheele of the Starres and the seaven Planets and also the foure Elements i △ Fire k 🜠Aire l 🜄 Water and m 🜃 Earth and then you shall finde the ground that it is all really an out-birth out of the Eternall Nature where the Deity hath revealed it selfe comprehensibly or palpably 83. For the Spirit of God hath discovered the Image of God in the Virgin of his wisdome and the Verbum Fiat hath created it The Forme of this world was from Eternity in the Nature of God but invisible and immateriall 84. * Note Concerning the Language of Nature Then saith Reason What was Gods Creating The word Schuff which signifieth Created hath it in its own meaning according to the Language of Nature and if you would understand that Language observe in your minde how each word from the heart is framed in the mouth and what the Mouth and the Tongue do with it before the Spirit sendeth it forth 85. If you did apprehend this you should understand every thing in its Name why each thing is called as it is it would be thus understood in the Language of every Nation every one in their own Mother-Tongue And in this place lyeth the heavy Fall of Adam in which wee lost what wee had in the state of Innocency but in the Regeneration of Jesus Christ according to the Inward Man wee have attained it againe 86. You must have the understanding of the Three Principles for the attaining of the Language of Nature for there are Three of them that n Or Frame the Word as in an Image forme the Word viz. Soule Spirit and Body Behold and observe whether it be so or no as I tell you concerning the Language of Nature Try and consider of it not onely in the word o
Or Syllable Schuff which signifieth Created but in all Words and Names that are in every Language of every Nation every one according to its own understanding and meaning 87. Indeed it is not good that man should have knowne it but since he is gone out of the Inward into the Outward and standeth now in the Seeking therefore he must enter againe into the Inward where in this hidden Mystery he beholdeth the mystery of the Creation 88. When you say Schuff which signifieth Created the p Or Breath Spirit formeth it selfe in the Mouth and shutteth the Teeth together and sisseth through the Teeth as a kindled Fire that burneth but openeth the Lips and keepeth them open and then goeth the pressure from the Heart and the upper Teeth leane upon the under Lip and the Tongue draweth back and leaneth upon the nether Gummes and the spirit or breath thrusteth the syllable Schuff forth through the Teeth and the word of distinction which the syllable Schuff thrusteth forth remaineth in its seate in the Heart and doth not awaken the soure Mother in the strong Might so that it kindleth no Fire The R is the Character of the fire-source for every Letter is a Spirit and is a forme of the Centre although by the transposing and turning of the word they alter yet every Letter hath a meaning or understanding in the Centre but it is wonderfull and yet is apprehended in the sense when the Light is shining in the Centre 89. Behold Man is the similitude of God for his soule is q Or from the Centre of the Crosse out of the Centre upon the Crosse where the Eternall Word is Generated comprehended by the Spirit of God there the Spirit hath comprehended all the Three Principles and brought them into a body as wee see that the Spirit liveth from the inward and from the outward viz. from the Spirit of the Centre as also from the Spirit of this world viz. from the Aire 90. Now as the Spirit of Eternity hath formed and framed all things so also the spirit of Man formeth them in his Word for all ariseth from r Alias one and the same Centre his Centre for the humane spirit is a forme figure and similitude of the Number-Three of the Deity whatsoever God is in his Nature that the spirit of Man is in it selfe and therefore he giveth every thing its Name according to the spirit and forme of every thing for the inward speaketh forth the outward 91. And as this world was from Eternity hidden in the Nature of God and stood in the Wisdome and as may be said hath a beginning and end from the Word of the Centre spoken forth from the outgoing spirit of the Centre understand out of the Substantiality of Nature into a comprehensible substance where this world appeareth as a Principle having its own source and Government And so also the Name and similitude of God viz. this world is in the spirit of Man and it speaketh them forth with its word in the same manner as they were spoken in the Nature of God from the Spirit of God in the Wisdome where then they were seene in the Light of God 92. Observe it rightly accurately and deedly the humane spirit in its Three-fold Forme hath all the Three Principles in it viz. the Kingdome of God the Kingdome of Hell and the Kingdome of this world and it speaketh forth from it selfe from the source forme and frame of every Beeing whether it be Heavenly Earthly or Hellish as it hath been spoken forth or expressed by the Spirit of God from Eternity in the invisible substance of the Eternall Nature as a figure or spirit of the Word of God and was without substance till the A and O and in the A and O in the beginning and end so also the spirit of Man speaketh it forth in beginning and end without substance for the substance was once Created in the Creature 93. And observe us thus further concerning the Language of Nature when wee say Im Anfang Schuff Gott Himmel und Erden in the Beginning God Created Heaven and Earth then wee name or expresse all that out of which Heaven and Earth was Created and this the Minde ſ Enlightned by God in the Light of God onely understandeth 94. For as the forme of this world was seene in the Light of God before the substance was so also the Minde in the Light of God seeth it in the Creation as it is brought into Essence or Substance for Nature in the spirit of Man and Nature in the Spirit of God according to the Three Principles is of one and the same Essence or Substance the humane spirit is a perfect Sparkle t Or of from it 95. But you must know that as the Eternall Nature hath not the Glance and Might of the Majesty in its own power so that it can comprehend the Number-Three in Ternario Sancto although indeed the Number-Three dwelleth in Nature and yet there is a difference between the Seaven Formes of Nature and the Number-Three so there is also a distinction between the soule 's spirit of Nature and the Number-Three of God so that the spirit of the soule when it imagineth back into Nature into the Centre of the Wrath looseth the Majesty and in the Wrath flieth out above the Majesty and then may be called a Reprobate Devill or cast-away 96. The Minde may understand the Word and the forming of the Word thus Observe when the Three-fold Spirit of Man saith Schuff which signifieth created then the Minde may observe the forme of the Generation of the Word first the spirit or breath frameth the Word in the Mouth and not in the Heart and closeth the Teeth together and fisseth through the Teeth like a kindled fire which denoteth the Comprehension for the Lippes doe open and the sissing is the fire from whence goeth the Aire understand it thus 97. Before Time was the world was in God but without Substance Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire which was not knowne in the Eternity for he would Domineere in the Might of the Fire above God and therefore the source of Fire became his Habitation 98. And wee meane here the sterne Fiat viz. the Mother of Nature the sourenesse and hardnesse which was kindled in its sterne Might and hath in the Centre of Nature attracted together the substantiality of the sterne Matrix out of the Numberlesse Essences whence Earth Stones and Metalls have come to be 99. For the Centre was u 🜠☿ 🜿 Sulphur Mercurius and Sal and it the Centre was but a Spirit but in the sterne Fiat in the sterne fierce attraction it came to be such hard Stones Metalls and Earth all according to the Formes of the Essences It is all become materiall that which before the Time in the Nature of the dark wrathfull substantiality x Ein Gestieb as dust
of flower sifted or bolted as small as Atomes was onely as a raised dust became in the attraction wholly grosse dry and hard and God would not have it so particularly before the Majesty to speake in a Creaturely manner and therefore it was suddenly in that instant together y Or concreted Created to a proper Centre of its own 100. And here ariseth the Distinction of the Three Principles which before was not knowne for they were in one onely Beeing and were onely knowne in the z Or the Light Wisdome before the Majesty with their Distinction 101. Observe the meaning right as the Mouth formeth the word Schuff which signifieth Created just so was the Creation formed for the Lips doe open and the upper Gummes with the Teeth touch the nether-Lip and the spirit or breath sisseth through the Teeth and it is thus As the Lips viz. the outward enclosure doe open so hath the Matrix of the Genetrix opened it selfe viz. in the Kindling The sissing is the Fire and out of the Fire goeth the Aire as a spirit of the Matrix which was now awakened and was not before in the Centre but onely in the Wisdome of the Number-Three 102. The Aire winde or breath is not the spirit of the Number-Three but the awakened spirit out of the Matrix viz. out of the Centre of Nature for the spirit of the Number-Three is a cause of Nature and hath in it the wisdome but this Spirit of the Aire is without understanding as the substantiality is 103. And as the Fire hath its originall from the Eternall Liberty wherein it attaineth the sharpnesse of the wrathfulnesse so also the Aire-spirit from the Holy Spirit which giveth life and mobility to Nature so Nature againe sendeth forth the spirit viz. the Aire out of its vertue viz. out of the a Dumb or senslesse inanimate substantiality and hath its originall in the Fire 104. And observe further how in the word Schuff which signifieth Created the spirit or breath thrusteth the impression or pressure from the Heart which overtaketh the kindled fire and holdeth it captive and so the Water-source overtaketh the fire and holdeth it captive 105. For the Water ariseth from the substantiality and from the being overcome and the b △ Fire c 🜠Aire d 🜄 Water and e 🜃 Earth are all gone forth out of the Centre of Nature and before the kindling were all in one beeing but with the kindling were knowne in foure formes which are called foure Elements and yet are in one another as one and there is no more but one there are not foure Elements in Heaven but one yet all the foure formes lie hidden therein and with the kindling they become active and now they stand in the outward substance comprehensible to the Creatures 106. Observe also further that as the nether-lip toucheth the upper Teeth and the Spirit stayeth in the Mouth and thrusteth the word Schuff through the Teeth where the Tongue draweth back towards the nether-Gummes and will not frame the word Schuff but letteth the Spirit thrust it through the Teeth So observe the Spirit of God hath driven forth the foure Elements which are the foure formes which appeared in the substance ex Ternario sancto out of the Holy Ternary into the outward and made an inclosure therein or a Firmament which is called Heaven and the Holy Spirit stayeth in Heaven and leaveth the foure formes to their own Dominion and then they appeare as a Principle having power of their owne 107. For the Tongue f Or Typifieth denoteth or betokenth signifieth the Spirit of God and the foure Elements signifie the Spirit of the Centre together with the Centre it selfe 108. Thus wee understand heere in the Word Three Principles whereas in the Originall there is but one for wee understand by the kindling the Centre of Nature in the Centre of the Globe of the Earth and that in the Matrix of the Genetrix there is a very earnest sterne Dominion out of which Earth and Stones are proceeded and therein one Principle consisteth 109. And then secondly wee understand that there is a Dominion of Meeknesse which overcometh the Wrath and holdeth it captive as wee see in the source or property of Water that it captivateth the Fire and yet the property of the Fire remaineth therein with its whole Dominion of all formes of the dry hunger wherein consisteth the Abysse of Hell in the Anger of God Also wee understand that there is the g Or closure Firmament between these two Principles which is called Heaven by the shut Mouth both in the Word and in the outward h Essence Beeing or Thing Substance For the Spirit the Aire giveth life to the outward meeke water as it goeth forth with the pressure from the Heart through the Teeth in the Word and so there is a Dominion and life Externally which yet ariseth from the Internall and yet the outward captivateth the Inward 110. And thus the Spirits of the Darknesse lye in the Abysse captivated in the property or source of the Anger and have no power of their own in this world and heere the suttlety of the Devill in the Might of the fire is cast downe to the Ground in the sinking 111. Open the Eyes of your Minds yee Seekers and seeke heere the Abysse wherein the Devills dwell in the Elements and not afarre off as if they were farre absent as yee have done hitherto Mark this 112. And wee understand that there is the Third Principle in the Word and also in the power of Creating for the Tongue inclineth to the nether Gummes and letteth the two Dominions goe away through the Teeth and holdeth its Dominion without any awakening of the Heart 113. Thus observe the i Scope or meaning Ground the second Principle viz. the Kingdome of God is in the midst in both the Principles that is is not awakened nor enkindled with the kindling for it remaineth as it was from Eternity and is not altered therein neither increased nor diminished in the Creation there is nothing added nor taken away from it and k The second this Principle hath the right spirit of wisdome and of understanding which hath severed the fierce wrathfull and the meek Principle asunder and each of them hath its life awakened in it 114. And wee give you to understand that it is neither captivated nor shut up by the inward or the outward It sprouteth in both for it is the Might of both In the Inward it sprouteth in angry l Or Jealousie Zeale with great wonders and powers where all formes are working and therefore in those Creatures stick all wit and cunning craft and suttlety as in the Devills who bring m Or to beeing to passe all Wonders in the wrathfull Matrix as the Histories in the world concerning the Children of Wrath doe Testifie 115. And in the Outward in Sprouteth through the Meeknesse with the
power and vertue of Life which goeth forth from the Heart of God through the Spirit of God and that sprouting or vegetation is called Paradise and is a sprout in the Children of God together with which the soule also sprouteth for in this sprouting the new body of the soule groweth in the one Element in the substantiality before the Number-Three in Ternario sancto 116. And heere wee give you to understand in a true Ground as wee certainly know it that the Paradise is in this world and also without this world and that God dwelleth in this world and yet is every where and the source or property onely n Or is maketh the difference 117. For the Angelicall world is manifested in the Paradise but it is apprehended onely in the paradisicall source or property viz. in the one Element and not in the going forth in the Dominion of the foure Elements 118. For the Foure Elements are in another Principle of another property or source also have another Light viz. the Sunne But in the Pure Element the o Substances or beeings things of this world are only as a figure which is not palpable and there the foure distinctions are in one and that maketh no Darknesse And there the Liberty of God without Nature shineth in the Glance of the Majesty but in the foure out-Births there is a Darknesse for the o Substances or beeings Things thereof are grosse and palpable 119. For the Heaven which is a distinction between the Kingdome of God and the Kingdome of this world is a Firmament with all formes of Corporeity and is the vayle in our Eyes for wee have Firmamentall Eyes and therefore wee cannot see the Kingdome of God 120. And that is the heavy Fall of Adam that his Eyes and Spirit entered into the Outward into the foure Elements into the palpability viz. into Death and there they were blinde as to the Kingdome of God 121. For the outward in the foure Out-births out of the pure Element viz. the Substance of the foure Elements hath a beginning and end and is corruptible and therefore all things that live in it must corrupt 122. For the Principle of the Outward World passeth away againe for it hath a Limit so that it goeth into its Ether againe and the foure Elements into One againe and then God is manifested and the vertue and power of God springeth up as a Paradise againe in the One p Eternall onely Element and there the multiplicity or variety of things come into one againe but the figure of every thing remaineth standing in the one onely Element 123. For all things are come to a corporeall substance to the manifestation of Gods works of wonder that they might be seene Eternally by the Creatures viz. Angels and Men which before the time of the world were manifested onely in the Wisdome of God and now shall stand in substantiality in the presence of God 124. Yee deare children of God in Christ Jesus open the eyes of your Minde raise your minde up out of this world into the Element before God that is into the Glassie sea or Angelicall world and the Creation shall be rightly shewed to you heere and let not the Sophisters and Jugglers befoole you and leade you astray 125. For the Paradise which the soules of the holy children of God goe into when the body deceaseth is in the very place where the body deceaseth it is also in the Earth it is in all the foure Elements not divided but entirely every where 126. For in the pure Element out of which the foure Elements proceed is the Paradise it is a sprouting out from the substantiality before God its life and understanding is the Holy Spirit of the Number-Three of God its Light is the Glance of the Majesty of the Number-Three the Matter onely is about the Outward When the foure Elements in Man breake then is the soule already in the Paradise or in the Abysse of the Centre in the Dark Matrix all according to that wherein the soule was growne in this life time upon Earth 127. If it have set its q Resolution and purposes into God Goodnesse Imagination upon God then it is growne in Paradise and the stuffed dark body hath but covered it during this life time 128. But if it be growne in the sterne wrath in falshood and in pride to flie out above Paradise then it flieth in high-mindednesse in the sterne Matrix aloft over Paradise out and cannot get inwards into the Meeknesse and there it is in Hell with the proud Devill 129. For after this life there is no regeneration more for the foure Elements and the outward Principle wherein the Genetrix stood in the working and Creating are gone it hath no more to expect after this Time but onely when at the end of this Time this Principle shall goe into the Ether that the substantiality which hath been from Eternity shall be free again that it shall get a body againe out of the property and source of its own Mother where then all its works in its Mother shall appeare before it 130. For the Last Day is onely to awaken againe that which slept and to breake the Death which is in the foure Elements For the vayle must be done away and all that which is generated out of the Eternall must spring up againe and live 131. But that which is Generated out of the Death viz. out of the foure Elements as the Beasts and every living thing of the foure Elements attaine no body any more and if the spirit of it be generated onely in the foure Elements it breaketh with the foure Elements also and the Figure onely remaineth of the Elementary Substance viz. of the foure Out-Births 132. But that which is out of the Eternall out of the Centre of the Eternall Life is and remaineth for ever even all words and works which are generated out of the Eternall remaine in the Substance of the Figure but they cannot remaine for ever in the Spirit and power for a word of a r Breath Spirit doth not proceed from the Eternity but hath its beginning in the outward Principle 133. And therefore every Spirit will have joy and sorrow in its works and words in Eternity all according as it is in its place and source or property For when the Spirit shall consider with it selfe its source or condition and why it is in the place where it is then the source or property of its words and works ascend in it and giveth it joy or sorrow according to the condition or source and place that it is in every one in that which is it s own duly 134. But you must know that the sinnes evill works and words of the new Regenerate in Christ sprout out from the Death of Christ into which the Children of Christ are againe entered from their sinnes and shall receive another source or property and in the beholding and
And yet a thousand times better in our selves if wee know and consider our selves for the Spirit giveth every thing its Name as it standeth in the Birth in it selfe and as it formed them in the beginning in the Creation so it also formeth our Mouth and as they are generated out of the Eternall Beeing and are come to a substance so the humane Word goeth also forth out from the Centre of the Spirit in shape property and forme and it is no other then that the Spirit maketh such a substance as the Creation it selfe is when it expresseth the forme of the Creation 3. For it formeth the Word of the Name of a Thing in the Mouth as the Thing was in the Creation And thereby wee know that wee are Gods Children and Generated of God for as God from Eternity hath had the substance of this World in his Word which he hath alwaies spoken in his Wisdome so wee have d That substance Essence or thing it in our Word also and wee speake it forth in the Wonders of his Wisdome 4. For God is himselfe the e Eus Entium Essentia Essentiarum Substantia Substantiarum Beeing of all Beeings and wee are as Gods in him through whom he revealeth himselfe wee see that a Beast cannot expresse viz. it cannot give any thing its name according to its property which is because it cometh not out from the Eternity as Man doth it bleateth and barketh as the forme of the Out-birth of the foure Elements is and hath no higher Spirit then the Elements are though their flitting senses or perceptions are from the f Or Starres Constellations which yet are dumb or in articulate and without g Or Expression comprehension of any substance 5. Now therefore wee will set before you the Ground of the Heavens the Starres and Elements fundamentally that you may yet see what is Heavenly and what is Earthly what is Transitory and Mortall and what is Eternall and Permanent To which end onely wee have purposed to our selves to write this Booke not to boast of our high knowledge which is in God and is no worldly profit to us but out of Love in Christ as a Servant and Minister of Christ To seeke the lost Sheepe of the House of the Israel of God 6. For the Lord hath both the willing and the doing in his hands wee are able to doe nothing also our Earthly Reason understandeth nothing wee are yeelded into our Mothers Boosom and doe as the Mother sheweth us wee know not of any body else wee are not borne with it from the wisdome of this world neither doe wee understand it but what is bestowed upon us that wee bestow againe and wee have no other purpose herein neither doe wee know to what end wee must write these high things but meerly what the Spirit sheweth us that wee set downe 7. And thus wee labour in our Vineyard into which the h Or Father Master of the House hath put us hoping also to eate of the pleasant sweet Grapes which indeed wee have very often received out of the Paradise of God Wee will so speake as for the use of many and yet wee think wee write it but for our selves all which is hidden in God for the fiery driving will have it so as if wee did speake of and for Many and yet I know nothing of it 8. Therefore if it shall happen to be read let none account it for a work of outward Reason for it hath proceeded from the Inward hidden Man according to which this hand hath written without respect of any person 9. And therefore wee exhort the Reader that he will enter into himselfe and behold himselfe in the Inward Man and then wee shall be very sweet and acceptible to him this wee speake seriously and faithfully 10. When wee consider our selves rightly in this i Or description knowledge wee see cleerly that hitherto wee have been lockt up and led as it were blindfold and it is even the Wise of this world who have shut and barr'd us up in their Art and Reason so that wee must be tied to see with their Eyes both in Philosophie and k Divinity Theologie 11. And this Spirit which hath so long led us captive may well be called the Antichrist I finde no other Name in the Light of Nature which I can call it by but the Antichrist in Babel 12. Observe it well and you shall see it riding it shall rightly be shewed to you you need no spectacles or l Or Vniversity Academie to see it withall It rideth over the whole world in all Corners Cities Townes and Villages over body and soule and therefore the Angel in the Revelation biddeth us Goe out from it 13. It is so proud that it rideth aloft over Heaven and Earth yea over the Deity it is like a m Or Queene King riding over the Principle of this World and over Hell But whither wilt thou ride thou proud Woman when this Principle breaketh thou art then without God with all Devills Why doest thou not stay here among the Children 14. O Adam if thou hadst not mounted upon the proud Beast thou hadst remained with the Children of God in Paradise What doth it avayle thee that thou ridest in a strange Principle over God Were it not better for you to be in God What avayleth your Astrall wit that you ride as your own God in Pride you ride meerly in Death who will bring you out from thence if you light not off from your Beast There is none neither in Heaven nor in this world that can bring you out from thence but onely a lowly simple slaine Lamb who hath not the wisdome of this world How will you get out when you ride upon a Dragon The Lamb fleeth before thy Beast it will not bring thee into its Pasture 15. If you Light off and pull off your Dressing and goe in the forme of a Childe to the Lamb then you may catch it it goeth willingly with you if you play like a childe with it in simplicity you must not ride upon it But if you offer to ride upon it it fleeth from you and you finde not its Pasture neither can you light off your Beast it will not let you it holdeth you fast unlesse you heare the bleating or voice of the Lamb at which the Beast trembleth and falleth to the Ground and then you may flee or goe out from Babell If you understand not this you are held fast by the Beast and you ride in Babel in the Confusion 16. My deare seeking and hungry Minde if you would faine be released from the Beast Consider what wee here shall shew you wee wiil not push with hornes and cast you with the Dragon into the Abysse doe but light off and encline your eare to the voyce of the Lamb goe forth from your outward Man into the Inward Man and so you shall come to your true
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
of this world outwardly is onely a manifestation and discovery of the Eternity in God It hath its rising a Forme or subsistence station and generating like the Eternall Nature and as the Eternall Nature doth alwayes generate it selfe and hath its originall from Eternity to Eternity just so is this visible Dominion of this world Generated and Created 63. For it hath a high round Circumference like a Circle and there stand the b Or fixed Starres Constellations and after that the Great Deepe which resembleth the Eternall Liberty of God now the seaven Planets are in the Deepe which resemble the seaven Spirits of Nature and the Starres resemble the Effects or Essences proceeding out of the Spirits of Nature and the Sun is the middlemost of the Planets which maketh the foure quarters of the World and it standeth in the Point as in a c ✚ Crosse and resembleth the Heart of God Its Lustre in the Deepe resembleth the Majesty of God where God dwelleth in himselfe and is comprehended by nothing and there is nothing of him seene but the Majesty where the Centre of Nature is knowne in all Heavenly Images out of the Eternall 64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix and yet there is no Death therein but a springing forth of the fierce Essences and thus it resembleth a forme in the Centre and a peculiar selfe-Dominion and is a figure or Type of Hell as a hidden Dominion in the Darknesse 65. And as the Earth in Comparison of the Upper Dominion is counted as a Death so the fierce Matrix of the Anger is as a Death in comparison of God and yet there is no Death in either but an Eternall Life in a twofold source or property viz. the Life in Eternall Joy and the Life in Eternall Torment 66. And now we see that the Sun maketh the Great Deep above the Earth lovely friendly pleasant and delightfull or else there would be no other Rule influence or Dominion in the Deepe then is in the Earth for if the Sun should d As when a Candle goeth out goe out there would be an Eternall Darknesse and the fierce soure astringency would make all hard rough and harsh and there would be an Eternall Coldnesse And although every thing did move together like a wheele yet there would be nothing seene but a flash of fire 67. Thus wee give you to understand concerning the Abysse of Hell that it is in this world and the Sun onely is the cause of the Waters which are the Heaven in the Deepe Moreover by the Sun the Heart of God may be understood out of which the Light of the Majesty shineth for the whole Centre of the Eternity would be dark if the light from the Heart of God did not shine therein 68. But it is not so with the Heart of God as with the Sun that it should be a Globe standing in one place onely no it hath no Circumscription Circumference or Place also it hath no beginning and yet it is like a round Globe yet not a round Circle but it is as it were parted divided or e Or Pertuse open for it is as a Round f Crosse-Wheele like a whole Rain-Bow which yet appeareth as it were parted 69. For the whole Crosse is its parting and yet it is whole but the Centre of Nature viz. the Word of the Lord Verbum Domini the Word of the Father is there the Centre of the Crosse The Crosse every where signifieth the Number-Three where then beneath blew appeareth which signifieth the substantiality in the middle appeareth Red which signifieth the Father in the Glance of Fire g Text under next which appeareth Yellow which signifieth the Light and Lustre of the Majesty of God the Sonne and the h Or Purple Dusky Browne with the mixture of all Formes signifieth the other Kingdome of Darknesse in the Fire in which Lucifer did i Flie out soare aloft above God and did not lay hold on the Majesty and Heart of God 70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement for so he sitteth in the Majesty of the Number-Three in Ternario sancto understand the Angelicall world in the Eternall Substantiality and Paradise 71. Thus know that all this is not divided nor is it thus in one place alone but this Forme or manner appeareth in its Principle Every where If thou conceivest a small minute Circle as small as a Graine of Mustard-seed yet the Heart of God is wholly and perfectly therein and if thou art borne in God then there is in thy selfe in the Circle of thy Life the whole Heart of God undivided and the Sonne of Man Christ sitteth thus in the Circle of thy life upon the Rain-Bow in Ternario Sancto at the Right hand of God and thus thou art his childe whom he hath regenerated in him in Christ as also Christs Member and Body wherein he dwelleth his Brother his Flesh and Spirit and a Childe of God the Father in him God in thee and thou in God Power Might Majesty Heaven Paradise Element Starres and Earth all is thine Thou art in Christ k Or above over Hell and Devills 72. But in this world with thy Earthly Life thou art under Heaven Starres and Elements also under Hell and Devills all Ruleth in thee and over thee 73. Therefore consider thy selfe and goe forth from thy selfe it is of high concernment wee speake what we know and what we must speake for wee ought not to speake otherwise of the Eternity unlesse wee should speake as if it had a beginning whereas there is none in the Eternity 74. Nor doe not thinke that Mankinde hath such a beginning as wee must say of our selves according to the Creation no the Image hath appeared in God from Eternity in the virgin of wisdome but not in substance or distinction it was no Woman nor Man but it was Both as Adam was both before Eve was which divided distinction signifieth the Earthly and also the Beastiall Man for nothing subsisteth in Eternity unlesse it have been from Eternitie 75. O yee children of God open the eyes of your Inward Man and see rightly If you be new borne in God then you put on that very Eternall Image and the Man Christ is l Or Incarnate become Man in that very Image viz. in the Eternall Virgin for no mortall virgin is pure and he was conceived by the Holy Spirit in a pure virgin and in respect of our soule which he should assume he is also become Man in the mortall virgin for Mary had all the Three Principles in her and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality it was indeed without substance but in the Man Christ it came to be a substance 76. Wee doe not say concerning the Outward virgin Mary that shee was not the Daughter of Joachim and
way 7. O thou poore confounded soule in Babell what doest thou doe leave off all Opinions by what name soever they are called in this world they are all no other then the contention of Reason the New-Birth and the Noble Stone is to be found in no contention neither in any Wisdome of Reason you must forsake all in this world let it be as Glistering as it will and enter into your selfe and onely gather all your sinnes which have captivated you together on a heape and cast them into the Mercy of God and flie to God and pray to him for forgivenesse and the Illumination of his Spirit there needs no long disputing but earnestnesse and then Heaven must breake asunder and Hell tremble it comes just so to passe you must set aside all your sinnes and Reason and whatsoever cometh in the way and resolve that you will not let him goe except he blesse you as Jacob wrestled with God the whole night 8. Though thy h Or Minde Conscience should say no God will have none of thee yet doe thou say I will have him I will not leave him till I am carried to my Grave Let my will be as thy will O Lord I will as thou wilt and though all the Devills encompassed thee round about and should say Hold it is enough at once thou must say no my i Thought and â—â—â—pâ—seâ— minde and will shall not depart from God they shall be Eternally in God his Love is Greater then all my sinnes although thou Devill and thou world have the Mortall Body in your Prison yet I haven my Saviour and Regenerator in my soule He will give me a heavenly Body which will remaine Eternally 9. Try this and thou shalt finde Wonders thou shalt soone get one in thee who will help thee wrestle fight and pray And though thou canst not use many words it is no matter though you can say no more then the Publicane O God be mercifull to me a sinner When thy Will and all thy Reason is once placed upon God with a Resolution not to leave him though body and soule should be broken asunder then thou holdest God fast and breakest through Death Hell and Heaven and goest into the Temple of JESUS CHRIST in spite of all the Opposition of the Devill the Anger of God cannot withhold thee how great and powerfull soever it is in thee and though body and soule did burne in the Anger and stood in the middest of Hell with all the Devils yet thou wouldst breake forth and come into the Temple of Christ and there thou wouldst get the Garland of Pearle adorned with the Noble and highly Precious Stone That Lapis k Sive Philosophorum Philoch-Angularis The Chiefe Corner Stone 10. But you must know that the Kingdome of Heaven is thus sowne in thee and is small as a Graine of Mustard-seed yet thou hast great joy with this Angelicall Garland but looke to it and set it not upon the Old Adam else it will goe with thee as it did with Adam keepe what thou hast necessity or want is an evill Guest 11. At length a young Plant groweth to be a Tree if it stand in good Ground but many a rough and cold winde bloweth upon a young Plant before it come to be a Tree it is unsteady Thou must be brought before the Tree of Temptation and also into the Wildernesse of Contempt and Scorne in this world if thou doest not hold out thou hast nothing if thou rootest up thy Plant thou doest as Adam did thou wilt more hardly set it againe then at first and yet it groweth in the l Or The Paradisicall Essence valley of Roses hidden to the Old Adam 12. For it was a long time from Adam till the humanity of Christ in which time the Tree of Pearle grew hidden under the vayle of Moses and yet in its time it came forth as a Tree with faire fruits 13. Therefore if thou hast fallen and hast lost the faire Garland doe not despaire seeke knock and come againe doe as thou didst at first and then thou wilt finde by Experience from what Spirit this Pen and Hand hath written thou wilt afterward get a Tree instead of thy Plant and then thou wilt say is my Plant during my sleepe become a Tree Then you will begin to know the m The Stone of the Wise men Philosophers Stone observe it The Gates of the Firmamentall Heaven with the Starres and Elements Also of the Threefold Life of Man The Noble Stone rightly brought forth into the Light Spiritually for the Magi or those that are wise 14. If wee will speake of the Noble Stone and bring it forth into the Light to be knowne wee must first shew the Darknesse and deformity of the Stone which hindereth that it is not knowne For since wee know that the Noble Stone lyeth hidden in this world and may be had every where and yet is not knowne wee should therefore seeke to know the cause why it is so hidden 15. Reason saith if this outward world be so dangerous for Man why hath God set him therein or why hath he created it And thus he judgeth also concerning the Devill saying why hath not God turned the Devill into Nothing againe since his fall 16. Yes beloved Reason thou hast found the Stone and with it thou buildest a house of Stone to dwell in The Noble Stone lyeth in the Eternity that which is eternall breaketh not but that which hath a beginning breaketh The Devills are Eternall and therefore they break not they were not in the n Or Condition forme of a spirit from Eternity but their Essences are Eternall 17. And they have put their will into their Essences and their will is eternall as the Centre of Nature viz. of the sterne Matrix is Eternall into which their will is entred so now they are Eternall Spirits therein viz. in the sterne Matrix also they are as a Looking-Glasse for the other Angells and for the soules of Men. 18. But that God should cast away the Third Principle that is the Created World for Mans sake and put it into its Ether before the accomplishment of its Time that cannot be for the Wonders that were foreseene from Eternity in the Wisdome without Substance they must come to have a substance and so in time must the formes of Nature also 19. For God is Threefold in Persons and would also move himselfe Three Times according to the property of each Person and no more at all in Eternity 20. First the Centre of the Fathers Nature moved it selfe to the Creation of Angells and further of this World 21. Secondly The Sonnes Nature moved it selfe where the Heart of God became Man which shall never be done more in Eternity and where it is now done viz. where men become united with the Heart of God as branches on their vine it is done by that onely Man who is God through many and in
many 22. And Thirdly The Holy Ghost's Nature will move it selfe at the End of the World when the World shall enter into its Ether againe and the Dead shall rise againe Where the Holy Ghost will be the Mover and will set the Great Wonders which shall have been done in this world all in the Eternall Substantiality to the glory and manifestation of Gods deeds of Wonder and to the Joy of the Creatures viz. Angels and Men. He will be the Eternall Mover of the Creatures viz. Angels and Men for through him Paradise springeth up againe which wee heere have lost Thus you must know that the great Wonders of this World which must have been done and must passe away lye in our way 23. This world is a great Wonder but it would not have been knowne in the Wisdome of God by the Angels and therefore the Fathers Nature moved it selfe to the Creation of a o Beeing Essence or Substance Beeing that the Great Wonders might be manifested and then when they shall all once be manifested and become substantiall it will be knowne in Eternity by Angels and Men what power and vertue every thing hath had 24. Also the Image of the Number Three or Trinity viz. the Eternall Virgin which stood in Ternario sancto in the Eternall Wisdome in the Substantiality as a Figure p Or Could not should not have been knowne in Eternity by the Angels if the Heart of God had not become Man there the Angels saw the q Glance Lustre or brightnesse Glory of the Majesty in a living Image wherein the whole Trinity was included 25. So also the Centre of Nature should not in Eternity have been manifested to the Angels much lesse the r Rule or Dominion Government of the Holy Ghost if this World with the Starres and Elements had not been Created but so by this meanes the Angels and wee Men also know the Eternall Beeing and all formes ſ Or in by this created world and therefore God hath placed the Image of the Number Three viz. Man in this world that he should open all Wonders and know the Eternall God 26. But the Image doated on it and put its Imagination into it as Lucifer did into the wrathfull Matrix of Nature and so it was also captivated for Adam was to he a Lord over the Starres and Elements nothing should t To stop or hinder touch him he had power over them all he could have removed Mountaines with a word he was Lord over u △ Fire x 🜠Aire y 🜄 Water and z ♠Earth 27. For there was no death in him the light shone in him he was in Paradise Paradisicall fruit grew for him he was one single Man and not two he was the Man and also the Woman and he should have propagated an Angelicall Kingdome out of himselfe and that was possible For he had no such flesh and bloud as after the Fall whereof he was ashamed before the Majesty of God he had flesh and bloud that was heavenly his Essences or faculties were holy he could bring forth out of himselfe without rending of his body an Image like himselfe 28. For he was a Virgin without the feminine forme after the Forme of the Eternall Sophia with a pure modest minde and chast without the least desire of lust his desire was onely to have his like out of himselfe he placed his will upon himselfe and in him was God so his will and God and God in him and he in Paradise 29. But he saw in himselfe two a Natures conditions or qualities formes of the Divine Beeing one without himselfe belonging to this world and the other within him belonging to the Paradisicall world which he also had with full satisfaction to himselfe as his Own and therefore came the Commandement and said Eate not of the mixed fruit Good and Evill else yee shall dye But he b Or set his Imagination Imagined so long till he was captivated he still thought he would eate of both viz. of the Paradisicall and of the forbidden fruit and so live for ever and so he continued forty Dayes as the second Adam in the Wildernesse was so long tempted and Moses was so long upon the Mount where Israel was tempted to try if it were possible to live in the obedience and will of the Father and so long he went on till he sunck downe into a sleepe 30. For Moses saith God suffered a deepe sleepe to fall on him and then God saw that it was not possible for him to continue in perfect obedience for the Lust had captivated him and so he suffered him to fall into a sleepe which signifieth Death where the Woman was made out of him and the Spirit of this world formed Adam into a Man such a one as wee are at this day and Eve into a Woman which when they awakened they saw not for they were yet in Paradise till they had eaten the Earthly fruit and then the Spirit of this world took the soule captive and its Essences became instantly Earthly and its flesh and bloud Beastiall at which they were ashamed and took notice of their Beastiall forme in their Masculine and Feminine Members 31. And so they were driven out of Paradise and the Word of the Lord Verbum Domini with a Promise of a Treader upon the Serpent set it selfe in the Light of their Life which before dwelt and ruled in him viz. in Adam that remained now in its owne Principle and the Image remained in the Outward Principle and was captivated by the Spirit of the Starres and Elements the Regiment or Rule and Dominion of this world dwelt now in these Persons and they became Earthly 32. Whereupon God cursed the Earth also for Mans sake so that no Paradisicall fruit grew any more All was gone save onely the Grace and Mercy of God which was still left for they now stood as to the Ground of the world in the Abysse of Hell with all Devills and they lived in weaknesse as wee doe now at this day 33. They begat their Children in two Kingdomes viz. in the Kingdome of Wrath and in the Kingdome of Love for the Anger of God had taken hold of them and desired to shew its wonders in them so also the Treader upon the Serpent had taken hold of them in the Light of Life and desired also to shew its wonders in them 34. So there was strife and disquietnesse as may be discerned by their Children the first that was borne of Woman became a wicked Murderer and strove to suppresse the Kingdome of God and the second was a holy vertuous Man In briefe you see this throughout the Holy Scripture especially by Caine and Abell by Isaack and Ismael also by Esau and Jacob who while they were yet in their Mothers womb strove c Or about for the Kingdome of God and c Or about for the Kingdome of Hell and therefore
said God Jacob have I loved and Esau have I hated 35. And from hence arose the Predestination or Election of the Children that cleave to him the other make but a mockery and scorne of that which is spoken concerning the Kingdome of God and the Kingdome of Heaven and they finde not the Precious Stone of the Philosophers for they seeke it not rightly They are meere Hypocrites such as make a shew of Holinesse like the Devill in the forme of an Angell 36. But Abell Isaack and Jacob found it indeed Jacob wrestled for it a whole Night and Isaack carried the fuell for the fire to burne himselfe with and readily yeelded that the darknesse and drosse of his Stone should be burnt away for he had attained the Noble Stone in his Mothers womb Look upon the King and Prophet David what he did with that Stone how dearely he loved it For he said Though body and soule should be broken in sunder yet thou art the desire of my Heart and my d Or salvation Portion 37. Looke upon Solomon in his Great and wonderfull Wisdome who knew the Nature and property of all Living Creatures and Plants which he learnt in no e Or Vniversitie Academy he understood it onely by the Precious Stone which he had in his Heart 38. Looke upon Moses what Miracles he did by this Stone Looke opon the Prophet Eliah who shut Heaven for three yeares and six moneths He brought forth fire in the Anger of God so that it devoured an hundred Men. 39. Looke upon all Prophets what Miracles they wrought with it they knew Things to come in the vertue of this Stone they healed the Sick and raised the Dead 40. And this Stone is CHRIST the Sonne of the Living God which discovereth it selfe in all those that seeke and finde it what an admirable example have wee in the Apostles who were but simple unlearned Lay-men how they went about with this Scone in Power and doing Miracles and so did all their f Or followers Successours 41. O how eagerly have the rationall Wise men of the Schooles of this world persecuted it at all times and at this very day they have a Glistering Stone with a pleasant g Or shell out-side or sound and they thinke it is the right Stone they spread themselves abroad upon it and boast themselves of it and would be honoured for it as Gods 42. But their Stone is onely a h Mawerstein a wall stone Stone belonging to the wall of the great building of this world in which building the seaven Seales accomplish their Wonders and under which the seaven Spirits of the Anger of God powre forth their Vialls of wrath and abominations 43. For wee are with Adam shut up in the Anger which holdeth us captive and yet the Grace also is presented towards us and that desireth to have us also and so there is a hard strife in us This you may see in the Writings of Moses in that God commanded that all the first-borne of the Males should be i Or sacrificed offered to him 44. But yee see the vehement opposition of his Anger how it hath penetrated and prevailed and many times taken away the first Birth as may be seene by Cain and Abel by Esau and Jacob also by the Children of Jacob and throughout the whole Scripture that the Stone would rest not upon the first Adam but upon the second 45. Wee have a great Example in the Children of Jesse when the k Samuel Prophet thought the Eldest should be King yet the Election fell upon the youngest because he had that Stone 46. This Election was not thus from Eternity in God for Adam was Good and Perfect also Pure but he yeelded himselfe to be overcome For the Anger stood in the Abysse and was covered with the Principle of this world 47. And know that the Tree of Adams Tempting in Paradise which yet stood onely in the Abysse grew out of the source of the Anger and Adam was tempted to try whether he would with his will cleave to God 48. Nothing compelled Eve to eate of it but her lust which the Devill in the Anger l Awakened or stirred up in her brought into her If shee had turned away her Eyes from the Devill and the Serpent shee had continued in Paradise had shee not a Command not to eate but when shee followed the Devill and would be skilfull shee became foolish 49. And so if befalleth us at this Day wee are captivated by the Abysse of the Anger and so the Devill sets before us the m Or Glory or seeming holy Lustre flattering Hypocrisie and Bravery of this world viz. Statelinesse Arts and Riches at which wee bite as a fish at the baite which the angle is covered with and so is catcht and puld out from its livelihood and so wee also are driven out of Paradise and loose the Noble Stone 50. Christ hath instituted Baptisme as a n Or Laver. Bath to wash away the Anger and hath put into us the o Our Talent Noble Stone viz. the water of Eternall Life for an p Paten-Gelde Earnest-Penny so that instantly in our Childhood wee might be able to q Or get out escape the Wrath 51. But the Serpent presents it selfe to us as he did to Eve so that we Imagine after or set our Minde upon the Tree of Temptation as wee see by experience that as soone as young Children grow up a little they creepe up in Pride and flattering hypocriticall arrogancy and set the Paradisicall Garland viz. the blossom of their youth upon the head of the Serpent and thus the Serpent playeth with them and teacheth them all manner of r Vntowardnes waggery and perversenesse wantonnesse and leadeth them out of Paradise into this world into bruvery and pride which require covetousnesse and deceit to maintaine them 52. And then the Noble Stone cometh to be contemned if they see a Man who carrieth that Stone in him he must be a foole with them which is because they have the wit and suttlety of the Serpent and he that hath the Stone is simple without wit and cunning like a childe their Å¿ Or Part or employment Play in this world they act in care sorrow want contempt and misery but it is written They passe away weeping and sorrowfull but they carry Noble seede with them or their Employment is sowing in Teares but they shall reape in Joy Eternall Joy is farre better then a momentary t Lust Pleasure of the Eye and after that Eternall Lamentation 53. Seeing then wee know and fundamentally understand that wee lye thus captivated in a close Prison therefore wee will reveale that Ground and the Prison also to try whether any will take notice what condition they are in 54. Wee will not relate a History but speake what wee know in our selves in soule and body also what wee see in the ground or foundation
comprehensible water there it is created into Starres for a Starre is onely Fire and Water concrete together but seeing the fire in them burneth not and that the water in them doth not quench the fire thereby wee underâ—tand that that water is not materiall but is as an Oyle in which the light burneth which is not such water as putteth out the Light but preserveth a continuall burning Light without any great source or fierce consuming property 73. Thus the Starres are a f Quintessence Quinta Essentia a fift forme f Quintessence distinct from the Elements as the fat in a Creature is a cause that the fountaine of life burneth so the Quinta Essentia is a cause that the Starres burne yet the Starres have them also all the Causes of every thing that is in this world all that live and move is stirred up from their properties and brought to life 74. For they are not onely fire and water though the fire and the water be the chiefe in them but also they have in them hardnesse softnesse darknesse bitternesse sourenesse sweetnesse and all the g Vertues powers of Nature they have whatsoever the Earth hath contained in it For every Starre hath a severall property all according to the h Effects operations predominancy Essences of the Eternall Centre of Nature 75. All is comprehended in the Creation and come to a beeing so far as their properties at the same time stood open in the wheele of Nature when the Eternity moved it selfe to the Creation 76. And the Aire is the Spirit which is mixed with all sorts of Formes and as the heate goeth forth from the Fire so also the Aire goeth forth with all powers continually from the fire and therefore it is unconstant suddenly the Aire awakeneth one forme in the Centre of Nature suddenly another and so there is continually a wrestling and overcoming suddenly a beeing above and then a beeing under againe 77. The whole Deepe between the Earth and the Starres is like the Minde of a Man where the Eyes suddenly behold a thing and conceive or frame a will or desire therein and bring it i To passe or to be to substance some things they behold onely with cursory thoughts and some things in a perfect k Resolution or purpose beeing so that the mouth and hands goe about it to bring it to passe thus the Deepe also is like the Minde suddenly it is intent upon one Starre suddenly upon another and the Sun is the King and the Heart of the Deepe which shineth and worketh in the Deepe and the other six Planets make the senses and understanding in the Deepe so that alltogether is as a living Spirit 78. Which you may understand by a Beast which formeth its Spirit herein also in the Fowles and also in us Men according to the Adamicall Man but this Government or Dominion and spirit hath not divine wit and understanding for it hath beginning and end and that which hath beginning and end is not spirituall or Divine but it is Naturall and Transitory as you may see by the Winde how suddenly it is raised in one place and suddenly layed againe and then suddenly raised in another Place and so forth 79. So also the Constellation is a cause of all sorts of outward worldly l Or wit Wisdome Arts and Policy also a cause of the Ordering of every Government or Dominion of this world amongst Men after the Fall also among the Beasts and Fowles also it is the cause and bringer forth of all hearbs plants and mettalls also of Trees that they grow 80. For that which the Constellation conteineth in it lyeth all in the Earth and the Constellation kindleth the Earth and it is all one Spirit and one Dominion which I call the Third Principle For it is the Third Life in God the awakened Life and not an Eternall Life for in this Third Life shall onely the Great Wonders which lye in the Centre of the Eternall Nature be brought into a visible substance whose figures remaine for ever but not in the Essences they all returne againe into the Ether as it was before the Creation so it will be againe at the End 81. But all of this world remaineth standing in the Eternall Nature with its colours and figures like a m Or Land-skiffe Picture else the Creatures as Angells and Men which are Eternall should have no Joy Thus they shall n Or Be omnipotent enjoy all and yet there will be a springing blossoming and growing but without feeling of any fiercenesse or of the Fire for the Essences are no more a substance and therefore it affordeth no fire the fire is an Eternall darknesse and gnawing in it selfe and that is called the Eternall Death concerning which the Scripture witnesseth throughout Doe not account this a fiction for it is true wee speake faithfully what wee know and understand in the boosom of our Mother viz. in the Mercy and Eternall Wisdome of God The Eighth Chapter 1. NOw as there is a Life and Spirituall Government in he Deepe of the World in all places so that all Creatures are included as it were in one Body which affordeth them life nourishment wit wisdome and Art in all kindes of them in Men Beasts fowles Fishes Wormes Trees and Hearbs every one according to the kinde of their Essences so there is also a life in the Eternity within this world which the Spirit of this world comprehendeth not which hath all the properties of this world in it but in no such kindled Essences 2. For it hath no Fire though indeed it hath a mighty Fire but it burneth in anotte source or property viz. in the desiring It is soft delicate or pleasant without paine also it consumeth nothing but its Spirit is Love and joy its fire maketh Majesty and brightnesse and that hath alwayes been from Eternity it hath no ground it hath its springing up and blossoming but not out of such Earth as wee walke upon and yet it is Earth which in my whole Booke I call Substantiality for it is the Eternall Body without any defect there is no want in it nor sorrow nor misery no such thing is knowne there at all there is no Death Devill nor Anger knowne in it but such things stand altogether in the Darknesse or in Eternall oblivion hidden in the first Principle 3. And this Angelicall World or Eternall Substantiality wee call Ternarius Sanctus and that very rightly though the Latine Tongue understandeth onely the a The Trinity Number Three thereby yet the Language of Nature comprehendeth it together as one onely Body 4. For as this Principle of this outward World is together as one Body so God the Kingdome of Heaven Angells Men Paradise with all Heavenly and Divine b Beeings things and Properties are all but one Body and together are called God Majesty and Eternity 5. For the Majesty is the Light of that Body
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
of the source of the Fire 35. For it is so subtile that the Fire cannot hold it and so is an attracting and t Or flying away recolling againe For the Fire willeth eagerly to have that againe which is flying forth and so there is a perpetuall strife 36. Thus you see it very plainly and openly that the life of the fire letteth goe the Aire for it will not stay in the source or property of the fire for it flieth eagerly and the source or u Or vertue property of the fire continually attracteth the same back againe into it And so the Fire is blowne up or else it would be smothered and become dark and for that cause it reacheth thus after the Substantiality viz. after the Aire 37. For no x Vertue or Life source desireth the shutting up in Death and that is also called Death when the Life is shut up besides that there is no Death 38. For in the Eternity there was never any death at all nor shall be ever But that which is called the Eternall Death is a shutting up of the Tincture where the Tincture goeth away like a y Or figure shadow and so the Centre viz. the source or fountaine of the Fire remaineth in the Darknesse and floweth in meere wrath in it selfe and would very faine reach the Tincture againe and yet it hath no power to doe so for the Tincture onely is the power which bloweth up the Fire 39. Consider heere what Hell and the Eternall Death is for it is just so and know that the Devills have lost the Tincture of Meeknesse who now are a wrathfull fire-source without substantiality for they have no Body 40. Secondly Consider also the Element of Water and as you know that it hath its originall in the spirit of the Creature so also it hath its originall in the Deepe of the World which is also a Spirit and hath such a life as other Creatures have 41. And Thirdly Consider that there are two sorts of Fires a Hot and a Cold for as the Heate z Or concreteth contracteth together so doth the Cold which turneth Water into Ice and maketh a a Heterogene body strange body out of the Substantiality or Water which is not its owne 42. By this wee give you dearly to understand the Fall of Lucifer who thus reached into the Centre of Nature into the harsh Matrix and awakened it so that it concreted the Substantiality and so Earth and Stones came to be 43. You will say Why did God suffer b The fall of Lucifer it The Answer is He was a Prince and Throne-Angell and was created with the first Creation and therefore since he was a cause of the Third Principle understand of the Out-Birth therefore Christ called him also a Prince of this World for he had also a Free will like us Men. Wee oftentimes c Or make doe workes which are contrary to God onely for our State and Honour as is seene in Forts Castles and * Pallaces Sumptuous Great Houses 44. So Lucifer also would be as a God and Creator all which might have been well enough for that was not his Fall no more then it was Adams Fall that he Imagined whereupon God suffered the Tree of Temptation to Grow but it was his Fall that he awakened the Matrix of the Fire and would domineere over the Meeknesse of the Heart of God 45. That awakened Matrix of the Fire is now his Hell and God hath captivated that Hell with the Heaven viz. the Matrix of the Water For Lucifer would faine that the Place of this World d For the place of this world would have burnt in the Fire for Lucifer should burne in the Fire for him to domineere in and therefore God moved himselfe to the Creation and did create and so there was Water which captivated his wrathfull Hell as the Pleasant Sunne shutteth up the Astringent Cold and turneth Ice into Water whereby Fishes and other Creatures grow and Live 46. And the Cause of the Sea and of the Great Deepe Waters whose bottom cannot be fathomed is that the Matrix of Nature was in e Where the Great Waters are those places so far enkindled in the Fire 47. And heere wee give you an Example of this Consider Sodom and Gomorrha when their sinnes became Great and that the Devill dwelt there and would have a Kingdome there for himselfe God permitted that the Prince of this world should burne those five Kingdomes wherein the Devill intended to dwell with fire and Brimstone But when the Devill thought to be Lord and to have his Habitation there then God brake his Pride and Stoutnesse and caused Water to come upon that Place and alayed his Pride 48. And in this wee have an Excellent Example of Gods care for his children which depend on him for when he saw the f Or that the Anger was kindled Wrath he brought forth Lot out of Sodom And further you have heerein a full Example that when the Wrath of God beginneth to be kindled he maketh it knowne to his Children before hand that they might flie from it as he told it to Abraham and Lot and commanded him to flie from it and so he hath done from the beginning of the World For the Prophets were for no other end but to declare the Anger of God and to command the children of God to flie from it as may be seene by what was done to Jerusalem and the Jewish Nation and hath been alwayes done to all People from the beginning of the world to this Time For when no Punishments or Judgements more can be expected then Prophecying shall cease 49. Therefore let none blindfold themselves Note but consider what such a Warning and Revelation signifieth which at present is propounded to the World This is the Time of the overthrow of the Dragon with the Whore of Babell which shall goe downe into the Abysse Now he that will not flie yet let him have warning of it He that will bring the Whores marks forth into the Light will have great ignominy and reproach by it wee speake what wee ought the Day dawneth the Sun will suddenly arise account it not for a Fiction it is concluded and knowne in Ternario Sancto Looke into the Scripture in the Revelation which the Sophisters had rather it were cast out of the Bible but the understanding of it will soone bud forth and then the Pedlers of the Beast and of the Whore will stand in great shame and none will buy their ware any more No sword destroyeth the Whore but her own Mouth choaketh her for there are nothing but Lyes and Blasphemies in it and yet shee seemeth as if shee were God Therefore say wee let every one looke to his own Doing lift up your heads as Christ saith for the time of your Redemption draweth neere you are baptized with water but he that will baptize with the Holy Ghost and
with the Fire of his Wrath is already on his way be not wilfully blinde 50. Thus understand us right concerning the Life of Man as wee have now mentioned This last forementioned Life is g Solely or alone singly in the Beasts for it hath its Originall onely in the Principle of this world in the Matrix of Nature which is every where such a Spâ—rit and such a Life in it selfe 51. And in Man the life is twofold for Man hath also the life of this outward Principle in him but he desireth also another life which is higher and better then this 52. And now where there is a Desire there is a Mother who is the Desire it selfe for no Desire can make it selfe it must arise out of a will and the will must come out of the Tincture which is the Life of the Will 53. Thus wee know and have searched out that in the Tincture of the Principle of this world viz. in the life of this World there is also another Tincture which wee have an apprehension of in our selves If there were not another Tincture the Life would desire nothing more 54. Yet wee cannot say that the outward Life desireth any thing more it desireth nothing else but its own Mother viz. the Principle of this world For it is onely a Spirit therein for no Principle desireth another a Principle is a peculiar life and hath its Centre to Nature and therefore wee call it a Principle because there is a Totall Dominion in it as there is in the Eternity which Dominion desireth nothing more nor higher but onely that which may be generated in its own Centre as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell for the Kingdome of Heaven desireth nothing but the Divine Beeing but Hell desireth that which is wrathfull murtherous fiery soure soarring Astringent and whatsoever is in the Property of Anger in the Fire 55. Now there being in us a desire after the highest Good and after the Eternity that desire must needs proceed out of the Eternall and highest Will out of the highest Beeing and its life is also out of the highest Tincture for where there is a Desire there is Fire for the Fire desireth substantiality that it may have whereon to feede and yet it selfe can make no substantiality but it maketh the Tincture and the Tincture maketh the substantiality as is above-mentioned 56. Now the Tincture is a Creature for it hath a Body as may be seene in the Tincture or colour of Gold though it be not palpable yet it is h Essentiall substantiall and the understanding is in the Tincture for it is a wrestling with the Fire and flieth before the Fire and yet cannot flie away because the Fire i Desireth generateth it and continually attracteth it againe into it selfe and it still striveth to get out from the fire with the substantiality and is after the manner as a Man fetcheth Breath 57. Therefore wee give you now rightly to understand it thus you see that the Tincture shineth and in the shining there is no stirring but a constant Lustre and yet in the Lustre there is all power as in the Tincture and it is an Eternall Stillnesse and the Tincture is the stirring and also the life Understand us rightly and deeply for it is the deepest Ground and foundation in Heaven 58. The other Desire in Man after the Highest Good is the soule which standeth in the Eternall Mother for every desire hath its originall out of its own Mother therefore this is a desire of the Eternity and not the Eternity it selfe but the Tincture of the Eternity and the Majesty viz. the glance in the Still Habitation as is now mentioned 59. Now if a Spirit be in its own Mother it desireth not to goe out from her againe as the Aire-spirit doth not desire to goe away from the Body neither doth it desire any thing more then what is in its Mother and in its Centre 60. But yet wee finde and understand it in our minde that the soule willeth to be out of this Earthly Mother in which it standeth at present and not onely so but it desireth the house of its own Mother viz. it s own Tincture and the Majesty also the Eternall Rest out of the Tincture 61. And so wee search and finde and have it in true knowledge that the poore soule in the Spirit and in the Tincture or life of this outward world lyeth captive in a strange Lodging and hath not its Light of the Majesty for if it had that it would be at Rest and desire nothing more 62. Also wee finde that it lyeth captive in Death in much weaknesse for if it had its right Tincture then should the Majesty wherein it is a childe of God shine in it 63. Therefore wee say that the poore soule of Adam was captivated by the Spirit and Principle of this world and received the Tincture of this world into it and then Instantly the Majesty brightnesse of God remained standing in its own Principle for the soule put its will and desire into the Spirit of this world and it selfe entered into it 64. Thus God shut up the Heaven in the soule so that it knew its Majesty no more and there was perplexity and great misery that an Eternall Creature should come to be in another Principle in another Centre Heere the seaven Seales to the Book of the Eternall Life were shut to the soule for the Centre of its life was shut up and captivated in the Eternall Death it could no more stirre any forme in the Centre of its Life it lay in Hell like k As a dead Corpse in the Grave dead Bones the Dragon had it in his Jawes 65. For it was in the house of misery there was none that could help it no Angel no Throne-Prince no Creature neither could the Centre of the soule help it for its fire was extinguished the spirit of this world had swallowed it up as the water devoureth the brightnesse of the flaming Iron for the Will of the soule was entred into the Spirit of this world and had married or joyned it selfe thereto l The Will it was in another Mother as it is now at this Day 66. And so now if the Mother of this world had been broken as it doth breake indeed then the soule should have stood in the Eternall Death in the Darknesse Heere m Or Remedy Counsell was at an end the faire Creature was captivated by the Kingdome of Hell which triumphed over it The highly Precious Gate 67. Heere was no Counsell in the whole Deity unlesse the Eternall Word and Heart of God did become Man and did enter into the Third Principle into humane flesh and bloud and assume a humane Soule and goe into Death to the poore soule and did take away the Power of Death which held the soule captive and the wrathfull sting of Hell which it had
stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
Name all of us that know Christ put on him and are members of his Body wee call our selves Christians and children of God and brethren and sisters one of another 5. Therefore now when wee consider the Dominion or Course of our Life we finde a powerfull strife therein which the Devill hath with the soule and also which the Spirit of this world hath with the soule For there is a knowledge in the spirit of this world indeed there is no divine understanding in it but there is an apprehension planted in the Matrix viz. in the Centre of Nature 6. For this world before the Creation stood from Eternity in the Eternall Wisdome as an invisible Figure and is now created as a proper Principle of its own to the end that it might bring all its wonders and works into Essence that they may appeare in their figure after the Time of this world 7. And so there is a naturall strife with man therein for no creature but Man can bring the Wonders of the world to light and therefore also the Spirit of this world hath so very much longed after Man and hath drawne him to it that it might shew forth its Wonders in him that Man should produce all Arts and Languages in x The Spirit of this world it Moreover the Spirit and Heart out of Earths and Mettalls viz that Precious Stone the Philosophers Stones which indeed since Salomons Time hath been found by few but now at the End shall be found more cleerly as wee know and understand 8. Note For he that rightly understandeth our Writings concerning the Centre of Nature and its progresse to the Number-Three upon the Crosse and to the Glance of the Majesty may well finde it in Mettalls it is not difficult if he learne but the right entrance he hath the end at hand of which wee shall not heere make mention for it belongeth to the Magi which are borne Magically wee speake onely of the Ground of Nature and of the Spirit of this world 9. And wee declare unto you that the Spirit of this world is created with such an inclination and that it hath a naturall will to reveale it selfe and all its Mysteries as wee see before our eyes by what it hath built or brought forth how it hath erected a Dominion and Kingdome upon Earth 10. Doe but looke upon the doings of Man from the highest to the lowest the Spirit of this world hath thus built the whole y Course Order of them and God hath permitted it For God is not a destroyer but a preserver of that which his power buildeth up and accounteth it for his Ordinance for there is nothing brought forth which hath not stood in the Eternity 11. But you must understand it aright Hell and the Anger are the Abysse which mingleth its wonders also therein as we see where there is good z Or soyle ground and that the Sower also soweth good seede yet thistles and thornes grow up amongst it according as Christ hath given us a similitude of the Sower and as it is in the minde of Man so it is also in the Spirit of this world 12. You are to know that all weeds as Thistles and Thornes also Serpents Toads evill Beasts and Wormes have their originall from the Wrathfull Matrix For in the time of the Creation all both good and evill came forth every thing according to its kinde and property there is good and evill in every thing and the Kingdome of Anger hath also wholly a Or formed its Image imprinted it selfe therein and therefore the fruit is Good and Evill and Adam should not have eaten thereof 13. I give you to understand by the fruits of the Earth how good and Evill are in one another and have each of them their usefullnesse the evill as well as the good All serve to manifest Gods deeds of Wonder and each is serviceable to the Spirit of this world what the one hurteth the other healeth and that also is a wonder 14. Furthermore wee see the Mysterium Magnum the Great Mystery in the Trees though indeed they be different and mixt yet wee discerne the Paradisicall forme or condition in them for they beare their fruit upon Twiggs and the fruit is a thing different from the Tree the Tree is bitter and the fruit is sweet And wee give you to understand that the Trees and fruit wee have now a dayes were Paradisicall if the Curse did not stick in them the Paradise is flien from them and now all fruit is but such as the Apple was from which Eve did eate Death And you are to know that the Kingdome of Anger did also presse into the Garden of Eden which brought forth a Tree that did beare such fruit as all the Trees are now adayes which wee feed upon 15. Onely wee are to consider that the fruits for Man doe not grow of themselves he must plant and dresse them as you see in all Trees both in the wood and stalks of them and Man desireth not willingly to eate of the first Essences of the Earth except it be a very b Milde or sweete pleasant hearb but he desireth the second Birth out of the Earth viz. the kernell seede or fruit which is indeed the second Birth out of the Earth whereby wee understand our high discent but before the Fall Paradise sprung up through all Trees and through all the fruits which God created for Man 16. But when the Earth was cursed the Curse entred into all fruits and then all was Evill and Good Death and c Rottennesse or putrefaction Corruption was in them all which before was but in that one Tree onely which was named the Tree of Good and Evill and therefore it is that wee Eate Death in all the fruits and the Spirit d Or which is of Evill and Good ruleth in us The Spirit of this world ruleth in us and so doth the Devill wish the Spirit of Anger and each of them shew forth their wonders in and by Man Of the Great Strife about the Image of Man 17. There is a great Strife about Mans Image each Kingdome would have it Hell in the Anger saith it is mine by the right of Nature it is generated out of my Roote Also the Spirit of the world saith I have it in my body and I give it life and nourishment I bring it up and give it all my powers and wonders it is mine And the Kingdome of God saith also I have set my heart upon it and have regenerated it it is proceeded out of my Kingdome I have sought and found it againe it is mine it must reveale my Wonders 18. Thus there is a vehement Strife in and about Man looke upon his Conversation and Doings his desire standeth especially in Three Things and they are Three Kingdomes which Rule him and into which of them he falleth there he lyeth 19. First he desireth power honour and glory that all
might feare and honour him this is even the Poyson of the Devill who hath also such an intention which he satisfieth by doing as much as he can 20. Secondly he desireth riches goods and money much eating and drinking and careth not by what meanes he cometh by it it is the Spirit of this world which desireth onely shelter and fulnesse as a Beast doth 21. And thirdly he desireth the Kingdome of Heaven also he desireth and panteth after that but in much weaknesse and is alwayes in doubt thinking he is a Sinner and that God desireth not to have him yet he sigheth and panteth after it and would same be saved he prayeth and yet doubteth he hopeth and yet feareth he hopeth for amendment and deliverance from one day to another and alwayes supposeth it will be well to morrow to morow thou wilt have power to goe from this course of life and enter into another thus it is alwayes with him 22. This wee doe not speake concerning the Swine-like Men who lye wallowing in the Myre who never seeke for any amendment but we speake concerning the poore sinners that are between Heaven and Hell who have incitements to both of them and yet are held back 23. Yet observe what Man doth he followeth all these three desires he continually seeketh power and honour till his end he continually hunts after covetousnesse money and goods to eate and drink and though he have superfluity yet in his covetousnesse he hath not enough he doth as if he were to live heere for ever and then thirdly he also panteth after the Kingdome of Heaven for the poore soule is very much perplexed and is ever afraid to the Devill and the Anger of God and would faine be released but the first two Kingdomes doe presse it downe and barre it up in their Prison in so much that many a poore soule casteth it selfe away into the Abysse and despaireth of the Kingdome of God Of the Devill who changeth himselfe into an Angel of Light 24. They say The Devill cometh to Man in the forme of an Angel and it is true Observe what he doth that he is accounted an Angel and is accounted good when the poore soule is thus disquieted and many times presenteth to the Body Death and the Anger of God he hindereth not that he often lets the poore soule runne with the Body to the Houses of Stone to the Churches or whither it will he puts it on most willingly of all to goe to the Stone Churches and there saith to the soule Now thou art Godly and Devout thou goest diligently to Church 25. But what doth he then when any teach of the Temple of Christ and of the New Birth then he soweth other Thoughts into the Spirit of this world in Man Sometimes Covetousnesse sometimes he sets the Eyes upon Pride State and Beauty sometimes he catcheth the Spirit with the Lust Imagination towards Men or Women according to their sex and tickleth the Heart with wanton Lust sometimes they are lulled fast asleepe 26. But when the Preacher is a Sophister and a malicious slaunderer or rayler or perhaps many times in performance of his Office and from a good meaning rebuketh men according to their deserts There the Devill sets open every Doore and Gate and tickleth the Hearts of the Hearers therewith and the Heart wisheth still more and more of that that is very fine to keepe them from falling asleepe 27. And when such people goe from Church they can repeate every word very readily and that best of all which tends to the disgrace of others with that they feast themselves the whole weeke long it is more acceptable to them then the Word of God 28. Behold this is a Devill in an Angelicall forme when they suppose that if they doe but run to Church together such a one is a very good Christian But if they have learnt no more but to scorne mock and deride others and bring it home to their families it had been better they had all that time been wallowing in the mire or that they had been fast asleepe and then the Devill should not have defiled their soules in the Church of stone with wantonnesse and scorne O how happy a sleepe it is in the Church when the Preacher inviteth the Devill into the Heart for a Guest it is better to sleepe then to Imagine wantonnesse or to fill the heart with revilings and scorne 29. O you Sophisters that fill your Sermons with reviling of your forefathers that are dead long agoe you that out of Envy often revile honest hearts according to your own pleasure how will you be able to stand with your Lambs whereas you should have led them into fresh greene pastures into the wayes of Christ viz. into love chastity and humility but you have filled them with revilings it were better you were in a stable or hogssty with your revilings then in a Pulpit and there you would seduce no body 30. I speake not this out of a desire to reproach any body but I doe onely what I ought to doe I despise none I onely discover the smoaky Pit of the Devill that it may be seene what is in Man as well in one as in another unlesse he be regenerated anew and then he resisteth the Spâ—rit of the Devill and thrusteth it away from him 31. The other Devill is more crafty and cunning then this but is also a Glistering Angel with e Text Cowes feete cloven feete when he seeth that the poore soule is afraid and desireth to repent and amend then he saith Pray and be devout Repent for once and away but when the soule goeth about to pray he slippeth into its heart and taketh away the understanding of the heart and putteth the heart into meere doubting as if God did not heare it he represents Sinne before the Heart and saith To morrow it will be better leave off you will not now be heard 32. Thus the Heart standeth and repeateth over the words of a Prayer as if it were learning somewhat without Booke and the Devill taketh away the vertue efficacy of them out of the Heart so that the soule cannot reach the Centre of Nature as Christ saith The Devill taketh the Word out of your hearts that you may not beleeve and be saved 33. Then againe the soule standeth and saith it hath Prayed but it hath not prayed it hath onely rehearsed words not in the Spirit of the soule in the Centre where the fire is to be struck or f Or the earnest purpose awakened kindled but in the Mouth in the Spirit of this world and they vanish in the Aire or else as words wherewith Gods Name is taken in vaine But heere this should be observed Thou shalt not use the Name of God in vaine and unprofitably in thy mouth for God will not leave him unpunished that useth his Name in vaine 34. There belongeth great Earnestnesse to Prayer for Praying is calling upon God
to entreate him to speake with him and to goe out of the house of sinne and enter into the house of God and if the Devill offer to hinder it then Storme his Hell Set thy selfe against him as he setteth himselfe against thee and then thou shalt finde what it is which is heere told thee if he oppose strongly then oppose thou the more strongly thou hast in Christ farre greater Power then he 35. And if you doubt of the Grace of God you sinne greatly for he is alwayes g Barmhertzig Mercifull and there is no other will in him at all but to be Mercifull He cannot doe otherwise His Armes are spread abroad Day and Night towards a poore Sinner And when any cometh with the lost Sonne to the Father and so stormeth Hell Then there is amongst the Angels of God greater Joy for such a one then for Ninety Nine righteous that need not that as Christ himselfe Teacheth us 36. With such a Devill as h Or taketh him off from an earnest purpose or resolution of amendment covereth the Heart of Man there is no better course to be taken with him then not to dispute with him at all about the multitude of sinnes but to wrap up all sinnes on a heape though they were as many as the sand on the Sea-shore and throw them on to the Devils shouâ—ders to say in his heart Behold thou Devill thou art the Cause of all this Evill I leave my sinnes to thee but I take the Mercy of God and the Death of Christ to my selfe therein will I roule my selfe devoure mee if thou canst 37. Doe but fix thy trust and confidence upon the Promise of Christ and let your Storming be alwayes grounded in the Death of Christ in his sufferings and wounds and in the Love of Christ dispute no further about your sinnes for the Devill involves himselfe therein and upbraideth thee for thy sinnes that thou mightst despaire 38. Make tryall in this manner and you will quickly see and feele another Man with another i Thoughts and understanding sense and will in you wee speake as wee know and have found by Experience wee speak not by way of Opinion or as a Historicall Relation but that which wee have a ground for for a Souldier knoweth how it is in the warres but he that hath not tryed and been present alwayes thinketh otherwise then it is This wee mention out of Love for your learning and Instruction as k One in Spirit a Spirit which speaketh how it hath gone with it for an Example to others to try if any would follow us and then they should finde how true it is The Gates of the Deepe Ground Concerning Man 39. Since the beginning of the world there hath been a Controversie about this because these Gates were l Sunck by Adam shut with Adam and wee have been held captive in Darknesse but seeing God hath favoured us and opened them to us and also hath given us an earnest will to write it downe wee shall therefore doe it and give thanks for it to God the Father in Christ Jesus in Eternity who hath redeemed us out of the Darknesse of Death 40. Therefore when we would know what Man is and why there is so great difference and variety amongst Men so that one doth not as another doth and that one differeth in Forme and Feature from another wee must set before us the most inward Ground of his Incarnation or becoming Man and consider it and then wee shall finde all 41. For when a Man that is Regenerated in God so that he seeeth the Light beginneth to search out his originall then the Spirit of the soule searcheth in all the Three Principles what m It. he is in each of them for wee know it and cannot say otherwise then that wee in the Image of the Spirit and also of the Body in all the Three Principles have but one onely rule or Dominion in us but that Dominion is in three Sources or qualities the Spirit and the Body is driven according to each Principle and what Principle it is which getteth the upper hand in Man so that Man with his will inclineth to it according to that he performeth his work and the other Principles doe but cleave to it not having sufficient power 42. But when wee will speake of the Image wee must see what it is in the Ground thereof For wee are sowne as a seede in a field into the n Or womb Matrix Now consider what precedeth that nothing but a longing will and desire of Man and Woman to Copulate and yet the fruit is not alwayes desired of which wee have an Example in Whores and Whoremongers also indeed in the State of Marriage 43. Now the Question is What is that which provoketh to copulation in the male and female of all kinds as also in Man Behold in the Eternity all hath been in one Beeing viz. the Tincture which is the Centre and cause of Life as hath been mentioned at large before also the Substantiality which is generated out of the Tincture which hath also all the formes of the Centre yet without Fire for o The Substantiality it is a sincking downe and cannot kindle the Life in it it is corporeall and affordeth Body but not Life for the fire affordeth life 44. And wee give you to understand in the Copulation that the Man hath the Tincture and the Woman the Substantiality viz. the Matrix which is generated out of the Tincture Now observe in the Eternity they were in one another and this world stood therein as a Figure for the Wisdome had overshadowed the Tincture and received it into it selfe as the Body doth the Spirit and this could not be brought to a substance visible to the Angels unlesse God did move the Eternity for the Angels are in a substance 45. Now when God viz. the Number-Three moved himselfe there was moved therewith also the Centre of Nature in the Eternity whereby all became Essentiall Substantiall the Tincture became substantiall and prevailed and the Substantiality became materiall and yet was not divided for that cannot be it is one onely p Or thing substance 46. And now when God placed the Fiat in the Materiall Substantiality or as I may better say did awaken the Fiat therein so that the Word in the Substantiality said Let there come forth all sorts of Beasts according to their kinde then there went forth out of the Materiall Substantiality two q Male and Female kindes and that Corporeally for through the r Verbum Domini Word of the Lord the Tincture tooke on it Substantiality and the Spirit of the Substantiality tooke also to it Å¿ Corpus a Body and so there were two sexes or kindes The Body of the Tincture had in it the Centre of the Life and the Body of the Substantiality had not the Centre to the Striking up of the Fire
and e Or senses faculties out of the Essences that is the Sun and the Starres are its Essences and the six Planets are the Spirits at the Centre of the Heart and the Sun is their Heart all just as the Deity hath been from Eternity 62. Thus there came a true life and understanding with reason and f Senses perception yet a Beastiall one into the outward Tincture and the g Or Spirit of the Aire Aire-Spirit and so the Great Wonders stood there manifest for God had manifested himselfe in a figurative forme And you see that it is true doe but consider what wee have written before concerning the Centre of Nature and so on to the Light of the Majesty and concerning the Number Three and you will finde heere in this world a figurative similitude of Him Consider of the Planets 63. Saturne the first and highest is astringent cold dusky and maketh the desiring and attracting for it is the sharpnesse If you will have a right understanding of this you must h As in the Figure following transpose the Planets 64. First take the uppermost Planet and unto it the nethermost for in the wheele every where is uppermost and nethermost understand in the Wheele of Life and it wheeleth the upper part nethermost when it turneth Round which is onely to be understood concerning fond conceited Men and Beasts with whom the wheele of Nature falleth a turning for the Crosse stayeth it ✚ Therefore observe well Saturne attracteth the Moone which is beneath and causeth in the Matrix of the Creature the Or Corporeity Corporising viz. that there be flesh for Saturne and the Moone make Sulphur or Corporeity 65. Now Saturne desireth onely to shut up it seiseth upon and holdeth fast as in turning Liquor into a Sulphur But Saturne hath not sul for sul is from the Liberty but Saturne hath a willing and the will hath sul for it originally proceedeth out of the Majestie 66. Consider now beneath Saturne standeth Jupiter which is proceeded out of the vertue of Sol or the Sun as the Heart of Saturne else there would be no desiring no Saturne for Nature desireth only the Heart and Sol or the Sun yet Jupiter is not Sol But is the Braine 67. And observe it the wheele of Nature windeth it selfe from without inwards into it selfe for the Deity dwelleth innermost in it selfe and hath such a Figure as followeth Not that it can be delineated it is onely a naturall similitude Even as God k Representeth or revealeth pourtrayeth himselfe in the Figure of this world For God is every where Totall and perfect and dwelleth thus in himselfe 68 Observe The outward Wheele is the Zodiack with the Constellations and then the Seaven Planets follow to Sol after Sol standeth Fire after Fire Tincture after Tincture Majesty after Majesty the Number Three with the Crosse Although this Figure is not sufficiently delineated yet it may serve to be considered on and a Draught might be made of it in a Great Circumference for the help of those that are of the weaker understanding to consider of it 69. And observe it the desiring goeth inwards into it selfe towards the Heart which is God as you may conceive by such a Figure for the Regeneration goeth also into it selfe to the Heart of God 70. Observe it also well for it is the Centre or the Ground of the outward Birth In the Eighth Circumference next after the Zodiack is the Globe of the Earth after that right against it about on the wheele is l ♄ Saturnus Saturne and going about the wheele there is the * ☽ Luna Moone and againe about on the wheele is m ♃ Jupiter Jupiter and againe about on the wheele is n ☿ Mercurius Mercury and about againe is o ♂ Mars Mars and then p ♀ Venus and q ☉ Sol. Sol in the midst and after Sol the Fire which Sol affordeth and after the fire the other World viz. the Heavenly Tincture and after the Heavenly Tincture the Number Three viz. the Eternall Heart and that is the Eternall Centre of Nature and in the Eternall Centre is the whole Power of the Majesty of God throughout held or shut up by nothing and is of no substance or nature imaginable even as the shining of the Sunne 71. You may well perceive what wee set before you thus The Zodiack with the Constellations belong to the Minde as well in the Deepe of the World as also in the Creature the Twelve Signes are the twelve parts which the Crosse in the Centre maketh from which the Upper Dominion is divided into twelve Parts as also the Minde is For the six Formes in the Centre besides Sol doe each of them divide themselves into two Parts Sol divideth not it selfe but onely into the Number Three or into the splendour fire and Tincture one according to the Tincture that hath Life in it the other according to the Tincture of the Aire which hath spirit in it and yet maketh no Life 72. Thus the Signes are Twelve which divide themselves into two Governments viz. into a Heavenly according to the Tincture and into an Earthly according to the Spirit of this world viz. the Aire and the two Kingdomes are also twofold viz. in the Tincture of the Fire there is an Angelicall Kingdome and r Or retrograde backwards a Hellish and the Kingdome in the Spirit of the Aire is also twofold for the inward Kingdome is the Spirit of God and the outward is the Spirit of the Creatures as David saith The LORD rideth upon the wings of the Winde that is the Spirit of God which cometh to succour and relieve his worke 73. So also the Tincture Kingdome in God maketh six formes and that of the Spirit out of the Tincture which is the Heart and life and is the Spirit of God maketh also six in Number and they are together Twelve in Number These the Woman in the Revelation which the Dragon would devour weareth upon her head being twelve Stars for one number Six shee received from the Spirit of this world wherein the Holy Ghost ſ Reteineth possesseth or inhabiteth keepeth the Eternall Life and the other number six shee hath from the Eternall Tincture out of the Eternall Centre out of the Word for shee weareth the Angelicall Zodiack and also the Humane 74. And each Centre hath six in Number which make together the number Twelve the seaventh number of the Centre is Substantiality and the Dominion or Kingdome for God became Man and brought the two Kingdomes into one for Men and Angells are in one Kingdome in God 75. And so the Image t Of the Woman in the Revelation hath twelve Starres upon the Crowne for the Image u Denoteth or signifieth representeth God it is the similitude of God in which he revealeth himselfe and wherein he dwelleth The Crowne signifieth the Power of the Majesty of God as a
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
and vertue of all Formes and is a pleasant b Or Musician Lutinist for it singeth a song that they all love to heare and c Or feele relish which ought to be well considered 101. And below Venus is Mercury to whom Venus give its vertue together with its sincking and therefore Mercury is so pleasant and loveth to talke of all then d Or Witts feats and devices Ingenuities of Nature it is a nimble sudden awakener of the Seede which Venus giveth to it for it will needs awaken the Body or bring the body into beeing and because it hath much skill therefore it will e Or converse and meddle in every thing wander into every thing and giveth speech to the Body and awakeneth the Body and giveth it senses especially in the Braine and in the Matrix of the Seede 120. Under Mercury standeth the Moone and there the sincking standeth still and is a substance mixed of all it affordeth the Carcasse and all that belongeth thereto it taketh all to it and maketh the whole Image as a Beast it is the Corporeity Venus congealeth in it it retaineth all for it letteth nothing sinck downe and it standeth alwayes in feare of falling in respect of the Earth which standeth under it for it feeleth the Anger in the Earth and therefore is affraid and doth not sinck downe but runneth and maketh hast about as if it were fugitive it is a false thing for it desireth both that which is superiour and that which is inferiour and flattereth with the Centre of the Earth and with the Centre of the Sun 103. And as this Dominion or Goverment in it selfe is so is the Dominion in every Creature also their life standeth thus and you see how the Wheele turneth round as in in the Centre and the body with the Essences standeth still 104. The six Planets run round about the Sun as about their Heart and afford vertue to it and draw vertue from f Aliter in the Sun the Sun so also the life windeth it selfe thus about the Heart and penetrateth into the Heart for the Spirit-Life penetrateth to the soule which burneth as a light out of the Heart out of the Tincture of the Heart and windeth it selfe inwards thereinto and they alwayes drive forth one another and so this forme is as a turning Wheele for the Life of the Spirit is thus in its Originall 105. They who say that the Sun g Or runneth a course round about in an Orbe Note goeth forth speak as the blinde doe of colours and have never knowne the Centre of Nature yet they are not to be blamed for that for it was reserved or sealed till the Seale of the Sun opened it selfe at the seaventh sounding of the Trumpet Observe this it is no fiction or boasting it doth concerne you all or else you will die in blindnesse for which God is not to be blamed 106. The World after the Fall hath but one Eye for it hath lived under the six Seales understand under the six Planets with its knowledge but you h You shall see with solar eyes in the time of the seaventh Seale shall see the seaventh Seale with the Eye of Sol wee heere speake what wee know 107. Understand us aright thus wee will give light to those that hardly apprehend it Behold and observe The whole Government of this world in every Life cometh from the Constellations good and evill and they are also the cause that the foure Elements Fire Aire Water and Earth were stirred up else all in this world would be still 108. And so now you see the upper Government especially in the seaven Planets for they are the Government or Dominion of the Spirit and that is two-fold They have the Tincture-Government viz. the Fire-Life and also the Aire-Government viz. the Water-Life the Three Planets above the Sun doe together with the Sun manage the fire-life and Government and the Three beneath the Sun are the going forth of the fires-Tincture and are a sincking downe and doe together with the Sun manage the Aire-Government and have the female kinde for they have the Substantiality of the Matrix and the Tincture of the Upper Matrix the Tincture retaineth the soule and the Nether Matrix of Venus retaineth the Spirit 109. Thus the Upper desireth the Lower and the Lower desireth the Upper and is indeed but one body for Sol is the Heart and hath the Lustre of the Majesty of this outward Third Principle 110. Thus you understand the Two i Of Sexes kindes the Male and the Female The Male or Man is the Head and hath in him the Upper Government with the fire of the Tincture and he hath in his Tincture the soule which is desirous of Venus which is the Corporeall Matrix for the soule will have spirit and also body and that hath the Matrix of the Female or Woman 111. And the Lower Government is the Female or Woman and her Government consisteth in the Moone for Sol affordeth it Heart and Venus affordeth it Tincture and yet hath no fiery but a watery Tincture and therefore k The Moone it affordeth the Aire-Spirit and her Tincture doth not stand in the l Oâ— Wit Wisdome and therefore the Man must Rule her for the Tincture of the Fire is the sharpe Tryall of every m Or Thing Substance 112. Mercury is the stirrer up of n Womens their Tincture and therefore they are so talkative and the Moone hath o Moone their Matrix which is our of all the Planets and is afraid of the Earth and therefore maketh such hast and taketh vertue and power in the wheele from all the Planets and Starres where ever it can It desireth Sol vehemently and therefore draweth also his Lustre to it selfe and as the Moone longeth after the Sun for it selfe is of an earthly quality and desireth the Heavenly Heart so also the Feminine Matrix longeth after the Heart of the Man and after his Tincture viz. after the soule for the foule is the Eternall Good 113. Thus Nature longeth after the Eternall and would faine be delivered from the vanity And thus the vehement desire in the Feminine and Masculine p Or Sex Gender of all creatures doth arise so that one longeth after the other for Copulation For the body understandeth it not nor the Spirit of the Aire onely the Two Tinctures the Masculine and the Feminine doe understand it for a Beast knoweth not what it doth only the Tinctures know it which drive it thus 114. For the Fiat sticketh in q The two Tinctures them they musf manifest the great Wonders of God For the Spirit of God moveth upon the Water of the Matrix in Venus and in the Matrix of Jupiter viz. in the Matrix of the Braine and leadeth the Fiat 115. For the Heart hath the Matrix of Venus and the Braine hath the Matrix of Jupiter thus the Spirit of God rideth upon the
care about the Number Thousand it standeth upon the Crowne of the Virgin in which are set Twelve Starres six of them Divine and six Humane k The Number 1000. is the Number of the Crowne the Number 100. is the Number of a Man the Crowne hath the Number Thousand and the Virgin the Number Hundred 9. Christ saith Seeke first the Kingdome of God and all other things will be added to you All lyeth in the willing for the willing maketh the desiring and the desiring receiveth where nothing is though indeed there is something there yet it is hidden to us Men unlesse a Man have attained the Stone upon the Crosse and then he findeth where Reason saith there is nothing for that which hath not been from Eternity is not at all and thereof wee know nothing we know onely of that which is and hath ever been though indeed not manifested to us Men but yet is of God in his Wisdome from Eternity to Eternity 10. Therefore although wee speake of two Kingdomes viz. of the Kingdome of God and of the Kingdome of this World in that manner as if we saw them with bodily eyes let it not seeme a wonder if God reveale himselfe in Man then is he in two Kingdomes and seeth with twofold Eyes and yet this way is not so hard and difficult as Reasons seeking in outward things it lyeth all in the willing the outward willing must enter into the inward it must deny it selfe as if it were dead to the outward and had no life in the outward and yet liveth as God liveth and is in the outward and the outward is dead to him so that it cannot apprehend him so also thou O Man thou art with thy soule in the inward but thy soules will hath turned it selfe about with Adam into the outward therefore if thou wilt behold God and the Eternity turne thy selfe about with thy will into the inward and then thou art as God himselfe for thou wert thus created in the beginning and thus thou livest according to the inward will unto God and in God and according to the outward will thou livest in this world and hath both Kingdomes thy own and art indeed rightly an Image and similitude of God thou searchest out all things and findest that which lay hidden in secret for thou findest that in the Eternity and beholdest it standing backward in the Out-birth in the Figure 11. The Ground of the Creation of this world is much easier to be knowne in the Inward Man in the Will of God then visible things to the outward Man the outward knoweth lesse that which he seeth with his eyes and taketh hold of with his hands heareth with his eares smelleth with his nose and tasteth with his mouth then the inward doth the Ground and the Existency of the outward The Inward seeth indeed the Creature in the Ground of it but is as it were dead to the outward and yet liveth therein and in that he liveth to the outward he liveth to God in regard of his Works of Wonder in that he manifesteth and bringeth into Beeing that which standeth hidden in the Figure 12. And yet wee say still that the Eternall standeth in the willing and the will maketh desiring and in the desiring standeth the Figure of the willing Thus it was before the Time of this world But when God moved himselfe in his willing he so created the desiring that it stood in a Beeing and other then this very thing wee know nothing 13. Therefore now the desiring is another thing then the willing for the willing is without Beeing or Substance and the desiring maketh Beeing and so out of the Eternall Nothing is come whatsoever is and before there was nothing but onely a willing which was a Virgin without Image and yet was a figure of an Image in the willing and this figure hath discovered the Spirit and created it into a Beeing or Substance as wee perceive in the Forme of this World the Figure hath caused the Spirit that it hath Expressed the Wonders in Figure and that is the Matrix of the Genetrix and that is the Spirit of this world for the Spirit could l Spoken forth or Created expresse nothing but a similitude of it selfe for there was nothing else 14. Therefore wee demonstrate the Creation to you thus for to create signifieth to comprehend in the willing whatsoever standeth in the figure in the willing for when a Carpenter will build an house he must first Frame a Modell of it in his willing how he will build it and then he buildeth it according to the Modell of his willing 15. Thus also hath the Spirit of God framed in his will a Modell after his likenesse and so created that Modell for you see in this world that when the Spirit through the word Fiat upon the First Day created the Out-birth in the Wrath viz. Water and Earth he comprehended the Figure in the Will and that was the Heaven which he created on the Second Day and tryed the Work on the Third Day and suffered to proceed out of the Earth formes and Images out of the Essences viz. Trees Hearbs and Grasse which were Images of the Essences of the desiring but the Image of the Spirit remained still hidden and yet was in Beeing even unto the Fourth Day Heere understand a Day without the Sunne is one turning about of the wheele of Nature in the desiring of the willing and the Inward Will hath the Number Six according to the six Spirits and the outward Will in the desiring of the Figure hath also the Number Six according to the similitude of the Spirit and the two Kingdomes viz the inward and the outward make with their Number Sixes m The twenty-foure houres in 4 Quarte s Morning Noone Evening Midnight foure and twenty which divide themselves into foure parts viz. six before noone and six after noone six before midnight and six after midnight till the beginning or morning againe 16. And according to this the Spirit in the desiring did set a signe and a Reckoning whence Times and Yeares proceed which were not before for Every Number of the Twelve which is heavenly Divine and Earthly humane or Beastiall hath a signe in the Firmament which the Spirit created into a visible Beeing together with the Crowne of the Centre which is the n Or Sphere Circumference of the Constellations And we give you notice that the Creating of the Spirit is a going forth out of it selfe into the outward For in Loco Solis in the place of the Sun is the Point where the Spirit created the similitude for the word Fiat stood there and went forth from the inward Number Ten as a Body that is Luna and in such a comprehension was the manner and forme of the Deepe apprehended and the Spirit went forth and drave the Essences of the Centre even to the Crowne and there o Or framed them into the Signes
comprehended them with the Signes and all Formes of the Image which stood in the Virgin in the Figure in the Willing and they are the Starres and created them as a Circumference or Sphere of the Spirit and they are all together a Body of that Spirit which is called Sol for there the Eternall Spirit hath comprehended or conceâ—ved the similitude of the Spirit of this world and it goeth thus forth out of the Naturall Body of this World as a Spirit even as the Eternall Spirit goeth forth out of the Eternall Centre of Nature out of the Number Ten. And as they have ordered themselves with their Revolution in the Three Dayes understand before the Sunne was so they also remained standing in the Fiat in that p Ordinance or Course Order and are not materiall or palpable though as to the Eternity it is a materiall beeing but not as to Vs but they are Powers an Out-Birth out of the Eternall hidden and secret Centre and a similitude of the Eternall and have power and strength to shapen and figure Bodies and Images according to all the properties of Every Starre 17. Understand us thus Out of the Place of the Sun Ex loco solis goe forth the Manifestation of all the Starres Elements and all the Starres are the Suns Children even unto Saturne which is the house of the Sixfold Spirit for the Planets are the Spirit and the Crowne which is the q Vppermost Starres Uppermost is the Body and is in that manner as wee have mentioned before concerning the Centre of Nature and concerning the Thrones of the Angells Very great things are heerein conteined which wee justly conceale because of the wickednesse of the World which if they knew them they would misuse the powers of Nature to their covetousnesse and falshood 18. Therefore wee tell you that those to whom the Number Ten is opened have it also given them into their Will to speake no more then what is requisite and necessary for the World and that at all times as need requires and is knowne in God 19. Thus wee give you to understand how God on the Fourth Day created the Sun and with that Leading Spirit the Starres also and what they are being together nothing else but a life according to the similitude of God wherein the Eternity hath manifested it selfe in a Beeing 20. On the Fift Day God moved this Beeing and Life and set the Fiat therein and created out of the Matrix all kindes of similitudes according to every forme in the Spirit and in this Creation now hath the third Kingdome viz. the Kingdome of Anger pressed hard in with it and there went forth all manner of Beasts Fowles Fishes Wormes and whatsoever moveth and liveth all went forth out of the outward Matrix and stood upon the Earth and in the Deepe went forth all sorts of Spirits of Fire such as are the Ascendents and Phoenix and in the Aire also all sorts of Spirits according to the Substantiality of the Aire and in the Water and in the Earth all sorts of Spirits every one according to the property of its r Or Genetrix Mother and the whole Deepe between the Constellations so far as the Word gave it selfe in unto the Creation is nothing but a Life and stirring of Spirits 21. Now Reason asketh being the Devill dwelleth in this world and hath his Princely Dominion there where abouts doth he dwell then Behold O Man consider this well There are in the whole Deepe no more then seaven Å¿ Or Orbs. Revolutions which roule and turne about like a wheele or as the Life windeth it selfe about the soule and the Heart as the Centre standeth still in the midst that is the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Sun and the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Revolutions about the Sun are the six Planets as Spirits of the Centre and the seaventh Revolution is the Earth which turneth it selfe once about in foure and twenty houres and runneth along in the course of the Planets once a Yeare and besides carrieth the Moone with it about the Sun as the others doe also but some in shorter and some in much longer Time as first u ♄ in 29. yeeres Saturne in Twenty nine yeares in respect of his large Course But the x ☽ in 1. Moneth Moone which runneth back doth it every Moneth Twelve times in a yeare and passeth y Some dayes over somewhat on yet further in a Thirteenth Revolution 22. Now this together maketh the wheele of the Birth wherein standeth the Verbum Fiat which hath driven the Devill out from this Circle and so he dwelleth without this Circle and there is a great Darknesse about the Crowne of Starres in the Firmament so that many Starres in the Firmament are not seene because of the Darknesse and that otherwise hath a great signification as to Men which we would indeed make mention of if the world were not so madde and suffered the Devill to drive it who derideth all manner of Revelations that thereby he may blindfold Men It shall in the Last Time stand manifest to the Children which see with both Eyes viz. with the Eye that seeth into the Eternity and the Eye that seeth into that which is Temporary 23. Thus the Devill dwelleth neere us and yet hath a Princely Dominion much deeper neerer towards the Constellations in the midst amongst them where it is darkest for he z Dare not or liketh not may not come neere the shining Lustre of the Sarres and so is as a Prisoner and dare not Touch the seaven Governments of the word Fiat and hath no power therein and so is the poorest creature in the Crowne 24. This cannot be described by a Circle for the stun standeth innermost in the most inward Circle and the other Planets alwaye further outwards even to the Crowne which includeth the outwardmost Heaven and it cannot be understood by outward Reason but the Spirit understandeth it in it selfe for as * The Spirit it is so is this Circle also neither can it be set downe in writing for the Life windeth it selfe inwards to the Sun and so also the Spirit of Life in Man windeth it selfe inwards into the soule as you may consider concerning the Three Principles where the outermost is also the innermost which the outward spirit of our reason cannot conceive for it is but One and not Three in Number But the spirit of the soule if it be turned about so that it looketh with its own eyes into the innermost and with the Eyes of this world into the outermost understandeth it for this is the Vision in Ezekiel of the Spirit a Having eyes within and without with inward and outward Eyes where the Spirit goeth right forward wheresoever it
outward Elements do it because it was higher in degree then them all it had received the never fading Substantiality with the Virgin the Virgin was not brought into the Image but the Matrix of the Earth was brought into the Virginlike-Image for the Virgin is Eternally uncreated and ungenerated it is the Wisdome of God and a reflection Antitype and Image of the Deity in Ternario Sancto in the Holy Ternary according to the Number Three and all the Eternall Wonders of the Eternall Centre of Nature and is knowne in the Majesty in the Wonders of God for it is that which bringeth forth to Light the Hidden things of the deepe of the Deity Thus beloved h Note heere all People and all Mankinde Man you see what you are 13. Now saith Moses And God breathed into him the Living Breath into his Nostrills and then Man became a living soule This is the Ground O yee Universities and high Schooles dance about this as much as you can shew your selves heere Doctors Masters or Bacchilours in Arts if yee be what you please to conceit your selfe to be why then are you blinde in this why will you be called Doctors when in the Ground you are yet searce School-boyes What doe yee understand by that inspiration or breathing-in doth not Moses tell you that God breathed into Man the i Or Living breath Breath of Life What doe you understand heere doe you understand it to be onely Aire That is not solely the breath of God for he breathed the Aire into his Nostrills but the Breath of God cannot be breathed in from without for God himselfe is the fullnesse of things and is present there already beforehand where any outward thing cometh to passe 14. Now therefore that you may rightly and fundamentally and also k Assuredly certainly come to understand it looke upon what wee have before mentioned viz. How God longed after the visible substance of his similitude and Image And the Image of the Virgin wherein his wonders stood hath thus caused it so that the one Imagination embraced and conceived the other though indeed God is without substance and l Or Lusting longing for his l Or Lusting longing is onely Majesty and Liberty But the Centre of Nature upon the Crosse of the wonders m Lusted longed after the Image which was beheld in the Virgin where the Spirit of God goeth forth * Or in into the Wisdome so that the Wisdome causeth Substantiality 15. Behold Gods breathing-in was thus The Spirit of God moveth on the Waters and rideth on the wings of the Winde as the Scripture speaketh that Spirit had then comprehended the Dominion of this world with the word Fiat and breathed it into Adams Nostrills Now the Spirit breathed-in the Aire from without and it selfe forth from within into the Centre of the Heart for it dwelleth not outwardly but in the Centre of Nature and goeth forth from within out of the Deity into the outward and n Or manifesteth in a Beeing openeth or discloseth an Image according to it selfe understand according to the Centre of Nature 16. Wee have told yuo before How the Wheele of the outward Nature windeth it selfe inwards even to the Sun and further through the Fire into the Liberty of God where then it keepeth its o Condition station and the inward Longing of the Eternall Centre presseth with the Spirit of God forth into the Heart of the Sun which is the Great Life and Fire which melteth away Stone and Earth wherein the Eternall Tincture is knowne within in the Ninth Number 17. You must also understand the Breathing-in thus the outward Dominion of the Spirit of this world which reacheth even into the Sun was breathed into him from without as an outward Life and the Inward Dominion out of the Inward Fire in the Eight in Number was from within breathed into the Heart for that was out of the Eternall Fire which reached into the Ninth Number towards the Crosse after its own Tincture which goeth towards the Number Three viz. into the Eternall Liberty and there Man became a Living soule with spirit and soule for the soule hath its originall a degree deeper then the Sunne out of the Eternall Fire which burneth in the Eternall willing which willing is to generate the Heart of God and to exalt the Majesty in the Wonders 18. Understand us right thus Gods Holy Spirit hath awakened the living soule out of the Centre of the Eternall Nature upon the Crosse as a peculiar Centre of its own not out of the Number Three but out of the Eternall Nature out of the fire of the Centre of Nature in the Fift Forme of the Centre where the two Kingdomes viz. Gods Love and Anger part there hath the Spirit of God awakened the soule and brought it in forth from within outwards into the Tincture of the outward Spirit into the bloud of the Heart through himselfe and this is the soule Master Doctor understand it aright and doe not vaunt so proudly stately and insultingly for the soule is the childe of God its will should alwayes be inclined into the will of God in the Tenth Number and then it is an Angel and liveth in God and eateth of the Word of God of the vertue and life of God it should not turne back into the Spirit of this world into the fire of the Out-Birth but into the fire of the Number Three in Ternarium Sanctum into the Holy Ternary 19. And thus thou maist understand what thou art and what thou wert before the Fall for thou couldst rule over the Sunne and the Starres all was in thy power the Fire the Aire and the Water together with the Earth could not compell thee no outward fire could burne thee no water could drowne thee no Aire could suffocate or stifle thee every living thing feared before thee thou hadst thy own food of the Paradisicall fruit to give to the outward life and the Verbum Domini to the inward life of the soule thou hadst lived Eternally without woe or feeling of any sicknesse or disease in meere joy and delight and besides without care and toyle thy minde was as the minde of a childe â™ that playeth with his fathers wonders or workmanship no knowledge of any euill will was in thee no covetousnesse no pride no envy no anger but all a sport of Love 20. Now behold that you may once apprehend this God took to himselfe a particular Dayeswork about Man if he would have had him to have been Earthly Beastiall and Mortall he would have created him on the Fift Day with the other Beasts And that yet you may well apprehend this He created but one Man with the * Adam had the whole Crosse in the Brainpan of his skull But now the Man and the Woman have each of them onely one halfe of the Crosse thus whole Crosse in the Brainpan which signifieth the Number-Three he was both
Man and Woman yet you are not to understand any woman but a virgin wholly pure and chast he had in him the Spirit of the Tincture of the Fire and also the Spirit of the Tincture of the Water viz. of Venus he loved himselfe and through himselfe he loved God he could generate Virgin-like out of his will out of his Essences without paine without tearing or dividing his body such a Man as himselfe was for he had all Three Centres in him and as the Centre of the Eternall Nature was not torne nor divided when the Spirit of God conceived his soule upon the Crosse and brought it into the Wisdome also as the Spirit of this world was not torne nor divided when the Spirit of God breathed into him the spirit of this world as an outward life so he also was not torne or divided for he had a Body that could goe through Trees and Stones if he had instantly gone on in the will of God then had he brought HIM viz. God with him into the Great Wonders 21. The Noble Philosophers Stone was as easie to be found by him as any p Mawerstein other stone and then he might have adorned the outward life with gold silver and precious Stones Jewells and Pearles all to his own joy and to the manifestation of Gods deeds of wonder he had not needed Beastiall Cloathing for he went naked yet clothed with the Heavenly Tincture he had no such Members as he might be ashamed of as his Fall demonstrateth This was his Fall his soule Imagined after the outward Fire of the Out-Birth after the spirit of this world and turned himselfe away from God and desired to live in his own property or selfe and to be Lord his will turned it selfe out from Gods will and was disobedient to God and desired the Earthly fruit out of the Earthly Essences and caused God to suffer the Tree of Temptation to grow that he might trie what his Image would doe and did forbid him that Tree 22. But his Lust was instantly gone after the Earthly Essences Good and Evill which the Devill did eagarly help forward as he doth still till Adam was overcome and went forth from the will of God and suffered himselfe to be wholly captivated by the spirit of this world and then all was done with him the Heavenly Image became Earthly the soule became captivated in the fire of Gods Anger it had the heavenly Tincture no more and could not eate of the Verbum Domini any more it had turned it selfe away into the spirit of this world and was gone out from Gods will into the Lust of this world and so also at the instant of the Fall the spirit of this world made the body wholly Earthly the Paradise with all Heavenly q Wit wisdome and understanding knowledge retired into it selfe and so departed from Adam and the Deare Virgin of Wisdome remained standing in Griefe till the Word of the Lord came againe and looked upon r The Noble Sophia her againe with the promise of the Seede of the Woman and then r The Noble Sophia shee passed into the light of Life now warneth Men of their ungodly wayes concerning which wee have mentioned at large in our former Writings and also concerning Å¿ Adams Wife the Woman his Wife therefore wee heere forbeare to write any further of it and onely further shew you our Propagation as to body and soule 23. Wee have t In the Ninth Chapter of the Threefold life formerly mentioned how the provocation between both kindes Masculine and Feminine to copulate existeth viz. out of two Governments or Dominions of one onely u Being or Essence substance for when Adam could not subsist then God let a sleepe fall upon him and tooke the one Dominion viz. the Tincture of the Spirit from him left him the other viz. the Tincture of the soule and framed a Woman out of him But that shee might have a soule also God took a Ribbe from his Body with his flesh and bloud and comprized the soule therein but without power of further Propagation of it selfe for her soule remained in Venus being desirous of the Mans soule even as the lower Dominion of the Three Planets under the Sun which make Spirit and Flesh desire the Three uppermost for their Life as is before mentioned so also is the Dominion in the Man and the Woman for the Man hath the Tincture of the Fire wherein the soule consisteth in his seede and the Woman hath in her the Tincture of the spirit of this world viz. of Venus naturally so called in her seede and Matrix If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation you would indeed wonder rightly why each are as they are x Note it shall be set downe in a Paper by it selfe for there is nothing without cause Nature hath its own mouth if it desire to have any thing it maketh it selfe a mouth fit for it and giveth a forme to that thing which it desireth that it may fit the mouth according as Nature liketh best Observe this 24. Now when the Seede is sowne then not onely the sower soweth but the Ground also affordeth its Essences or vertue to it the Man soweth soule and the Woman soweth spirit and both of them afford Body and not the one without the other the Tincture of the Fire hath indeed a Body but it became very small in this corruption and therefore the Nature of the Water in Venus must give a soft spirit to it for the Man and the Woman are one Body And Saint Paul saith If the Man have an unbelieving Woman to his wife and the Woman have an unbelieving Man to her husband let not the one forsake the other for the Man knoweth not whether he shall save the Woman or the Woman the Man Even as Adam saved his wife Eve who first eate the bit of the forbidden fruit for shee was a part of the Life out of his flesh and bloud and the same spirit and the same soule which Adam had and which Eve got from Adam is now also in us in both kindes or sexes 25. Therefore ground your Judgement thus When the Man soweth his seede he soweth flesh and bloud and the Noble Tincture of the soule and the Woman receiveth that into her Matrix and instantly affordeth to the Mans seede her Tincture of Venus wherein standeth the Elementary Spirit and that assumeth Saturne and bringeth it round on the wheele about to Sol and there the Naturall Life with the life of the soule is disclosed for Saturne giveth it to the Moone which breedeth it and in a Circuit of all the Starres maketh Essences therein and then the Essences exist and winde themselves about to Mars which striketh up the Fire and there count the Signes in the Heavens how many houres each of them hath and double that with two Kingdomes and
then you have the Ground of the Incarnation or becoming Man and what is done every houre with the Sulphur viz. with the substance which cometh to be Man for Man hath yeelded himselfe over to the spirit of this world and is fallen home to it and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion 26. If God had not become Man or been Incarnate wee had remained Beasts according to the Body and according to the soule Devills and if wee goe not forth out of the house of our sinnes wee are such 27. And therefore God hath made his Covenant with us in Christ that wee should be new borne againe in Christ for he hath given up his life into Death for us and hath brought our soule againe quite through the Eternall Fire and turned it about that so wee may see into the Tenth Number againe 28. Christ saith through the Apostle Paul All shall be tried by the Fire let every one have a care that his works burne not for so he shall suffer losse And know this that at the End when this world shall passe againe into the Ether God will awaken the fire in the Centre which is the Eternall Fire and will purge this floare understand it is the soules Fire and so then if the soule have been turned into the will of God then the Holy Ghost with the Divine Tincture shall burne forth from the soule and the Tincture of the soule shall be taken into the Majesty of God which the soule attracteth againe into it selfe and that will be its refreshing and quenching and so it will be able to subsist in the fire But that soule which is turned back into this world and that the substance of this world cometh to be in the fire then the soule will be without God for in the Abysse of this world is the hellish fire and into that it must goe and there eate what it had Cooked heere for every ones works follow them 29. And then they will say to the Wise Virgins O give us some of your Oyle but the wise Virgins will say O no least wee should want as well as you and perish with you Goe to the Merchants of this world to the Sophisters and buy Oyle for your selves But before they shall bethink themselves how the oyle is to be bought and where it is to be had the Gates of Heaven and Hell shall be shut and upon that followeth the Eternity and this Beeing of this Created World passeth away Consider this for there is no dallying with the Spirit of this Revelation it concerneth body and soule he that will see let him see but he that will not yet he is warned The Gates of the Great Misery and Lamentation shewing How the Image in the Mothers Womb while it is yet a Sulphur viz. and inanimate Lump or Masse is y Infected or poysoned destroyed so that many an Image according to the spirit is a Beast also a Toade and a Serpent which afterwards appeareth plaine enough by its z Substance condition will and Conversation and if it should not be helped againe by God in Christ so that it be new borne againe it must remaine so Eternally in its figure 30. Deare children in Christ our purpose in revealing this is not thereby to reproach Mankinde it is the very Truth wee have highly known it Moreover Christ the Mouth of Truth it selfe saith so who calleth Herod a Fox and the Pharisees a Generation of Vipers and Serpents and the Scripture heere and there calleth the Tyrants Lyons Beares Wolves and cruell Beasts and the Revelation of John also Daniel the other Prophets have deciphered the Potent Rulers of this World by evill fierce and cruell Beasts truly they have not meant thereby the Image of God for that were not right that God should compare his Image which is Angelicall to such abominable Beasts and yet he is the Truth it selfe and out of his Mouth proceedeth no deceit or falshood nor no untruth and seeing he hath called the Rulers of this World so therefore it is spoken concerning their Governments for they raise Warres Murther all Mischiefe in their Dominions and are those devouring Wolves Lyons Beares Foxes Vipers and Serpents for they appeare so in the presence of God though outwardly they have the Image of Man yet the spirit of their soule is such a Beast and upon that followeth Gods a Election Predestination although God willeth that all Men should be b Or saved helped yet he knoweth very well who are desirous and capable of any Helpe 31. Wee doe not here shut up the Grace of God from those that turne and become New-borne out of this Beastiall Condition for Christ is therefore become Man of purpose to help us that we may come againe to the similitude of God and HEE hath therefore brought our humane soule into the fire of the Anger of God as into the Abysse of the Centre into Hell and into Death where our soules lay shut up and out of Death and Hell againe into the Tenth Number into the Eternall Tincture of God upon the Crosse from whence the soule Existed from Eternity which appeared before the time of this World in his Wisdome 32. And you are to know that every soule while it is yet in the Seede is no * Living Creature creature but is in the Fire or a Fire of the Tincture and is a Will of the Creature and it standeth yet in the power of the Parents either to c Awaken or enliven quicken or destroy the Creature which to destroy runs opposite against the order of the Creation and is an abomination in the sight of God and heereby is shewed you that such as the Tree is such is the Fruit that groweth out from it yet the compulsion is not d Or by necessitie wholly perfect for the two Kingdomes viz. Love and Anger stand presently in the wrestling one against another For God hath brought his love in Christ againe into the Humanity and so it standeth in strife against the Anger 33. But you must know that a falfe wicked seede may well be forsaken and if that come to be so then the nature of the fire often figureth the Spirit of the soule in a horrible forme which is not knowne in the outward Image but onely in the e Or false Evill Conversation and will as is seene that every ones conversation is from his Abysse and the Spirit of his soule is so in figure for the Inward goeth outward whatsoever the will in the Abysse is that the body doth and though he dare not do it openly because of disgracefull punishment yet he doth it secretly and hath continually a will to it neither doth he account it any vice for he knoweth not himselfe but he himselfe doth that which he judgeth to be evill in another 34. And then secondly wee give you to understand that the outward
to feede the sheepe of Christ thou shouldst feede them in a greene meadow in the fat pasture of Jesus Christ and tell them the Truth but thou feedest them upon the Devills Rocks and the Mountaines of the Abysse in his lustfull Grasse 103. If you be the Minister of Christ then serve him in Spirit and Truth reprove sinnes without any respect of Persons spare not lift up your voyce like a Trumpet reprove all wickednesse of all persons both superiour and inferiour teach the way of Christ rightly praise or sooth none for his money and honour sake for Christ praised none of the Potentates for gaine sake neither did he reprove any of them out of Envy of their Greatnesse and honour for he commendeth Order and saith Give to Caesar the things which are Caesars and to God the things that are Gods but he reproveth the hypocrites the Pharisees in that they made long prayers and stood in the o Or Gaâ—es streetes making devout shew and would be seene of People and sought onely after Praise and such a one is the Antichrist also and therefore the Spirit in the Revelation of Christ saith Goe out from her my People that you be not made partakers of her sinnes for he that alloweth of sinne is one spirit with the sinne he that for favour p Or consenteth to confirmeth the lye of a Lyar he is guilty of that lye and of the wickednesse thereof 104. God the Father hath Regenerated us in Christ out of the Truth therefore wee should not be the servants of lyes for when wee enter into Lyes wee goe out from Christ and are with the Devill who is the Father of Lyes and so is the Antichrist also and all that depend on him and serve him it were better to be far absent and to have Christ q The life of Christ imprinted in us formed in the Heart then to heare Lyes in the Antichristian Office of the Ministry 105. I know thou Evill Beast wilt cry out upon mee for an envious Person as if I did grutch what good people give thee no that is not my ground or meaning for Christ saith Whosoever ministreth the Gospel should live of the Gospel you must not mussle the mouth of the Oxe that treadeth out the Corne it must feede they cleave not all to the Antichrist wee have onely set forth the wicked Antichrist who rideth in the Hearts of Men wee despise none for their good Conscience Onely the Antichrist shall stand Naked for a Witnesse to All People Hee rideth over the face of the Earth in all Countries and Nations Note wheresoever Pride Covetousnesse Envy and Wrath are predominant in falshood deceit selfe-seeking and an hypocriticall shew of holinesse there is the Greatest Antichrist of all 106. People now suppose they have rooted him out and are now in strife and contention about him every one will slay him O thou blinde simplicity thou slayest him not doe but goe out from him and enter into the Temple of Christ and let Antichrists houses stand empty and then he will fall of himselfe and at length be ashamed of his owne abominations and whoredome onely doe not r Or Pray to worship him doe not bowe thy knee before him but r Or Pray to worship God 107. Doe but open your Eyes the whole world is full of God the whole matter of Conversion is about the outward Life in the Inward God dwelleth in himselfe and the outward Life is also Gods but the Abysse is in it viz. the Centre of Nature in which the severe sterne life is which is the cause of this Warning 108. There are Three Principles Three Kingdomes two are Eternall and one hath a beginning and is transitory Each of them is desirous of Man for Man is an Image of All Three and the Beeing of all Beeings is a longing seeking and desiring which existeth out of the Eternall Will and the will is the Eternity 109. In God there is no Dominion but in the Three Principles in their Creatures There is in God no more but one onely Spirit which cometh to succour his whole Beeing in the Water and in the Fire out of which every thing existeth Hee is no destroyer but preserver of a Thing and if any thing perisheth the fault lyeth in the Å¿ Government Dominion of Nature but that which is out of the Eternall cannot perish but onely changeth into another property for which cause wee give you warning and all the Teaching and seeking in this world is onely that you may be warned of the severe source or property of the Fire there is indeed a Life in it and no Creature can subsist without it have that life but wee that are Men are not Created for that life and therefore God would have every Creature in that property wherein he created it that his Eternall Will may stand stedfast and not be broken 110. Every thing hath Free Will and therein its inclination to its property the whole Beeing of this world and of the Angelicall world also of the Hellish world is meerly a wonder in the presence of God Hee hath set light and darknesse before every one thou maist embrace which thou wilt thou wilt not thereby move God in his Beeing his Spirit goeth forth from Him and meeteth all those that seeke him it is Gods seeking in which God desireth the Humanity for t The Humanitie it is his Image which he hath created according to his whole Beeing wherein he will see and know himselfe yea he dwelleth in Man why then are wee so long a seeking let us but seeke to know our selves and when wee finde our selves wee finde all wee need runne no whither to seeke God for wee can thereby doe him no service if wee our selves did but seeke and love one another then wee love God what wee our selves doe to one another that wee doe to God whosoever seeketh and findeth his brother and sister hath sought and found God In him wee are all one Body of many Members every one having its owne Office Government and work and that is the wonder of God 111. Before the time of this world wee were knowne in his Wisdome and he created us into a Beeing that there might be a sport in him Chi dren are our Schoolmasters in all our witt and cunning wee are but fooles to them when they are borne their first lesson is to learne to play with themselves and when they grow bigger they play one with another thus hath God from Eternity in his wisdome in our hidden childhood played with us but when he created us in knowledge and skill wee should then have played one with another but the Devill grutched us that and made us fall out at our sport and therefore it is that wee are still at variance in contention but wee have nothing to contend about but our sport when that is at an end wee lie downe to rest and goe to our own Place
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
themselves up with them into one Love into one Will and so pray and sing and speake together of Gods Love and Wonders that so there may be one Spirit one Heart in one Will and so the weake may be helped by the Prayer and Faith of the strong 8. The Congregation should incline their Eare to the speech of the Elders who are strong and powerfull in the Spirit and should receive the Word of the Spirit with earnest desire The Elders should teach with meeknesse and deale with the Congregation as with their own Children they should instruct them in their teaching an reproving with modest admonition they should not bring bitter Hearts into the Congregation in sending forth reproaches against the weake chlidren that the feeble be not quite e Affraid and disheartened or daunted discouraged 9. But he that despiseth the Congregation of Christ and departeth from the Christian way they should privately warne and admonish such a one if he will not regard then they have the Curse or Excommunication of the Spirit to binde him in Hell in the Anger of God that Satan may f Disquiet his heart with Anguish vex his Heart till he turne and repent For the Congregation hath in Christ Great Power they have the Key to open and shut but as is mentioned before the Priest alone hath not the Power No he hath it not alone for he is but the servant of the Congregation the meanest of them all if he be g A Beleever faithfull hath as much authority in the Curse or Excommunication as the greatest for wee are all Members of the Body of Christ if the meanest of all shut any out of the Congregation in the Curse of Excommunication if the party be guilty then he is in or under the Curse or Excommunication but if the party have wrong done him then he is in the Curse or Excommunication who hath done him the wrong who hath belyed him therefore looke to it yee Elders consider what yee doe and doe not make the Congregation of Christ which Christ hath dearly purchased with his bloud to h Reproach or offend scandalize one another else you your selves are in or under the Curse of Excommunication and are without the Congregation of Christ i Trie and examine search and consider beforehand ere you judge what Spirits childe he is whom you judge try his spirit before hand for many are zealous out of Ignorance k Beare with him and help him up whom you should instruct and receive you know not what Gods Spirit giveth to every one for he hath many and sundry Gifts Judge all in the way of Love be not rigid be not furious sterne and obstinate instruct the simple in meeknesse that he may place his delight in the Congregation for such were Christs Apostles your Predecessours they taught in such a manner and did instruct the Congregation by Good Bxample Doctrine and Life Concerning the Lords Supper 10. When they met together and did make knowne the Wonders of the LORD and sat together with a fervent Spirit then after exhortation one of another they distributed the Lords Last Supper as he had commanded them they tooke Bread and brake it and eate of it and thereby and therewith have Commemorated the Lords Death in like manner also they tooke the Cup and dranke of it and Commemorated the shedding of his bloud saying one to another Take and eate the Lords Body which was given for us on the Crosse 11. So also they did with the Cup they tooke it in their hand and drank of it for the uppermost of the Congregation began and said to the other Take the Cup and drinke the Bloud of Christ our Lord which he hath shed for us on the Crosse for the Remission of sinnes and Commemorate his Death and the shedding of his bloud untill he come againe to Judgement and bring us into himselfe 12. This Deare Children was the true Apostolicall practise and the Last Supper of Christ was even so for when Christ had instructed and taught his Disciples he began after Supper when they had Eaten the l Or Easter-Lamb or Passeover Paschall Lamb the right Eating of the Paschall Lamb and gave them that Paschall Lamb to Eate of which the first instituted by Moses was but an Image and a m Or Tâ—pe shadow for he gave them his heavenly body to eate and his heavenly bloud to drinke which he had introduced into Maries womb in the Eternall beginninglesse Heavenly Virgin of God in the Pure Chast Immateriall Virginity without spot or blemish and had asssumed it from his Earthly Mother 13. You ought n Deeply or accurately highly to understand this he gave not his Disciples the Earthly substance which did but hang to Christs Body in which he suffered Death which was despised buffetted spit upon scourged and slaine for then he had given them the mortall flesh but he gave them his holy Body his holy flesh which hung also on the Crosse in the mortall substance and his holy bloud which was shed together with the mortall as an immortall flesh and bloud which the Disciples received into their Body which was put on to the soule as a new Body out of Christs Body whereby the Disciples were capable of receiving Christ and became Members of his Body 14. You must not understand it thus that Christs Disciples took a piece of the outward Body of Christ viz of his Earthly Body and put it into their mouths and did chew it with their outward earthly Teeth and so swallow it downe into their Bellies no which is apparent in that he sate with them at the Table and did not divide his outward Body 15. * But Note As the Deity had conceived in its will the Image which God created in his Virgin of his Wonders and Wisdome and brought the flesh and bloud together with the Eternall Tincture in which the soule liveth viz. the Eternall Fire which reacheth into the Deity after the substance of the Majesty and allayeth filleth and strengtheneth it selfe therewith out of Mary in the Virgin into the Holy Ternary into which the Word gave it selfe as a life in the Tincture of the Eternity and became the spirit life and vertue of that flesh which sprouteth out of the Tincture of that fire of the soule for the Spirit was in the Word and the Word was the Power of vertue and out of the vertue shone the Light of the Majesty and the Kingdome with the Power of this world hung to o The Spirit it also as its proper owne which was generated out of the Virgin of its Wonders and Wisdome out of the Eternall Centre of Nature wherein also Mary stood with the outward vertue and life with the outward flesh and bloud so also in such a manner as this hath Christ the true Sonne of God and our Brother given to his Disciples his body to eate and his bloud to drinke 16. And as
God in his heavenly Virgin out of which the heavenly Substantiality is espied and attaineth substance in the Tincture of the Fire is a substance which substance God with the Word and Heart with the receiving in of the Tincture out of Maries bloud in which the soule dwelt did with the Word Fiat as with the Eternall astringent Matrix comprehend and let them together become flesh and bloud after a humane way and manner understand as the Eternall Substantiality with the Wisdome viz. the Eternall Virginity hath given it selfe into the perished Tincture and Matrix of Mary wherein was the Promised Word which gave it selfe also in the Eternall Substantiality into the Perished Tincture or life and so became a New Man being strange and unknowne to the Earthly Man so this New Body of Christ understand the Inward p Christus Christ which the outward Man which was mortall covered gave it selfe under Bread and Wine as an Outward thing into the Tincture of the Soules of the Apostles and became Man in the Apostles in the Tincture of the soule and that is the New Body which Christ hath brought us from Heaven of which he said None goeth to Heaven but he that is come from Heaven so that when wee wholly yeeld up our selves to him in Obedience and with our old will goe out from our selves into his will and so come into Christs Congregation and desire his flesh and bloud with all his benefits then he giveth us this body and bloud to eate and to drinke which the Inward Man borne of God receiveth for the Body of Christ is q Omnipraesens et Omnisubsistens Corpus Every where present in Substance it conteineth the Second Principle that is the Angelicall world according to which God is called Mercifull and the Eternall Good 17. For to say that Christ feedeth the soule with Spirit without Body is not true the Holy Ghost maketh not a Principle but the Eternall Substantiality in which the Holy Ghost dwelleth and goeth out from thence in a forme of many thousand innumerable Essences even that which is so gone forth is the Virgin of Chastity viz. the Eternall Wisdome in which all the Wonders of this world were beheld from Eternity 18. Understand us right according to its high and precious worth That Substantiality wherein the Virgin of God consisteth Adam had on him for the Spirit of this world was given him and breathed into him therein but the Essences were Paradisicall and sprung up through the one pure Element which the Substantiality conteineth and that Substantiality the Spirit of this world in Adam tooke into it selfe into its Power as the Water taketh the Light in a flaming red hot Iron into it and quencheth it 19. First the Heavenly Substantiality had the Power or predominancy but afterwards when Adam went back with his lust into the Earthly Substantiality then the Earthly Substantiality got the Power and predominancy and that is the Cause that our perished heavenly Substantiality is become Earthly and therefore must God with the heavenly substantiality in us become Man and in the Heavenly Virgin and in the Earthly God is become Man and hath put on upon our souls the heavenly Substantiality againe viz. his heavenly body yet our Earthly must passe away but the heavenly remaineth standing for ever 20. And yet neverthelesse wee are captivated poore sinners with the old Adam into which the Devill hath an entrance and wee goe many times out from the faire Image understand the soule turneth its will often into the Outward Man and therefore God hath appointed this r The Lords Supper Testament so that when wee turne againe to him he then giveth our soule the New Garment againe viz. the New body and reneweth and feedeth it 21. Hee that once getteth the Body of Christ it departeth not from him unlesse he spoyle it as Adam did it is onely covered with the old Adam and moreovâ—r passeth into the Mystery and it is very possible for the soule to goe out from it therefore the soule should not be secure or carelesse but watchfull 22. Therefore know that Christ gave his Disciples his True All-present Eternall Divine Body to Eate and his Bloud to drinke out of which the Holy Ghost proceedeth and the Inward Mouth which received it was the desirous willing of their soules for the soule of Man hungreth and thirsteth continually since the heavie fall after such flesh and bloud and putteth the same on as the Garment of God for the soule in it selfe is a Spirit and hath need of a Body and there it attaineth a body a new Eternall incorruptible body into the old Adamicall Body 23. Thus you are to know the bread which Christ gave to his Disciples was that which the outward Mouth took and gave to the belly but the word whereof Christ said Eate this is my Body that same word was the Eternall body of Christ and had heavenly flesh and bloud in it and that the soule received as a New body and thus there was at once in the hand of Christ two Kingdomes viz. a Heavenly and an Earthly 24. But you must know that the Heavenly cannot be comprehended or carried forth by the Earthly for the heavenly Man viz. the heavenly Body of Christ which was in the Outward Christ that all at once and in Eternity also filled the Angelicall world viz. the second Principle of God so that without that same bodily substance God is not knowne at all for the power of the Deity hath manifested it selfe therein and yet the Outward Image remaineth standing Å¿ Note so that in heaven men see the Humane Nature palpably and apprehensively standing in that forme it was in heere upon Earth thou seest nothing else in it but the Majesty of the Clarity of the Brightnesse which filleth the Angelicall world and wheresoever now the Majesty is there is the Substantiality of Christ for the Heart and the Word of God hath united it in the Substantiality as wee consider that the Word is every where so is the Substantiality the body of the Word every where though indeed without Image for the Creature hath onely the formation or Image 25. Behold I give you a similitude Consider all things are created out of the Water and in the Water was all Power and vertue for you finde that all things have Water though it be a very Stone or flesh or whatsoever it is but the Sulphur is therein with the power of Nature which formeth the Substantiality 26. Now behold in the whole Deepe there is nothing but Water Aire and Fire out of which there is the Substance viz. the Body or the Earth come to be 27. Now you see very well that the Sun being but one causeth that and is also the vertue and majesty in this Elementary Substance It all belongeth to the Sun and all desireth the Sun and the Sun with its vertue affordeth the Dominion or Government of every thing in the
Universe 28. See and consider this in a similitude God is the Eternall Sun in the second Principle understand the Heart splendour vertue and Majesty and the Elements Fire Water and Earth are spoken by way of similitude as it were God the Father Now the Sun standeth there as a Body as indeed it is which resembleth the Creature Christ and the whole substance of the foure Elements resembleth the Substantiality of the Creature wherein the splendour of the Sun shineth the Sun resembleth the Word and the Majesty and the foure Elements resemble the vertue of the Body and the Father out which the Sonne shineth 29. Therefore know that in Heaven every where all over is the Fathers vertue or power and in the vertue the Word and the Word hath the substantiality which belongeth all to the Person of Christ for Christ standeth in the Father as an Image as the Sun in the Elements 30. If God should once open himselfe the whole world would be meere Sun for the Deepe receiveth the splendour of the Sun or else if there were no such thing in the Deepe as the Sun is the Deepe could not receive the Light but thus it desireth its like and thus it is also in Heaven the Sonne is every where in the Father and is become Man the Totall Holy Number Three without end and substance hath manifested it selfe in an Image in substance and that is Christ and wee are his Members wee are Gods if wee continue in him he is our fountaine our Light and wee are his Starres Hee giveth us his Body and vertue and his splendour for our Light 31. Thus he feedeth us heere upon Earth in the Supper and when wee desire it with the vertue of his Body and with the spirit which proceedeth from that vertue for that is the spirit and life of the vertue or power then wee receive the Totall Holy t Or Trinity Number Three the substantiality hath Sulphur understand the Body of Christ that is the Father and the Sulphur hath the vertue or power and in the vertue is the Light of life as another Person and out of the vertue in the Light goeth forth the smell and spirit of the vertue and is not comprizable or detainable by the vertue and yet it goeth forth from the vertue and is the Holy Ghost 32. Understand us aright thus wee receive not in the Supper another creature with a new soule no but wee receive on to our soule the Body of Christ which filleth Heaven and is already beforehand the Eternall Creature the soule Eateth Christs flesh and drinketh his bloud which filleth Heaven and out of that which the soule receiveth and eateth there groweth a body to the soule and in that body it is in the hand of God and can at the End of the world goe with that Body through the fire of the Anger of God without feeling of it and as the fire cannot lay hold on Christ in the Number Three so not of us neither for the fire receiveth the meeknesse or allay from Gods meeknesse and ours and becometh in us changed into a rising up of the desire of Love so that our fire and burning in us is a meer Love-desire for it cometh to be a brightnesse of the Majesty and thus wee are in God and the Children of God Halelujah Halelujah Halelujah Concerning the Baptisme 33. And after such a manner is it with the u Poedobaptisme Baptisme of Infants Baptisme of Children the soule consisting in two things viz. in Fire Water for the bloud hath two formes viz. sulphur and water sulphur giveth Tincture and life for it giveth light which is the burning out from the sulphur and that is life The Phur is fire and the sul is Light and out of the Light goeth the Meeknesse which draweth the phur to it againe and quencheth its fiercenesse therewith and that attracting maketh the meekenesse substantiall which is water and Mercury maketh therein the Great Life viz. a life in the water and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud wherein is the Centre of Nature with seaven formes 34. Now Observe When the Seede to the childe is sowne then the Tincture of the Fire viz. the Mans Tincture is sowne into the Tincture of Venus out of which proceedeth a Twofold Life viz. a fire-life of the soule and in Venus a water-life of the Spirit or a Water-Spirit-Life which spring up together and become a Man And thus now both Tinctures in Adam are corrupted 35. The Tincture of the soule was captivated by the Eternall Anger of God wherein the Devill sate and the Tincture of the Spirit was captivated by the Spiritus x Macrocosmi Majoris Mundi the Spirit of the Great World the Spirit of this world and they had both remained captivated by the Devill if the Verbum Domini the Word of the Lord which at length became flesh had not interposed in the midst as a Mediator 36. Therefore hath God through Christ instituted two Testaments One Testament for little Children in the Holy Ghost who performeth the Office who chiefly manageth the office in the Baptisme and maketh in the water of the soule a water of life in his vertue and one other Testament for poore sinners that are more in yeares to understand it in the Word of Life as in flesh and bloud where the Word viz. the Heart of God chiefly manageth the Office and feedeth with his body and giveth his bloud for drinke which Testament with flesh and bloud belongeth to the Tincture of the fire-life to the soule and the Testament of water belongeth to the Spirit-Life viz. to the other Tincture and yet is but one Man But before the Birth of Christ the Devill used great treachery and wrought much mischiefe with Man in that he spiritually possessed them as may be read concerning the Idoll Oracles and heere in the Baptisme his trade and handicraft was laid aside for Christ erected for the Children a Laver of Regeneration in the Holy Ghost for a Childe hath not Faith as yet also there are very few that learne or are taught what Faith is that there might be one Testament that might preserve poore ignorant Man 37. Not that the Holy Ghost alone baptiseth indeed he chiefly manageth the Office and taketh the vertue of the Number Three wherewith he Baptizeth and so when the Baptizer saith I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost then the Holy Ghost taketh hold in the Number Three and Baptizeth in the Water of the soule in the Water of Life which is in the Bloud of the Tincture which containeth the Spirit Life viz. the second Centre of Nature and so the spirit of the soule receiveth the vertue y Of the Office and Office of the Holy Ghost and heere lyeth the Mysterium Magnum the Great Mysterie 38. Deare Brethren in Babell doe not so dance about
this life shall End wee are not created for the pleasure and lust of this life but for Paradisicall Joy and to leade a simple childe-like life wee should not know of any pomp state or haughtinesse but live together as children in a loving sport of Joy wee are gone out from our true pure Paradisicall Mother wherein wee should live in her as deare and loving children 2. Wee are shut up in the Mother the Temporary Nature which generateth the Evill Beast and have received beastiall Properties wee doe no otherwise then as Evill Beasts wee have given up our selves to a strange Mother which educateth us and leadeth us captive in her bands and wee must at length leave the outward Man to the Earthly Mother wee cannot get away from her for shee hath captivated us in flesh and bloud shee breedeth us and bringeth us up in her selfe and keepeth us for her children But yet wee have a very precious Jewell hidden therein with which wee are Gods children with that let us endeavour after the highest Good that wee may attaine it 3. Deare Children our strife about the Highest Good consists not in the sword in killing and slaying that wee should make Warres and fight for the Cause of God and his Kingdome and so persecute and murther one another neither doth it consist in much knowing but meerly in a simple childe-like obedience that wee should goe out from the will of our flesh which is Beastiall wherein the Devill dwelleth and enter into the will of God it lyeth in no mans opinion or knowledge a Note for the Spirit of God giveth knowledge to every one out of the Wonders out of which he is borne 4. You see how wee are put under subjection to the spirit of this world for when a childe is sowne b Or into in its mothers c Or Body womb that Spirit is there ready and formeth it according to the wheele of the outward Nature that giveth condition will and disposition to it that sheweth it the wonders of its secret Mysterie and openeth to it the way of the will d Of the spirit of the outward world thereof that leadeth it in the entrance into its Mother and out of its Mother through this world that giveth its body to the Earth and its soule to Hell 5. Therefore since wee know this wee ought to lift up the Spirit of our soule and make warre onely against that evill Earthly Spirit and oppose it with our soule and body and not against our brethren and sisters wee cannot overcome the Devill with disputing and knowing much neither can wee maintaine Gods Word with warres and the sword but with the simple obedient e A Godly or Divine Life life of God that wee be contented with that little which wee have and depart from the Evill lust after Pride into an humble childe-like life wherein every one should with all diligence performe his worke for the benefit and profit of his brethren and sisters endeavouring thereby to serve God his Creator and to pleasure his brother not seeking his own honour but with a desire to doe so well that his brother and sister may sincerely love him and wish all happinesse and welfare to him 6 If you will serve God give offence to none that your good and benefit be not hindered Let not Satan have power over your heart to sift or prevaile with you Put away all evill thoughts instigations and influxes of the minde for Satan insinuateth himselfe in the influxes from the spirit of this world and possesseth your minde be continually watchfull and strive against him cast those false and evill influxes upon his head and send him away with them and consider that you walke upon a very narrow path between Heaven and Hell in very great danger be at no time secure or carelesse for you know not when the spirit of this world will take away from you it s own for your limit was set in your Mothers f Or Body womb which you cannot passe neither doe you know the day and houre wherein the Spirit of this world will leave you and then your poore soule will stand quite naked hungry and * Or naked empty and then if it have not Christs Body on it it will be captivated by the Devill 7. Deare Children it is a very streit narrow way that leadeth into Gods Kingdome he that will walke therein in this life must submit and prepare himselfe for affliction for every thing is against him the Devill is altogether against him his own flesh and bloud set themselves earnestly against him for the Spirit of this world in flesh and bloud seeketh onely the matters and Dominion of this world the Devill continually sets on his children and servants against him he that walks toward Heaven must be trampled upon and despised he is not in this world acknowledged to be a childe of God 8. Deare Children looke well to your selves in this world at present Men leade you on in hypocriticall wayes they Boast much of Faith and leade people on in an Historicall Faith which is but meere g Or knowledge Notion they teach you the g Or knowledge Notion and he that doth not stick to that is accounted an Heretick O how dead is the present Faith it stayeth at the knowledge or the Notion they suppose that when people know how to speake much of God of Christs merits sufferings and death for Mankinde and comfort themselves therewith that it is the way to eternall life 9. O no all that availeth nothing that thou knowest and ticklest thy selfe with it True Faith in Christ is quite another thing it lyeth not barely in the History and in the Letter the bare Letter is not the Word it is but a leader and directour to the Word the Word is Living and hath the Spirit h Note the right Faith is the right will which entereth into the Living Word 10. If you comfort your selfe never so long with the sufferings of Christ and yet your will and purpose remaines in deceit and wickednesse then the spirit which proceedeth out of your will is a theefe and a murtherer you teach one thing and doe another God desireth no flattering Hypocrisie but an Earnest sincere purpose and will which entereth into him by obedience and this is right i Or Faith Beleeving in the Holy Ghost and therein is the Word and Death of Christ fruitfull indeed 11. Christ saith You must turne and be as little children who are not yet conscious of any falshood deceit or wickednesse and in Christ through Christs death be borne of his flesh and bloud if you will see the Kingdome of Heaven for he that eateth not the flesh of the Sonne of Man and drinketh not his bloud hath no part in him 12 Deare brethren it consisteth not in the k Oast which the Priest delivereth for Holy Bread Oast onely which you deliver to the people and in
Pride blinded you that you set Shepheards over the Lambs of Christ according to your own favour and respect Saint Paul teacheth you doe but reade it what an heavy account you are to give nothing availeth with you but Art and in the Kingdome of Christ Art is but drosse and dung God leadeth a pure heart by his own Spirit if one incline towards him and submit unto his will to such a one he teacheth heavenly Art 22. The Congregation of Christ should be in one will and the Shepheards thereof should have the spirit and p Or Consent will of the Congregation It is not so slight a matter to put on the Garment of Christ as many suppose who seek onely covetousnesse and honour therein and they finde nothing but the Anger of God therein 23. Or what shall wee say The Priest Devill hath blindfolded the Kingdome of Christ so that the Congregation of Christ is stark blinde where men suppose they are Gods and that they teach from the Holy Ghost whereas their own honour and covetousnesse is meerly sought after in deceit and falshood Men see how great mischiefe they have caused in the world how many Countreys have they caused to be laid wast and murthered many hundred thousand persons with their false Opinions and have onely served the Devill in the Garment of Christ if the Congregation did but discerne it they would presently consider it but all this cometh to passe in that they afford not honour to the Spirit of Christ Men will choose Shepheards themselves whereas the Devill is in all meere humane Elections when it concerneth the honour and doctrine of God 24. The q Or Pastours Bishops that are growne up of themselves and chosen for favour without the Spirit of God are as profitable to the world as a fift wheele to a wagon indeed they doe but little except it be to make the Congregation goe astray slander jangle and dispute as their scandalous Pamphlets testifie in many of which there is as much of the feare of God and love to their Neighbour as the Devill in Hell hath Bloudy provocations are the Devills Drums and Trumpets by which he reproacheth the simple Congregation of Christ 25. O deare Children open your eyes wide goe out from the Priests Contentions and enter into combate against the Devill against your voluptuous flesh and bloud A Christian is not a wrathfull Souldier or Warriour who desireth the Kingdome of this world for Christ saith My kingdome is not of this world else my servants would contend for it Saint Paul saith Seek that which is above where Christ is wee are called by Christ out of this world that so wee might serve God with the soule and be in Christ but with the body in this world that wee may have maintenance and sustenance for it therefore the Earthly life ought to labour and maintaine its body but the soule should be Lord and Governour and rule the Body it should not suffer the starry-Starry-Spirit to practise any falshood and fill it selfe with lyes and deceit for such things are so brought into the soule 26. The poore soule is heere in this life in very great danger where the Jawes of Hell continually reach to its lipps for it is infected with the Spirit of the Starres and Elements which fight against it day and night Consider thy selfe now thou deare Minde and thinke in what vessell thy soule viz. thy best Treasure lyeth and thou wilt surely awake out of the sleepe of the beastiall Life and consider what will follow hereafter when the Spirit of the Starres and Elements will leave thee where then thy best Jewell which thou thy selfe art will remaine in what condition thou wilt be for ever without end for wee know that the soule dwelleth in the Heart it s own substance is the Centre of the seaven Spirits of Nature the six Spirits are the Government of the Life and the seaventh is the Tincture of the Substantiality for its Substantiality is bloud and flesh which maketh the Tincture though the Tincture is not bloud and flesh but a virgin without Generating yet the six Spirits in the Tincture continually generate one another as is mentioned heeretofoâ—e concerning the Centre of Nature But the brightnesse of the Noble Pearle of the soule is especially knowne in the Tincture for therein it attaineth Gods power and Spirit and there getteth its right Name Seele SOVLE for as God is above Nature which cannot comprehend him so the virgin in the Tincture is a spirit above the spirits of Nature which belong to the Centre and yet the virgin without the spirits of Nature would not be even as the Number Three of God without the Eternall Nature would not be knowne so also the soule 27. The six spirits of Nature conteine the Eternall Centre with which the Darknesse and Anger of God is comprehended for the Originall of Mobility consisteth therein for the fire existeth therein though indeed it standeth but in foure formes and in the fift forme springeth up the true Life and in the sixt the understanding and then first there is in the seaventh another Spirit which is not the Centre in the Anguish-source or property for in the seaventh forme there is another source or property indeed the first six formes rule therein and are the life of the source and a cause of the life but they make together one Spirit which liveth in the Bloud Water and Aire 28. And though it be so that wee are through the heavy fall of Adam brought into the outward Dominion so that the soule swimmeth in the palpable or visible water yet the Eternall Water viz. the Mother of the Water is hidden in the outward in which the soule is an Angel wee give you to understand that the soule is a Spirit as God the Holy Ghost is who goeth forth from the Father and the Sonne and is the Mobility of the Deity for the Father standeth still and hath moved himselfe but once viz. in the Creation but the Spirit hath the Word of the Father and performeth all things through the Word 29. And thus also the soule is a spirit generated out of the Eternall Centre of Nature out of its own spirits of its own Nature not strange ones * Viz. the soule which hath the word which comprizeth it selfe in the six formes of Nature upon the wheele of the Crosse and performeth all things through the Word for it is the Spirit and Life of the Word and moveth upon the Wings of the Winde as a flash or blaze it formeth the Word and produceth it and the Six Spirits are its Counsellours though there are but five for the Sixt is the forme of the Word it selfe but the five conteine the five senses 30. Where wee wofully finde and have great cause to lament it how our father Adam hath heere introduced the Evill poysonous Earthly Dominion so that the poore soule is thus wholly captivated by the Spirit of this world
which floweth forth and worketh powerfully in the soule so that often and hourely there breaketh forth out of the Word of the soule the Evill of the Abysse in which the Devill mingleth himselfe and possesseth our hearts outwardly and then also most inwardly viz. in the first foure Formes of Nature and turneth us away from the Will of God into all abominations and wickednesses which are in him And as he now observeth how Man is qualified viz. what spirit is predominant according to the Dominion of his Body whether it be pride covetousnesse envy wrath unchastity wantonnesse voluptuousnesse and such like accordingly he * Or Tempteth assaulteth him continually and effecteth such great wickednesse with the soule as no Tongue can Expresse for in the outward Dominion there are also seaven Formes viz. the seaven Planets which Rule the outward Man and reach into the bottome of the soule if without ceasing it doe not resist and reject the Evill malignant r Influxes or instigations influences in the same the Devill hath a powerfull accesse to the soule but yet he hath not that Dominion nor any compleate power therein unlesse the Turba Magna in the Anger of God be kindled as in Judgements Pestilence Thunder and the like Plagues and Punishments and there he is the Executioner but he hath the inward Dominion of the foure Formes to the fire-Life these he can possesse as often as the soule plungeth it selfe thereinto if he get it there O how fast he holdeth it and will quite downe with it for that is his Kingdome viz. the Abysse of the foure Formes 31. And Observe it according to its precious depth The Foure Formes conteine in them the Originall of Nature where first in the desiring willing the Darknesse with the attracting entreth into a desire and so the desiring becometh strong Å¿ Sharp astringent harsh hard and cold and the desiring maketh an attraction and stirring in the strong harshnesse which are two Formes and the third Forme is the great Anguish in that the Desiring would be free which stirreth the anxious wheele of Nature and in the End stirreth up the flash of fire which is the fourth Forme as is at large mentioned before 32. And so that harsh attraction maketh in the desiring of the will in the outward Nature of this world a great Covetousnesse so that the Minde would attract all to it selfe and possesse it alone and though it cannot devoure it yet will possesse it and would not willingly afford any thing to any other and this is one Roote of the Abysse of Hell wherein the Devill vehemently assaulteth the soule that it might nor goe out and come to the Light of God 33. The second Roote is the bitternesse of Nature which in the harshnesse is an enimicitious sting and will not endure to be subdued the more it is resisted the greater is its sting This is the second forme which maketh in the outward Nature an enimicitious stinging envious bitter Minde whereinto also the Devill windeth himselfe and kindleth the Word of the soule with a despitefull stinging envious t Matter or substance subject so that the will continually burneth in envy and never speaketh any Good but meere vanity and wantonnesse which is serviceable to the Devill whence proceed lyars slanderers backbiters false hearts God have mercy upon us in our great misery into which wee are plunged 34. The third Roote is the Anxious Wheele of the Minde whence the u Or Thoughts Senses arise and are Generated which containeth in it especially the miserable house of x Or Mourning and Lamentation sadnesse and yet is the house of the springing up of Life this is chiefly the dwelling place of the Devill within which he seateth himselfe it is his seate and he continually raiseth up that house of sadnesse so that the soule groweth timorous and doubteth of the Grace of God and of the Light of Eternall Life he continually casteth in the two first formes viz. covetousnesse and envy and with that poyson windeth the wheele of the Minde about and maketh a hurlyburly in the Essences of the thoughts he continually mixeth Covetousnesse and Envy together that he may retaine his seate and so when the poore soule would goe out aloft and be gone then he barreth it up into the Chamber of Anguish and straitneth it than it might and should despaire for the Chamber of Anguish is alwayes in Darknesse and there he casteth it downe that it may not get aloft on the wheele least it should y Or cause â—he fire to appeare discover the fire and so he would be knowne 35. The fourth Roote is the fire-flash and when the Devill cannot detaine the soule still in the house of sadnesse but that it reach after the flash of the Light of the Liberty of God then he slips into the flash and bringeth the thoughts in the word of the soule out aloft above the Crosse in high-mindednesse as Men that through Learning strive after the Light of God and having attained it little thinke how the Devill slippeth into it and bringeth them into high-mindednesse to be proud of themselves esteeming themselves as Clergy-Men to be better then the Laity so that the soule thus flieth out aloft and elevateth it selfe above the Meeknesse as the Devill himselfe did 36. For as wee have mentioned before Nature getteth in the kindling of the Fire two Kingdomes or two Principles as may be seene in a Candle out of which in the kindling ariseth the Consuming fire and the pleasant refreshing Light viz. one in the fiercenesse of the fire which flieth out aloft above the Centre with the sowre wrathfull severe formes and the other in the Light of the Meeknesse which remaineth standing immovably and hath also all the power of the Centre in which power the Spirit of the Deity and of the Majesty is knowne wherein standeth the Rain Bow with the Crosse of the Number-Three for the Majesty is heere the Brightnesse of the Deity and heere the Eternall Liberty z Extra Naturam without or beyond Nature which hath but one onely will getteth the strength power majesty and glory for the Eternity is thus a Or manifested Revealed which otherwise would be as it were a still nothing in the Creatures esteeme and account 37. Above this still soft humility the Devill leadeth the soule of Man in its will out aloft in the fire-flash for heerein according to the spirit of this world consisteth the Dominion of the Sunne which giveth might and strength to the Outward Man and also the light and power of the outward senses so that Reason cometh to see and the outward spirit getteth great outward skill and wisdome according to the Dominion of this world 38. Also heerein all suttleties of the Essences and senses disclose themselves which the Devill very well observeth if any in the b Predominancy upper Dominion according to the spirit of this world be a childe of
Earth was his Ornament and sport altogether childe-like without Covetousnesse he needed no other cloathing and as the Gold was pure without drosse so was his childe-like Minde also 48. But the Devill awakened unto him the Sulphur or Grosse Matter therein and hath set the Beastiall spirit in the superiour Dominion in him that which Man should have ruled over ruleth over him and that is his Fall 49. Thus now the Devill hath gotten power in as much as the Outward Dominion is generated out of the Inward viz. the Centre of Nature and that he dwelleth in the most innermost and so he slideth out of the innermost into the outermost and kindleth the outermost in the Minde from whence arise false lusts and inclinations and evill Concupiscence so that two Dominions viz. the inward and the outward strive against the soule and so the poore soule is in the midst between the Dominion of this world and the Dominion of the Hellish source or quality and there it standeth before the Gate of Heaven in a very great Deepe in great danger its Roote is the Anger of God and Hell-fire its superiour or predominant spirit is the Dominion of this world and there it standeth in the Tincture of the Fire in the midst and whither soever it inclineth thither it entereth if it goe into the lust and pleasure of this world then it standeth therein and is captivated by the Devill but if it enter into it selfe inwards into God then the Devill will buffet it for then it is in his Countrey 50. But when it getteth the flesh of Christ for a new Body then it is not in his Countrey that is a Tree before him which is poyson and death to him at which he is vexed and loath to touch it but he stirreth up his servants and Ministers against the outward Body that must beare i Shame and disgrace reproach and scorne that thereby he may cover and hide this Tree that it may not be knowne else it might bring forth more branches whereupon at last Hell would be too narrow for him therefore he will prevent it as long as he can 51. And so now when the poore soule breaketh away from him and with its deare Bridegroome Christ turneth to the Love of God so that through earnest Repentance and turning into God it enter into the will of God yet then the Devill hath seaven k Snares or Ginnes coards still with each of which he holdeth it fast before he will let it goe and then it must get it selfe through all the seaven and leave his cords wholly to himselfe These seaven Bands are the seaven spirits of Nature hereafter mentioned 52. And Eightly it must goe through the Fire and there is the Earnest severe Proba or hard trial And when it is come through it getteth the heavenly Tincture in the Ninth Number and in the Tenth Number upon the Crosse it getteth the Body of Christ and so is an Angell in Heaven and a stranger and Pilgrim upon Earth in this Tabernacle 53. The seaven snares wherewith it is entangled are the seaven spirits of the outward Nature of the Dominion of this world these it must winde through and presse quite through them and cast them all behinde it and in the Eighth Number standeth Moses with his Law and there is first read to the soule what a * Or faire Bird. fine Fowle it was and there cometh the Devill with his l Or Account Register or Catalogue and readeth what it is sheweth his right to it and there it is directed to bow downe and lay hold on the Wounds and Passion of Christ and heere it is necessary that the poore soule take hold on the Merits and Death of Christ and wrap it selfe fast therein for out of these swadling bands the Devill cannot pull the soule nay he dareth not touch them and heere the Devill must leave the soule for Christ standeth in the fire of the Fathers Anger and is the accomplishment of Obedience and there the soule is brought into the Ninth Forme into the Tincture of the Eternall Life and there it is surrounded with the Majesty of God and the faire blessed Virgin the Wisdome of God meeteth it with her Garland of Pearles and Crowneth the soule as a heavenly Conquerour 54. What Joy is heere to the Angells of God and what Joy the soule attaineth there wee have no Pen to describe it nor in this world any tongue to Expresse it Onely wee wish to the Reader and all Men that they might themselves have experience of it for which cause wee goe about this Writing with much toyle and deepe labour 55 For wee write what wee our selves have knowne and have seene with spirituall Eyes wee speake it not to our owne boasting but that the Reader may know that if he will follow us what he is to expect from it seeing he perceiveth how the world maketh a Gazing stock of the children of God But wee shall after this short Life have full recompence and moreover this Garland is more delitious then this whole world and though it be often covered and hidden from us yet it dyeth not 56. For as the rough winter hideth the budding and flourishing of the Earth so that reason saith all is Dead but when the Spring cometh then it beginneth to bud and blossome againe and so also it is with the Noble and faire Garland of Christ when that springeth againe then it produceth Lillyes without Number and every Spring when the Minde is renewed in Christ it multiplyeth Tenfold Of the Company and assistance of the Holy Angells 57. As wee that are Men in this world if wee be the children of God assist and help one another in necessitie and distresse and readily deliver one another from misery and trouble thus also it is in heaven concerning the children of God while the soule belongeth to the fellowship of Angells they affect the company of honest vertuous and chast Men that feare God and stand by them in necessitie for the Scripture saith They are all Ministring Spirits sent forth for the service of those that are to inherite the Kingdome of God they often avert the fiery darts of wickednesse what mischiefe would the Devill often doe if he were not opposed and hindered by the Throne-Princes of the Legions how often would he terrifie and cast men downe headlong to the ground 58. But the Angells are our servants and keepers if wee be Christians and not Beasts though indeed the Devill setteth upon Christians most of all how very often would many be drowned and killed by a fall who yet receive wonderfull deliverance from Angells they are ready about people who sing and speake of God they have great delight among little Infants so that they many times manifest themselves to an Infant and play with it if it be the childe of God 59. How many Examples are there in the Scripture of the Angells leading and conducting of the Children of
God Especially the Example of Tobiah though our Schoole Rabbies will rather have it cast out of the Bible then beleeve it but consider of the Three Angells with Abraham and the two Angells with Lot also how they have plainly foretold and declared the Conception of highly worthy Men as of Isaac Jacob Samuel Samson c. Especially of John the Baptist and of CHRIST consider what was done at his Birth to the Shepheards in the field and to the m Or Magi. Wisemen of the East and at length to Joseph how he was directed to goe with Mary and the Babe into Egypt whereby wee may sufficiently perceive their great carefullnesse about us for they are Gods Ministers he sendeth them to conduct us through this valley of misery through this world of Thistles and Thornes and to defend us from the Devill O how great joy they have for one poore soule when it is delivered from the snares of the Devill yea more than for Ninety Nine righteous as Christ saith 60. Therefore wee should not so suddenly n Be dejected and discouraged despaire in adversitie when wee are in o Streits and afflictions necessitie when wee often suppose that the whole world is against us yet the Quire or Hoast of Angells and the Spirit of God are with us It is often with us as with the Canaanitish Woman so that wee cannot finde the Countenance of God but wee must waite for the proofe and tryall must passe over the soule the more Gold is Purified the finer it is so also the soule the more it is brought into Triall if it hold out the fairer and brighter it is and Gods aime is to have faire lovely children and such as are of understanding and doe learne to discover the deceits of the old Devill 61. But you must know that the Angells are very pure chast modest Spirits also humble and friendly and are like to Infants who know of no deceit or iniquitie but what is p Or Generated innate in them 62. Now whosoever will enjoy the company and assistance of Angells must not be a Lustfull Bull or Heifer or a lascivious wanton Venus or have a false wicked minde which day and night studieth nothing but cunning tricks and deceit how to get money and wealth neither must alwayes dabble and swimme in the worlds back-biting scoffing Jests and conceits and tickle and feed the soule with them in which the world useth to provoke one another and to q Or finde fault and stirre up malice take exceptions one at another No no Angell will stay with such Men but the black Devill who possesseth the Hearts of these Men so that they take pleasure in wickednesse 63. Whosoever will have the assistance of Angells need not call upon them or pray to them for they accept not of that honour they give all honour to God but he ought onely to turne away from uncleannesse of Heart and enter through true Repentance into Gods will and continually put away evill thoughts and r Influxes and Instigations influences he must continually incline his will to God and Goodnesse and pray to God for the guidance of his holy Spirit 64. And though the Devill hold fast and will not let goe and doth lay open his uncleannesse before him there is no better course to be taken then to leave all his uncleannesse and filthinesse upon the Devills neck and winde himselfe out from it in spite of all Carnall Reason and cast himselfe in humility into Gods will and commit himselfe to it and leave all doubting to the Devill for that is his lodging and he must consider that it is a great sinne to continue in doubting he should consider that doubting is the Devills Band wherewith he holdeth the soule fast When any Mans uncleannesse meeteth him and representeth it selfe before him so that the soule can receive no strength that is not Gods hardening of the Heart but the Devill wrappeth himselfe about the soule and will not let the soule come to the light that it may receive strength and vertue and there the words and promises of Christ with his bloud-shedding suffering and Death is a soveraigne Medicine when the soule wrappeth it selfe up in them and leaveth all its uncleannesse upon the Devills neck that is poyson to the Devill which maketh him faint and feeble and so the soule then presseth forth into the Light of God and receiveth strength and vertue and there it must earnestly enter into humility and then it treadeth upon the Devills Head and destroyeth his Hell and then the Angells associate with that Man and have Great Joy that the Devill is overcome who entended to be God and Creatour in the soule 65. But a soule in Christ must be a continuall Å¿ Souldier Champion or Resister Warriour and although the Devill cannot get possession of the soule yet he still holdeth it before the uncleane forbidden Tree that it should tast of unchastity iniquity lyes and deceit of Anger and Envy and if he can bring it to passe that the soule let in the evill lust and desire into it selfe O how doth he hide and cover it how doth he strow sugar upon it and if he should once draw it into Venus'es Heaven he will spare no paines to get his t His Fort of Prey in the soule againe fortresse againe For the Devill is never better at ease then in Man for there he can be Lord of this world and performe his work and accomplish his will which he cannot doe u In Spiritu Mundi Extra Hominem in the spirit of this world without Man for his Kingdome is not in the outward Dominion of this world but in the inward in the Roote in the Abysse 66. He can doe nothing in this world in the Externall part unlesse the Turba Magna in the wrath of God be kindled and there he is busie especially when the Elements are kindled or inflamed with Tempestuous stormes of thunder and lightning and then if the Anger of God burneth therein there he is a busie Executioner if he could ruine the whole world he would doe it but he hath no further roome then the fierce wrath in the Turba affordeth him The x Plague Vengeance and Destruction Turba is his Master he is but a Jugler and destroyer so far as the Anger in the Turba is kindled 67. Know also that the Devill often striveth and fighteth with the Angells and when the soule is carelesse and secure he setteth upon it strongly but he is held off that he cannot doe what he will but so soone as the soule Imagineth and is captivated by the Lust like Adam and Eve then the Devill overcometh but then againe so soone as the soule casteth away that evill Lust and entereth into Repentance then he is driven away by the Angells 68. And there is a continuall strife about the soule of Man God desireth to have it the Devill also would have it and
the cause of this is that the two Kingdomes doe part in the Crosse the one is the Love of God the Kingdome in Ternario Sancto viz. the Angelicall one and the other is the fierce wrath out of the Centre of Nature which is the Anger and y Or sharpnesse Severity of God 69. And therefore it is that God manifesteth his will to us and setteth before Man Light and Darknesse he may endeavour after which he will And that wee might know that God would have the soule into his holy Kingdome he affordeth us Teaching and Instruction and sheweth us the way to Life or Light he stirreth up by his Spirit highly worthy Teachers who are the Light of the world that Men might beware of his Anger and fierce wrath and not z Or stirre it up awaken it in themselves 70. For tne Anger must indeed be in every Life as the Gall in living Creatures but where the love and meeknesse prevaileth over it it is not manifested in Eternity but is onely a cause of the Life for in the Love the Anger maketh the great exulting Joy and Paradise The Anger or Mars in the Kingdome of God is the Great Wonderous Joy where nothing of the Anger is perceived As Weeping and Laughing come from one place and the Weeping is turned into Joy after such a manner is it with the Love and Anger of God 71. Therefore it is that Christ so earnestly teacheth us Love Humility and Mercifullnesse and the cause why God is become Man is for our Salvation and happinesse sake that wee should not turne back from his Love God hath spent his Heart that wee might be his Children and remaine so Eternally when there was no Remedy neither in Heaven nor in this world then he Moved himselfe for Mans sake that he might be delivered from the Devill and from his Anger into which he was fallen in Adam 72. Therefore dearely beloved Children doe not so reject and cast from you the Love and Grace of God else you will lament it in Eternity for after this Time of the Temporary Life there is no more Remedy or helpe Pray learne Divine Wisdome and learne to know what God is and doe not Imagine or set an Image of any thing before you thinking God to be an Image any way but in Christ wee live and are in God wee are of his Essence or substance or Beeing wee have Heaven and Hell in our selves What wee make of our selves that wee are if wee make of our selves an Angell in the Light and Love of God in Christ wee are so but if wee make of our selves a fierce angry false and wicked haughty flying Devill which flieth aloft above all Love and Meeknesse in meere Covetousnesse greedy hunger and thirst then also wee are so for after this Life it is otherwise with us there then heere what the soule heere imbraceth that it hath there and so though the outward breaketh in Death yet the will retaineth that imbraced thing in its source or property and that is its * Food or recreation sustenance but how that will subsist before the Paradisicall source and dominion of God and before his Angells you your selfe may consider wee would have it faithfully set before you * For a warning as it is given to us for that purpose The Fifteenth Chapter Of the mixed World and its wickednesse as it now standeth and as it Exerciseth its Dominion at present A Glasse wherein Every one may see themselves and may try what Spirits Childe they are Out of the Seale of the Wonders 1. CHrist saith Matth. 23. O Jerusalem Jerusalem how oft would I have gathered thy Children together as a a Clock-Hen Hen gathereth her Chickens under her wings and you would not O Jerusalem thou that killest the Prophets and stonest them that are sent unto thee c. Also wee have piped unto you and you have not danced c. What should I doe more to this stiffenecked People who will not suffer my spirit to reprove them Also their Mouth is full of cursing and bitternesse the Poyson of b Or Asps Adders is under their Lips they speake meere deceit and their hearts are never at unity O how faine would I eate of the best Grapes but I am as a Vine-dresser that Gleaneth I had planted mee a Vineyard but it bringeth forth nothing but soure Grapes I am become strange to my Mothers Children they which eate at my Table tread mee underfeete 2. Thus the Mother then complained of the wicked children of Men but what shall shee now doe in these present times shee standeth yet in great sorrow lamentation and hath turned away her countenance from those wicked Children and will not have any of them that are in c Of filthy Lust and wickednesse that Garment Shee cryeth and none heareth shee standeth in great mourning and lamentation over the wickednesse of those false unruly and perverse Children Every one runneth after the covetous Whore who is full of Blasphemies and Abominations both the d Pastour and People Shepheard and the sheepe doe so it is a most Lamentable Time and if it should not be shortened no man should be saved 3. It is a Time which all the Prophets have prophesied of and thou supposest it to be a Golden Time but consider thy selfe thou blinde Man whither art thou Gone Dost thou suppose that this wickednesse and falshood which thou practisest is the Ordinance of God Waite but a while and you will soone see It is the Time of the last Seale wherein the Anger of God hath powred forth its Viols so that the Wonders of Hell come to Light that they may be knowne Let this be told you wee have knowne it in Ternario Sancto or understood it in the Angelicall world in the Heavenly Substantiality 4. For the Mother hath rejected e This wicked time or Generation it and will none of those Abominations any more Shee is big with childe and bringeth forth a sonne in her old age which shorteneth the dayes of wickednesse Let this be told you whosoever persevereth and goeth on in wickednesse shall have great shame thereof 5. Is not the little boy which runneth up and downe in his childish sport very full of the poyson venome and wickednesse of the Devill and doe not all vices and abominations stick in him he is a f Mocker or Scoffer scorner and blasphemer of God a swearer curser lyer and deceiver very fit and apt to serve the Devill in all manner of shamefull filthinesse scurrility and obscenenesse is his best Latine or Eloquence he knoweth how to mock disgrace and lay all manner of aspersions upon the simple all manner of theevery cheating tricks and cousenage is fine Art with him deceit over-reaching and circumvention is his Glorious Boasting they mock and deride poore people without any cause he that feareth God is by them accounted a foole and set as an Owle to be wondered
you shall finde them together with your life in Heaven againe as Christ teacheth us saying He that loveth his t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animam suam his soule life shall loose it but he that looseth his life goods and honour for my sake shall finde it in the Kingdome of Heaven Also when the world despiseth persecuteth and hateth you for my sake then rejoyce for your recompence is great in the Kingdome of Heaven Also What will it profit a Man to have all temporall honour and pleasure and loose his owne soule whereas this life continueth but for a Moment in comparison of the Eternity 25. Deare children in Christ let every one have a care in what soyle he groweth you must not expect any better time of life to repent in but to day while the voyce of God soundeth let every one enter into himselfe and search himselfe let none regard the broad way of this world for it leadeth into the Abysse to all Devills but the way to the Kingdome of Heaven is very narrow and strait he that will set into it must not deferre nor linger out the time till the Devill barreth up the Doore he must not regard the course of the world he must goe directly into himselfe and * Or search seek himselfe the time will come that he will think that he is alone in this way but God hath alwayes his seaven Thousand with Eliah whom he knoweth not of 26. For a sincere Christian doth not wholly know himselfe he seeth nothing but his u And untowardnesse vices in which the Devill striveth against him they are continually before him but in this world he knoweth not his x Or Holinesse Sanctity for Christ hideth such people under his Crosse so that the Devill doth not see them Therefore be watchfull and sober and resist the suttle Devill that yee may live Eternally The Sixteenth Chapter Of Praying and Fasting and Due preparation to the Kingdome of God What Praying is and bringeth to Effect What the Power of it is and what the finall use and benefit of it is 1. TO the Instruction and Comfort of the sincere simple Christianity and for a constant awakening of our selves that wee might be found worthy to heare the voyce of the Noble Bridegroome who calleth his Bride and will bring her home A very lovely Gate 2. A hungry Spirit that is weary and faint is desirous of the Still Meeknesse and Rest that it may goe forth from the a Swindge or power source of the Driver and may satiate it selfe with meeknesse and stillnesse and so with that which is the desire of its Life whereby it may susteine its body 3. Thus my dearly beloved Minde thou art generated out of the Eternall Still meeknesse and wert before the time of this world in the Wisdome of God in the Eternall Virgin the Meeknesse of the Love of God was thy source or property and thou wert a fruitfull b Or shower Raine in thy Still Eternall Mother the Eternall Nature where thou wert not yet created a Spirit Consider thy felfe how great unquietness thou art now in thou art immeasurably hungry thou alwayes thirstest after the food and source or property of thy Mother O that the Time of Refreshment were come this doth the poore soule wish and pant after one day cryeth to another the Morning cryeth to the Evening and the Night longeth after the Day and there is no place nor rest from the c Persecutor or Tormentor Driver for the poore soule the Driver taketh hold of its very Throat and though it hide it selfe yet it findeth no place nor rest free fâ—om the source or property of its Driver he driveth it further and further till it findeth the boosom of its Mother where it layeth downe its selfe and is as one that is escaped * With his life among the slaine in a great Battle who dareth not lift up his head for feare of the Enemy 4. My deare Children in Christ and all yee that have given up your selves in Christ to the Kingdome of Heaven yee Elect in Christ thus it is with our soules our soules stick in such great unquietnesse and as it is with a Sculdier in a fight who is continually in expectation of Death where the Enemies presse upon him on every side and strike at him and continually desire his Death or as it is with one that is fallen into a Deepe Sea and swimmeth there and seeth no shore and continually expecteth Death where the water goeth into his Mouth who sigheth and desireth help from above Or like one that is falling into a Deepe Pitt where no help is discerned who also expecteth help from above 5. So it is also with the poore soule it is fallen into a dark Dungeon and swimmeth in a dangerous and deepe water where it is encompassed with Enemies on every side who all strike at it Every one would murther it and it seeth no help about it if it search through its body through its flesh and bloud also through marrow and bones it findeth they all are its Enemies which leade it unto the Abysse 6. The spirit of this world in flesh and bloud draweth it and boweth it downe to the ground in the Deepe of the waters and continually desireth to drowne it for it would onely maintaine and Pamper the Beastiall Life 7. So also the Devill draweth it mightily downe into the Abysse and would faine throw it into the Eternall aking source or Torment of Hell and if it resist he striketh at it with the Anguish of Hell that it should despaire and throw it selfe into the Abysse and there it hath no helper with it nor about it nor can it discover any to appeare till it raise it selfe upwards into the Love and Mercy of God where then it must leave and forsake all whatsoever is in its house and must winde quite through from it as a spirit without substance that is it must goe forth with its will from all its Thoughts and out from all its Minde into the Mercy of God into the first Originall d The Eternall Nature Mother where it was onely a seede before the Creation of the world 8. And when it cometh thither it findeth that the same Word which Created it is become Man into which it casteth it selfe and eateth of that humanity as of a pure and new body in which there is no source or property of Emnity but onely a meeke pure desirous Love and there its will is e Or received accepted of God and the Holy Ghost entereth into its will and bringeth to the poore captive soule Heavenly Refreshment and Comfort so that it feedeth on the flesh of the Eternall Word of its Originall Mother and drinketh of the Water of Eternall Life wherein before the world it was onely a seede 9. There it findeth the place of its Rest and cooleth its flames therewith and resteth in the boosom of
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
you why doe you despise them and kill them Try them whither their Spirit be borne of God or no or whither they seeke their own way of their Belly in Antichrist surely it is time to awake from sleepe No jesting matter will follow you should not dare to jest so with the Keyes of the Holy Ghost and make Conclusions of Faith according to your own Opinions Tenets and Conceits Faith will not be begotten by Conclusions and Cannons but is awakened by true sincerity as by being obedient children of Christ 29. Saint Paul did not say to his Disciple Dispute of the Mysteries of God but he said Awaken or stirre up the Gifts that are in thee No mans own wit can doe it much lesse the Pride of the High Schooles or Universities which yet they cloake with hypocrisie and hide it under the Mantle of the Holy Ghost why doe you make Conclusions about the Body and the Person of Christ Have you power and authority to doe so Is it not a Mysterie to you and you understand nothing in it unlesse you be new Borne againe in Christ Doth he not say Behold I am with you even to the End of the World Is he with you Why then doe you set your selves upon his Throne and deny his Presence Are you not Pilate who sentenceth Christ from whom have you the might and authority to make Conclusions and Articles are you his Lords then you are not children have a care you prove not the Eldest sonne in the House who striveth about the Inheritance and about the power and Authority and yet continueth to be a proud Angry Murmurer against the Father Deare children it availeth nothing to goe such a way Christ said to his Disciples when he drave the Devill out of the Lunatick that was possessed which the Disciples could not doe in their own Reason This kinde goeth not out but by Fasting and Prayer 30 Deare Brethren you will not be able to drive the Devill out of us if you have not Christ with you your Art and Conclusions of Reason will doe nothing else but cause people to goe out from God into their owne selfe will Wee must fast and Pray that wee fall not into Temptation and into the Netts and snares of the Devill in our Reason for the Devill alwayes holdeth his Net before Reason and he that falleth into it supposeth he is caught in Christs fishing Net but he is taken in Antichrists q Pursenet Net Reason Comprehendeth Nothing of the Kingdome of God but the husk the vertue and power of it remaineth hidden to Reason unlesse it be borne in God and then Reason goeth forth as a burning Fire in the Spirit of God but the Spirit letteth it not flie aloft but boweth it to the Earth in humility for he knoweth the r Satan Warriour that fighteth against Reason 31. A watchfull Life is requisite which is chastened and not overflowne with the fleshly voluptuous spirit of this world and not a Life alwayes drunken and full for as soone as the soule is inflamed with the vigour and power of the Earthly Spirit then Gods Spirit passeth into its owne Principle and the soule is captivated by the Spirit of this world and the Devill gaineth an accesse to it and then its former wit and understanding knownâ—â—n God is changed into outward Reason and then Man supposeth still that it is Gods Spirit 39. O no friend the Å¿ Or Configuration of the Starres in us Constellation which should rest in the Spirit of Christ lusteth also to possesse such a heart and soule where the Spirit of God hath been sitting for every Creature longeth after the vertue and power of God but the Constellation though it come into the Temple of God driveth on its own matters that lie in its power it knoweth nothing of Divine Wisdome it hath a wisdome and t Maketh constituteth the Spirit of this world indeed it hath great Art and Learning for the Earthly and Elementary Mysterium Magnum lyeth therein but it hath not the Key to the Principle of the Liberty of God without and beyond Nature for it hath a beginning and End and looketh no further it maketh and seeketh onely an Hypocriticall Beastiall life 33. Therefore let us not be u Stout surly proud and secure nor rely upon Art and Learning much lesse upon the Letter for the spirit thereof is hidden to us without the Spirit of God wee have the will of God in the Holy Scripture yet without the Spirit of God wee have but the Husk and the Dead Word except Gods Spirit first awaken the Living Word in us that wee may understand the Letter and the written Word which is plaine enough in that the Learned in Arts are but Learned in the Letter and not x Or Taught of God Learned in God otherwise they would not contend and wrangle about Christs honour and Doctrine nor so dispute about the Cup of Christ 34. Though there were a Thousand men x Or Taught of God Learned in God who are borne in the Spirit of Christ and were together and had each of them a speciall gift and knowledge in God yet they would all be but one in the Roote of Christ and would every one desire onely the Love of God in Christ what Disciple or Scholler will exalt himselfe above his Master wee are one Body in Christ why then should one Member contend with the other about the food when the desirous Mouth feedeth then all the Members receive strength and vertue Every Member hath its owne Office or work in opening the Wonders of God wee doe not all bring one and the same words but one spirit in Christ every one hath that which is his owne imparted to him what he shall open in God that the Great Mysteries of God may be made manifest and the Wonders which have been foreseene from Eternity in his Wisdome might be revealed to which End the soule was created of God 35. I know and the Spirit sheweth it to mee that thou Antichristian Sophister wilt Object against mee that even among the Apostles there hath been strife and contention about the words of Christ T is true indeed and it was Satans Master-Piece to sift Christs Disciples the Disciples of those Disciples so soone as they became secure forthey were Men well as wee and one was stronger in Spirit then the Other according as they did * Or Examine search themselves and raise up themselves in God for they lived among Evill Men and many times must apply themselves to the world and must give the Weake Milke to drinke at which others many times stumbled in their Reason and grew hot and Zealous and reproved one another for it as may be seene about Cornelius when Peter went in to the Heathens and the other Apostles supposed that the Kingdome of God belonged onely to Israel 36. But you are to know that the Love of God is so y Lowly submissive
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
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
I have my God in my Chist I will cover and leave my children great treasure behinde mee that they also may sit in my place of honour and dignity that is the best way and thereby he spoyleth many a good heart and maketh it take base and wicked courses and to think that to be the onely way to get happinesse and so if they have riches honour and power then they have goods indeed but if any consider it it is no better with these then others and besides the poore soule is lost thereby 20. For the Dainties of the Rich relish not so well with them as a Bit of Bread doth to the Hungry there is every where care sorrow vexation feare sicknesse and at last Death All in this world is but meere foppery The p Potentates Rulers and Magistrates Mighty sit in the Dominion of the Spirit of this world and they that feare God sit in the Dominion of the Divine Power and Wisdome The Dominion of this world taketh its End with the Dying of the Body and the Dominion in the Spirit of God continueth standing Eternally 21. It is a very lamentable thing that Man runneth so eagerly after that which would runne after Man if he were righteous and honest he runneth after cares and sorrowes and they runne after him he is as if he were continually Mad he maketh disquiet to himselfe if he would be contented he should have rest and quiet enough Hee putteth an q Or Canker eating Worme into his heart that plagueth and tormenteth him and causeth an Evill Conscience that gnaweth him and he is a meere foole with all this for he leaveth his goods to others and taketh the gnawing Worme in the Evill Conscience with him from this world and that which plagueth him Eternally that he holdeth for his Treasure There cannot be a greater folly found under the Sunne then that Man who is the Noblest and Rationallest Creature in this world should in Covetousnesse be the Greatest foole of all to hunt and presse so eagerly after that which he hath no need of for every one hath his sufficient portion given him from the Spirit of thâ—s world if he would but be contented therewith 22. Thus one Man is a Devill to another and tormenteth one another and all the businesse is but about a hand full of Earth or for a Stone of which the Earth hath enough And must not that needs be a Wonder indeed Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man As the Booke of the Revelation witnesseth where one Seale of Anger hath been opened after another and men are become the servants and Ministers of wrath they have willfully entered upon it with their Bloud and r Or Estate Goods and thought they did God good service in it 23. O Blind Man how art thou captivated in the Anger what dost thou or where art thou why dost thou suffer the Devill to be-foole thee Heaven and Earth is wholly thine God will give it thee all Hee hath given thee all thou hast a Naturall Right and propriety in it the Sunne and the Starres are thine thou art Lord of all let now thy foolish will goe why dost thou give thy selfe up into Covetousnesse and haughtinesse Doth not the kingdome of God Consist in Love and Humility 24. Or doest thou suppose it is so good to dwell in the wrath Behold when the light of thy Eyes doth cease then thou goest into Darknesse and takest thy folly to which thou hast heere addicted thy selfe along with thee Is then the Darknesse better then the Eternall Light Ask the Night whether it be better then the Day or doest thou suppose that wee are mad that wee thus speak wee speake what wee see and testifie what wee know and thou art blinde 25. Thus art thou blinded by the Babylonish Whore which the Covetous-Devill brought forth when Men were secure and carelesse when they loathed the Word and Spirit of God as the Revelation of John testifieth saying I will come and take away thy Candlestick from thee And Paul saith God shall suffer powerfull Errours to fall among them that they shall beleeve the Spirit of Lying which speaketh Lyes in Hypocrisie and deceit So that they will stick Å¿ Cleave or hang to Devills close to the Devills But in the Last Time saith the Prophet David shall the word of the Lord spring up like grasse upon the Earth open the Gates in the World wide and set open the Doores that the Lord may enter in Who is the Lord hee is the Champion in the battell all swords and speares shall be turned into plowshares and sickles saith the Prophet of God and it shall be done whosoever shall call on the Name of the Lord shall be saved 26. Therefore it is Good to trust in God and though the Earthly Body should alwayes lye in Dung it is but for a little while and none know what houre his Time in this world is out and then followeth the Judgement according to his life Therefore desist from Covetousnesse it is the Eternall Roote of all Evill and of all Folly A Covetous Man is the Greatest Foole on Earth for he devoureth himselfe and causeth disquietnesse to himselfe and so bringeth Evill upon himselfe by it Hee knoweth not what Man it will be who shall possesse his Covetousnesse and many times it is shamefully consumed in Whoring That wherewith one hath destroyed his soule with the same another is frolick in another foolery for it must all come to its Effect But hee that trusteth in God hath continually enough whatsoever he hath he is contented with it and so he is much richer then the foolish covetous person who oppresseth the miserable for Money which cannot prolong his life from Death nor preserve him from Hell 27. The Honest and vertuous gathereth treasure in Heaven he getteth a New Body wherein there is neither hunger nor thirst nor frost nor heate and he hath rest in his Conscience and will Eternally rejoyce in his Treasure And the Covetous Foole gathereth an Earthly Treasure which he must leave to others and an Evill Conscience and a Treasure in the Abysse which will gnaw and eate him Eternally 28. Gods Blessing never leaveth any that sincerely trust in God and letteth that goe which will not stay God hath Wonderfull wayes wherewith he feedeth and nourisheth his children as Daniel in the Lyons Den and Elijah under the Juniper-Tree and the Widdow of Sarepta in the Famine Hee that trusteth in God hath built sure in Heaven and on Earth The Eighteenth Chapter Of Death and of Dying How Man is when he Dyeth and how it is with him in Death A Great Gate of Wonders 1. I Know that Reason will say thou hast never a Or undergone it tryed it and thou art yet in this world in the outward Life how then canst thou know this Indeed Deare Reason according to my outward Man I must say so too
is my Employment or Calling thy will be done give mee what is good for mee and such goe on very rightly in Gods works of Wonder 42. But he that is chosen by Nature to be a Ruler Governour or d Or Captaine Leader Especially in a Spirituall State and Condition he ought well to have a care of his Doings that he doe not goe without his Weapons or Armour for he Leadeth the flock of Christ Hee is a e Or Pastour Sheepheard the Wolfe is continually about him 43. If he be watchfull and doth consider that he hath Christs sheepe under his keeping and feedeth them aright as a faithfull Shepheard then the Shepheards Crooke shall be a Great Glory to him in the Eternity But if he seeke onely the Wooll viz. his owne honour and Esteeme might power and Authority Pomp State Glory and voluptuousnesse and spendeth or consumeth the sheepes Pasture and doth not give them food and drinke but is a lazy sleeper snoring in fleshly Lust and pleasure while one sheepe is going astray heere another there being scattered and lyable to be devoured by Wolves who will not goe in by the Doore of the sheepfold but clime up on the out side and onely contrive how they may by cunning suttlety and crafty tricks steale away their food and f Or fleece them sheare off their wooll All such are of the Number of Wolves and have not the Shepheards Crooke of Christ but they have and use the Devills Sheares and must hereafter howle with the Wolves Eternally 44. How may any call himselfe a Shepheard of Christ who is not chosen to be a Shepheard by the Spirit of Christ Or may a Wolfe make a Shepheard over the Sheepe are they not * He that maketh he that is made a Shepheard or Pastour both Wolves or doe wee speake from conjecture It is not so in the Order of Nature for an Evill thing cannot produce a good thing out of it selfe but one Evill thing generateth another 45. How then can one wrathfull Souldier g Or make him milde and gentle appease another furious Souldier who fully purposeth to kill slay and murther Or how wilt thou awaken the Holy Ghost in Man seeing there is onely the Spirit of this world in thy voyce That cannot be unlesse it were already awakened in the Hearer who heareth the voyce of the Holy Ghost in h Every word that is spoken by any whatsoever they are all words which are spoken of the wonders or works of God 46. And if an Asse could speake and should speake of Gods Word the Hammer of the Awakener would then strike in the soule which is in God Whosoever is of God heareth Gods Word saith Christ yee therefore heare not because yee are not of God but of the Devill and of the â—pirit of this world 47. In some there is no Word or Spirit of God at all to be awakened for the Wrathfull Matrix hath captivated them which is plaine and manifest in some to whom Christ himselfe spake he had the Hammer indeed but his Spirit entereth not into the malicious obstinate soule but into those who would faine be vertuous honest and godly if they could And when once the Hammer thus awakeneth the Spirit of the soule that the soule turneth and casteth it selfe into God then it can 48. The i The Old Adam Old Man should not have the Dominion but the Spirit of God should have it else there is no ability but a keeping back by the Wrath For there is a Twofold Longing or seeking in the soule one is the fires greedy covetous fierce Longing which alwayes seeketh after Earthly Matters and the other is from the Spirit which is brought forth out of the Fire wherein the right Life of the soule in the Image of God is understood that is Gods Longing which seeketh the Kingdome of Heaven 49. And so when the right Hammer viz. the Spirit of God striketh in it then that Longing is so strong that it overcometh the Fire-source and Longing and maketh it meeke so that it desireth the Longing of Love viz. the Longing of the soules Spirit and there is good to be done such a soule is easie to be awakened so as to subdue the outward Dominion especially when the Hammer of the holy Ghost soundeth through the Eares into the Heart then the Tincture of the soule receiveth it instantly and there it goeth forth through the whole soule through both the Longings for it casteth it selfe into one will for two wills doe not subsist in Eternity there must be but one one of them must be impotent or unmighty and the other Omnipotent or Allmighty or else there is disunion or no agreement 50. For that is the right or true property of Eternity and of the Eternall subsistence to have but one onely will if it had two one would breake or destroy the other and so there would be strife Indeed the Eternity consisteth in many Powers and Wonders but its Life is meerely and onely the Love out of which goeth forth Light and Majesty All Creatures in Heaven have but one will and that is inclined into the Heart of God and goeth into Gods Spirit even into the Centre of Multiplicity in the springing and blossoming but Gods Spirit is the Life in Every thing 51. The Centre of Nature affordeth the substance and the Majesty affordeth power and the Holy Ghost is the bringer forth He hath the Predominancy and it hath been so from Eternity but in an Invisible substance k Or to before the Creatures There is nothing New in Heaven that was not before but onely that the substance is become palpable and comprehensible God himselfe hath shewen forth himselfe in Similitudes and Images else all had been but meerely and onely God The Devill is Gods he is his wrath or fiercenesse in the most inward Centre which is also the most outward for his kingdome is the Darknesse in Nature as is before mentioned 52. Therefore Man should have a care of himselfe and endeavour to propagate or put forth himselfe for he is a roote in the soyle of God and hath gotten the Spirit of understanding he must l Bring forth or regenerate himselfe bring forth fruit out of the Spirit of the soule in the power of the Holy Ghost not according to the forme and manner of Darknesse but out of the Power of the Light for whatsoever groweth out of the power of the Light that belongeth to Gods Table and whatsoever groweth out from Darknesse which remaineth a fruit in Darknesse belongeth to the Darknesse in the Abysse in the Wrathfull Matrix or in the fierce Genetrix 53. After this Life time there is no recalling for as an hearb is sprung up and growne so it remaineth and so it relisheth and is afterwards desired for food onely of those that are of the same Essences or quality but those that have not the same Essences desire it not for food neither doe
Chap. 10. The most Inward Tincture is the Ninth Number the Tenth Number is the Eternall Fire of God with a wonderfull description of it Verse 28 Chap. 11. What Fire that is which will melt away the Stones and Earth Verse 16 Chap. 11. How all must passe through the Fire and the floare be purged Verse 28 Chap. 14. How the soule must passe through the Fire viz. the Eighth Forme or the Law of Moses Flash Verse 52 Chap. 2. The Flash is free from Nature Verse 25 Chap. 2. The Flash is the Third Forme Verse 28 Flesh Chap. 11. Wee are all one Flesh soule and spirit Verse 69 Chap. 11. How the Flesh that in Adam became Earth became Heaven againe Verse 71 Chap. 11. How Christs soule and Flesh is our soule and Flesh also how wee live in Christ Verse 72 Forme Formes Chap. 2. Harsh soure tart sterne fierce attraction is the first Forme Verse 32 Chap. 2. Bitter Sting is the second Forme Verse 33 Chap. 2. The Flash of Liberty is the Third Forme Verse 34 Chap. 2. What maketh the Third Forme in Nature Verse 35 Chap. 2. What is called the Fourth Forme in Nature Verse 36 Chap. 2. How the Fift Forme riseth up Verse 73 Chap. 2. How the Fift Forme is the true Originall of Life Verse 74. Chap. 3. How the Sixt Forme in Nature is Generated Verse 13 Chap. 3. Of the Seaventh Forme of the Eternall Nature Verse 29 Chap. 1. The Two first Formes soure and bitter are the originall of every thing and the Eternall will is the Mother of them Verse 28 Chap. 2. How the two first Formes hold the Centre Verse 20 Chap. 2. How the two Formes without the other are in Great Anguish Verse 21 Chap. 2. Further of the working of the foure Formes Verse 47 Chap. 2. The Authour will shew the Three other heavenly Foâ—mes that are generated out of the first foure Formes Verse 65. Chap. 5. A Mention of the seaven Formes Verse 15 Chap. 14. A Mention of the foure Formes that conteine the Originall of Nature Verse 31 Forsaken Chap. 17. He that letteth goe what will not willingly stay will not be Forsaken of God Verse 28 Fruit. Chap. 18. Man is a Roote in the feild of God what Fruit belongeth to Gods Table and what to the wrathfull Mother Verse 52 Chap. 18. As a Fruit Groweth so it tasteth Verse 53 Furious Chap. 18. How can one Furious person appease another furious person Verse 45 Garden Chap. 11. How wee walke under the Figtree in the Garden of Roses Verse 113 Generator Genetrix Chap. 2. Wherefore the Generator of the Word is called Father Verse 88 Chap. 1. The Genetrix is a Darknesse the Birth of the Eternall Beeing Verse 35 Chap. 2. The Ground of the Genetrix and Circle of Life Verse 1 Chap. 2. How all is generated out of the Genetrix Of the Eternall Word and of the Name God Verse 6 Chap. 4. Of the Properties in the Genetrix or the Eternall Mother Verse 35 Chap. 11. Mention concerning the Beeing of All Beeings Of the Genetrix and of the Three Kingdomes Verse 1 Chap. 13. How the Mother the Genetrix desireth to Generate a young Sonne in her Old Age. Verse 53 Chap. 16. How the Genetrix of the Anger of God and the Genetrix of the outward Nature are working in this outward Life Verse 90 Gifts Chap. 12. How one soule shall rejoyce over the Gifts of another Verse 3 God Chap. 1. None can know God rightly without the Spirit of God Verse 46 Chap. 1. A warning not to seeke God onely above the Starres Verse 47 Chap. 2. How God is a Consuming Fire Verse 58 Chap. 2. How Men shall speake rightly of God Verse 68 Chap. 3. God is without Beginning his Word hath an Eternall bottomlesse Beginning and is rightly called a Person Verse 2 Chap. 3. The Authour telleth the Minde of the Reader that he meaneth not two but one God Verse 16 Chap. 5. Wee must Lodge in Heaven with God or in Hell with the Devills Verse 27 Chap. 5. A direction how to finde and see God Verse 31 Chap. 5. How wee are not able to know any thing of God Verse 51 Chap. 5. How God is manifested in a Creaturely Forme by the Angelicall world Verse 60 Chap. 5. The A. B. C. Schollers reach the Deepe of God their speech is various Verse 73 Chap. 5. What is truly called lifting ones selfe above God Verse 76 Chap. 5. Why wee cannot see the Kingdome of God Verse 119 Chap. 6. By what wee may know that wee are the Children of God Verse 3 Chap. 6. Wee are Gods in God also why a Beast cannot speake Verse 4 Chap. 6. How God is found of them that sought him not Verse 24 Chap. 6. How God is in us and wee without God and how wee enter into God Verse 31 Chap. 6. Nothing is from Eternity and in Eternity but God Verse 45 Chap. 6. Why God becâ—â—e Man Without the New Birth all is lost Verse 61 Chap. 7. What is the right meanes to see the Kingdome of God Verse 4 Chap. 7. God moveth himselfe no more but Thrice Verse 19 Chap. 7. The first second and Third Moving of God Verse 20. 21. 22 Chap. 8. God and all heavenly properties are but one Body Verse 4 Governe Government Chap. 18. The Spirit of God and not the Old Man should Governe there is a twofold seeking in the soule also of the true Life of the soule Verse 48 Chap. 4. What Government there was before the Time of the Angelicall world Verse 56 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 13. A wonderfull discourse concerning the Rise and Fall of a Kingdome Government Dominion or Religion Verse 47 Chap. 17. All in this world is but meere Foppery Also of the Government of the Potentates and the Government of such as feare God Verse 20 Heart Chap. 4. The Eternall Essence desireth a Number or Limitt The Heart of God is the End of Nature Verse 10 Chap. 4. What is necessary to the Attaining of the Heart of God Verse 47 Chap. 4. The Principle of the Heart of God changeth not Verse 49 Chap. 5. Wherefore the Word is the Heart of God Verse 36 Chap. 5. Why the Body must passe away and the soule not and why the Heart God must become Man Verse 139 Chap. 6. The Forme of the Heart of God described by the smilitude of a Rain-Bow Verse 68 Chap. 7. If the Heart of God had not become Man the Image of the Number Three or the Eternall Virgin had not been knowne to the Angells Verse 24 Chap. 9. How the Heart is in Anxiety Verse 90 Heathen Chap. 6. A False Christian is without God as well as a wicked Heathen Verse 20 Chap. 11. Gods wilt standeth Open to all Men also how an Heathen may be saved Verse 80 Heaven Heavens Chap. 4. Wherein
the Kingdome of Heaven and the Angelicall world consists Verse 62 Chap. 5. Of the outward Heaven Verse 67 Chap. 5. How wee ought to be that wee may come into the Kingdome of Heaven Verse 71 Chap. 7. The Strife about the Kingdome of Heaven and the Kingdome of Hell Verse 34 Chap. 12. What there is in the Kingdome of Heaven Verse 4 Chap. 12. Wee stand between Heaven and Hell and will becme either an Angell or Devill Verse 48 Chap. 14. What Men must doe to see the Kingdome of Heaven Verse 11 Chap. 18. In the Heaven there is nothing New Verse 51 Chap. 12. He biddeth the Heavens rejoyce the praise of the Lord goeth over all Mountaines Verse 11 Hell Chap. 2. The Ground of Hell and of Evill Verse 8 Chap. 2. The Condition of Hell and of the Damned in the foure Formes Verse 50 Chap. 2. How Hell is not limitted nor circumscribed by Place Verse 51 Chap. 2. God made no Hell or peculiar severall Place to torment the Angels Men in Verse 53 Chap. 8. What is Lucifers Hell Verse 45 Chap. 14. God hath created no Hell nor Devill what is the Devills Hell and the property thereof Verse 41 Heresie Heretick Chap. 11. There is Heresie in Every Opinion Men must cleave to the Living Word Verse 81 Chap. 3. How one calleth another an Heretick in their Devill Disputation Verse 82 Hidden Chap. 2. That which was hidden to the Heathen and is still hidden shall be revealed Verse 39 Holy-Ghost Chap. 3. How the Apostles received the Holy Ghost in Love but not in Contention and Scorne Verse 89 Chap. 4. Of the Holy-Ghost which is the Spirit Mercurius in the Divine Nature which is the sound that maketh the will manifest Verse 72 Chap. 4. A Comparison between the Holy-Ghost and the Spirit and Life of Man Verse 83 Chap. 5. God filleth all and seeing the Holy-Ghost goeth out from the Father the Minde asketh whither doth it goe Verse 9 Chap. 5. How God dwelleth in Heaven also how the Holy-Ghost proceedeth Verse 14 Chap. 12. How Men may get the Holy-Ghost Verse 41 Chap. 16. It is not the Father but the Holy-Ghost that meeteth the crying soule Verse 15 Hypocrites Chap. 2. A warning to the Hypocrites and those that are Learned in the Letter Verse 2 Chap. 11. Of the Generation of the false Hypocrite and of his behaviour Verse 33 Image Chap. 3. Wee are the expresse Image of God wherefore the Father hath Regenerated us in Christ Verse 49 Chap. 6. How the Spirit created the Substantiality into an Image and how the Image stood in the Angelicall world Verse 51 Chap. 6. What properties were in the Image Verse 52 Chap. 6. How the Image was a whole similitude of the Eternall substance Verse 53 Chap. 6. A Comparing of the Fall of Lucifer to the Fall of the Image or Adam Verse 54 Chap. 6. How the Image awakened the property of Anger and became the Image of a Serpent Verse 58 Chap. 6. How the Regenerate put on the Eternall Image Verse 75 Chap. 7. How the Image doated on this world as Lucifer did on the Matrix of Nature Adams power before the Fall Verse 26 Chap. 7. The horrible Blasphemy whereby the Serpent by the Image Blasphemeth the Spirit of God Verse 61 Chap. 9. What the Image in the Revelation and the Crowne signifieth Verse 75 Chap. 11. What caused God to create his Image Verse 14 Chap. 18. How the Image attained Essence or Substance in the Moving of the Father Verse 19 Incomprehensible Chap. 18. Nothing is Incomprehensible to the Mother of Nature Verse 3 Joy Chap. 1. Of the Joy in the Divine Life Verse 18 Chap. 5. How every one shall have Joy or sorrow of that which is his Verse 133 Chap. 12. What wee must choose that wee may have Eternall Joy therein Verse 2 Chap. 14. The Anger in the Kingdome of God is the great wonderous Joy Verse 70 Chap. 17. How the Angells and soules have Joy of one anothers Clarity Brightnesse or Lustre Verse 18 Chap. 18. Of the Joy of the soule that feareth God Verse 30 Judgeth Judgement Chap. 5. He that seeth not Judgeth amisse Verse 36 Chap. 6. What the Last Judgement Day is Verse 130 Chap. 8. How our Bodies at the Last Day of Judgement must come forth againe Verse 74 Chap. 8. The Judgement of the Spirits of Perdition Also who shall execute the Judgement Verse 75 Chap. 8. Of those that shall be alive at the Last houre of the Judgement Verse 78 Chap. 11. The discourse between the wise and foolish Virgins in the Judgement Verse 29 Chap. 12. Cleere advice to have the Judgement of God before our Eyes Verse 38 Chap. 15. How it shall be with the Superiour and Inferiour in Judgement Verse 12 Kingdome Chap. 14. How we must be prepared if we will walk in the narrow way to the Kingdom of God Verse 7 Know Knowers Knowing Knowledge Chap. 18. The Authour telleth how he can know these things Verse 1 Chap. 13. How the Kingdome of Heaven remaineth hiddē to the Knowers that are not Doers Verse 57 Chap. 14. the Devill is not overcome by much knowing and disputing Verse 5 Chap. 1. None can come to the Knowledge of the Essence of God but by Grace Verse 20 Chap. 3. Every one may finde the Authours knowledge in himselfe Verse 7 Chap. 5. The Authour having this knowledge cannot be silent Verse 2 Chap. 6. This knowledge is not Borne of the Wisdome of this world Verse 6 Chap. 7. The Authour will speake from his knowledge not Opinion Verse 54 Chap. 14. Wherein our striving for the highest Good consisteth not in the sword nor in much knowledge Verse 3 Chap. 16. What is requisite and necessary for us that wee may attaine the knowledge of the Kingdome of God also how wee are deceived in the outward Reason Verse 31 Lamb. Chap. 3. How the Lamb took the Book He who understandeth not this is under the Seales Verse 79 Chap. 6. How Men must goe to the Lamb and flie from the Beast Verse 15 Chap. 13. How Christ gave the true Paschall Lamb to his Apostles viz. his heavenly flesh and Bloud Verse 12 Language Chap. 3. What is understood in the word Ternarius in the Language of Nature Verse 17 Chap. 3. What is understood in the word Ternarium Sanctum in the Language of Nature Verse 18 Chap. 4. What is meant by the word Schuffe or Created in the Language of Nature a substance may proceed out of a Thought Verse 30 Chap. 5. He sheweth what the Creation of God was by the Language of Nature Verse 84 Chap. 5. In the Languages of all Nations the Language of Nature may be understood Adam in Innocency understood the Language of Nature in his Fall wee lost it and attaine it againe in Christ Verse 85 Chap. 5. It is not good that the unregenerate Man should know the Language of Nature which containeth the secrets of the Creation Verse 8 Chap. 5.
16. An Exposition of the Beginning of the fourth Petition of the Lords Prayer Verse 60.61.62 Chap. 16. An Exposition of the latter part of the fourth Petition of the Lords Prayer also what lyeth hidden in the word Tetragrammaton and Adonai Verse 64.65.66 Chap. 16. An Exposition of the fift Petition of the Lords Prayer Verse 67.68.69.70.71.72.73.74.75 Chap. 16. An Exposition of the sixt Petition of the Lords Prayer Verse 76.77.78.79.80 Chap. 16. The Beginning of the seaventh Petition of the Lords Prayer Verse 81.82.83 Chap. 16. An Exposition concerning the soule also of the seaventh Petition of the Lords Prayer Verse 89 Philosophers Chap. 2. An admonition to the Philosophers Verse 91 Chap. 5. The Authour tells the Philosophers of the Creating the world in six dayes Verse 46 Physicians .. Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor the Divines the Spirit of the holy Scriptures Verse 17 Planet Planetts Chap. 9. Of the property of the Planet Saturne Verse 63 Chap. 9. What the Desire of the Planet Saturne is Verse 65 Chap. 9. A description of the Planet Jupiter Verse 66 Chap. 9. How the Planet Saturne and the Moone stand opposite one to another Verse 84 Chap. 9. Of the Operation of the Planet Jupiter Verse 85 Chap. 9. Of the Operation of the Planet Mercury where Life taketh beginning also of Mars Verse 86 Chap. 9. The description of the Planet Venus who hath a peculiar Lustre of its owne Verse 87 Chap. 9. The Planet Mars standeth above the Sun he is Poyson and Anger and betokeneth the fiercenesse of the Fire Verse 97 Chap. 9. The Planet Jupiter standeth above Mars and maketh the Braine Verse 98 Chap. 9. The Planet Saturne standeth above Jupiter and maketh the Brainpan Verse 99 Chap. 9. The Planet Venus standeth under the Sunne also what Venus maketh and causeth Verse 100 Chap. 9. The Planet Mercury standeth under Venus also what he causeth Verse 101 Chap. 9. The Moone standeth under the Planet Mercury the operation and feare of the Moone The Moone flattereth with the Centre of the Earth and Centre of the Sunne Verse 102 Chap. 9. How the Planets are to be transposed the Moone and Saturne make the body Verse 64 Chap. 9. Of the Operation of the Three Planetts above the Sunne and the three under the Sunne which is in the midst Verse 96 Chap. 9. The Dominion of all Creatures is like the Dominion of the Planetts Verse 103 Chap. 9. As the Planetts draw vertue from the Sunne so doth the life from the Heart Verse 104 Chap. 9. Of the Rule of the Three Planetts above the Sunne and of the Three beneath the Sunne Verse 108 Chap. 10. Outward Reason cannot understand the Course of the Planetts Verse 24 Chap. 11. How the mixture is made also of the working of the Planetts with the seede Chap. 18. Wherein the outward Life consisteth also of the Spirit of the Planetts Verse 11 Pope Popery Chap. 16. Admonition to the Roman Pope and Emperour Verse 25 Chap. 12. Whence Popery is growne The Anti-christian Priest-Devill hath led the People astray Verse 20 Portion Chap. 17. Man runneth after that which would run after him if he were vertuous and honest Every one hath his sufficient Portion Verse 21 Power Chap. 11. He that hath Power in God is no Simon Magus Verse 74 Chap. 16. How the Reason-Spirit of the Starres also longeth after the Divine Power Verse 32 Chap. 16. How the soule in the Fall of Adam was captivated by two Fires also how the soule hath the Power of Nature Verse 87 Pray Prayer Chap. 16. How wee must roote out the Abomination out of the soule when wee desire to Pray Verse 18 Chap. 16. Why Christ came in the Flesh also what he hath taught us to Pray Verse 37 Chap. 16. How we enter into God when we Pray and how the soule eateth at Gods Table Verse 99 Chap. 9. How the Devill taketh away the Earnestnesse and vertue of the Prayer out of the Heart Verse 32 Chap. 9. What Prayer it is which is no Prayer whereby the Name of God is mis-used Verse 33 Chap. 9. What Prayer is and how Men must strive against the Devill Verse 34 Chap. 16. How God heareth our soule in Prayer There are Three Principles in the soule Verse 14 Chap. 16. God dwelleth not a farre of A warning against false Thoughts in Prayer Verse 17 Chap. 16. Concerning Prayer Verse 27 Chap. 16. What that Prayer is which Christ hath taught us No Tongue can sufficiently expresse the contence of that Prayer nor of the Gospel Verse 38 Chap. 16. The Authour sets downe but a briefe contence of the Lords Prayer Verse 40 Chap. 16. An Exposition of the Lords Prayer from the 41. to the 104. Verse Chap. 16. The Lords Prayer conteineth seaven Petitions with an Entrance and Conclusion also what the soule attaineth therein What the Amen is Also of the subtilenesse of the will of the soule Verse 100 Chap. 16. Of the Three Persons of the Trinity in the Conclusion of the Lords Prayer Verse 103 Priest Priests Chap. 11. A saying to the blinde world that supposeth that the Mystery of God should not be touched but by the Priest alone Verse 77 Chap. 14. Admonition to goe out from the Priests Contentions Who is a right Christian Also our Duty in maintenance of the Earthly Body Verse 25 Principle Principles Chap. 5. How the Principle is divided into two Dominions as into Love and Anger Verse 19 Chap. 5. Wherein a Principle doth consist Verse 108 Chap. 5. How the second Principle is in the midst of both the Principles Verse 113 Chap. 5. How the second or Divine Principle is the power of the First Verse 114 Chap. 5. How the second Principle worketh in the outward Principle Verse 115 Chap. 6. How the Third Principle was Created and what it is Verse 62 Chap. 6. A description of the Third Principle Verse 63 Chap. 6. How this Third Principle would be if the Sunne were extinguished Verse 66 Chap. 7. What the Third Principle is as also the Third Life in God Verse 80 Chap. 1. The Authour will shew the Ground of the Principles Verse 43 Chap. 5. Where the distinction in the Three Principles beginneth Verse 100 Chap. 11. How all the Three Principles Desire Man Verse 108 Chap. 11. In God there is no Dominion but in the Three Principles also whence the Guilt cometh that any thing perisheth Verse 109 Rabbies Chap. 13. How thin the Rabbies in Germanie are of a thousand scarce a hundred left Verse 40 Chap. 14. The Schoole Rabbies hate the Example of young Tobiah Verse 59 Rainbow Chap. 6. A description of a Rainbow and its colours Verse 69 Chap. 6. How Christ shall appeare upon such a Rainbow at his Comming Verse 70 Chap. 16. What the Rainbow and the Body of Christ is which Mystery no Tongue can Expresse Verse 93 Reason Chap. 3. Blinde Reason will goe above the Heart of God like
the Devill Verse 32 Chap. 5. The Glistering Art in Reason is a hinderance to the Light Verse 32 Chap. 5. Of Reasons blindnesse in knowing what the Earth Stones and Elements are Generated of Verse 79 Chap. 6. This writing is no word of outward Reason Verse 8 Chap. 6. Admonition to blinde Reason to see with inward Eyes Verse 38 Chap. 7. What Reason judgeth concerning the Danger of being overcome by the world Verse 15 Chap. 15. Reason thinketh it will be no otherwise now then in former Times Verse 17 Chap. 15. How Reason walketh wisely in outward Things but the soule is forgotten Verse 23 Chap. 16. How the Devill captivateth us in Reason and deceiveth us by it Verse 30 Rest Chap. 4. In the six Formes there is no Place of Rest The soure Mother is the Rest of the hungry Nature Verse 8 Regenerate Chap. 9. The spirit of the Regenerate soule searcheth through all the Three Principles Verse 41 Rejoyce Chap. 12. They should Rejoyce who are despised for their fearing of God Verse 39 Revelation Chap. 3. The cause why the Revelation hath not hitherto been fundamentally understood is because it hath not been in Mans Ability Verse 39 Riches Chap. 6. What Transitory Riches and what Eternall Riches are Verse 33 Chap. 10. How the Riches of this world are but Drosse and Dung Verse 8 Rule Chap. 17. The Rule of the Spirit of this world and of the Spirit of God Verse 17 Renewing Chap. 18. How in the Renewing of the will the framed Substance is renewed Verse 22 Scriptures Chap. 5. The Authour hath no other knowledge of the Creation then that of the Holy Scriptures Verse 80 Chap. 7. To be able to say all the Holy Scriptures without Booke bringeth no salvation Verse 3 Sea Chap. 5. The Glassie Sea is the Water Spirit Verse 11 Chap. 8. The Cause of the Great Sea Verse 46 Seeker Chap. 4. The Authour judgeth not the blinde Seeker he shall finde his reward Verse 51 Seale Sealed Seales Chap. 3. The Time from the beginning to the End is the seaventh Seale wherein the six Seales accomplish their work where in the Heart of God Men have found Wonders Verse 41 Chap. 3. After the Opening of the seaventh Seale the Archshepheard will feed his sheepe himselfe Verse 80 Chap. 9. The world since the Fall of Adam hath but one Eye but by the seaventh Seale it hath two Eyes Verse 106 Chap. 15. Now is the Time of the Last Seale wherein the hellish wonders come to light Verse 3 Chap. 18. The Starre which hath broken the Seale is appeared Verse 4 Chap. 3. Wherefore God hath Sealed us and left us Blinde Verse 60 Chap. 3. The seaven formes are the seaven Seales of God out of which the powerfull Word is Generated Verse 21 Chap. 3. The Time is that the seaven Seales are broken open Verse 38 Chap. 3. Of the Glassie Sea The six Seales are the Birth of the Eternall Nature Verse 44 Chap. 3. Wherefore the Word of God must enter into the sharpnesse of Death where he brake the seaven Seales in the soule Verse 54 Chap. 3. How any in God have power to Open the seaven Seales in the desirous Minde Verse 68 Chap. 3. The Seales are hidden from the Whore till shee hath devoured her selfe Verse 75 Chap. 4. The Spirit openeth the Seales in the Thoughts He manifesteth the Deity in Nature He is the power of the Brightnesse Verse 82 Chap. 5. The Seales bring their Wonders to Light under the worldly Governments Verse 64 Search Chap. 2. How wee may search aright and finde Verse 4 Seaventh Seaventy two Chap. 9. What the seaventh Number in the Centre is Verse 74 Chap. 9. In the number Seaventy two lyeth the Greatest secret the Originall of Contention Selves Verse 78 Chap. 3. Admonition to consider our selves also of Heaven and the Anger of God Verse 28 Senses Chap. 3. Of the Birth of the kinde Love and of the sixt forme of Nature wherein the five Senses are to be found God maketh the Genetrix Verse 1 Sermons Chap. 18. The Antichrist is a hinderance to the soule with the filling Peoples Eares with Sermons Verse 35. Sex Sexes Chap. 9. By a flaming Iron the two Properties in Male and Female Sex are deciphered Verse 47 Chap. 9. Of the two kindes or Sexes Masculine Feminine Why the Man is the Head Verse 110 Shepheard Shepheards Chap. 13. A Reproofe against the Whore also of a simple Shepheard that shall feed us Verse 44 Chap. 14. The true Catholick way also who is a true Shepheard of Christ Verse 20 Chap. 18. How can a Wolfe make a Shepheard over sheepe Verse 44 Chap. 14. The false Bishops appoint Shepheards according to favour and in respect of their Art Verse 21 Chap. 15. A Speech to the false Shepheards of Christ Verse 20 Chap. 15. A Speech to the Antichristian Shepheards of the New Order Verse 22 Chap. 18. The wayes of the Good and of the Bad Shepheards Signes Verse 43 Chap. 9. How the Twelve Signes part themselves into two Governments Verse 72 Simple Chap. 3. Advice to the simple Holinesse Verse 85 Sinne. Sinner Sinnes Chap. 11. The false soule seeketh after no righteousnesse but onely that it may cover its Sinne. Verse 44 Chap. 11. How the Sinner should have his forgivenesse pronounced Verse 65 Chap. 11. How God forgiveth our sinnes when wee pray to him Verse 55 Chap. 11. How he is mistaken who supposeth he is delivered from his old sinnes when he sinneth anew Verse 58 Snare Snares Chap. 6. Of our snare and the Excellency of Patience Verse 34 Chap. 12. Men should not looke after Pomp and Pride also which are the Snares and Netts of the Devill Verse 40 Chap. 14. The world is full of snares to entangle the poore soule also what that is which hindereth that the Devill doth not devoure every soule Verse 43 Chap. 14. An Exposition of the seaven Coards or snares also an Exposition of what the soule undergoeth in the tryall before it getteth through Sodom Verse 53 Chap. 8. How the Devills purpose concerning Sodom was nullified Verse 47 Sonne Sonnes Chap. 3. Of the Sonne the brightnesse of the Father what proceedeth from it and is created by it Verse 3 Chap. 3. How wee must seeke the Sonne of God in the Manger if wee will finde all Verse 30 Chap. 4. The Sonne is one with the Father also what his sole will is called Verse 71 Chap. 6. Of the two Sonnes the one saying yes the other no. Verse 26 Sophist Sphister Sophisters Chap. 5. The Sophist looketh upon the wisdome of the world but this Author not he mentioneth his Joy in the Wonders of God Verse 1 Chap. 5. Admonition to the Children of God concerning the contention of the Sophisters Verse 70 Chap. 9. A reproofe against the Sophisters slaunderings and blasphemings in the Pulpit Verse 29 Chap. 10. The Author-speaketh to the Sophister and the stubborne Whore that sitteth upon the stoole of Pestilence Verse
34 Chap. 11. Of the Sophister who is the Devills Priest also of those that fall into sinnes against their will Verse 43 Chap. 11. The Sophister is as Profitable to the Church as a fift wheele in a wagon Chap. 11. The Sophister were better in a Hogsty then in a Pulpit Verse 76 Soule Soules Chap. 1. The Soule is a fire and needeth food Verse 4 Chap. 1. How the Soule dwelleth in the Body and is captivated by the Humane Spirit Verse 10 Chap. 1. The Soule liveth in another substance besides the Spirit of the Elements Verse 11 Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature and how God dwelleth meerely in himselfe Verse 12 Chap. 1. How the Soule desireth to presse out from the Band of Nature into God Verse 14 Chap. 1. No Nature felt in the Divine Life The Soule is a Fire in the Eternall Nature The Soule is a Spirit having seaven Formes wherein Heaven and Hell consist The Authour here understandeth the Eternall Birth Verse 19 Chap. 1. How the Soule cometh to see and to be able to speake of its Native Country Verse 21 Chap. 2. Of the Light of the Soule also of its fall and how it must enter into the Light againe Verse 49 Chap. 2. How it is with the Soule that attaineth not the Light of God and how it is regenerated anew againe Verse 55 Chap. 3. The Condition of the Soule when Adam was gone out from the Word it was in the seaven Seales of the Father Verse 56 Chap. 5. How the Soule looseth the Majesty of God and is called a Castaway Devill Verse 95 Chap. 5. How Adams Soule was captivated by the Anger of God Verse 146 Chap. 6. The difference between the Soule and the Word Verse 86 Chap. 6. How the Word and the Soule stand not as two Persons Verse 87 Chap. 6. An Earthly Similitude of the Iron and Fire shewing how the Soule dwelleth in the Deity and the Deity in the Soule Verse 88 Chap. 6. How the Soule trembled at the Prison of this Flesh and why God became Man Verse 95 Chap. 6. How our Soule getteth incomprehensible Flesh Verse 96 Chap. 7. What Resolution the Soule must take against the striving Minde and the Devill Verse 8 Chap. 8. The Soule beneath is in Hell and above is in God in Heaven Verse 10 Chap. 8. Of the fainting of the Devill before the Earnest Soule Verse 12 Chap. 8. How the Soule is a Fire that receiveth the property of its food Verse 20 Chap. 8. How the Soule standeth between two Principles also of the desire of the Body Verse 21. Chap. 8. How the Soule must watch how it must forsake its own power Verse 23 Chap. 8. How the Soule desireth to be out of this Earthly Mother and desireth the Eternall Rest Verse 60 Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world Verse 61 Chap. 8. How the Soule hath not its own Tincture but lyeth in impotency Verse 62 Chap. 8. How the Soule of Adam is gone out from the Lustre of God into the Spirit of this world Verse 63 Chap. 8. The miserable condition of the Soule after the fall of Adam the closing of the seaven Seales Verse 64 Chap. 8. How the Centre of the Soule cannot helpe it selfe Verse 65 Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule Verse 66 Chap. 8. How the Soule came againe into its first Mother Verse 69 Chap. 9. How the poore Soule is between Heaven and Hell Verse 22 Chap. 9. The Soule must not dispute with the Devill Verse 37 Chap. 11. The Soule standeth a degree deeper then the Sunne Verse 17 Chap. 11. Out of what the Soule is rouzed and awakened the Soule is Gods childe also of the food of the Soule Verse 18 Chap. 11. A description of the Soule how it is ere it is in the seede Verse 32 Chap. 11. How the Soule hath a hard Combate against the Evill innate properties Verse 36 Chap. 11. How the Soule must be that it may be acknowledged for a childe of God Verse 49 Chap. 11. The Soule is the Devills most beloved Lodging Verse 60 Chap. 12. What is most profitable for Man to doe also what the Soule taketh with it when it departeth from the Body Verse 1 Chap. 14. Not in the Oast but in the Verbum Domini the Soule eateth at the Table of God also where the Soule and the Spirit of the Soule dwelleth Verse 12 Chap. 14. How the Soule is freed from the Devills assaults which the Soule hath a hard task of Verse 13 Chap. 14. How the Soule must fight against the Devill and overcome him Verse 15 Chap. 14. Of the Great danger a Soule is in in this life what the Centre of the Soule is what the Tincture is also of the true name SOULE Verse 26 Chap. 14. In the Eternall Water the Soule is an Angell Also concerning the Fathers standing still Verse 28 Chap. 15. How all committed abominations shall flow up in the Soule Verse 14 Chap. 16. A similitude of the feare and disquietnesse of our Soule in this Body Verse 4 Chap. 16. How the Spirit of this world in flesh and bloud overwhelmeth the Soule Verse 6 Chap. 16. How the poore Soule receiveth heavenly refreshment Verse 8 Chap. 16. Of the Great Humility of the redeemed Soule Verse 9 Chap. 17. Where the Soule dwelleth Verse 9 Chap. 18. How the Soule is that departeth from the body without Conversion Verse 23 Chap. 18. How the sorrow and lamentation of the Soule goeth on and how the Soule giveth up it selfe Verse 24 Chap. 18. A similitude of the state of the Soule after its departure Verse 25 Chap. 18. What joy or recreation the wicked Soule hath Verse 26 Chap. 18. Of the Condition of the Soule that converteth at the very last Verse 28 Chap. 18. Of the Condition of the earnest zealous Soule that feareth God Verse 29 Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment Onely the Angels and Soules proceed from the Eternall Nature why outward things are transitory also the Cause of the Fall of our Soules Verse 16 Chap. 2. Men should not trust their Soules with any Man Verse 5 Chap. 2. Angells and Soules are Eternall Verse 64 Chap. 12. How the Antichristian Soules are after Death till Judgement Verse 28 Chap. 18. How the Spirit of God cannot be awakened in some Soules also what Soule can and what cannot be converted Verse 47 Sound Chap. 4. Further description of the sound and its operation Verse 73 Chap. 4. How the will which putteth forth from the Heart produceth and formeth the sound Verse 74 Space Chap. 1. How the vast space desireth contraction and that there must be a contrary will or else nothing would be neither Darknesse nor Light Life nor Death Verse 33 Chap. 2. What hath shut the vast space into a narrow roome
Verse 15 Spheare Chap. 10. The Spheare of the wise Magists and Mathematicians is not perfect of the wonderfull turning of the wheele of Nature Verse 25 Spirit Spirits Chap. 1. The Spirit of God is not subject to the Band of the Eternall Nature Verse 13 Chap. 2. The Brimstone Spirit is the will in the foure Formes wherein the Devills dwell Verse 37 Chap. 4. The Spirit desireth to bring the Light forth in its highest Depth Verse 1 Chap. 4. Of the seaventh Forme Also how a Spirit is and how it subsisteth Verse 5 Chap. 4. A similitude describing the Out-flowne Aire and Spirit of God Verse 79 Chap. 4. Of the further working of the Spirit Verse 81 Chap. 4. How the Spirit differeth from the Body Verse 84 Chap. 4. The Spirit is not the Light but the blower up of the Light Verse 85 Chap. 5. Men should not judge least they fall on the sword of the Spirit which will reprove the World for Sinne Righteousnesse and Judgement Verse 4. 5. 6. 7 Chap. 5. How the Spirit of this world may know it selfe Verse 28 Chap. 5. How the Spirit that proceedeth from God openeth the understanding of the Minde Verse 29 Chap. 5. How the Spirit proceedeth from the Father and the Word Verse 37 Chap. 5. Whither the Spirit goeth when it goeth forth from the Father and Sonne Verse 39 Chap. 5. How the Holy Spirit revealeth the Opened Seales Verse 42 Chap. 5. The Aime of the Different Wisdome The Touch-stone to try whether the Spirit of God or the Spirit of the Devill speaketh Verse 74 Chap. 5. How the Spirit hath brought all the Three Principles into a Body Verse 89 Chap. 5. The comparing of the Spirit of Man with the Eternall Spirit and the Number-Three Verse 90 Chap. 5. As the World is spoken forth from the Spirit so is it also in Mans Spirit Verse 91 Chap. 5. The Spirit of Man hath in it selfe the Kingdome of God of Hell and of this World also how all was without Beeing till the A. and O. Verse 92 Chap. 5. The Centre was but one Spirit How all came to be thick grosse and hard as it were opposite to the Majesty of God Verse 99 Chap. 5. How the Aire or Winde is not the Spirit of the Number-Three Verse 102 Chap. 6. How the Spirit of God Ruleth in us and how the soule attaineth the Paradisicall Garland Verse 32 Chap. 6. As the Spirit is so is the body of it Verse 59 Chap. 7. How often unwillingly the Holy Ghost is called a Devill and the Devill accounted a good Spirit Verse 60 Chap. 8. A similitude of the going forth of the Spirit in a Red hot Iron Verse 6 Chap. 8. How no Spirit desireth to come out from its Mother againe Verse 59 Chap. 9. Hee on whom the understanding of this Spirit falleth he understandeth it Verse 4 Chap. 9. Of the roote of the Fire Spirit and of the impotent Aire Spirit Verse 54 Chap. 10. How the Spirit of God hath planted and created a Modell in his will Verse 15 Chap. 11. Of the Breathing in of the Aire Spirit and the Spirit of the soule Verse 15 Chap. 11. How the Spirit of this World introduceth its Government also in the seede Verse 34 Chap. 14. How wee are subjected to the Spirit of this world from our Entrance into the womb of our Mother Verse 4 Chap. 17. How the outward Spirit should looke after outward things Verse 6 Chap. 18. How the outward Spirit hath insinuated it selfe into the soule Verse 34 Chap. 3. How the six Spirits have executed their fierce might in us Verse 50 Chap. 4. Wherefore and of what the Spirits are created Verse 29 Chap. 4. The Spirits are created out of the Centre of the Eternall Minde Verse 31 Chap. 4. How the Creation of the Spirits was Verse 36 Chap. 4. The Spirits are created every one according to its kinde Verse 37 Chap. 4. Of the Spirits that have their originall out of the Inceptive will Verse 54 Chap. 4. Out of what the Earthly and Watery Spirits are Verse 55 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 5. When it is that the six Spirits shall be knowne Verse 47 Chap. 5. When the hidden Spirits goe into the Ether also of the Time when the seaventh Seale taketh its beginning knowne by the Authour Verse 48 Chap. 5. How the Spirits of Darknesse lie captive Verse 110 Chap. 10. How the Creating of the Spirits was Verse 16 Chap. 14. Of the six Spirits of Nature also of the Originall of Mobility Verse 27 Starre Starres Chap. 7. How every Starre hath a severall property Verse 74 Chap. 3. The Word is in the Father and hath the seaven Starres or Formes in its power Verse 47 Chap. 3. Wee are under the power of the seaven Starres or seaven Spirits of the Fathers Nature Verse 48 Chap. 5. How the Image of the wisdome of God hath the seaven Starres Verse 43 Chap. 6. Out of what the Starres are also why they are to us innumerable Verse 41 Chap. 7. If the Starres and Elements had not been created the Ground of Nature had not been manifested to the Angells Verse 25 Chap. 7. Out of what the Starres are and their property Verse 72 Chap. 7. The cause of the Burning of the Starres also how they awaken all Creatures Verse 73 Chap. 9. Of the Tinctures number six and of the Spirits number six which together make Twelve in Number or the Starres which the Woman in the Revelation weareth Verse 73 Chap. 10. How the Starres are children of the Sunne very great things are to be concealed heere Verse 17 Chap. 10. How God on the fourth Day created the Sunne and the Starres Verse 19 Chap. 11. Of the working of the Starres in the Creatures to the manifestation of the wonders of God Verse 35 Chap. 11. How the soule can subdue the power of the Starres which indeed would faine be delivered from vanity Verse 38 Sting Chap. 2. The soure harshnesse is the Mother of the Sting or Goad also how in the Liberty it becometh joyfull and how the fift Forme riseth up Verse 73 Stone Chap. 6. The Eternall Flesh is the Noble Philosophers Stone which the Magi finde Verse 98 Chap. 6. There is nothing like the Philosophers Stone It is manifest and also hidden Verse 99 Chap. 6. Of the Excellency of the Stone Verse 100 Chap. 6. The great joy which he hath that findeth the Stone Verse 101 Chap. 6. This Stone is the slightest and most contemptible Verse 102 Chap. 6. The power of those that have this Stone they who rightly seeke it finde it others scorne it Verse 103 Chap. 7. What help the soule getteth in its earnestnesse also how little knowledge is necessary for the attaining of the Corner Stone Verse 9 Chap. 7. The Noble Stone is to be found every where Verse 14 Chap. 7. How
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
her negligence and carelessenesse and for seeking her Owne Glory and power and by that meanes hath ensnared her selfe in the wrathfull Anger of God which hath a long time subjected her under its wonders and drawne many soules into its source Consider this 96. In the third Booke of our writings this is set downe at large and that booke is somewhat easier to be understood then this is but in this is the deepest ground of Eternity so farre as a spirit can conceive for it cannot beare more well may it be described more largely but not more deeply for it is comprehended in the Abysse in both the Principles for the soule ariseth in the Abysse in both Principles and in the spirituall will in the Eternity 97. And yet if it be not wary and circumspect the Devill may easily ride in its Chariot viz. in its Will but if it be circumspect and doe cast it selfe into the will of the Majesty of God then the Holy Ghost rideth in its Will and it is his Chariot 98. And herein you may now finely search the Ground of Heaven and Hell of Angels and Devills of Evill and Good of Life and Death if you seeke as wee shall further direct you The sixt Forme of Fire 99. Seeing then two Principles are so in one Essence as no man with Reason can speake against it for every life consisteth in venome and in Light each in its owne principle and according as it hath the source so hath it also its Light therefore we must search what that is which sustaineth the life that it be not starved and what driveth forth its source that it can endure for ever 100. This now also hath two differences for the Light-life hath its owne source and driving and the Fire-life also its source and driving each in it selfe but the Fire-life is the cause of the Light-life and the Light-life is Lord of the Fire-life and herein lyeth the i Mysterium Magnum Great Mysterie 101. For if there were no Fire there would be no Light and also no Spirit and if there were no Spirit to blow up the Fire it would be smothered and Darknesse would be and the one would be a Nothing without the other therefore they belong both together and yet divide themselves one from another but without any k Or removing fleeing and yet there is a fleeing of the Spirit 102. You may understand it by this looke upon the glowing Fire first there is the Matter from whence it burneth viz. the harsh attracted bitter substance which hath an Anguish source and is a l Corpus Opacum darke Body whether it be wood or any such thing 103. Now when it comes to be kindled you see Three Principles first the wood in the Darknesse with the Externall m Property and Condition or Quality source of this world which also hath its owne Life or else it would not take fire 104. Now the Fire hath a wrathfull harsh strong bitter desiring n Quality source which begetteth thirst a devouring and consuming and the great bitternesse is its right Spirit an Enrager and awakener which hath all Essences of the Life in it and it is the power of the life and of the driving otherwise there would be no burning 105. That maketh the great anguish-seeking after the Liberty and in the Fire it attaineth the Liberty for it consumeth the darknesse in the wrathfulnesse and also the matter of the Fire from which it burneth 106. And thereby wee know that one Spirit which divideth it selfe into two Principles o Inseparabiliter into two Spirits but not severedly and yet fleeing one before another and the one catcheth or apprehendeth not the other and the one is the life and cause of the other 107. And therefore they are two Principles seeing they have a twofold source and life and yet there is but one roote from whence they proceed and one of them affordeth life and the other affordeth food for that life This is a wonder and yet no wonder for there is nothing that can wonder at it for it selfe is All things in one only Essence 108. Now the fire 1. Fire in it selfe is first a seeking 2. Seeking to draw into it selfe and that is the substantiality the Phur for the seeking maketh it in the Desiring by its attraction 3. Desiring attraction or else there were Nothing and the Attraction is the bitter sting a destroyer which the substantiality 4. Substantiality or Corporality cannot endure and will not suffer and that not willing to suffer is an anguish a will to overcome the substantiality with the bitter sting 5. Sting and the anguish 6. Anguish pierceth into it selfe and catcheth at the Liberty 7. Liberty and the Liberty is a light in comparison of Darknesse 109. Now the Anguish is an horrible sharpnesse and thus the Liberty is taken and sharpned so that it becommeth a fire-flash and the Anguish-will in the sharpnesse of the bitter flash consumeth the Substantiality be it wood or any other thing 110. Now when this hath consumed it then the Anguish is a Darknesse againe and the flash remaineth hidden in it selfe againe and is an Extinguishing and the anguish is in the darknesse as at first before the flashing of the Fire and it remaineth onely in a terrible source where the bitternesse is alwayes made more terrible by the rough attraction 111. Now this is thus according to the Outward Principle of this world as we see undeniably by experience seeing then there is an alwayes enduring Essence in the Eternity we therefore demonstrate it thus behold and consider it deeply and reade this with diligence 112. The sinking of the anguish in the Eternall darknesse is an Eternall hunger and an Eternall thirst and an Eternall Desiring and the darknesse in it selfe attaineth nothing in the Eternity that p Or Liberty it can satiate it selfe withall out of the q Understand by this the sinking of the hunger and thirst of Hell and of Anger Eternity therefore it is rightly and truly the hunger and thirst of the Abysse of Hell and of the anger of God 113. But the will in the anguish because it can attaine or finde nothing therefore it maketh a figure and a similitude to it selfe in the desiring with the eager attraction and the eager harsh bitter darke Essence is the Materiall similitude it selfe it eateth it selfe and is it selfe the matter of the Fire that so the Eternall flash may alwayes continue and the wrath is alwayes an Eternally continuing burning and burneth Eternally out of the Darknesse and hath its owne Life in it selfe viz. the bitter sting of the Anguish which rageth and raveth and is the r Rigling stirring and originall of the Life and that is Å¿ Or Principium A Principle 114. And understand hereby the Eternall desiring seeking an Eternall Coveting and yet having nothing but it selfe an Eternall Envious Enmity
m Or attraction seeking of the Eternall in the Spirit of this world in this Principle wherein we now live and there will alwayes be borne falshood Covetousnesse subtilty deceit enmity in the Will Lying Murder Pride desire of honour Selfe-Power Art n Cunning or Policy wit the wisdome of this world proceeding from Reason they all come from this roote and remaine in the Wonders of Gods Anger and though Reason and selfe o Or Wit prudence be never so fine yet it is in the Anger of God and springeth from the Abysse 131. And here behold thy selfe thou faire world it is no Fable as thou holdest it to be it is knowne in Ternario Sancto and he that cannot get within the limit of that he is captivated by Antichrist and belongeth at last to that Lake from whence he sprung it is no time to linger now both the doores stand open and whatsoever hath growne in the Turba shall be swallowed up with it 132. So also consider the Eternall Fire further and take a similitude from all sorts of fire in this world for that which is a Spirit in the Eternity is a substance in this world You see also that fire in it selfe is an anguishing wrathfull rising bitter Essence and source and yet you see nothing else in the proper Forme of Fire but the flash which shineth you see not the source you can onely feele that 133. You see also that the fire when it burneth sendeth up from it selfe a Smoake in which there is water whence soote cometh which sticketh to the sides especially where the fire is inclosed and not free then the soote is seene as in a chimney and the soot and water are in one another and thus the Materiall Earth cometh originally from the Eternall fire which Lucifer kindled Then in the wrathfulnesse Time began and the Creation was after that manner which is mentioned in the Third Booke 134. Understand the p Mysterium Magnum Great Mysterie further you see that every Fire giveth light and you see also that Aire goeth forth from the source of the Fire and you know very well that if the fire had no Aire to blow it up it would be smothered as all fires are smothered when they have no Aire and yet they produce Aire 135. The Aire is the life of the fire and the Aire hath its Originall from the Anguishing bitter stirring source of the Essences out of the Will Now you see also very well that fire must have fewell to burne or else it is a Darknesse and although it devoure it selfe by its eager attraction yet that fire is nothing but a source in the Darknesse which we understand to be the Abysse of the Anger of God which is not manifest in God but is onely as a cause of the Life in the Kingdome of God 136. You see that all fire must have q Substance matter or else it will not burne understand it thus the fire produceth Aire and in the Aire water and it mightily attracteth the Aire with the water into it selfe againe whereby the source of the fire is so allayed that it shineth 137. For without water no fire shineth if no water can be procured in a thing in that thing the fire will not shine but glimmer as for example in r Glowing a red hot stone which hath the source of the fire and no shining but a glimmering and hardly that but in Iron it shineth wherein the fire hath water and therefore Iron at length cometh to be consumed and getteth Rust but a stone doth not This is thus according to the Outward Principle of this World but according to the inward vâ—z the Kingdome of God it is as follometh observe it 138. The Eternall fire burneth Eternally yet it is a Spirit but not manifested according to the wrathfulnesse in the Kingdome of God understand it thus the flash maketh a shining which ariseth from the fire and yet it dwelleth not in the wrath of the Fire but satiateth the fire wholly and giveth light also out from the fire and is not comprehended nor retained by the fire but carrieth with it another source of its owne viz. Å¿ Amiablenesse or Friendlinesse Meeknesse and yet hath the Power t Wit reason or knowledge Wisdome and Art of the Fire for in the Light the Essences of the Source of the fire are first manifested 139. Now the light maketh no u Or paine source but it entreth into it selfe into a Meeknesse and yet is desiring which proceedeth from the source of the Fire and its desiring is an attraction of the Meeknesse and power into it selfe and so it maketh it selfe pregnant with Meeknesse 140. For the Light is a Fire also a very yerning fire a desiring fire and a perpetuall finding Fire which alwayes findeth what is generated in the Originall 141. All the Power which ariseth in the wrathfull fire is manifested in the Light and the Light desireth it in meeknesse for the wrathfulnesse of the Fire and the shining of the Light are two Principles of a twofold source each dwelling in it selfe and one comprehendeth not the other to Eternity and yet the one is the life and the cause of the other 142. And we must understand it thus we must consider that an horrible anguishing * Or paine source maketh a sinking into it selfe like Death wherein the limit of Separation is and yet the Anguish keepeth its source in it selfe but the sinking into it selfe as it were into Death entreth into its x Skie or receptacle Aether wherein the life of the Anguish is no more knowne for the sinkng breaketh forth from the anguish source as a dying and it is a dying and yet in the Eternity there is no dying but a kind of entring into another world of another Principle of another source 143. For the sinking entreth into the still Eternity viz. into the Liberty and as the source of the wrathfull Fire did remaine in it selfe in its life so the sinking is a going quite out from the fire-Life and yet it proceedeth from the fire-life but it hath not the source thereof for it is broken off from that in Death and the limit of the Separation is a Death so that the sinking Life pierceth through Death and sprouteth through Death forth in another world and hath another Substantiality viz. another water wherein the Light shineth and therein is no wrathfulnesse 144. For in the Eternity there is no Death to detaine any thing with but there is a kind of entring into severall Conditions for that which hath no beginning hath also no End nor no y Foundation or bottome ground and thus the Light ariseth from the source of the fire 145. For the Light dwelleth in the Fire and yet not in the Fire it is another world and it is another Fire called Love Power Wonder sweet milde pure and it is no substance also it is not Nature but z
Extra without beyond Nature in another Principle 146. It is nothing but a Light flaming Powerfull Majesty and it hath its owne Spirit which bringeth the sinking through Death and which sinking out of the Anguish through Death maketh the sprouting forth through the Death 147. a The Spirit It is free in it selfe both from the fire and from the Light and it is not held or captivated by either of them both no more then the Fire detaineth the Aire It proceedeth from the Light from the power of the Light and openeth all whatsoever is either in the source of the Fire or in the source of the Light 148. Yet it hath no feeling of the Fire in it but it is a blower up of the fire of Light a producer of the Essences of Love in the desiring Power and an Opener of the Essences of Love 149. And that we might be understood speaking of the Essences of Love as of another Fire let it be observed behold when the light is so brought forth through the wrathfulnesse that one fire goeth forth through the other then the fire of Light desireth the wrathfulnesse no more for it is dead to the wrathfulnesse and it is a peculiar Fire in it selfe and it sendeth forth its life out of it selfe which is a sprouting for it is both desiring and attracting whence Essences proceed and it hath all formes in it as the fire-life hath also such a rising 150. And yet the Essences are borne out of the b Or Vertue power of the Light and when they fully taste one another there is a meere Desire and satiety and yet there is nothing that the Desire of Love can draw into it selfe but it attracteth it selfe into it selfe and maketh it selfe pregnant with the Power of the Majesty so that this Will becometh satiate and yet it is nothing but this Power which is an Image of the Wonders It is a similitude of the Birth and it is the power it selfe it is the Essence of the Spirit from whence the Spirit hath its food it goeth forth from the Image and c Moveth waveth floateth as the Aire in this world doth 151. Now the Spirit finding nothing like d Without it selfe it selfe and so not finding it selfe but in the Power therefore it is desiring for it dwelleth in the Ground of the Power and yet is not the Power it selfe therefore its desiring maketh a similitude of it selfe 152. For a desiring is a seeking and the figure of the seeking is in the seeking the figure maketh the Seeking manifest Thus the Spirit also dwelleth in its owne Figure in the Power and in the Light of the Majesty and e Viz. The Desiring it is an Image according to the property of the Spirit 153. The Spirit is not the Image but the seeking and its desiring is the Image for it dwelleth in it selfe in its seeking and in its figure it is another Person then the figure of the Power and according to this Essence God is said to be Threefold in Persons 154. But that we may open your Eyes wide that you may see the whole ground of the Deity for now it both shall and must be made manifest you must looke upon the Great wonders which we lost by going forth from Paradise where now we must labour in the sixe working dayes of this world Therefore consider now what and where we are and you shall here finde such a thing as was hidden even to Nature 155. Behold when you will speake of the Trinity then looke upon the fist Number upon the A upon the Eternall beginning which is the Father and then look upon the O in the middle viz. the Sonne and then looke upon the V which is the proceeding of the Holy Ghost which in hâ—â—selfe goeth with the sinking through the sharpe wrathfulnesse into the second Principle which hath E and goeth forth through the power as a light flaming flash which hath I. A. O. V. E. I. I. E. O. V. A. 156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternall GoTtes God whicâ— consumeth in the wrathfulnesse as a flash but in the * LIebe Love in the I as an exceeding loving God Exalteth thorough pierceth and powerfully Exulteth Now if you put the L thereinto then you have the Matter of the Divine Essence in the power it is an Angel and in the out-birth out of the Centre it is g GoLT Gold 157. The World is Covetous and Ambitious especially those that will be counted Masters of Arts and say they know Gold and are blind people why doe you not then seeke it perhaps thou wilt aske how should ye seeke it Goe with the outward life into Death there the outward life must die and in the anguish yeild it selfe up into the Number of the Crowne viz. into the number 1000. and there the End is and the Death ariseth to a glorious life with a new faire body you need afford nothing to it but the soule which will then bring forth much fruit and then thou hast an Angel which is free from the wrathfulnesse for it is wholly pure seeke it and you shall finde it 158. Yet perhaps thou supposest thou shalt finde it as thou art h That is in the wisedome of Reason in the Old Adam in the Ihood and selfehood of the outward man in thine old Cloathes No Sir we will teach you another A B C learne that first then seeke it if you please if not let it alone For the O is much nobler then the L. 159. Behold now the A viz. the beginning of the Eye together with the V which is the marke of the Spirit and goe through the Middle of the i Or Eye O and so you will make a stroake or line through the O thus * Viz. two Principles 🜕 160. Now part the two principles one from another seeing they part themselves and set them one to the other with its halfe O like a Rainbow thus for so they stand in the figure and set the wrath at the left and the light at the Right hand for it cannot be pourtrayed otherwise but it is one Globe 161. And take the Spirit which is borne in the Fire and goe therewith out of the wrath in the sinking through Death into the other halfe Eye viz. into the second Principle and you shall see this Figure The figure following belongeth to this place 〈…〉 The Philosophique Globe or Eye of the wonders of Eternity or Looking-Glass of wisdom Law Gospell Selfe Resignation The Exposition of the Philosophick GLOBE or EYE of both the Threefold * Or semicircles Circles which signifie especially the two Eternall Principles The k Third Principle Third being also cleerely understood therein and how it must be understood 162. THose Cîrcles should be like Round Globes through whîch a Crosse should goe for it is the Eye of Eternity which cannot be
pourtrayed It Representeth the Eye of the Essence of all Essences the Eye of God which is the Glasse of wisdome wherein all wonders have been seen from Eternity and hereby is described how it is entred into an Eâ—â—ence for the Reader of this booke to consider of 163. Not as if it could be described or pourtrayed for the Minde onely apprehendeth it and onely l That Minde that which can walke in the Divine Mystery Not by Art or Reason but by that understanding which the Spirit of God openeth to the humane Spirit of the soule in the Great Mystery otherwayes it cannot be apprehended 164. The Reader should observe the Numbers and also what standeth within or without a Circle and where every word in a Circle beginneth and endeth all of it hath its peculiar signification and meaning for every word standeth in its due place 165. That which is without the Circle and wheele signifieth the Liberty of the Abysse m Extra Principium without the Principle Number 1. Abysse 166. The Great Mystery of the Abysse wherein the Eternall Divine Essence in the Glasse of Wisdom doth bring it selfe forth in the n Or Centre Ground is marked with the number 1. and the number 2. standeth close by it which is so to be understood round about that whole Circle Of the Three Circles 167 The Three Circles drawne about one another signifie the Eternall Birth of the Divine Essence and All Etrrnall Mysteries both within Nature and without Viz. the Originall of All Essences as it is here described Of that halfe of the Threefold Circle at the Left hand and of number 2. 168. The threefold Circle at the left hand where also there standeth without the Circle at Number 2. the Mystery o Extra naturam without Nature signifieth how the Abysse bringeth it selfe into a Ground that is how the Eye of Eternity viz. the First will which is called the Father of Eternity and of all beginnings bringeth it selfe in the wisdome into Trinity into an Eternall Ground and dwelleth in it selfe and possesseth it selfe and how it bringeth it selfe into Nature also how Essence ariseth as also perceptibility and perception Of that halfe of the Threefold Circle at the Right hand 169. The other Threefold Circle at the Right hand signifieth the Divine Essence of the Holy Trinity and the Angelicall world which ariseth from the Great Mysterie of Eternity and is manifested by the Principle of Fire What the Crosse signifieth 170. The Crosse whose Armes goe through both the Threefold * Or semicircles or halfe Globes Circles signifieth the Persons of the Deity and how they part themselves in the Eternall Unigeniture as is further mentioned hereafter according to the Numbers Of the Eye in the Circle 171. The Eye in the Circle through which the Crosse goeth with an p Or Two Armes Angle each half of the Eye signifieth a world both that at the Left and that at the Right That at the left signifieth the Great Mystery of the Darke world where the Eye of the Wonders bringeth it selfe into Nature that at the Right signifieth the Light world where the Divine Mysterie having brought it selfe forth through the fire dwelleth in the Majestick Light with the first Mysterie of the Wonders Of the ♡ in the angle of the ✚ 272. The Heart in the angle of the Crosse signifieth the Ground or Centre of the Deity Not as if it were separate and did possesse a Place for it selfe is the place or Ground of the Deity and is the midst every where But that men might learne to distinguish God from Nature and that Christians may learne to understand the Regeneration viz. how God hath Regenerated us in Christ out of his Heart upon the Crosse Therefore this Figure is thus delineated that the Reader might further consider it For This Figure comprehendeth all whatsoever God and the Eternity is The Expositton of the Circle at the Left hand number 3. 4. 5. 173. The three * Or Letters Characters A. O. V. marked with 3. 4. 5. signifie the Mysterie of the Holy Deity q Or beyond without Nature and how it manifesteth it selfe in Nature Of the A. number 3. and of the Tincture number 6. 174. A. signifieth the first Eternall r Or Abyssall unsearchable Will which is called Father goe round that Circle to the nether point where Tincture standeth at number 6. which is the Ens of the Will and the first beginning of Naáure for the Divine Mysterie of the Trinity standeth above and the Mysterie of Nature beneath Each Circle signifieth a Person of the Deity in the first Mysterie Of the O. number 4. and of Principle and of Fire number 7. 175. The O at number 4. signifieth the Ground of the Mystery viz. the Birth of the Heart or Word of God which the first Will viz. the A in the Glasse of Wisdome receiveth and holdeth in it selfe as a Ground of its Essence For the O signifieth also the Eye of the Glasse of Wisdome for the Eternall word is Å¿ Conceived or formed comprehended in the wisdome and manifesteth it selfe in the Light world by the Principle of Fire goe round from the O and you will finde Principle and Fire beneath at N. 7. Of V. number 5. and of Essence number 8. 176. The V at number 5. signifieth the Spirit of the Mysterie t Or beyond without Nature viz. the Spirit of the First Eternall u Or Abyssall unsearchable will it ariseth out of the will in the Power of the Word in the Great Mysterie and proceedeth from the Will and Word and its Exit maketh Essence viz wonders of the Power colours and vertue where yet in the Mysterie of the Abysse without Nature no colours are x Or knowne discerned for they lye all hid in one which is a Glimps of a Great Wonder and it is called an Essence of the Wonders Goe about in the Circle from V and you shall finde beneath neeâ—e number 8. Essence which signifieth that the Essence of All things is under the Spirit of the y Or Number Three Ternary and that we must alwayes distinguish Essence from Deity 177. For in the Essence Nature with its seven formes ariseth For the Ternarie is but a Spirit in the Essence and yet there is no Essence z Absque without the Ternary for the desire of the Ternarie is the Eternall a Mâ—gâ—â—k Magia and it maketh Essence it bringeth things into a Ground according to the b Or Idea Modell which the Spirit openeth in the wisdome out of it the Creation came forth according to the Modell in the Glasse of the c Virignalis sapientia Virgin-like Wisdome A further Exposition of the first Principle and of the Mysterie of the Beginning in the Creation also of the Darke world and how the Angle or line of the Crosse and number 9. at the left hand with its upper and nether space must be
above over the word Will is noted with number 24. and first into Darknesse for Reason loseth the Divine understanding and the Divine Desire wherein it can receive the Essence of God and so q Or fill impregnate it selfe with r Or Vertue power from God Fire number 25. 192. And then Å¿ Or Reason it kindleth the Magick Fire of Covetousnesse so that it willeth to have t Or more much and never hath enough as here N. 25. Anguish number 26. 193. And when it hath filled it selfe with Covetousnesse then the Magick Fire in the Anguish beginneth to burne N. 26. for that which is throwne into the fire by Covetousnesse is fewell for the Magick fire wherein the fire burneth and there Death is borne which must separate what Covetousnesse hath brought in Death number 27. 194. And herein also consisteth the Grievous fall of Adam who hath imagined as the Devill did and desired to have the variety of this world as his owne He would be cunning and get much * Or Wit skill and even the Earthly and hellish source in the skill Had he continued upon the stroake in the Line of God he had not been Earthy for the Spirit of his will should have dwelt in God and have brought Divine foode into the body but now he is in the Anguish N. 26. and must againe goe through the Principle into Death N. 27. where his body must be consumed in the Mysterie 195. And if he doe not in the time of this Life turne his will into the Crosse of Christ as is to be seene in this Figure then he is reserved in the Mysterâ—e for the Judgement of God where he shall be tryed in the â—ire whether the Spirit of his will have any Divine u Power or Vertue power in it or not or whether he can subsist in the fire and there his proud Earthly workes will be burned up and if the soule remaine in the Darke Magick fire of the Will for it selfe is a Magick fire when the Divine Light-fire is not in it then one â—agick fire receiveth the other and then there is no remedy to help out from thence Will number 28. Light number 29. Spirit number 30. Man number 31. 196. But the soule which in the Time of this Life did turne again and did yield it â—elfe up with its will into the Death of Christ at the line of the Crosse N. 27. that soule is then sunk downe from its proud and x Or evill wicked workes and become free in that same will and is entred into the Death of Christ and sprouteth forth with the Spirit of its will N. 28. in the Divine power from The Death of Christ through the second Principle where the Spirit of the Will viz. the Image y Or reacheth obtaineth the Divine Light againe N. 29. and the z Or Spirit Image N. 30. standeth againe in the Divine Man N. 31. Image number 3â— God number 33. 197. For â—hen the Spirit of the Will entreth into Death at the Crosse then it putteth on the Divine Essentiality that is Christs flesh into it selfe againe and bringeth it with it selfe into the Light world where the Divine life springeth forth againe in the Holy Body and the Image is free againe as here N. 32. is to be seene and it dwelleth in God N. 33. and eateth of Gods word or Essence For the Image here is b Or beyond without Nature in the Liberty but thie Humanity is in Nature as it is here set downe 198. But for those soules which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish and their workes are fuell for that fire 199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ and yet is hard bound to the wrath then it hangeth as it were by a thread to the death of Christ The ninth Number number 34. 200. This soule must needs burne thus a while till the Spirit of the Will can enter into the Death of Christ and till its Sydereall fuell be burnt up when the Earthly body dieth the Image must be c Or washed scoured or purged * Or washed scoured or purged bathed which this present too wise world scorneth but shall be forced to trie it in Death where that little Sparke which did hang but as by a thred must enwrap it self quite into the Death of Christ for it hath lost both body and Essence and remaineth naked without Divine d Or substance Essence or body in Gods Mercy in the Divine Tincture viz. in the ninth number N. 34. and waiteth for the last Judgement wherein God will restore in the Tincture all that which Adam lost But the workes which it hath done here will not passe through the fire but the Darke Magick fire hath swallowed them up into its Mysterie in the Darke world let this be told thee O Man Soules Eternall Habitation number 35. 201. After the ninth Number standeth the soules Eternall Habitation noted with the N. 35. which signifieth that these escaped soules are yet in God in the Angelicall world but without their workes and they cannot so highly attaine the Glance of the Majesty as those which e Or here in this life have clothed themselves with the power of God The word Habitation entreth into the Liberty without Nature as also above it the word Image doth For the soule must stand in Nature but the habitation of the Image is without Nature in the Divine Liberty Angelicall World number 36. 202. Bevond the word Habitation standeth Angelicall world N. 36. signifying the whole f Or place Court of Angels or g Thrones or Principalities Princely Thrones in the Liberty of the Divine Majesty whereas their root is in Nature but is not h Or acknowledged felt Proud Devill number 37. Will of the Devill Lucifer number 38. 203. At the left hand in the upper space N. 37. standeth proud Devill with two i Or Legs lines one reaching to be upon the Character Q N. 4. and the other reaching up above the Great Mysterie of the Ternary where standeth Will of the Devill Lucifer N. 38. Here the Devills fall is to be considered 204. He hath driven his proud will from the line of the Crosse upwards and would domineere over the Mystery of the Divine wisdome by k Or reason or in Wit craft and fury cunning subtilty and wrath in the power of Fire and l Or inflame kindle the Mysterie of the Ternary that he might be Lord as indeed he did kindle the Essence in the Mysterie where from Earth and stones proceed and would faine have flowen out above the Mystery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels Abysse of the Darke world number 39. Eternall Hell of Devills number 40. 205. And
the second Circle on the right hand number 45. standeth Sonne who is the Judge and x Or Separatour Arbitratour and below at the same Circle standeth Soules Joy in Ternario Sancto signifying that the soule shall have Joy in its workes which it hath brought into the inward Mysterie in the Angelicall world and which it hath wrought in the foure Elements to the prayse of God for the foure Elements stand with their root in the Great Mysterie 231. And were not the y Angelicall Earth Earth come into such a corrupt state and Condition and if the poyson of the Devill and his kindling had not procured it it had been one Essence in the other three Elements as in the Heavenly Essence it now is Spirituall Bodies Habitation number 59. 232. Adam hath swallowed this morsell and thereby lost his Angelicall forme For the foure Elements should be hidden in him and he should live but in the one Element in Divine Power and know nothing of Evill as at the right hand in the Liberty number 59. there standeth the Spirituall bodies Habitation and there should the body of the Image that is the body of the soule dwell but it was hindered it must under the Earth and be shut up in the Earth Earth number 60. 233. Under the words Foure Elements standeth Earth number 60. signifying that Earth is wholly slipt out or fallen off from the inward world for the word Earth toucheth neither the left nor the right Circle it is as it were dead but the Crosse goeth through it signifying its Restauration that the Humane Earth is Regenerated on the Crosse and that the Heavenly Divine Essence shall be severed from the Essence of the Darke world by the Divine Fire where then there shall be new Earth in a Heavenly source forme Essence and property and that which is in the Earth hidden shall spring up againe in the heavenly part and here the Resurrection of Man is to be considered and further it is to be considered that the Earth is placed thus in the Abysse for it reacheth no Principle therefore it must vanish Earthly Man number 61. 234. Under the word Earth standeth number 61. Earthly Man there the Crosse is between the words which signifie the fallen Earthly Man that is fallen under and into the Earth that is he is fallen z Or to the Earth as to his owne home Or to the subject to it to be the Earths and the Crosse parteth the words Earthly and Man for Man shall be severed from the Earth againe and enter into his Eternall part whether it be into the Light or Darke world Wonder number 62. 235. Under the line of the Crosse standeth number 62. Wonder which signifieth that the Evill Wonders and also the Evill part of the Earth shall * Or in at the Judgement of God when God shall make separation fall a As to its owne place home to the Abysse of Darknesse and be the Earth for all Devills and b Or Evill wicked people to dwell together upon for the Abysse standeth under it number 1. Babell number 63. 236. Next to that word Wonder standeth number 63. Babel signifying that Babel is onely a Wonder of the Abysse and she worketh onely Wonders in the Abysse * Or selfe Reason Owne Reason in Babell number 64. 237. A little above under the Circle at the right hand after Earthly Man number 64. standeth Owne Reason in Babel which goeth about the Circle of the second Principle and goeth along in its owne Power under the Divine world it supposeth it selfe to be in God and that it serveth God and yet it is without God in it selfe and teacheth and doth its owne Matters onely it ruleth the outward world according to its owne Reason without the Spirit and Will of God even according to its owne selfe-will onely Therefore it goeth about the Light world flattering and giveth God c Or good faire words but remaineth without God still in the Abysse and entreth into it Wonder of the Great Folly number 65. 238. Under Owne Reason number 65. standeth Wonder of the Great Folly signifying Babell which hath found all d Or Inventions Arts e Cunning deceit fallacies subtleties and f Feates or tricks devices and lost it selfe it seeketh Gold and loseth God it taketh Earth for Gold Death for life and that is the greatest folly that can be found in the g Or Being of all Beings Essence of all Essences as is enough demonstrated in other places The Conclusion 239. Thus we see where our home is not in this world but in the two inward worlds in which of them we h Or converse trade here in this life into the same we enter when we dye we must leave the outward we must be new-borne onely on the Crosse 240. Babell hath wholly turned it selfe away from the Crosse which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly 241. The Earthly Man upon the Crosse number 61. signifieth that simple flock of people which yet hang to the Crosse of Christ and are at length regenerated through the Crosse 242. But Reason hath also rent it selfe off from the Crosse i By taking its owne pleasure and makiag Lawes according to its owne power though against right by owne pleasure owne Power and Lawes and that is the Wonder of Folly which the very Devills doe mock at 243. The Reader should consider this further for there lyeth much under it it hath the understanding of all the three worlds behold thy selfe therein it is a most true Glasse for the Ternarie is a Crosse and it hath two Kingdomes in One which part themselves by sinking through Death 244. Therefore the Devill would be above God and therefore God became Man that he might bring the soule out of the Wrath through death into another life into another world which yet remaineth in the first but it turneth the back to it as this Figure is and the Crosse standeth between the two Principles and goeth from the Fire-life into the life of Light 245. Understand us thus my beloved friend the soule hath its Originall in the fire-life for no Spirit subsisteth k Or sine absque without the source of the fire and it goeth out from it self with its own will through Death it accounteth it selfe as dead and sinketh it selfe downe as dead and so falleth with its will through the Principle of Fire into the Divine light Eye and there it is the Chariot of the Holy Ghost whereon he rideth 246. But when it will goe of it selfe then it continueth in its owne Fire-nest in the Originall wherein it was awakened as Lucifer did for it is awakened at the beginning of the Crosse at the left hand as is to be seene in this Figure and that is its Originall as shall be further mentioned hereafter 247. l The soule It is a whole Figure of
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
if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and i Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medic ne or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power It governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it practiseth Witchery therewith 7. Yet we will speake so that the Children may understand us and reserve the full speaking of it for them for it is not good to write such things not knowing who shall be the Readers 8. But to the wicked wee say that they belong to the Devill and shall have no part in our writings wee shut them out with a wall and strong enclosure that they may be blinde and not know our Spirit for we will not set the Serpent in d Viz. in our Spirit it our will is gone out from them and therefore they shall not e Or understand us know us though they should Carrie us in their hands there is a fast seale upon it 9. Christ said if ye f Mat. 17.20 have Faith as a graine of Mustard-seed then you might say to the Mountaine be removed and cast thy selfe into the sea this is no vaine word without Truth The will (g If it be strong note what Faith is that goeth strongly forward is Faith The first Power of the Will of the Soule 10. It frameth its owne forme in the Spirit it hath also such h Or might Power that it can frame another Image in the Spirit out of the Centre of Nature it can i Change the body into another shape give another forme to the body according to the outward Spirit for the inward is Lord of the outward the outward must be obedient to it It can change the outward into another Image but not durably 11. For Adams soule hath let in the Turba of this world so that if the Turba see a strange childe it riseth against it instantly and destroyeth it It continueth to endure onely so long as the inward Spirit can subdue and over-power the outward 12. And this k kinde or manner of power Forme is called Negromancy a Transmutation where the inward over-powereth the outward for it is Naturally and wee understand that when l 1 Cor. 15.51 we shall all be changed that change will be made thus by the same Turba which hath the first Fiat in it 13. For the body is Sulphur and sticketh in the Tincture and the Spirit driveth forth the Tincture now if the first ground viz. the soule wholly consenteth to it then the soule can make another m Forme manner of Image in the Sulphur but the Devill readily mingleth himselfe therewith for it is the Wonder of the Abysse over which he is Lord. 14. You must understand Note the power of the Will that the earnest will which otherwise is called Faith can doe great things with the Spirit the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of
come into another l Or Source Property 5. And thus we give you to understand that the Tincture is the true Body of the soule for the soule is Fire and the Tincture ariseth from the Fire the fire draweth it againe into it selfe and allayeth it selfe therewith so that the wrathfull source is quenched and then the Tincture subsisteth in meeknesse 6. For the soule hath no Essence nor m Might or ability Power in it selfe but the Fire is its power and thus water proceedeth from the meeknesse of the Tincture 7. For the fire is desirous and where there is a desiring of the Originall there is also a finding of the Originall thus the fire findeth water in the Tincture and turneth it into Sulphur according to the power of all the seven Spirits of Nature and this is n Or the. a water of Life 8. For the Tincture springeth up in the water like a sprout and the fire in the Abysse causeth it and so the water in the Sulphur of the seven Spirits is turned into the Mysterie for the Great o Arcanum Secret what God and the Eternity can doe lyeth therein 9. And thus the Mysterie containeth two formes viz. fire and water and changeth it selfe according to them both viz. according to fire into Red and according to the Tincture into White p This white this is a splendour or Glance of the Fire by which the Life may see and know it selfe from whence Reason and the senses arise And the Minde is in the wheele of the Anguish in the Fire out of which the Essences arise 10. And so we see what the blood is viz. q Or an Habitation a house of the soule but the Tincture is its body 11. The true soule hath no comprehensible body which may be called soule but the body groweth in the Tincture in the Sulphur out of Sulphur that is each Spirit of the seven Spirits of Nature desireth Essentiality and that concrete Essentiality is Sulphur 12. For Sul is the vertue of the Light and Phur is the vertue of the foure Formes of the Originall of Nature as is mentioned at large in the third Booke 13. And thus the Phur desireth flesh that is a Mesch mixture or concretion Masse of fire and water and it is conceived and borne in the Tincture 14. And the Tincture is the sprouting of the body and the fire is an Originall of the Spirit through the Tincture for the Spirit of the soule taketh its Originall in the Tincture which then figureth the true Image according to the Image of God that is according to all the three Principles for in the Fire the soule is no similitude of God but in the Spirit it is the Image of God 15. For the first soule was incorporated with the Divine Essentiality together in the Tincture so that it had the Divine body in the virgine of Wisdome in which the Tincture standeth which is the Angelicall Image 16. And so wee answer you that as to the soule onely beside the Spirit it is a Globe of Fire with an Eye of Fire and an Eye of Light which turne themselves backwards into one another as the wheele in Ezechiel that could goe on every side though Babell hath contrived another meaning about it but a blinde one without Spirit 17. But as to its Tincture proceeding from the Light which ariseth both from the fire and Light Å¿ The soule it is a Spirit in which the Originall of the soule and of the Spirit cannot part asunder in Eternity It is an Eternall band and when the bloud t Run out is gone and the body dieth then that band remaineth in Eternity 18. As to the soule onely the body belongeth not to the Essence of the soule they are two severall Essences for the body is the Glasse and dwelling house of the soule also its u Inheritance owne Lands or goods or possession Proprietary and it is also a cause that the x Or poore meere soule altereth the Spirit according to the lust of the body or of the Spirit of this world 19. Whereby the Image in the Spirit is altered altogether according to the Contence of the Will which the soule hath y Or created or formed brought out of the Centre of Fire also out of the Wrath into the Light and all according to the Imagination 20. And we give you to understand that the Spirit z Or in this time of the body while it stayes here in the body can alter it selfe which is done without its knowledge by the Imagination viz. by the desire of a Lust-sucht Lust so that the Desiring figureth such a forme in the will of the soule as the lust either to evill or good is 21. And we further say that the meere soule is not corporeall but in its Tincture a body groweth whether it be a heavenly or a hellish body and yet is not a body which can be comprehended outwardly but a vertuall body the Divine body Christs heavenly body the heavenly flesh which he giveth us to eate in his Testament 22. It is such a body as the Turba cannot touch or apprehend it is immortall and incorruptible concluded in nothing but onely in the Noble Tincture which is without b Or substance Essence or Materiality and that body is incomprehensible to the outward flesh 23. But the outward Spirit if the soule doe not hinder it but let it in bringeth its Imagination into it and spoyleth it so that another strange Image commeth to be in the Spirit in the Tincture according to the contence of the Lust as the Covetous commeth to be a Wolfe the envious a Dog the Proud a Horse Peacock or other Beast also Toads Adders Serpents and other wormes and creeping things Now Gods Spirit receiveth not their Images so long as they continue such 24. And therefore Christ said ye must be borne anew of water and of the Spirit if you would see the Kingdome of God and therefore God became Man brought the Divine Image againe into the Tincture of the soule when it was spoyled in Adam so that now we must be borne anew in Christ if we will see God 25. And that also is done by the Imagination or Faith for Faith is an eating of the Divine Body as also every body groweth by eating 26. And the New Birth is not at all after such a manner as Babell teacheth her matters are onely as it were a Glasse of the true way to God but that Glasse must be broken for Moses his Vayle is gone we shall see hence-forward with cleere Paradisicall Eyes we meane the Children of God The eight Question After what manner doth the Soule come into the Body of Man 1. MY beloved friend I understand this Question to be meant concerning its Propagation for Moses telleth you how it came into Adam and we have declared that before But if you aske concerning its Propagation how it
good earnest as we ought The thirteenth Question How doth the Soule feed upon the Word of God 1. IF the soule doe enter thus as above mentioned into the Light of the Majesty and receive the light of God then it hath wholly a longing and lusting and continually attracteth in its Desire the Divine Power viz. the Divine body into it selfe and the Holy Ghost is the Power of Gods Spirit and so it obtaineth the body and Spirit of God and eateth at Gods Table All that the Father hath is the Sonnes and whatever the Sonne hath that belongeth to his Image 2. It eateth Gods flesh and Christs Body and by this eating the Divine Body doth also grow u Or to or from or out of it or as a Chicken groweth in an Egge in it so that it thus gets the Divine Body and so becommeth Gods Childe not onely a similttude but a Childe borne in God out of his Essences and liveth in God 3. When it heareth Gods Childâ—en teach and speake Gods word even in this world it receiveth it and eateth it Note the foode of the Soule 4. The outward Man eateth Earthly bread and the soule eateth the Bread of God of which Christ said that he giveth us his body for meate and his x The Author calleth Baptisme and the Supper of the Lord two Testaments Testaments are nothing else 5. Indeed we eate not Spirit without Body for the soule is Spirit already before hand and desireth to have a body and so it getteth both body and Spirit 6. Let this be spoken to thee O Babell and see how thou handlest Christs Testaments and what thou teachest when thou sayst Christ Testaments are Spirit without Body thou belyest God and denyest Gods Substantiality Christs heavenly Body which is greater then all things which is the fulnesse of all things but in its owne Principle 7. O Earthly mouth thou shalt not bite it with teeth the soule hath another Mouth which receiveth it under the outward Element the outward receiveth the outward and the Inward receiveth the Inward 8. The Supper of Christ with his Disciples was so the outward is a Remembrance the Inward is the substance for the Kingdome of God consisteth in Power it is Magically not as a thought but Essentiall substantiall 9. The Magia maketh substance for in the Eternall Nothing there is Nothing but the Magia createth y Something where nothing is 10. Now in God there is not onely Spirit but Nature substance flesh and bloud Tincture and All this world outwardly is a similitude of the Inward world 11. We tell you wee speake what we feele see taste and know and not a fable or Opinion and that not for our selves onely but for you as one member is bound to doe for another that so our Joy may be in you and we also may enjoy you againe as brethren together in one Essence He that desireth to know further of this let him read our z Threefold life 13. Chap. third Booke and there he shall finde the Circumstances concerning the a Seele-Messe the foode Messe Supper or eating of the soule Soules-Meale and Christs Testaments The fourteenth Question Whether is such a new Soule without Sinne We understand here the propagated Soule in a Childe newly borne 1. MY beloved friend this is a very b sublime or sharp or subtile deep Question yet you shall be answered for the time of the manifestation is borne the Day breaketh the Night is past therefore eternall prayse and thankes be given to God that hath againe begotten us to light and to an inheritance that never fadeth away and hath received us for his beloved Children 2. My beloved friend you know well the heavie fall of Adam as we have shewen you copiously in all our writings viz. that the soule hath turned it selfe away with the right Eye from God into the Spirit of this world and is become disobedient to God and hath wholly depraved its Noble Image and changed it into a monstrous Image and hath let in the Spirit of this world whereas it should have powerfully ruled over it with the will and not have let the soule eat of evill and good at all 3. But now it hath plainely transgressed Gods c pleasure Command and hath put its Imagination into the Earthly Spirit where the Turba which brought the Earthly Monster into its Noble Image instantly tooke it captive and so the Turba instanly sought and found the Limit in which the Image perished and if the Word had not d Set it selfe in the middest mediated or interposed it selfe it would have continued so for ever 4. And so now the Turba is once seated in the Earthly Abysse and hath captivated both body and soule it alwayes driveth the body to the limit and there destroyeth it and casteth it away and then the poore soule remaineth Naked without a Body 5. And except it turne with its Right Eye againe into the Word and get againe a body borne out of God it is but naked and hath the Turba in it which stirreth up the fire in its great Anguish for e Viz. the Turba it is an eager hunger a seeker and a finder 6. Now it is throughly knowne to us that our soule is fast bound to the Spirit of this world for the Turba holdeth us captive in the Wrath of the Anger of God 7. And although our soule get out and become New-borne in God yet f The Turba it possesseth the outward body still and consumeth it for it pierceth through it even to the Abysse and there it findeth that it is onely a Glasse of the Eternall and then it goeth forth from the Glasse into the Eternall and lets the body lie in the Nothing 8. Also you know well that the soule wich the body in the seed is halfe Earthy for it is Sulphur that is g Phur is power Matter or substance Phur and h Sul is Spirit or Light Sul i In one another together and the Turba is in it which hath ability enough to destroy the seed 9. How then can a soule be borne pure It cannot be it bringeth the Turba with it into the world and is sinfull in the Mothers k Or body wombe 10. But know that God is become Man and the Word Fiat hath agiane put it selfe into the seed an although the Turba be now in the Earthly part so that the seed is not altogether free yet the matter stands thus with the soule 11. The soule is not wholly forsaken of God so farre as the Father and Mother are l Or vertuous honest and in God for it cometh from the soule of the Father and of the Mother and although a Childe dye in the Mothers wombe without m Externall Baptisme Baptisme yet it is baptized with the spirit of the Father and of the Mother viz. with the Holy Ghost which dwelleth in them and the Turba is destroyed in
Death for the n That which belongeth to Faith Faiths part passeth through to God 12. But the matter is farre otherwise with wicked Parents if the Childe die in the Mothers wombe o Vide Question 19. ver 12. the soule of it falleth into the Turba and reacheth not God to Eternity it also knoweth nothing of him but it is a life according to the Essence and property of the Parents 13. And yet it doth not by this reach to the inflammation for that soule it selfe hath not yet committed p Actuall sinne but it is a spîrit in the source quite voyde of selfe-desire and wonders it is like burning Brimstone like the q Wandring false Lights that lead people astray in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignes Fatui and cannot reach God but remaine between Heaven and Hell in the Mysterie untill the Judgement of God which shall at last gather in its harvest and put every thing apart in its own place 14. Although r Or one that is learned in the letter or carnall Reason Mr. Sophister may herein have other Å¿ Meaning or Opinion Philosophie but we care not for his Art we have Eyes and he hath art we speak what we see 15. Thus we give you to understand that no soule is borne into this world without sinne how honest soever the Parents be for it is t Ausgebrutet engendred or hatched conceived in the Earthly seed and bringeth the Turba of the body with it which also hath begirt the soule 16. Therefore God made a Covenant with Children in the Old Testament in the Circumcision and bound them in that Covenant to have their bloud shed and so drowne the Turba of the soule therewiâ—h 17. And in the New Testament the Baptisme wherein the Holy Ghost washeth away the Turba with the water of Life the water of the soule that it may u Stand or appeare before God draw neere to God and be his Childe 18. But they who say that those who have not baptisme as Jewes and Turkes and other people who have not the knowledge thereof among them nor the Candlestick are all rejected of God although in their Doctrine Life and deeds they doe earnestly strive to enter into the Love of God they speake phantastically and without knowledge like Babell 19. Blessednesse lyeth not onely in the outward Word but in Power who shall cast out him that entreth into God 20. Is not this Babell which hath confounded the whole world so that People have divided themseves in Opinions and yet in the Will they goe but one way what caused this but onely the Antichrist when he x Tooke Gods Government upon himselfe drew the Kingdome of God into his owne Jurisdiction and made a meere fable of the New-birth which very Children will be ashamed of when it shall he day 21. Wee can say with good ground that Antichrists teaching is but y A meere flourish casting a mist before the Eyes jugling beating of the Aire a slight of the Serpent which continually beguileth Eve 22. Thus we know that no soule commeth into the world without sinne each bringerh the z Disharmony Turba with it for if it were without sinne then it must also dwell in a body wholly pure and having no evill will in it and in which is no Earthly z Disharmony Desire 23. Now body and soule are thus a Seeking or strife of the foure Elements bound together untill the Turba findeth the b Or knit Limit of the body and then it seeketh the works of the body as is above mentioned The fifteenth Question c Or End How commeth sinne into the Soule seeing it is the worke and Creature of God 1. AS it is mentioned before so it is the Turba with the Earthly c Seeking or longing Desire come together into this world and so the soule is strongly drawne by two viz. by the d Verbum Domini Word of the Lord which mediated or interposed it selfe which out of Love is become Man this draweth the soule continually into the Kingdome of God and plainly sheweth the soule the Turba so that the soule seeth in Nature what falshood and sinne is and if it yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should only desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And is the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against
the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Excommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New man together union the outward Spirit is very profitable to us for many soules would perish if the Bestiall Spirit were not which beholdeth the Fire captive and setteth before the Fire-Spirit earthly bestiall Labour and Joy wherein it may buifie it selfe till it be able by the x Or workes Wonders in the Imagination to discover somewhat of its Noble Image that it may seeke it selfe againe 12. My beloved Children who are borne y Or of in God I tell it you it was not for nothing that God breathed the outward Spirit viz. the outward Life into Adams nostrills for great danger did attend this Image 13. God knew how it went with Lucifer and also what the great Eternall z Magia or Desire Magick could doe yea Adam might have been a Devill but the outward Glasse hindred that for where Water is it quencheth the Fire 14. Also many a soule by its wickednesse would become a Devill in a a Or the twinckling of an Eye moment if the outward life did not hinder it so that the soule cannot wholly inflame it selfe 15. How many are there that are so full of poyson and b Or malice and wickednesse evill that they doe murther and commit villany but this their Fire hath water or else they were past remedy As ye see in gall which is a fiery poyson but it is mingled with water and so the violence of the fire is allayed 16. Thus it is also with the Inward Essence the Spirit of this world hath wound it selfe into the Abysse of the soule and in its source hath killing water wherewith it often bedeweth the soule when it would spit Fire 17. Moreover the outward Spirit could not have life without this Fire seeing it hath fire in all Creatures but this Fire is onely the wrath of the Inward fire 18. The Inward fire consumeth earth and stones also the body and bloud yea even the Noble Image if it be c Or kindled inflamed in the Will But there the water is a Medicine for it which pulleth down its aspiring force whereby it laboureth to get above the meeknesse of God as Lucifer did The seventeenth Question Whence and wherefore is the Contrariety between the Spirit and the Flesh 1. MY beloved friend you know well that fire and water are contrary for the fire is Life and the water is its Death and you see plainely that when water is poured upon the Fire the source of the Fire goeth out and so the Fire is dead 2. And although in Man the fire is not wholly dead because of the Light which continually causeth fire yet there is an enmity as there is an enmity between God and Hell and yet Hell or the Fire of wrath is Gods 3. And
Gods Majesty would not be manifested if his Anger were not which sharpneth the darke hiddennesse of Eternity by the wrath of Nature so that it is changed into Fire whence the high Light in the free Eternity is brought forth which maketh a Majesty in the milde source 4. And yet the Fire is the onely cause that there is a d Or life or working source in the Light in the Meeknesse for the Light proceedeth from the Glance of the fire and hath the source of the Fire in it selfe 5. But the Will as is mentioned before sinketh downe in the Anguish even into Death and springeth againe afresh in the Liberty and this is the Light which hath the e Or property source of the Fire but yet it hath another Principle in it for the Anguish is become Love 6. After this manner also it is in the Body where the flesh striveth against the Spirit the Life of the outward flesh is a Glasse of the most Inward fire life viz. of the life of the soule and the life of the Spirit of the Soule with the Light of the Tincture is the middlemost Life and yet it is borne out of the soule 7. But understand our depth aright the Spirit of the soule wherein the Divine Image consistech ariseth in the fire and is first of all the will to the Fire but when the f Or wrathfull desire and indignation of the fire wrath in the fire is sharpned and inflamed then the Will commeth into a great anguish like a dying and sinketh downe in it selfe out of the wrath into the Eternall Liberty and yet there is no dying but g Or second another world thus commeth out of the first 8. For then the Will springeth up in the other world as a sharpnesse out of the Fire yet it is without any such h Or Aking property Anguish source in the Eternall Liberty and it is a moving a driving and an i Or feeling acknowledging of the Anguishing Nature it hath all the k Or springing vertues Essences which in the first sharpe fire-fire-world are brought forth in the Anguish but they are like one that goeth out of Fire into water and so the Anguish of the fire is left in the water 9. You must understand that this Life is the Life of the Spirit of the soule the soule is the Centre of Nature and the Spirit is the precious and noble Image which God created for his Image herein standeth the High l Or Kingly Royall and precious Image of God for God is thus he is comprehended in the same source of Life 10. The Spirit is not parted from the soule no as you see Fire and Light are not parted and yet are not one they have a twofold m Or Quality Source the Fire is wrathfull the Light is Milde and Lovely in the Light is the Life and in the Fire the cause of the Life 11. And thus without much seeking you may finde the cause of the Contrariety that is between the flesh and the Spirit for the inward Spirit hath the n Or Gods body Divine Body from the meeke Essentiality and the outward Spirit hath the Body of the Glasse of the wrathfull Fire viz. the body of the Glasse of the soule which would alwayes awaken the o Vehemency or fiercenesse wrathfulnesse viz. the great Wonders which lie in the p In the secret or hidden Mysterie of Eternity Arcanum in the q Sternnesse or fiercenesse or strength eagernesse of the soule but that the inward Spirit of Love hindreth it lest it should elevate it selfe and inflame the soule and so it would lose the r The habitation or sweet taste fruition of Love and the Image and the wrathfulnesse of the soule would destroy it and thus contrariety ariseth 12. The Inward Spirit would be Master for it tameth the outward and so also the outward would be Master for it saith I have the Great Wonders and the Arcanum thus it braggeth of the Mystery and yet it is but a Glasse of the Mysterie 13. It is not the Essence of the Mysterie but a Å¿ Seeking or longing Desire an incomprehensible Glasse in which the Mystery is beheld but it would be Master seeing it hath attained a Principle and is a Life of it self but it is a foole in comparison of the Mysterie 14. Therefore beloved Brother if you would seeke the Mystery seeke it not in the outward Spirit you will be deceived and attaine nothing but a glance of the Mystery enter in even to the Crosse then seeke Gold and you will not be deceived you must seeke in another world for the pure Childe that is without spot in this world you finde onely the drossy Childe that is altogether imperfect but goe about it in a right manner 15. Goe back from the Crosse into the fourth forme and there you have Sol and Luna together bring that in Anguish into Death and bruise that composed Magicall body so long till it become againe that which it was before the Centre in the Will and then it becommeth t Desirous Magicall and hungry after Nature 16. It is a u Or seeking or Desire longing in the Eternall Longing and would faine have a body therefore give it Sol viz. the Soule x Or for a body that it may have a body and then it will soone make a body according to the soule for the Will springeth up in Paradise with faire heavenly fruit without blemish 17. There you have the Noble Childe yee covetous gripers wee must indeed tell this to you seeing it is borne with it but those onely that are of our Tribe will understand us 18. For wee meane not here a y Or similieude figure or Parable Glasse or Heaven but Gold wherewith you vaunt which for so long a time hath been your Idoll-God and your blinde z Or Cowes-eyes Owle-eyes are so quite put out that you see lesse then before But the Children shall see eate and be satisfied that they may prayse God 19. We speake here wonderfully yet we speake nothing but what we must speake Let none marvell that he knoweth the Mystery who hath not learnt it from any man doth not an hearb grow without your a Or direction Counsell neither doth it inquire for your Att yea the Mysterie is growne also without your Art it hath its owne schoole like the Apostles on the Day of Pentecost who spake with many Languages and Tongues without premeditation and Art and so is this simplicity in like manner 20. And this foretelleth thy Fall O Babell b That you may be warned of it that thou mayest know it no wrath nor Anger will help you the Starre is borne which leadeth the c Magi. wisemen out of the East-Country but seek thou onely where thou art and finde thy selfe and call the d Wrangling malice and Tyranny Turba from thee and then thou shalt
through the Turba viz. through the Anger of God and quite through Death and when it is through then it is in Gods m Or substance Essence 3. It remaineth in its n Deedes and wonders and Essences which it wrought here It beholdeth the Majesty of God and the Angels face to faâ—e 4. Wheresoever it is it is in the Abyssall world where there is no End nor Limit whither should it goe where the carkasse is there the Eagles gather together It is in Christs flesh and Bloud with Christ its Shepheard 5. Though it should goe a thousand miles off yet it were then in the same place from whence it went for in God there is no Limit neere and farre off is all one 6. It is as swift as a Thought it is Magicall it dwelleth in its Wonders they are its House 7. The Essentiality that is without it is Paradise a springing blossoming and growing of all manner of faire heavenly fruits just as we have all kinds of fruit here in this world which we eate after an Earthly manner so also there are all manner of fruits in Paradise which the soule may eate they have colours and vertues in the substance and not like a thought though they be as thin and subtile as a Thought but substantiall comprehensible and palpable to the soule virtuall and sappy with the water of Life and all this from the heavenly substantiality 8. For the heavenly body of the soule is from the pure Element whence the foure Elements are brought forth and that giveth flesh and the Tincture giveth bloud the heavenly man hath flesh and bloud and Paradise is the Power of the substantiality it is heavenly Earth incomprehensible to our outward Reason 9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them hidden in the Old Adam yea among very many not one but the Regenerate who are departed from their owne will into Gods will in whom the Noble Graine of Mustard-seed is sowne out of which a Tree is growne 10. Most soules depart from the body without Christs body yet they hang as by a o The small threed of Faith threed and are at last in their Faith gotten into the will these soules indeed are in the Image in the Spirit but not in Flesh 11. Such as these waite for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the voyce of Christ even that Image which Adam had in his Innocency which hath been washed with Christs Bloud 12. But the Earthly Body shall not touch it that must come before the Judgement in the Turba but after the Sentence of the Judgement the Turba shall swallow it up and the p Or workes Wonders of it shall onely remaine 13. You must understand us aright These soules that must waite till the the last Day for their Bodies they remaine with their bodies in the still Rest till the last day without feeling any q Or Source paine but in another Principle 14. They have neither Darknesse nor Majesty in the Earth but are at rest without paine in the Eternall still Liberty without touching of the Body 15. Yet they see their r Or workes Wonders but they effect nothing in them for they expect God and are in Humility fot they are sunke downe through Death and are in another world yet there is a great Å¿ Gulfe or distance Space between them and the holy soules that are in Christs flesh and Bloud but not a Principle they are in one and the same Principle 16. But a Spirit without a body hath not that t Or Power might which the Spirit in the body hath therefore they rest and are under the Altar of God 17. When the last Day shall come then shall they come forth and eat of the Bread of God and put on the Divine Body as is mentioned in the Revelations of John Rev. 6.9 10 11. where the soules under the Altar cloathed in White say Lord when wilt thou avenge our Bloud and it was answered them that they should rest a little while till their brethren were accomplished which should be killed for the witnesse of Jesus 18. But the soules of the wicked have another place viz. in the most u the innermost in the utter Darknesse innermost which also is the most uttermost of all Darknesse they dare not goe up and downe they remaine meerely with the body in their x Esseâ—ce of workes substance yet not in this world neither doe they touch the Earth 19. It hath indeed power enough over the Earth it can open it without y Essence and feeling substance and perceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make z Shew jugling tricks Apparitions in the a Or Spirit of the Aire fydereall Spirit 20. As many appeare againe in the Astrall Spirit and seeke b Or Rest Abstinence and make many afraid with keeping a racket in houses all which they doe by the Astrall Spirit till that be consumed and then their c Or Pompe and shew trickes lie in the Darknesse and they expect the last Judgement 21. Our Babell sath it is the Devill which goeth up and downe in the shape of the soule indeed the damned soule hath enough of the Devill but it is not the very Devill he is in the Abysse and tormenteth the soule in the time of the body willingly in the Abysse of the soule 22. Neither doth he altogether want a cloake for his knavery for he can put on an outward cloake to seduce or terrifie men in 23. But this complaint we have against Babell that she is so extreme blinde and hath so little knowledge of God she hath cast away Magick and Philosophie and received the Antichrist now she hath lost her understanding she hath a kinde of Art still but her understanding quite faileth her she hath broken the Glasse and peereth through the holes of the Spectacles 24. What shall we say The world is blind-folded it is led by a string and taken captive and it seeth it not yet it were at liberty if it did but see it once the snare wherewith it is bound is malicious Knavery thou shalt soone be made to see It is broad day-light doe but awake thou Keeper of Israell 25. Thus my beloved friend know that there is a difference of Places where soules are according to that whereinto the soule is entred if it be Holy and Regenerate then it hath a d The body of Christ Body which expecteth onely the e Or workes Wonders of the body at the last Day it hath f Conceived or formed comprehended them already in the Will but at the Day of Judgement it must stand before the Judgement 26. All soules
good and had shall every one receive their Sentence and Reward The Holy shall be set in the presence of the wicked that they may see and g Or taste feele the cause of their h Or source paine 27. If any should feigne a peculiar Residence or place where they should consort or sit together that contradicts the Rule of the Magia Every soule is in its owne Country and not bound to the place of the body but it may be where it will wheresoever it is it is either in God or in Darknesse 28. God is every where and Darknesse is every where the Angels also are every where each in its owne Principle and in its owne i Or soure Property 29. The Fiction of outward Reason without the knowledge of the Principles is k Or a false Glasse a conceit as a fighting with a shadow If I should aske a thousand times and should alwayes be told somewhat from God himselfe and yet were but in flesh and bloud I should looke upon it as Babell doth which supposeth that the soule flyeth into a Heaven above the Starres I know not that Heaven they speake of and I desire not to come there 30. Heaven is indeed above but there are the Angelicall Ptincipalities and Thrones This Eye of the l Skies Mansions or Spheares Aether is our Principality and Kingdome 31. The same is with them above which is with us but our Creation and Essence is in our Aether A soule may come to them if it earnestly desireth and the Angels of God will lovingly entertaine it 32. For the same Essence of God which is with us is with them this onely is the difference that they have among them Angelicall workes wholly pure without blemish and we have the great wonders and therefore they long to be with us and besides they are our servants during the life of the body and withstand the Devill 33. Now if the Angels be in this world in the Holy Principle whither then shall the soule flie first might Babell thinke perhaps into Pride as Lucâ—fer did O no! they continue in humility and looke m What God deth Gods Wonders as Gods Spirit moveth so doe they The two and twentieth Question What doth every Soule doth it rejoyce till the last Judgement Day 1. THis Question containeth the exceeding joyfull Gate of Glory leading to the knowledge of the n Or Trâ—umphant victorious Garland of the soule 2. When a Darling-Sonne travelleth a farre off into a strange Countrey for Art and Honour he often thinkes of home and of the time when he shall enjoy his Parents and friends he rejoyceth at the thought of that Day and expecteth it with inward joy and Longing also he plyeth himselfe hard in his businesse that he may get Arts and skill wherewith he may make his Parents kindred and friends rejoyce 3. Thinke of this similitude and take it into consideration It is just so with the soule the soules without o The body of Christ body have a great inward Joy and waite for the last Day with great inward Desire when they shall againe receive its faire and Holy Body with its p Or workes which it did here Wonders 4. Also their Ornament is in their will where they behold their workes after the manner of the Eternall Abyssall Magick which they shall then first receive at the last Day in the Figure with the new body out of the Old 5. Also we know and q Or sully highly perceive yet in the Spirit onely according to its knowledge that the blessed soules doe rejoyce in the labour which they tooke here and exceedingly recreate themselves in their wonders which they see Magically for they that have led many to Righteousnesse they have their Reward in the Magia in the will before their Eyes 6. They that have suffered much Persecution for the Truthes sake they see their bright r Or Crowne of Victory Triumphant Garland which at the last Day they shall put on upon the New body 7. They that have done much Good they see that plainely shining in the will 8. They who have been scorned contemned persecuted and slaine for Christs Doctrine honour and Truths sake they see the Triumphant Victory like one that hath overcome his Enemie in a fight and then sets it forrh Triumphantly to his Prince or King and for which he hath exceeding great Glory when his King receiveth him with great joy and keepes him with him for his faithfull assitant 9. We have no Pen that can write what exceeding joy is in them onely this wee know that those for the most part have put on the Divine Body in this world and so have greater perfection then the other they expect the last Day with great joy and Glory when their workes shall be presented to them and set before their Eyes in heavenly figures and the wicked shall see them Å¿ Or who they have tyrannised over against whom they have kicked 10. Every soule rejoyceth before the face of God in great hope of that which it shall receive againe for it knoweth its Reward but without the body it cannot receive it for it hath wrought its workes in the Body and therefore its workes follow it in the New body and come to it againe 11. For although the exceeding precious Holy soules have put on Christs body in this world so that they stand in Heaven viz. in the Image of God yet all their workes were wrought in the Old Body which was Gods Glasse and in the Resurrection they shall be represented in the true heavenly Figure in t Or Old body that body 12. For the first Image which Adam was before the fall is Regenerated in Christ and shall againe with its Wonders be put upon the soule and although it had the Divine Body before yet the u Or workes Wonders stand in the first Image 13. But the Turba with the outward Kingdome of the outward Source is gone for x The first Image it was a Glasse and is now become a Wonder it liveth without Spirit as a Wonder and shall be put upon the soule in great y Clarity Transfiguration or brightnesse Glory which it shall have from the Light of God at which the holy soules doe exceedingly rejoyce and expect it with great longing 14. You must know that every blessed soule trimmeth its Lamp so that it willingly meeteth its Bridegroome at the last Day it alwayes reneweth its will and thinketh how it shall rejoyce with all holy men and Angels in its new Body in the Wonders there is a continuall springing up of Joy in them when they thinke of that which is to come each as it's vertues are 15. And as their workes have been different upon Earth so also is their hope for a Day-labourer who hath wrought much rejoyceth at his wages so also here there is a friendly Essence among them and in them 16. All the scorne and
to them for they are in perfection and we but g In part or in imperfection in part 9. And now we are able to answer you not from the reason of the outward world but from the Image in Christ and from his and our Spirit 10. You aske whether the separated soules take care of humane matters and allow or disallow them Now this you must understand to be in three different manners concerning three severall sorts of soules 11. First those soules which yet have not attained Heaven and so stick in the source in the Principle in the Birth those have yet the humane Essence with the workes in them they diligently search out the cause of their h Or stay in that condition Retention 12. And therefore many of them come againe with the Astrall Spirit and wander up and downe in their houses and places of abode and appeare in a humane Shape and desire this and that and oftentimes take care about their wills or Testaments and also thinke to procure the blessing of the Saints that they may rest and if their Earthly affaires doe still stick in them they take care many times also about their Children and friends 13. This condition of theirs continueth so long till they fall into their Rest and till their Astrall Spirit be consumed then all such doings care and perplexities are at an end and rhey also have no more knowledge thereof but that they see them meerely in the Wonders in the Magick 14. But it stirreth not the Turba neither seeketh what is in this world for it being once passed through Death from the Turba it desireth such things no more It also taketh no further care for care stirreth up the Turba and then the will of the Soule should be forced to enter with its Spirit into earthly things but it had rather let such things alone because it hardly got rid of them before It will no more entertaine the Earthly will 15. This is an Answer concerning this first sort and wee tell you plainely and in Truth that this sort after they are once received into Grace take no more care purposely about humane Earthly i Or affaires matters but it beholdeth the heavenly matters which are brought to it by the Spirit of man and rejoyceth in them but there is somewhat still behinde which is this 16. A living man hath such Power that he is able with his Spirit to goe into Heaven to the separated soules and stirre them up about some Question by a hearty Desire but it must be earnest it must be Faith that can breake open a Principle 17. And this we see in Samuell the Prophet whom the k Saul King of Israel raised up that he might make his will knowne to him though this seeme otherwise to some of whom we may well say that they are blinde and voyde of knowledge for they speake but their owne scholastick Fables and frame Opinions about that they have no knowledge of in the Spirit and these are Babell 18. Now secondly the other sort which sinke into Death without a l Or the body of Christ body they are wholly in one and the same place of the Principle in which the first sort are which afterward did sinke downe in themselves All these take no evill affaires upon them wherein the Turba sticketh 19. But when the honest soules which are alive send them their workes with their Spirit and will they rejoyce in them and are so affable that they appeare to men Magically in sleepe and shew them good wayes and many times reveale Arts which lye in m In Arcano in the most â—nward Mysterie secret viz. in the Abysse of the soule 20. For seeing the Earthly Spirit thrusteth its Mysterie before the soule and keepeth the soule captive in that Mysterie therefore the Spirit of the Soule cannot alwayes attaine the deepest secrets but after the departure of the body the soule is naked and that especially if it be without a New body then it beholdeth it it selfe and also its Wonders and it can very well shew one that is living somewhat if he be honest and have not stirred up the Turba in the sleeping Magia for Dreames are wholly Magicall and the soule without a Body is in the Magia of God 21. Thus know that no soule separated from the body entreth into any wicked matter except it be a damned soule which indeed entreth in Magically and hath its joy therein and teacheth most notorious vile prancks in Dreames for it is a servant of the Devill 22. And whatsoever a wicked man desireth that the Devill readily helpeth him to for he can doe it better by the soule of a man then of himselfe for he is too crude and n Makes horrour in the Magia terrifieth the Magia so that the Elementary Spirit is astonished and o Or raiseth up awakeneth the body 23. Also you must know this that all is done Magically in the will without p Raising of the paine or property awakening of the source no soule riseth with its Essences of its owne accord to please Man unlesse man raise and disturbe it himselfe 24. There are many villanies in Nigromancy which can many times vex and torment the Spirits of men but it can doe so to no soule that is cloathed with Christs Essentiality for that soule is free 25. The third sort of separated soules which are in Abrahams bosome in Christ having the heavenly Essentiality none can stirre them except they will themselves as when they beare a favour to a soule that is like themselves also they take no Earthly thing upon them except it maketh for the Glory of God and then they are restlesse to reveale something in a Magicall manner 26. But they let no Turba into them neither doe they intercede with God for us but whatsoever commeth to them they rejoyce in it with the Angels for the Angels rejoyce at a sinner that repenteth then much more the soules 27. Why should they pray to God for us it lyeth not in their Prayer but in mans entring into God when he strongly turneth his will to God then Gods Spitit helpeth him without q Their praying or intercession for us Prayers 28. For his Armes are stretched forth day and night to help Man what need is there then of their Prayers It is the will of God that man should come to him 29. Shall then a r A separated soule of a Saint soule be so presumptuous as to make God so severe a Judge as not to be willing to receive a returning sinner surely no true knowledge of God were in this But when they see the soule pierce in with its Spirit to God it is great joy to them that Gods Kingdome is enlarged 30. The heavenly soule hath Gods will what God willeth that it willeth also but it is Gods Spirit it selfe that will help the converted sinner 31. The soules see well how Gods Spirit pierceth into the
the Day of the Appearance 5. They take no care about devillish matters it belongeth to the Angels to strive with the Devills and to defend man No f No holy soule soule imagineth into Hell it is Enmity to it The nine and twentieth Question What is the Soules Rest g Or Resurrection Awakening and h Clarification or transfiguration Glorification 1. THis is already sufficiently cleared their Rest is without Essence in the stillnesse where they are in Gods hand and no i Paine or Turba source toucheth them they have no feeling of any source but they are as one that lyeth in a sweet sleep and resteth very pleasingly 2. Their glorification in this meane time is when they consider of the Joy to come then the k Viz. the Spirit of the soule Spirit entreth into the Majesty of God and receiveth Joy and l Glorious illustration Clarity and so all this time they trim their Lamps that they may the more m cheerefully readily receive their bridegrome in their New bodies 3. There is a very sweet Magicall Paradisicall joy in them but Paradise is not yet fully n Stirring or working manifested in them with totall perfection for that belongeth to the New body which shall rise out of the Earth 4. The first body which God created and Christ redeemed with his bloud that will bring the Wonders with it and enter againe into Paradise and be clothed with the Majesty of God and then the Tabernacle of God is with Men. The thirtieth Question What is the Difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 1. CHrist saith concerning this that there shall be a great difference therefore we direct you to the Scripture for it shall come to passe just according to the Holy Scripture 2. Seeing that humane Reason cannot search or finde it out how should I answer you more then the Scripture speaketh of yet seeing you so earnestly desire and long to know these things you even become the Finder in your seeking and I am but the Instrument 3. And although it be declared and given to me yet it is not a thing that consisteth in my understanding or knowing but the knowing consisteth in the Spirit of Christ according to which this hand speaketh of us for it speaketh from two Persons and two Persons say not I but we and speaketh of two as a Lord who speaketh of his person and of his o Office Authority Power or Jurisdiction Dominion 4. Thus also the Children and servants of God ought not to say the knowledge is mine the understanding is mine but give God the glory and in their manifestation of the Wonders of God should speake of two viz. of the Giver and Receiver 5. Neither should any vnderstand this our manner of writing so as if the hand did glory or boast it selfe of its humane Authority and worthinesse though indeed we are worthy in Christ but as to the outward Man we will have no honour or Renowne for the Renowne is Gods 6. Wee are Children of the Father and must doe as he will have us and not bury the Talent which he giveth us in the Earth for the Father will require it with increase and if there be no increase of it he taketh away that which he hath given and giveth it to him who hath gained much which would be a very lamentable taking away from me for me to know and enjoy God and then to lose him againe it were much better for me to lose the whole world and the outward Life then God and the Kingdome of Heaven 7. Neither is it a light matter to be disobedient to God see what was brought upon Corah Dathan and Abiram by Moses wee say the same shall come upon the disobedient and scorners 8. Indeed the scorner seeth not his punishment instantly but his p Viz. hâ—s perturbation malice and wickednesse maketh a figure of it Turba taketh it in îf he hath been a jeering scorner and Reviler and now would faine be delivered from his q Or sinne Turba then he must bewaile it in bitter lamentation and sorrow in the sight of God or else he will carrie his scorne with him into the Fire of Anger and then it will gnaw him for ever we would have this spoken for a warning 9. For we shall here describe a very earnest matter be not deceived God is not mocked the wrathfull Anger is in his Power he hath Heaven and Hell in his Power the last Judgement is an r Severe earnest worke 10. And because wee are to set downe the Resurrection of the Dead we must write the manner of it what it is and by what power this world shall Å¿ Or passe away perish and the Dead arise it will be in earnest account it no jesting matter we shall speake of the very ground of it 11. Doe not thinke it it is a Fable it proceedeth from the t Disturbance or confusion Turba upon the u Or when the measure of your sinne is full Crowne the x The Spirit of the awakened wickednesses Spirit of your owne Turba declareth this unto you for the End hath found the beginning thus the y Or workes Essences of the whole world are brought to z That they may be seen Light in the middle and thence your Prophet ariseth viz. from the a Or workes Wonders which you have wrought and he speaketh of the Destruction 12. For the Spirit of the Turba shall not Governe but the Spirit of Christ he hath overcome Death and taken the Turba captive He leadeth Captivitie captive as a Conquerour 13. But the Turba will execute b Or Justice Judgement for it is Gods servant in the Anger not his Master but his servant therefore that Thunder which shall make the Earth to tremble will proceed out of the Mouth of God which shall set the Elements and Firmament on fire 14. The last Judgement belongeth to the Judge Christ and the Holy Ghost for here the Center of the Eternall Spirit will stirre up it selfe having also divided it selfe into three Principles whereof one is the Spirit of Anger and the other the Divine Spirit of Love and the third is the Airy Spirit of the outward world 15. The last c Or manifestation moving belongeth to him who according to the Deity is in the Mouth of Christ but according to the wrath he is in the Hellish d Or property source of Anguish and according to the e Or workes Wonders he is in the Spirit of this world 16. And as he was the f Artificer or framer of all things Worke-master of all Essences so also it is he that shall give every thing it s owne Mansion and gather every thing into its owne Granary 17. For he hath many helpers viz. the Angels they shall sever and part all asunder and then the Father
Government be ordained of God 77. Therefore ye Rulers and Potentates of the world looke to it and see whether you be the Ordinance of God and are placed in the Right Divine Order Have a care how you deale with the distressed inferiour for now he standeth before your Eyes and blameth you saying that you have been the cause of all his sinnes and wickednesse 78. For there one will crie out and accuse the other saying that he hath caused me to commit such ludenesse and will curse him the Inferiour his Superiours and the Superiours their Superiours Also the Prince will accuse his false Counsellours and his Counsellours the Priests because they did not reprove their Courses but soothed and flattered them for Ambition and honour sake 79. How will you be able to stand ye i Or Universities high Schooles and Doctors even all of you who have set up your selves in Christs stead and have so proudly k Or disputed wrangled about Christs Cup also about Christs Doctrine and Glory that you have provoked and put on the Princes of your Land who are the Ordinance of God to warre and bloud-shed for a few l Termes of Art words sake which you your selves have m Or Contrived forged 80. Where is Christs teaching and Spirit of Love who said Love one another for thereby shall they know that ye are my Disciples Where is your Love looke upon your bloudy instigations wherewith you have encouraged men to battle and have lead the world astray from Love and n Or Concord Unanimity 81. Ye have made Rents and Divisions so that Kings have been at variance and enmity for your Pride sake in that you have wrested the words of Christ and have not regarded whether you have had Christs Spirit and o Or meaning Will or no and therefore you above all others shall give an heavie account for you have knowne the will of the Lord and have not done it you have run and thrust your selves into Christs Office meerely to get profit favour and Honour you have not regarded the Spirit of God therefore the Spirit calleth you Babell a confusion of all those that live 82. You have set the whole world at ods and though you should teach them Love you have taught them Contention and strife so that one brother hath hated and persecuted another for your p Opinions Doctrineâ— which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandalâ—sed for your disputations sake blasphemed for your contentîons sake whether will you betake your selves and where will you abide when this shall be set before your Eyes and the whole world crye woe woe woe to you 83. Also here the Angels who are the Reapers shall divide all into two Heards and place the r Or Righteous Honest at the Right hand and the wicked at the left viz. at the Eye of Anger for the Principle of Light is here called the Right hand and the Principle of Fire the Left 84. And thus the Tribunall or seate of Judgement will be set All the great Shepheards whom God hath sent forth for a Light to the world who have reproved and taught as the Patriarchs who taught of the Promise of Christ shall be placed with the Prophets and Apostles at the Right hand of the Judgement and Moses and all Teachers of the Å¿ And Law-givers Law at the left hand of the Judgement 85. For Moses and Elias and all those exceeding precious teachers of the Law beare the fiery Sword and require Gods Justice and they at the Right hand Gods Mercy 86. And in this houre is the very last Day when the Judge shall say Come ye blessed of my Father inherit the Kingdome prepared for you from the Beginning for I was hungry thirsty naked sick and in Prison and you have administred to me 87. And to the wicked company Goe ye cursed into everlasting fire I know you not for I have been hungry thirsty naked sick and in Prison and you administred not to me 88. And then they will excuse themselves before the presence of the Judge and say we knew thee not Lord but he shall say being you have not done this to my poore Children you have not done it to me 89. And here the Spirit of God will manifest himselfe forthwith in all the three Principles and stirre up the t Or Ground Center of Nature so that it shall burne in the fire of Anger for all both Heaven Earth and the Firmament will be set on Fire together 90. And the Turba will swallow up the Earthly world in the Fire and restore it to that which it was before the Creation onely the u Viz. All whatsoever grew was borne made or done by word or Deed from the beginning of the world to the End Wonders remaine still in two Principles the third Principle doth vanish quite away all but the Wonders which shall be brought into the beginning 91. And then the Earthly Life and the Earthly Body will fall away and the Fire will consume them 92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire with its owne Wonders which shall follow it and whatsoever is false shall remaine in the Fire 93. And so they shall be caried through the Fire in the twinckling of an Eye and the fire comprehendeth them not for as little as the fire can retaine the light or Wind so little can x The fire of Wrath. it retaine the Light of the Holy men for they can dwell in the Fire without feeling any paine 94. Then instantly by the kindling of the Fire the Divine Majesty and Paradisicall Life is made ready and thither they enter as Children and live Eternally with their Father in one Love in a simple Childe-like Life and this is a Communion of Saints together 95. There is no Day or Night there for the Sunne passeth away and the Starres passe away but their y Or operations Wonders remaine apparently in the Great z See in the small six points what the Magia is Magia to the glory of God thus they shall passe away 96. The wicked also must goe into the Fire and their Earthly Life will also fall away and their a Or Vizard monstrous Image will appeare in the Spirit according to the shape of all hideous abominable Beasts like the Devills 97. For they dwell in one and the same Principle and Lucifer is their great Prince whom indeed they served here though they depended on their Hypocrites for a false Paradise 98. Thus my beloved friend you have a briefe description and Declaration of the last Judgement Day for whatsoever is of this world shall passe away 99. The Earth and all stony Rocks and Elements will melt away and that onely will remaine which God would have and for the sake of which he hath created this word 100. Both the good and
the evill were cleerely b God hath foreseene the Good according to his Love according to which he is called God and according to his wrath or Nature according to which he is called an Angry Jealous God and a consuming Fire he hath foreseene the evill but not ordained it foreseene in Eternity and were onely made Essentiall in this world that they might be a Wonder and hereafter they remaine so to Eternity The one and thirtieth Question What kinde of New glorified Bodies shall the Holy Soules have 1. THis hath been already sufficiently declared for as every one shall be cloathed with the power of Love Righteousnesse and Purity and as his excellent workes of Faith have been so shall he gloriously shine 2. Yet there will be very much difference for the workes of many will all remaine in the Fire and he himselfe will hardly escape he will not shine as the c Viz. the great Saints Saints 3. For as the Scripture saith they shall excell one another as the Starres of Heaven But there will be no d Or envying grudging but every one will rejoyce at the Excellencie of the other for there is no other light there then God filling All in All. 4. And so every one as his Or Vertue Power is capable of the Light shall receive the brightnesse of the Majesty of God for after this Life there will be no bettering but every thing remaineth as it returneth home 5. For there the Judge Christ will deliver up the Kingdome to his Father and then wee shall no more need any Teachers and Guides But he is our King and Brother there is no commanding more but we are with him as a childe with the Father whatsoever we doe it is good for all falshood is done away The two and thirtieth Question What shall the Forme Condition Joy and Glory of the Soule be in the Life to come 1. HEre we must consider Paradise for this outward world with its fruits and colours hath been a Figure of Paradise for Paradise was f Or within us in us and the outward Spirit bereaved us of it and drew us into it selfe for when Adam lusted after it his owne lust tooke him captive 2. But we shall now enter into it againe and Eternally solace our selves in the excellent beautifull flourishing of all manner of flowers and Formes both of Trees and Plants and all kinde of Fruites but they will not be so Earthly grosse and palpable 3. For then our bodies shall not be so how then can that Essence be so all things there will be Angelicall the Fruits are more g cleere subtile transparent bright and shining pure and fine then are now in the outward Elements for they make no impurity when we have eaten them 4. We shall have no stomack or intrailes which we shall need to fill as we doe here this devouring stomack but all there is in Power we shall eate in the Mouth and not receive into the body we shall need no teeth to chew withall there is meere Power and yet in a true Naturall forme and manner with shining colours 5. And so the Kingdome of Heaven consisteth not in eating and drinking but in Peace and Joy in the Holy Ghost singing and sporting with the workes of Gods Wonders and the Lovelinesse of Paradise 6. We shall lead a life like children who rejoyce and are very merry in their Sports for there will be no sadnesse in our hearts or feare of any thing but a delightfull h Play sport or exercise Recreation with the Angels 7. This world will be no more thought upon or regarded for all Earthly knowledge and cogitations shall remaine in the Turba of the Earthly Life in the Fire 8. We shall have no knowledge more of our Parents Children or friends who are in Hell 9. Wee shall all know one another among our selves by Name though the Earthly Name shall remaine in the Turba we shall have a Name according to our first Name in the Language of Angels which here in this life we doe not understand In the Language of Nature we understand somewhat of it but here wee have no tongue to speake it with 10. None shall say to another thou art my Husband thou art my wife thou art my Daughter thou art my sonne my servant or my handmayde all are alike there wee are all Children there is neither Husband nor wife neither childe servant or mayde but all are free every one is all There is but one Sex viz. Heavenly Virgins full of Modesty Chastity and Purity 11. All of us together are Gods Spouse and he is our Husband He soweth his power into us and we bring him forth prayse and Glory 12. There is such a kind of dancîng and singing as Children use when they hold hands and sing and dance a Round 13. All Arts will be no account But you must know that they who have Enjoyed the great hidden Wisdome understanding and Art had the Mysterie and to whom that hath been revealed they shall have farre greater Wisdome and knowledge then others and excell others much 14. Indeed not in k Teaching and ordering or coaction Doctrine and Discipline but their wisdome will begin all manner of Exercise in the heavenly Mysterie to the stirring up of Joy for as Children flock together when one beginneth a sport so also here 15. Little Children are our Schoolemasters till evill stirre in them and so they embrace the Turba Magna but they bring their sport from the Mothers wombe which is a Remnant of Paradise but all the rest is gone till we shall receive it againe 16. A King is of no more value there then a Begger if he have governed well then his vertue followeth him and he shall have the prayse thereof in the Majesty for he will obtaine an excellent glorification lîke a Shepheard over his flock 17. But if he have been evill and yet at last turned and entred in as by a The thread of Faith at the last gasp thread then his Kingly workes remaine in the Fire and he will be accounted of m In the Kingdome of Heaven here then a Begger who hath been honest nay he will not be so glorious as he 18. Every one will be knowne by his workes what he hath been when they shall set forth their Merchandise in the heavenly Magia as Children doe in their sport 19. And yet you must know that it shall not be a Kingdome of Sport in we than shall speake of the Wonders and wisdome of God and of the great Mysteries of the Heavenly Magia the n The song of Miriam Moses sister song of the o Persecutour plaguer or oppressour great Hunter will continue there to the disgrace of the Devill and to the prayse of God 20. We shall have some knowledge of Hell but see nothing of it save onely in the Magia in the Mysterie for the Devills must dwell in the Darkenesse the
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
Property is rightly and truly called the Ground or place of Nature wherein the Properties stand in one onely Ground The first SUBSTANCE in the seven Properties 67. Wee must alwayes understand two Substances in the seven Properties we understand the first according to the Abysse of these Properties to be the Divine y Essence or substance Being that is the Divine will with the outflowing Unity or God which together floweth forth through Nature and bringeth it selfe into Receivingnesse to sharpnesse that the Eternall Love may become working and sensible thereby and that it may have something which is passive wherein it may manifest it selfe and be knowne of which also it might be desired and beloved againe viz. the z Or painefull Aking passive Nature which in the Love is changed into an Eternall Joyfulnesse and when the Love in the Fire manifesteth it selfe in the Light then it over-flameth Nature as the Sunne a Plant and the Fire a A red hot Iron Iron The second SUBSTANCE 68. The second Substance is Natures owne Substance which is b painefull Aking and Passive and is the Toole and Instrument of the Agent for where no passivenesse is there is also no desire of Deliverance or something better and where there is no desire of something better there a thing resteth within it selfe 69. And therefore the Eternall unity bringeth it selfe by its Effluence and seperation into Nature that it may have an object in which it may manifest it selfe and that it may love something and be againe beloved by something that so there may be a perceiving or sensible working and will * An Explanation of * the seven Properties of Nature ♄ The first Property 70. THe first Property a desirousnesse like that of a c Or Load-stone Magnet viz. the Compression of the will the will desireth to be something and yet it hath nothing of which it may make something to it selfe and therefore it bringeth it selfe into a Receivingnesse of it selfe and compresseth it selfe to something and that something is nothing but a Magneticall Hunger a harshnesse like a hardnesse whence even hardnesse cold and substance ariseth 71. This compressure or Attraction overshadoweth it selfe and maketh it selfe a Darknesse which is indeed the Ground of the Eternall and temporary Darknesse At the beginning of the world Salt stones and bones and all such things were produced by this sharpnesse The second Property 72. The second Property of the Eternall Nature ariseth from the first and it is the drawing or Motion in the sharpnesse for the Magnet maketh hardnesse but the motion breaketh the hardnesse again and is a continuall strife in it selfe 73. For that which the Desire compresseth and maketh something the motion cutteth asunder and divideth so that it commeth into formes and Images between these two Properties ariseth the bitter d Or paine woe that is the sting of perceivingnesse and feelingnesse 74. For when there is a Motion in the sharpnesse then the property is e Or painfull Aking and this is also the cause of feelingnesse and paine for if there were no sharpnesse and motion there would be no feelingnesse this motion is also a ground of the Aire in the visible world which is manifested by the Fire as shall be mentioned hereafter 75. Thus we understand that the Desire is the ground of somethingnesse so that something may come out of Nothing and thus we may also conceive that the Desire hath been the Beginning of this world by which God hath brought all things into substance and being for the Desire is that by which God said f Or Fiat Let there be The Desire is that Be it which hath made something where nothing was but onely a Spirit it hath made the Mysterium Magnum which is spirituall visible and substantiall as we may see by the Elements Starres and other Creatures 76. The second Property that is the g Or stirring Motion was in the beginning of this world the Separator or Divider in the Powers and vertues by which the Creator viz. the will of God brought all things out of the Mysterum Magnum into forme for it is the outflowne moveable word by which the supernaturall God made all things and brought them into forme figure and h Or Images shape The third Property 77. The third Property of the Eternall Nature is the Anguish viz. that l Or Velle Will which hath brought it selfe into the receivingnesse to Nature and somethingnesse when the owne will standeth in the sharpe motion then it commeth into Anguish that is into feelingnesse for without Nature it is not k Or feeling feelable but in the moveable sharpnesse it becommeth feeling 78. And this feelingnesse is the cause of the Fire and also of the mind and Senses for the owne Naturall will is made volatile by it and seeketh Rest and thus the separation of the will goeth out from it selfe and pierceth through the Properties from whence the taste ariseth so that one Propertie tasteth and feeleth the other 79. It is also the ground and cause of the Senses in that one property penetrateth into the other and kindleth the other so that the will knoweth whence the passivenesse commeth for if feelingnesse were not the will could know nothing of the Properties for it were meerely alone and thus the Will receiveth Nature into it by feeling the sharp motion in it selfe 80. This motion is in it self like a turning wheele not that there is such a turning and winding but it is so in the Properties for the Desire attracteth into it selfe and the Motion thrusteth forwards out of it selfe and so the will being in this anguish can neither get inwards nor outwards and yet is drawen both out of it selfe and into it selfe and so it remaineth in such a l forme manner or condition Posture as will into it selfe and out of it selfe that is over it selfe and under it selfe and yet can goe no whither but is an Anguish and the true foundation of Hell and of Gods Anger for this Anguish standeth in the darke sharp Motion 81. In the Creation of the world the sulphur-Sulphur-Spirit with the matter of the Sulphurious m Or property Nature was produced out of this ground which Sulphur-Spirit is the Naturall Life of the earthly and Elementary Creatures 82. The wise Heathen have in some measure understood this ground for they say that in n 🜠Sulphur o ☿ Mercury and p 🜕 Sal all things in this world consist wherein they have not looked upon the Matter onely but upon the Spirit from which such matter proceedeth for the ground of it consisteth not in Salt Quicksilver n Spirituall corporality and Brimstone they meane not so but they meane the Spirit of such Properties in that every thing indeed consisteth o The word or speaking whatsoever liveth groweth and hath being in this world whether it be spirituall or materiall p The
as Astrall Elementary things for the Eternall is one Fire and the Temporary is an other as shall be shewne hereafter ♀ The fift Property 99. Now the fift Property is the Fire of Love or the h The Power and Light-world world of Power and Light which in the darknesse dwelleth in it selfe and the darknesse comprehendeth it not as it is written Iohn 1 chap. The Light shineth in the darknesse and the darknesse comprehendeth it not also the word is in the Light and in the word is the true understanding Life of Man viz. the true Spirit 100. But this Fire is the true soule of Man viz. the true Spirit which God breathed into Man for a creaturely Life 101 You must understand in the spirituall fire of the will the true desirous soule out of the Eternall ground and in the Power and vertue of the Light the true understanding Spirit in which the unity of God dwelleth and is manifest as our Lord Christ saith the Kingdome of God is within you and Paul saith Ye are the Temple of the Holy Ghost who dwelleth in you This is the place of the Divine inhabiting and Revelation 102. Also the soule commeth to be damned thus when the fiery will breaketh it selfe off from the Love and unity of God and entreth into its owne Naturall Propriety that is into its evill properties this ought further to be considered 103. O Zion observe this ground and thou art freed from Babell 104. The second Principle viz. the Angelicall world and the Thrones is meant by the fift Property for it is the motion of the unity wherein all the Properties of the fiery Nature burne in Love 105 An Example or similitude of this i Or thing ground may be seen in a Candle that is Lighted the Properties lie in one another in the Candle and none of them is more manifested then another till the Candle be lighted and then we finde Fire Oyle Light Aire and water from the Aire all the foure Elements become manifest in it which lay hidden before in one only Ground 106. And so likewise it must be conceived to be in the Eternall Ground for the temporary substance is flowne forth from the Eternall therefore they are both of the same quality but with this difference that one is Eternall and the other transitory one Spirituall and the other corporeall 107. When the Spirituall Fire and Light shall be kindled which hath indeed burned from Eternity in it selfe then shall also the Mysterie of the Divine Power and knowledge be alwayes made manifest therein for all the Properties of the Eternall Nature become spirituall in the Fire and yet Nature remaineth as it is inwardly in it selfe and the going forth of the will becommeth Spirituall 108. For in the k sissing or noyse crack or flash of the Fire the darke receivingnesse is consumed and in that consuming the pure bright fire-Spirit which is pierced through with the Glance of the Light goeth forth in which going forth we finde three severall Properties 109. The first is the going upwards of the fiery will the second is the going downewards or sinking of rhe watery Spirit viz. the Meeknesse and the third is the going out forwards of the oyly Spirit in the midst in the Center of the fiery Spirit of the will which oyly Spirit is the Ens of the unity of God which is become a substance in the desire of Nature yet all is but Spirit and Power but so it appeares in the figure of the Manifestation not as if there were any severing or division but it appeares so in the Manifestation 110. This threefold manifestation is according to the Trinity for the Centre wherein it is is the onely God according to his manifestation the fiery flaming Spirit of Love is that which goeth upwards and the meeknesse which proceedeth from the Love is that which goeth downwards and in the midst there is the Center l Or of the circumference which is the Father or whole God according to his manifestation 111. And as this is to be knowne in the Divine manifestation so it is also in the Eternall Nature according to Natures property for Nature is but a m Picture representation or shadow Resemblance of the Deity 112. Nature may be further considered thus the flash of the Originall of fire is a crack and salnitrous ground whence Nature goeth forth into infinite divisions that is into multitudes or varieties of Powers and vertues from which the multitude of Angels and Spirits and their colours and operations proceeded also the foure Elements in the Beginning of time 113. For the n Temperament or harmony temperature of fire and Light is the holy Element viz. the motion in the Light of the unity and from this salnitrous ground we meane spirituall not earthly salnitre the foure Elements proceed viz. in the o Compressure or impressure in every place where that word is used following compressure of the fiery Mercury Earth and stones are produced and in the Quintessence of the fiery Mercury the fire and Heaven and in the Motion or going forth the Aire and in the disruption or rending of the Desire by the fire the water is produced 114. The fiery Mercurie is a drie water that hath brought forth Mettals and stones but the broken or divided Mercury hath brought forth wet water by the Mortification in the Fire and the compressure hath brought the grosse rawnesse into the Earth which is a grosse salnitrous Saturnine Mercurie 115. By the word Mercurie you must understand here in the Spirit alwayes the outflowne Naturall working word of God which hath been the Separator Divider and former of every substance and by the word Saturne we meane the compressure 116. In the fift Property that is in the Light the Eternall unity is substantiall that is an holy Spirituall Fire an holy Light an holy Aire which is nothing else but Spirit also an holy water which is the outflowing Love of the unity of God and an p Ternarium Sanctum holy Earth which is all-powerfull vertue and working 117 This fifth Property is the true spirituall Angelicall world of the Divine joy which is hidden in this visible world ♃ The sixt Property 118. The sixt Property of the Eternall Nature is the sound noyse voyce or understanding for when the Fire flasheth all the Properties together sound the Fire is the mouth of the Essence the Light is the Spirit and the sound is the understanding wherein âll the Properties understand one another 119. According to the Manifestation of the holy Trinity by the effluence of the unity this sound or voyce is the Divine working word viz. the understanding in the Eternall Nature by which the supernaturall knowledge manifesteth it selfe but according to Nature and Creature this sound or voyce is the knowledge of God wherein the Naturall understanding knoweth God for the Naturall understanding is a platforme Resemblance and Effluence from the Divine
is a Glasse of them wherein Light and Darknesse Good and Evill are mixt it is not Eternall but hath a beginning and an End This Table belongs to the Clavis at the End of the 132. verse of Heaven which came out of the midst of the waters viz. of Mercury whence arose the Male and Female Sex kinde in the Spirit of the outward world that is the Male in the fiery Mercury and the Female in the watery 141. This Separation was made all over in every thing to the end that the fiery Mercury should desire and long for the watery and the watery for the fiery that so there might be a Desire of Love betwixt them in the Light of Nature from which the Conjunction ariseth therefore the fiery Mercuy viz. the outflowne word separated it selfe according both to the fiery and to the watery nature of the Light and thence comes both the Male and Female kinde in all things both Animals and vegetables The third Day 142. In the THIRD Dayes worke the fiery and watery Mercury entred againe into Conjunction or mixture and embraced on another wherein the Salnitre viz. the Separator in the Earth-brought forth Grasse Plants and Trees and that was the first Generation or production between Male and Female The fourth Day 143. In the FOURTH Dayes worke the fiery Mercury brought forth its fruit viz. the fift Essence an higher power or vertue of Life then the foure Elements and yet it is in the Elements of it the Starres are made 144. For as the compression of the Desire brought the Earth into a c Or lamp Masse the compression entring into it selfe so the fiery Mercury thrust it selfe outwards by the Compressure and hath inclosed the place of this world with the d Or constellations Starres and starry Heaven The fifth Day 145. In the FIFT Dayes worke the e The Spirit of the world Spiritus Mundi that is the f Anima Macrocosmi soule of the great world opened it selfe in the fift Essence we meane the Life of the fiery and watery Mercury therein God created all Beasts fishes fowles and wormes every one from its peculiar property of the divided Mercury 146. Here we see how the Eternall Principles have moved themselves according to Evill and Good as to all the seven Properties and their Effluence and mixture for there are evill and good Creatures created every thing as the Mercury that is the Seperator hath figured and g Or Imaged framed himselfe into an Ens as may be seen in the evill and good Creatures And yet every kinde of Life hath its Originall in the Light of Nature that is in the Love of Nature from which it is that all Creatures in their kind or Property love one another according to this outflowne Love The sixt Day 147. In the SIXT Dayes worke God created Man for in the sixt Day the understanding of Life opened it selfe out of the fiery Mercury that is out of the Inward Ground 148. God created him in his likenesse out of all the three Principles and made him an Image and breathed into him the understanding fiery Mercury according to both the Inward and outward Ground that is according to time and Eternity and so he became a living understanding soule and in this Ground of the soule the Manifestation of the Divine Holinesse did move viz. the living outflowing word of God together with the Eternall knowing Idea which was knowne from Eternity in the Divine Wisdome as a Subject or forme of the Divine Imagination 149. This h Or Image Idea becomes i Indued or invested cloathed with the Substance of the heavenly world and so it becommeth an understanding Spirit and Temple of God an Image of the Divine k Or Contemplation vision which Spirit is given to the soule for a Spouse as fire and Light are espoused together so it is here also to be understood 150. This Divine Ground budded and pierced through soule and body and this was the true Paradise in Man which he lost by sin when the ground of the darke world with the false Desire gat the upper hand and Dominion in him The seventh Day 51. In the SEVENTH Day God rested from all his workes which he had made saith Moses yet God needeth no Rest for he hath wrought from Eternity and he is a meere working Power and vertue therefore the meaning and understanding here lieth hidden in the Word for Moses saith he hath commanded us to Rest on the seventh Day 152. The seventh Day was the true Paradise understand it spiritually that is the Tincture of the Divine Power and vertue which is a temperament this pierced through all the Properties and wrought in the seventh that is in the substance of all the other 153. The Tincture pierced through the Earth and through all Elements and tinctured All and then Paradise was on Earth and in Man for evill was hidden as the Night is hidden in the Day so the l Or grim fiercenesse wrath of Nature as also hidden in the first Principle till the fall of Man and then the Divine working with the Tincture m fled into their owne Principle viz. into the Inward Ground of the Light-world 154. For the l Or retired wrath did rise aloft and got the predominancy and that is the Curse where it is said God cursed the Earth for his cursing is to leave off and flie from his working as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing and afterwards withdraweth it selfe with its working then the thing is cursed for it worketh in its owne will and not in Gods will Of the Spiritus Mundi and of the foure Elements 155. We may very well observe and consider the hidden spirituall world by the visible world for we see that Fire n Or Water Light and Aire are continually begotten in the deep of this world and that there is no Rest or cessation from this begetting and that it hath been so from the beginning of the world and yet men can finde no cause of it in the outward world or tell what the ground of it should be but Reason saith God hath so created it and therefore it continueth so which indeed is true in it selfe but Reason knoweth not the Creator which doth thus create without ceasing that is the true o Distinguisher or divider Archaeus or Seperator which is an Efluence out of the Invisible world viz. the outflowne word of God which I meane and understand by the word fiery Mercury 156. For what the invisible world is in a spirituall working where Light and darknesse are in one another and yet the one not comprehending the other that the visible world is in a substantiall working whatsoever powers and and vertues in the outflowne word are to be p Or conceived understood in the Inward Spirituall world the same wee understand also in the visible world
is the strife and overcoming where the Light overcometh and holdeth the Darknesse captive The Fourth forme is in the midst of the seaven formes and may turne it selfe to the Three in the Anger or to the Three in the Love of God and is severally drawne and desired by each of the Three 42. Also the Wrath and Zeale of the Eternall Nature of God desired to be creaturely and to shew forth its wonders and therefore o The Spirits or fallen Angells they were held in the fountaine of their own p Or Originall Nature and they have kindled the Matrix of the fiercenesse of the Anger and Envy so that now it is their Eternall Habitation 43. The Tincture in their Conceived Will is become false because they would domineere out of their Pride over the humility of the Heart of God and therefore they were cast out of the uppermost Centre into the nethermost viz. into Death where is nothing but meere Darknesse and they cannot reach the Light of God 44. For to the Light of God there belongeth a q Humble comprehension Comprehension of Humility wherein the desire of Love is Generated which apprehendeth the Heart of God And this Lucifer hath not but meere anger envy and high-mindednesse and a continuall desire to flie up above the Heart of God and to domineere in the sterne Might and therefore he is thrust out from the Divine Principle into the Centre of Darknesse and that is his Eternall Kingdome 45. And here is cleerely shewne to the r Theologues called Divines Theologists who undertake to preach of the Will of God that their devices about wayes to God are meere Fables when they make Lawes and set down things as the meanes whereby the Light of God may be attained For it onely consisteth in this and it lyeth in our Å¿ Purpose or fixed resolution Imagination that wee frame our will into Humility wherein the Love is generated which penetrateth to the Heart of God as into that which is its own where the humane soule is then borne in God so that it embraceth the will of God to doe that which is the will of God 46. For All mens doings without the will of God are nothing else but t Or Foolery humane Tradition or Invention Graven Images of naturall skill which remaine in the Anguish of the Centre and it is a seeking where nothing is to be found like one that maketh a costly piece of work which himselfe taketh pleasure in 47. So also such works stand before God as a figure which yet remaine in the figure Eternally but to the true Regeneration to the attaining of the Heart of God there belongeth onely an earnest will and submission where Reason le ts goe all that it hath invented and contrived and dependeth meerly on the Word of the Lord viz. on the Heart of God and so the Spirit is conceived and borne in the Love of God 48. And wee have already cleerly shewen you that every thing is generated out of the Will and every thing hath its propagation againe in the Will for the Will is the Master Artificer of every work for it hath its first Originall to Nature from God the Father and passeth through Nature to his Heart which is the end of Nature which dwelleth there in the still Eternall Liberty without Nature and is in Nature as a peculiar Principle of its own in it selfe 49. Thus the Originall of Nature hath the second Principle out of which proceed those things or substances that may be altered but the Principle of the Heart of God doth not alter or change 50. Therefore I say still and it is the very truth that whatsoever is built invented and taught concerning the Way to God if it proceed not out of the Humility of Love and goeth on to the comprehending or purpose of the Will to the Heart of God is only an u Or Graven Image trifle or foppery Invented work in the Wonders of God whereby the Wonders of God which stand in the hidden seales are brought to light and the builders or contrivers are but labourers in the Wonders of God in the great building to the Glory of God which building shall appeare in the Wonders at the change of Time when all things shall enter into the x Receptacle or devourer Ether 51. Yet we doe not judge nor condemne the desirous seeker who seeketh in blindnesse and knoweth not what he doth seeing he laboureth in the building of the Great Wonders of God with a blinde Zeale For he shall finde his reward in the end in as much as he hath had a will to presse in to God and yet sticketh in the building 52. And when the building shall appeare before God at the end of Time then the Artificer or Workmaster shall also appeare before God But doe wee alone say this Doth not the Scripture in the Revelation of Jesus Christ say That our works shall follow us where every one shall reape what he hath sowne 53. Therefore leave off your calumnies and blasphemies and your fine contrived wayes to God and forsake the covetousnesse and high-mindednesse of the Devill and enter into the way of Love which consisteth in Humility towards the Heart of God in Christ Jesus who hath opened againe the hidden seales wherewith wee in Adam were sealed in the Eternall Death and then you are in Christ borne in God and attaine the Divine Will 54. Wee give you further to understand according to our apprehension and knowledge in the Wonders of God because every thing that liveth and moveth is created for the honour the manifestation of Gods works of Wonder that there are many Spirits in shape and y Or shadowy figure which have not their originall out of the Eternall Wellspring but out of the z Or inceptive Will aliter Anxious Will beginning will such as are in the Water the Aire the Earth and the Fire especially under the Firmament those Ascendents of which there are multitudes in great Hoasts and have also their Government yet they are mutable but their shadow remaineth and there are severall pure Spirits which doe not propagate out of themselves but are generated at severall Times by the working of Nature by the Tincture of Heaven understand the superiour Spirits 55. But the Terrestriall have their Centre from the Inferiour Globe and the watery out of the Matrix of the Water and they have severall Heavens for their Government yet they all a Perish or vanish passe away at their Time and stand to the manifestation of the Wonders of God 56. And wee give you to understand that before the Time of the Angelicall world from Eternity there hath been such a Government where the knowledge and understanding was onely in God But by the Angelicall world is also come into the Creatures The Gate b Into the holy Ternary or Trinity in Ternarium Sanctum 57. NOw having shewen this concerning the
Corporeity and the Spirits and indeed the Spirits are creaturely and substantiall though incomprehensible to us therefore wee will further shew you the Kingdome of Heaven with its Spirits and formes and after that the humane Kingdome whereby the Great Wonders of God shall he brought to Light Let none be wilfully blinde it may be demonstrated in every thing in whatsoever you look upon especially in Man for he is the Image and similitude of every thing and therefore is called the Similitude of God 58. There is no Creature either in Heaven or in this world wherein all the Three Principles stand open as in Man and if his soule be borne in God he excelleth the Angels in the Wonders as I will shew you hereafter 59. But if this Text or Matter happen to be difficult for the Reader to understand wee would have him admonished too reade it patiently and diligently and though he be not able to comprehend it presently yet it will be very usefull to him hereafter when the Theefold Life of Man shall be written of and then first rightly come into his understanding so that he himselfe will then esteeme it for a Great Jewell 60. For the Minde doth not leave of searching till it come to the Innermost Ground which is heere shewen But if it reach not the Ground it sinketh downe in the Ground and cannot apprehend it and then cometh doubting unbeliefe and contempt into the Minde as if this writing were not worth the troubling ones head about it therefore wee would have the Reader admonished not to jest with the high hidden Mysteries for thereby the Spirit of God is blasphemed 61. And it is with the Minde as with Lucifer when he saw the greatest hidden Mysteries of the Deity stand in such humility he took offence at it and entered into the fierce Might of the Fire and would domineere with his own selfe wit and reason over the Heart of God he would that God should be in subjection under him he would be the framer and Creator in Nature and therefore he became a Devill 62. For in the meeknesse and lowlinesse consisteth the Kingdome of Heaven with the Angelicall world and the vertue of the Heart of God 63. For the Light consisteth in meeknesse and though it hath its Originall out of the Centre of the Fire viz. out of the sharpnesse of God yet it placeth its Centre in very great Meeknesse for the Liberty without Nature is the End of Nature and the Light dwelleth in the Liberty as a Glance or brightnesse of a still c Habitation Joy and the Word proceeding out of the powers of Nature is the Fire of the Light out of which the shining goeth forth and enlighteneth the whole Deepe of the Father so that it is one Essence together but with three Distinctions where every Distinction hath a Centre and may be called a Person 64. For the Father generateth the Nature out of the Eternall still Liberty which is himselfe and yet in the stillnesse is not called Father but in that he is desiring or Generating and d Conceiveth frameth or purposeth comprehendeth a Will in himselfe to have the Genetrix of Nature to be there he is knowne to be a Father from whom all things proceede as out of his first Will through all Wills 65. Even as the Minde of Man is but one onely will which is desiring and yet conceiveth in it out of the Eternall Will innumerable Wills and one alwayes goeth forth out of the other Whereby wee see and finde that the first Will is Master and the other recomprehended Wills leade to Light and Darknesse to joy and sorrow according as they conceive any thing good or evill in them as Reason can discerne So it is also in the Father in Nature but not in the Liberty for there there is nothing in himselfe but the Light Eternity 66. Beeing then a twofold comprehension thus proceedeth out of one will as to joy and sorrow love and hate therefore each hath its birth to e Or to a contrary will out of one and the same point will againe out of one into many Nature hath its will to the sharpnesse of its sterne Generating and the first will of the Father which ariseth out of the Light Eternity to the still meeknesse even as the still Eternity is in it selfe a still soft joy without substance 67. Thus there is a twofold driving in one onely substance and therefore also two Centres are generated the one tendeth to meeknesse and the other to fiercenesse and yet are not severed for the fiercenesse in Nature is the first and out of the fiercenesse is the meeknesse generated which is the other and one without the other would be onely a still Eternity 68. Therefore now the Meeknesse is the Sonne of God which dwelleth in the still Eternity and f Satiateth quencheth or alayeth mitigateth the Wrath and is therefore called the Sonne because he is Generated out of the Fathers Nature and is called the Word of the Father because he is with the Glance of the Eternall Liberty proceeding out of the Eternall Liberty out of the Wheele of the Essences out of the Formes of Nature as the life of Nature expressed in the Liberty of the Father and is called a Person because he is a selfe subsisting g Substance beeing or thing Essence which doth not belong to the Birth of Nature but is the life and understanding of Nature and is called the Heart of the Father because he is the vertue and power in the Centre of Nature and he is in Nature as the Heart in the Body which giveth strength and understanding to its Members and is called the Light of God because the Light is kindled in him and taketh its originall in him and is called the Glance or brightnesse because in the Eternall still Liberty he maketh a Glance or Lustre which taketh its originall out of the sharpnesse of the Eternall Nature as is mentioned before And he is called the Love of the Father because the first Will of the Father to the Genetrix of Nature desireth only this his most beloved Heart and this in the Will of the Father is the best beloved above Nature and yet is his Essence And is called Wonder because he is the Creator of all things by whom all things out of the Centre of the Essences of the Father are brought to light and beeing so that the Nature of the Father standeth in Great Wonders 69. And this is the diversity and the cause that the Father and the Sonne are called two Persons and yet are but one God in one onely Essence that is the Father is the Generator of Nature because it is Generated by his Will out of the desire and because his Heart severeth it selfe from Nature and is not comprehended by Nature and exerciseth a severall Centre viz. the Love and the Father exerciseth the Centre of Wrath in the sharpnesse of the Father is the
performe as well as you This is the true Doctorship in the Holy Ghost the outward in the Learning of the Schoole of Reason is but a foppery and puffeth up into a high minde 64. Tag with this syllable the heavenly Number is understood as wherein the Spirit on the Crosse in the Holy Matrix comprehendeth the Genetrix in the Multiplication where the Will of the Spirit recreateth confirmeth and strengtheneth it selfe lich in this syllable the soules will quickeneth it selfe in the light and vertue of the Majesty of God and strengtheneth the soule with the heavenly Number which springeth up out of the Majesty infinitely and heerein the soule is acknowledged for an Angell and liveth in the Hand of God 65. Brodt heere the Corporeall substance springeth up and our misery for Brodt Bread is generated out of the Centre of Nature although the last letter in the syllable Brodt p As it is pronounced signifieth Expresseth that it is Paradisicall Bread for the Crosse ✚ Character T in the Language of Nature carrieth the severe Name of God GOTTES which if men will rightly Expound it and understand it according to the Language of Nature may be understood powerfully and in its highest depth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEUS GOTT GOD. Tetragrammaton Jehovah for that word comprehendeth all the Three Principles And in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Adonai God is understood as in one Principle viz. in the Angelicall World which may be expounded in a Treatise by it selfe wee set downe this that this syllable might be considered of For Brodt Bread is the food of the Body and is to be understood concerning the fierce wrath that it hath mixed it selfe in it and signifieth the house of Lamentation and Mourning but since wee must have this food therefore the soule reacheth after it for the maintenance of its Beastiall Body 66. Heu This syllable signifieth the Eternall Bread of the soule the New Body viz. the Heavenly Substantiality for the will goeth forth out of the Bread into the Heu that is the Eternall Substantiality viz. the bread of God Christs flesh te this syllable confirmeth that it affordeth and frameth the severe Name Gottes of God for the soule desireth a twofold Bread one for the Belly and the other for its holy Heavenly Body The Fift Petition Vndt verlasse uns unser schuldt al 's wir verlassen unser schuldigern And forgive us our t Or Trespasses as wee forgive them that trespasse against us as wee forgive our Debters 67. Vndt this syllable is that wherein the will of the soule awakeneth the Love of God for the will sticketh fast in the word vndt as in the Meeknesse it satiateth the ver viz. the Anger and springeth with the undt or meeknesse up as a budding * Vegetables growing Substance like a blossome out of the ver and yet they remaine one in another for ver is the Centre of the Life it hath the fire of the wrath and the undt belongeth to the second Principle lasse or lass is the cleansing of that which is generated out of the ver of which Isaiah saith Were your sinne as red as bloud if you turne they shall be as wooll white as snow In the syllable lasse is the Bath or Laver wherein the ver must be washed or else it cannot subsist in the kingdome of God 68. Vns is the union againe where the will of the soule viz. the Communion or fraternity that is all soules in one will desire to be washed 69. Vn there th◠will yeeldeth it selfe into the Love of God u Or clenseth and washeth the Evill Childe ser and thereby confesseth all Evill and wickednesse for all in common as if they were but onely soule 70. Schuldt this is the true Catalogue or Register which the Anger hath brought into the soule which Catalogue the will desireth to cast away altogether But the Mouth catcheth the syllable againe as a flash to signifie that our works shall stand Eternally to the wonders of God and wee need onely wash them that they might not be comprised in the fierce wrath of God and inflamed else they belong to the Abysse * Or into to the dark Principle 71. Al 's in this syllable the will of the soule compriseth together all whatsoever is called Soule and speaketh of Many as if they were but One. 72. Wir in this syllable the will complaineth against the Anguish of the source of disquietnesse in the soule where one soule often y Offendeth or wrongeth hurteth another and therefore the will compriseth together the Turba of All soules and saith as followeth 73. Ver that is the will of the soule desireth that the fierce wrath of all soules might be thrust downwards upon a heape into the Abysse las that is to z Put it away or remit it let it goe and not know it more in the fiercenesse of the Anger for the syllable sen retaineth the forme of the Wonder but it must be washed in the Lassen or a Or scowring it away letting it goe for lassen is the Laver or Bath to wash it in 74. Vn this syllable yet againe presseth into the Love of God and desireth to bring the washed soules into the Love sern this syllable in the presence of God sheweth the Evill childe which is now washed in the Love and there putteth it among the Wonders of God for it setteth forth whatsoever is come to be a wonder in the Tincture of the fire in the soule 75. Schul this syllable sheweth the unprofitable or vaine works which one soule hath wrought towards another out of the b Or Fierce wrathfull Life Tincture of the Fire and is a setting forth of the Evill which the soule in the will it selfe hath washed and clensed againe di this syllable putteth the union againe into the Majesty and into the Holy Ghost where there is no contrary will any more gern is the Evill childe which now standeth before God to Gods deeds of Wonder from whence the will tooke its c Pravity or vilenesse and Infirmity fall and desireth that the Holy Ghost will take it in as a Wonder in to the Majesty The Sixt Petition Vndt führe uns nicht im versuchungh And leade us not into Temptation 76. Vndt is once more an injection into the loving Meeknesse of God where the will of the soule in the Majesty humbleth it selfe before the Number Three or Trinity 77. Füh there the will goeth along with the Holy Ghost re there the will would not goe through the fierce wrath for it is afraid of the Prison of the fierce wrath for the will should alwayes be stedfastly inclined into God that it may passe through the Fire without molestation and also through the outward Principle viz. through this world and yet should not catch at or offer to lust after any thing but
seeing the soule knoweth that it stood not out in the first Temptation when it was brought into the spirit of this world when the Verbum Fiat breathed it into the Image therefore it flyeth now to the Holy Ghost intreating that he would not enter with its will into the Temptation Proba or Tryall for it trusteth not in it selfe that it shall stand stedfastly against the Devill when he shall sift it as Christ said to Peter The Devill hath desired to sift thee but I have prayed for thee that thy Faith faile not that is I have enclosed thee in the Word and have not given the Devill any leave but I have in my Prayer brought thee into the will of God that thou shouldst be preserved by the Holy Ghost else thou shouldst have been sifted by the Devill through the Anger and through the spirit of this world 78. Vns this syllable once againe compriseth the Brotherly union as in one will in the Majesty and flyeth into the Spitit 79. Nicht in this syllable the will rendeth it selfe quite out from the roote of the Anger and reteineth a peculiar Government d Extra Iram without the Anger and then the soule burneth forth from the fire and is the true Life without the Fire in the light flaming Tincture in Aire and vertue or Power 80. Im there it standeth as a sound and substance of its owne as if it were the Centre it selfe ver there it must with the will goe through the fierce wrath and mitigate or satiate it and must coole it that it might not enflame its Meeke Life such with this syllable it presseth through the fierce wrath with its love-Tincture viz. through the Centre of Nature and quencheth the fierce wrath after a Divine manner and driveth the suttlety of the Devill out of the fire-source out of the Originall where otherwise he would have an accesse into the soule vng there the soule taketh the vertue out of the seaven formes of its Nature with it as a Spirit and setteth it selfe mightily over the Centre and ruleth over it as a King over his Kingdome for now it hath overcome or cooled the Centre with its Love and will now let in the Tempter no more The Seaventh Petition Sondern Erlöhse uns vom vbel But deliver us from Evill 81. Son in this syllable e The Soule it appeareth in the Majesty with its vertue power and brightnesse over the Centre of the Heart and hath a principle of its owne in the Majesty dern there it commandeth the fierce wrath in the Centre and ruleth over it and tameth it with its will as may be seene by Moses when the fierce wrath said Let mee alone that I may consume Israel 82. Er there it bringeth a blossom and sprout out of the Centre and openeth the Wonders of God for it heere goeth about with the Centre as it will for it hath overcome löh that is the sprout which groweth out of the fierce wrath out of Nature and is now lovely good and usefull in the Kingdome of God se there it continueth to be fruit upon Gods Table free from the Anger 83. Vns there it once againe taketh the union of all soules with it and layeth it open there that it was a roote in the Kingdome of God before its Creation and hath now brought forth many that is it is a Tree and hath put forth many Branches and presenteth them there as in a Tree 84. Vom that is the Great Wonder that God hath made of one two and yet it remaines but one it sheweth this for yee see that the Roote in the Earth is another thing then the stalk which groweth out of the Roote so you must understand it also concerning the true holy soule that groweth as a stalke out of the Roote out of the Centre of Nature and is another thing then the Centre and yet the Centre generateth it and it moveth in full Omnipotence over the Centre and ruleth over it as God ruleth over Nature and yet there the Name of the Number-Three in the Eternall Nature ariseth And as God is free from Nature and yet Nature is of his Essence or Substance and unseperated from God so is the soule also it is free from Nature and is a Lord of Nature for it is one Spirit with God and yet blossometh or sprouteth out of Nature Indeed God is not wholly to be likened to the soule for Gods Eternall will is a cause and beginning of Nature but the soule is to be likened to the Majesty of God whose brightnesse ariseth out of the sharpnesse of the Eternall Nature and yet ariseth before Nature like the flash of the Eternall Liberty from whence Nature in its sharp generating receiveth the Lustre and elevateth it in the fire to a Triumphant high Light for which cause sake the Eternall Liberty without Nature longeth after Nature because it desireth to be manifested in Wonders and will have Majesty in Glory and Power 85. For if there were no Nature there would be no Glory nor Power much lesse Majesty also there would be no Spirit but onely a Stillnesse without Substance Essence or Beeing But thus in Nature there appeareth Power and Vertue Might Glory Majesty Number-Three Trinity and Beeing Essence or Substance and are the Manifestation of the Eternall Beeing Now since the soule as a Spirit is discovered and taken out of this Beeing it hath therefore two formes One is Nature and the other is the Divine Blossom or the Sprout out of Nature which is above Nature and is a Spirit in it selfe as God is a Spirit in himselfe as you may see this by the Fire the Fire is the Nature and the flame with the Aire or vapour which goeth forth out of the Fire is a Spirit with all the Power of the Fires Nature and yet is above the Fires Nature for the Fires Nature cannot f Or rule it comprehend it and so also the Fires Nature could not subsist if the Spirit of the Aire did not blow up the Fire againe 86. Thus the Fire generateth the Spirit with the Lustre and longeth earnestly againe after the Spirit and attracteth it continually into it selfe and yet reteineth it not for it is the life of the Fire and the Glance or Lustre is out of the sharpnesse of the Fire yet there is no feeling in the Glance or Lustre and yet the Glance hath the vertue or power and not the Fire for from the vertue of the Lustre there springeth up and groweth a sprout and not from the Fire as you may perceive by the Sun-shine or Lustre of the Sunne 87. Now seeing the poore soule in the heavy fall of Adam was captivated by two fires viz. by that fire through which the Spirit of this world hath comprised it in it selfe under which lyeth the fire of the Originall therefore it would be againe free with its Spirit-Life in which it is an Angell and the Image of God and goeth with its
a seeking of the Essences when the innumerable and Groundlesse multitude is alwayes borne in the Will and an Eternall craftinesse a continuall rising in the hunger an Eternall finding of the similitude of its owne desire the similitude of the Essences in the Will and this is manifest in the flash for the flash elevateth it selfe ever above the darknesse and the Essences are in the flash and are continually brought into the Will 115. Thus the Fire-will is a t Sucking or attraction seeking of the high swelling Pride and a Contempt of the darknesse it contemneth its owne roote it is covetous and would devoure more then it hath or more then it should it hath all lusts for the desiring Essences are manifest in the Fire and thence it cometh to passe that in each Will each Essence is againe Centre of a whole substance 116. And this is the cause of Creation of this world viz. that the Modell hath appeared from Eternity as in a Glasse and was in the Eternal Essences in the figure as in a virgine without bringing forth and was seene in the light of God and hence cometh the Matter of the Earth Starres and Elements also All Arts wit and subtlety deceit falshood covetousnesse haughtinesse in the Creatures of this world 117. For this world is a Materiall seeking comes from the Eternall u Viz. seeking and is become materiall and perceptible in the Creation viz. in the word x Verbum Fiat Let there be as Fiat Lux. Genesis 1. Let there be light Fiat by the Heaven of the waters as may be seen in Earth and stones and the Firmament together with the Elements is yet this y Or attraction seeking and still it seeketh the Earthy for it cannot reach back againe into the Eternall 118. For all substances goe forward in their progresse so long till the End findeth the beginning and then the beginning swalloweth up the End againe and is as it ever was but that the z Figure or Idea Modell remaineth for the Modell did proceed from the Eternall from which the Creation came forth into a substance as The Eye of Gods wonders 119. You must know also that the Spirit of the Aire proceedeth from the bitter Eternall Fire-spirit which also goeth forward after the Wonders in the will of the a Or attraction seeking of the Essences which are the Starres and therefore it maketh b Or Wheelings Or Jarring whirlings and cometh from many places as from above from beneath and sidewayes and many times round about like a wheele all according as the Fire-seeking is kindled by the Essences of the Starres 120. This is wholly like the wheele of the Minde and it hath its owne Spirit and a proper life of its owne and a proper Will of its owne and therefore it is a Principle and continued so long till the End findeth the beginning the the beginning taketh the End into it selfe and maketh the Middle which manifesteth what is done between both beginning and End therein which ye will consider further of unlesse ye be c Or Mad. foolish d Matth. 25.8 Virgins 121. Also this e Regiment Viz. Turba Regimen secundum Werdenhagen Dominion continueth no longer then it can remaine in the number of the Creation For every day of the Creation is a Circle of a Revolution in the Eye and hath its f 1. Number or Time number g 10. X. 100. 1000. Ten whereof is the ✚ the highest number and Man hath ten times ten viz. a hundred for his number and in the Crowne of Paradise he hath the number Thousand but in the Eternall Essentiality in the Divine Centre of the Majesty he hath h 0. no Number 122. Now looke narrowly with very cleere Eyes God created this world with every substance in six dayes and they were finished about the middle of the sixt Day somewhat after-noone towards the Evening and then the Rest and the Sabbath of the seventh Day began on the sixt Day And so the Eternall Rest found the beginning of the Greation on the sixt Day afternoone this was the End then came the Beginning and the End together in One againe and it was manifest what God had made in the Dayes 123. Seeing then Man by his Imagination hath destroyed the heavenly Angelicall Body and hath brought it into a corruptible number that is into the outward Principle and therefore he is in it for he hath lost the Paradisicall number and is placed in the hundreth number wherein he is also now given up to the Outward Life as to his leader that is he hath given himselfe up to this Leader so that his number to be fulfilled in the Circle of the Outward Principle is cleerely knowne to us 124. If we knew certainly the houre of the sixt Day wherein the Creation was finished we could then set you downe the yeare and day we meane the i Or Iudgement Day last Day for it goeth not a minute further it hath its limit hidden in the inward Circle 125. Therefore know for certaine that the time is neare for in the sixt Day afternoone the Rest of the Eternall Day began and therefore God instituted the Sabbath of the seventh Day for a Rest and an everlasting Remembrance 126. And as the Rest began on the sixt Day towards the Evening and the Entrance to the manifestation of the k Working Viz. the wonders workes of the Creation the End then taking in the beginning againe and the six Dayes stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the Spirit of Wrathfulnesse into Death l Which Spirit which hath now wrought its wonders in you these 5500. yeares and upwards 127. And now the End hath found the beginning againe and ye shall see also feele and finde what Paradise hath been even every one of them that shall be borne in God 128. For to speake after the manner of Reason and not according to God Paradise is borne againe but ye shall not escape mortality nor the wrath in the Flesh but Paradise is now already manifest in the Minde in the soule of the Children of God and they have the true taste of the Power 129. And no subtilty nor power can hinder it no subtilty can suppresse it nor can any Devill destroy it for the End hath found the beginning there can be no hinderance of it the Power of falshood breaketh and then remaineth nothing but a waiting for the bridegroome for the Children of God shall be found in Paradise when the Turba in the Wrath shall be swallowed up We speake high things yet we understand and know them certainly in the Wonders 130. Thus as is mentioned above if you understand us aright there is borne out of the Wrathfulnesse of the Anger out of the Eternall Centre out of which this world was produced and created which is a
the soule is purely and alone in the Center it is an Essentiall Fire in the Eye of Eternity and yet that Eye desireth a figure and Image of the wisdome of God 23. And the Image is in its desire in its Imagination for the Verbum fiat word Fiat hath comprehended it that it might be a similitude of the Eternall wisdome of God wherein he dwelleth and wherein he may manifest himselfe by his Spirit and what ever hath been in his Eternall Counsell 24. Thus the Majesty of God flameth in the Image in the Essentiall Fire if the Essentiall Fire putteth its desire into the Majesty but if not then the Image is Voyd or empty raw and naked without God and the Tincture is false 25. For the Image is in the Tincture and hath its originall in the Tincture in the Light not in the source of the Fire and as the Heart or word of God hath its Originall in the Light of the Majesty in the Eternall Tincture of the fire of the Father so hath the Image of the soule 26. Indeed the Image dwelleth in the fire of the soule as Light dwelleth in the Fire but it hath another Principle as the Light is such a source as is different from Fire 27. And so the true Image of God dwelleth in the Light of the Fire of the soule which Light the fiery soule must create in the fountaine of the Love of God in the Majesty by putting and yeilding its Imagination into it 28. And if the soule doe not so but putteth its Imagination into it selfe into its wrathfull forme of the source of the fire and not into the fountaine of Love into the Light of God then its owne source of Sternesse sharpnesse or eagernesse fourcnesse astringency and bitternesse riseth up and the Image of God becommeth a Turba and swalloweth up the similitude of God in the wrath 29. And then the Astringent Fiat in the fiery Essence of the soule figureth for the soule an Image of the Imagination that is in its will whatsoever the Essentiall fire of the soule desireth that will be figured in the soule viz. Earthly Figures that which the will of the Heart casteth it selfe into that Image the Fiat of the soule will make that is as farre as the third Principle and the Spirit of the Starres and Elements hath power 30. So that if the will of the soule doe cast it selfe into the Kingdome of this world then the outward Kingdome hath power to bring its Imagination into the inward Principle and if the inward Fiat perceive that in the fire of the soule then it becommeth pregnant with it and keepeth it 31. And then the soule hath the Image of a Beast in the third Principle and that cannot be destroyed for ever except the will of the soule returne againe out of the earthly Lust and pierce into the Love of God againe and then it getteth the Image of God againe which may be done onely in this life while the soule is Essentially in its Ground or soyle or bed of Earth Ether in the growing of its Tree but after this Life it cannot be done 32. Thus you may understand what the soule Spirit Image and Turba are the soule dwelleth in it selfe and is an Essentiall Fire and its Image standeth in it selfe in the Imagination in the Light of the soule if it cleave to God if not then it is in Anxiety in the wrath of darknesse and is an Vizard or Monster abominable Image or an Image of the Devill 33. The Turba of the soule which destroyeth the Divine Image is the Essentiall wrathfulnesse and it is caused by the Imagination or false Love and Or Imaging Representation and therefore all lyeth in the Imagination the Image consisteth in that which we suffer to come into our Desire 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud and to yield the Spirit of our wills into the mercy and Love of God and alwayes cast our selves into the will of God and not count Earthly Or profit goods and pleasure our treasure setting our desire upon it which will destroy the Image for it is a Turba of the Image of God and bringeth Earthly properties into the Image 35. Or to conclude To summe up all Christ said where your treasure is there will your Heart be also according to which God will judge the secrets of Mankinde and sever the cleane from the uncleane and give that which is false to the Turba of the Fire to be devoured and bring the Holy thing which is entred into God into his Kingdome AMEN THE CLAVIS OR KEY OR An Exposition of some principall Matters and words in the writings of JACOB BEHMEN Very usefull for the better apprehending and understanding of this Booke Written in the Germane Language in March and Aprill ANNO. 1624. BY JACOB BEHMEN Also called Teutonicus Philosophus Printed in the yeare 1647. THE PREFACE TO THE READER Of these writings 1. IT is written the Naturall man a Understandeth or receiveth not perceiveth not the things of the Spirit nor the Mysterie of the Kingdome of God they foolishnesse unto him neither can be know them therefore I admonish and exhort the Christian Lover of Mysteries if he will studie these High writings and read search and understand them that he doe not read them outwardly onely with sharp speculation and meditation for in so doing he shall remaine in the outward Imaginary Ground onely and obtaine no more then a b Or feigned shadow of them counterfeited colour of them 2. For a mans owne Reason without the Light of God cannot come into the Ground of them it is impossible let his wit be never so high and subtill it apprehendeth but as it were the shadow of it in a Glasse 3. For Christ saith without me you can doe nothing and he is the Light of the world and the Life of men 4. Now if any would search the Divine Ground that is the Divine c Or manifestation Revelation he must first consider with himselfe for what end he desireth to know sucb things whether he desireth to practise that which he might obtaine and bestow it to the glory of God and the welfare of his neighbour also whether he desireth to die to Earthlinesse and to his owne will and to live in that which he seeketh and desireth and to be one Spirit with it 5. If he have not a purpose that if God should reveale himselfe and his mysteries to him he would be one Spirit and have one will with him and wholly resigne and yeild himselfe up to him that Gods Spirit might doe what he pleaseth with him and by him and that God might be his knowledge will and d Or working deed he is not yet fit for such knowledge and understanding 6. For there are many that seeke Mysteries and hidden knowledge meerely that they might be respected and highly esteemed the world and for their
owne gaine and profit but they attaine not this ground where the Spirit searcheth all things even the deep things of God as it is written 7. It must be a totally resigned and yeilded will in which God himselfe searcheth and worketh and which continually pierceth into God in yeilding and resigned Humility seeking nothing but his Eternall Native Country and to doe his neighbour service with it and then it may be attained and he must begin with effectuall Repentance and amendment and with prayer that his understanding might be opened from within for then the inward will bring it selfe into the outward 8. But when he readeth such writings and yet cannot understand them he must not presently throw them away and thinke it is impossible to understand them no but he must turne his minde to God beseeching him for Grace and understanding and reade againe and then he shall see more and more in them till at length he be drawne by the Power of God into the very depth it selfe and so come into the supernaturall and super-sensuall ground viz. into the Eternall unity of God where hee shall heare unspeakable and effectuall words of God which shall bring him back and outward againe by the Divine Effluence to the very grossest and meanest matter of the Earth and then back and inwards to God againe then the Spirit of God searcheth all things with him and by him and so he is rightly taught and driven by God 9. But since the Lovers desire a Clavis or Key of my writings I am ready and willing to pleasure them in it and will set downe a short Description of the Ground of those strange words some of which are taken from Nature and e Ex sensu sense and some are the words of strange f Artists or Mysticall Authors Misters which I have tried according to sense and found them good and fit 10. Reason will stumble when it seeth Heathenish termes and wordes used in the Explanation of Naturall things supposing we should use none but Scripture phrase or words borrowed from the Bible but such words will not alwayes ply and square themselves to the fundamentall exposition of the Properties of Nature neither can a man expresse the ground with them Also the wise Heathen and Jewes have hidden the deep ground of Nature under such words as having well understood that the knowledge of Nature is not for every one but it belongeth to those onely whom God g Naturally inclined to it by Nature hath chosen for it 11. But none need stumble at it for when God revealeth his Mysteries to any man he then also bringeth him into a Mind and faculty how to expresse them as God knoweth to be most necessary and profitable in every h Or Seculum Age for the setting of the confused Tongues and Opinions upon the true ground againe Men must not thinke that it commeth by chance and is done by humane Reason 12. The i Or manifestations Revelations of Divine things are opened by the Inward ground of the Spirituall world and brought into visible formes just as the Creator will manifest them 13. I will write but a short description of the Divine k Or Revelation Manifestation yet as much as I can comprehend in briefe and expound the strange words for the better understanding of our Bookes and set downe here the summe of those writings or a Moddell or Epitome of them for the consideration and help of Beginners The further Exposition of l The Divine Manifestation or Revelation it is to be found in the other Bookes JACOB BEHMEN THE CLAVIS OR KEY OR An Exposition of some principall Words and Matters How God is to be considered without Nature and Creature 14. MOSES saith the Lord our God is but one onely God In another place is said of him through him and in him are all things in another am not I he that filleth all things And in another through his Word are all things made that are made therefore we may say that he is the Originall of all things He is the Eternall unmeasurable unity 15. For example when I thinke what would be in the place of this world if the foure Elements and the starry Firmament and also Nature it selfe should perish and cease to be so that no Nature or Creature were to be found any more I finde there would remaine this Eternall Unity from which Nature and Creature have received their Originall 16. So likewise when I think with my self what is many hundred thousand miles above the starry Firmament Or what is in that place where no Creature is I finde the Eternall unchangeable unity is there which is that onely good which hath nothing either before or after it that can adde any thing to it or take any thing away from it or from which this unity could have its Originall The is neither ground time nor place but there is the onely Eternall God or that onely Good which a man cannot expresse A further Consideration How this one God is Three-fold 17. The Holy Scripture sheweth us that this only God is a Or Triune Threfold viz. one onely threefold Essence having three manner of workings and yet is but one onely Essence as may be seen in the outflowne Power and vertue which is in all things if any doe but observe it but it is especially represented to us in Fire Light and Aire which are three severall b subsistent Formes sorts of workings and yet but in one onely ground and substance 18. And as we see that Fire Light and Aire arise from a Candle though the Candle be none of the three but a cause of them so likewise the Eternall unity is the cause and ground of the Eternall Trinity 1. Father 2. Sonne 3. Holy Ghost which manifesteth it selfe from the unity and bringeth forth it selfe in first Desire or will Secondly pleasure or Delight Thirdly proceeding or outgoing 19. The Desire or will is the Father that is the stirring or manifestation of the unity whereby the unity willeth or desireth it selfe 20. The Pleasure or Delight is the Sonne and is that which the will willeth and desireth viz. his Love and pleasure as may be seen at the Baptisme of our Lord Jesus Christ when the Father witnessed saying This is my c Or Love beloved Sonne in whom I d Have pleasure am well pleased heare yee him 21. The Delight is the e Or imprâ—ssure of the will compressure in the will whereby the will in the unity bringeth it selfe into a place and working wherewith the will willeth and worketh and it is the f Or perception feelingnesse and vertue of the will 22. The will is the Father that is the stirring desire and the Delight is the Sonne that is the vertue and the working in the will with which the will worketh and the Holy Ghost is the proceeding will through the Delight of the vertue that is a