springing forth in multiplication where every fountain or source hath another centre in it from the genetrix and a separation or distinction but undivided and not asunder so also this world is generated out of the eternall mother which now is such another genetrix and yet is not separated or sundred from the eternall mother but is come to be in a materiall manner and it hath through the Sun attained another light and life which light and life is not the wise master himselfe but the wise master who is God he keepeth that light and life so that it standeth and continueth in the eternall matrix and yet it is not the eternall wisdome it selfe 3. Now because this birth of the Sun hath a beginning through the will of God and entreth again into its Ether therefore it hath not the vertue or power of the wisdome but it continually worketh according to its kinde it vivifieth and killeth what it doth it doth not regarding whether it be evill crooked lame or good beautifull or potent it causeth to live and to dye it affordeth power and strength and destroyeth the same again and all this without any premeditated wisdome whereby it may be perceived that it is not the divine providence and wisdome it self as the heathens did suppose and did foolishly relye upon the vertue thereof 4. But if we would see the ground thereof we must onely look upon the first mother in her birth and so we shall see and finde it all For as the first mother considering her in the originall without the light is soure or harsh dark hard and cold and yet there is the water-spirit in the bringing forth Thus you may finde when the materiall world sprung up that God then on the first day created the heaven and the earth 5. Now the heaven cometh out of the soure matrix which in the Paradisicall heaven is the water-spirit and out of that Paradisicall water-spirit or matrix the materiall heaven or matrix is created as Moses writeth that the heaven was created out of the midst of the waters and it is very right And also in that very houre the earth and the stones and all metals the matrix of this world being yet dark were generated out of the matrix 6. For when the matrix was stirred and that Lord Lucifer would domineere in the fire then the dark matrix attracted all that was wrought in the birth together from whence earth stones metals brimstone and salt did proceed hereby the kingdome of Prince Lucifer was shut up and he remained in the inward centre captivated in the outward 7. But the vertue which was in the matrix was that which could effect such things in the matrix for a stone is nothing else but a water mercury salt and brimstone wherein an oyle is hidden Now the birth of the matrix hath such a form in its eternall Essence and birth of its life For first there is the harshnesse or sournesse fiercenesse or eager strongnesse and hardnesse from whence the cold proceedeth Now the sournesse or harshnesse attracteth and sharpneth the cold and in its attracting it maketh the bitter sting or prickle which pricketh and rageth and cannot endure the hard attracting but vexeth like a furious madnesse it riseth up and rageth and becometh like a brimstone-spirit 8. And in this form in the wrath or fierce strongnesse in the watry soure mother the soure bitter earth brimstone and salt is generated before the kindling of the Sunne in the matrix that is void of understanding But the separation that is in it is caused from the births standing in great anguish and from its desiring the separation in the birth for the bitternesse agreeth not with the harshnesse or sournesse and yet they are as mother and sonne and as members one of another and it must be so or else nothing could be for it is the eternall band and the originall of life 9. Moreover when the bitternesse rageth riseth up and vexeth in the soure harsh mother then it falleth into a glimmering flash most terribly in this form the Mercurius or venome or poyson is generated For when the matrix perceiveth this flash of fire in its dark soure form then it is terrified and becometh dead in her hard soure property And in this place death poyson withering and corruption are generated in the matrix and also the noble life in the Mercurius and in the springing up of the third Principle 10. And further when the horror or crack or skreek of the fire is come into its harsh mother and hath thus overcome its mother then it selfe is much more terrified for there it loseth its fierce or strong property because the mother hath attained another source and out of the horror of the fire a brightnesse is come to be in which in the inanimate matrix the Materia or matter in the midst of the horror or crack is come to be a soft and bright mixt matter viz. from the crack of the light is prococeeded Gold Silver Copper Tin Lead c. according as every place in the matrix stood in the wrastling centre 11. For the birth in the whole space of this world as farre as Lucifers kingdome did reach was thus and therefore there is much different kinde of earth metals and other things in one place than in another And it is plain before our eyes that all metals are mixt which proceedeth from the bringing forth in infinitum which we well understand and see but cannot utter nor dare we speak it for it troubleth us and it reacheth into the Deity which is without beginning and eternall therefore the creature must let it alone upon pain of the losse both of its reason and sense 12. But to declare this further when the matrix stood thus in the birrh where the matter of the earth was generated then the matrix with the kindling became water you must understand it aright not wholly in substance but it hath generated the earth stones and metals and yet the matrix continueth still so also the water still continueth in the killing and overcoming whereby the materiall world took beginning where the globe of the earth was drawn together in this moving and standeth in the middle of the Circle from above and from beenath as a point or punctum 13. And there in the centte in the Paradisicall matrix and in the Paradisicall heaven the Spirit of God stood in his own eternall seat neither did it depart from thence and moved upon the materiall water with the Fiat and there formed the heaven which was created out of the midst of the watry matrix and he separated the root of the darknesse from the light in the matrix in which darknesse the Devils remained and they have not comprehended the matter in the matrix nor the new light which sprung up in the matrix and so
fence or stop to the darknesse of the originall matrix that it might no more kindle it selfe and generate earth and stones And therefore he made the enclosure or firmament out of the midst of the waters which stayeth the might force or power of the fire and became the visible heaven whence the creatures are proceeded whereout now the Elements Fire Aire and Water proceed 9 The third day God by the Fiat divided the waters upon the earth and created them for several places that there might be a dwelling upon the earth and so the earth became dry Now when this was done then God did seek the creature and the eternall Father sayd that is he wrought through the Sonne who is his heart and glance or lustre in the Fiat in the earth and there budded the life through death and grasse hearbs and all manner of trees and plants sprung up every one according to the eternall source as it had been before Thus every essence became visible and God manifested his manifold vertue with the manifold hearbs plants and trees so that every one that doth but look upon them may see the eternall power vertue and wisdome of God therein if he be born of God he may know in every spile of grasse his Creator in whom he liveth Thus in this time sprung up all that grew or was in the earth If men would not be blinde they night here see the mystery of the Man Christs remaining in death till the third day and his bringing of life out of the earth 10 And the Matrix of the Earth stood still till the third day as it were in death in respect of the great storm But in the Fiat the life sprung up through the death and the eternall vertue or power and wisdome of God which hath formed it self together in the Fiat discovered it selfe on the blossoming earth where the similitude of the Paradisicall world may be clearly seen 11 For although many thousand severall hearbs stand one by another in one and the same Meadow and one of them fairer and more vertuall than another yet one of them doth not grudge at the form of another but there is a pleasant refreshment in one Mother so also there is a distinct variety in Paradise where every Creature hath its greatest joy in the vertue and beauty of another and the eternall vertue and wisdome of God is without number and end as you found before in the third Chapter concerning the opening of the Centres of the eternall life You shall finde no book wherein the Divine wisdome may be more searched into and sound than when you walk in a flowry fresh springing Medow there you shall see smell and taste the wonderfull power and vertue of God though this be but a similitude and the divine vertue in the third Principle is become materiall and God hath manifested himselfe in a similitude But this similitude is a loving Schoolmaster to him that seeketh he shall there finde many of them 12 On the fourth day God took the place of this world rightly at the heart for therein he created the wise master out of his eternall wisdome in the third Principle viz. the Sunne and Starres herein men may first rightly see the Deity and the eternall wisdome of God as in a cleare glasse though indeed the essence or substance that is visible to the eyes is not God himselfe but it is the Goddesse in the third Principle which in the end goeth into her Ether again and taketh her end 13 Though men must not cast the Pearle in the way that the beasts may tread it under foot much lesse must men throw it among the grains or husks to be devoured by the swine for that would not be beneficiall to the wanton world because that seeketh nothing thereby but to misuse it selfe therewith for the Devill whom the world serveth doth teach it that when it learneth the ground of the Heaven and of the Stars to will presently to be a God as Lucifer did yet I will write somewhat of the beginning and vertue or power of the Starres because man and all creatures live in the vertue working and essences of them and that every creature receiveth its property from them for the sake of him that seeketh who would willingly flye from the bestiall man and would fain live in the true man who is the image and similitude of God For to such it is very highly necessary to be known Also for the Lillyes sake which groweth in the tree of the soure wrath towards the North in the Matrix 14 Moses writeth God sayd Let there be lights in the Firmament of Heaven which may separate and distinguish day and night and be for signes for times and seasons for dayes and years And to be for lights in the Firmament of heaven to shine upon the earth and it was so And God made two great lights the greater light to rule the day and the lesser light to rule the night Also he made the Starres And God set them in the Firmament of heaven that they might shine upon the earth and rule the day and the night and separate the light from the darknesse 15 And though Moses hath written very rightly that they should govern the day and the night and should separate the light from the darknesse and make times and seasons yeares and dayes yet is it not plain enough to be understood by the desirous Reader For there is found a very high thing in the vertue and power of the stars which is that every life growth colour and vertue thicknesse and thinnesse smalnesse and greatnesse good and evill is moved and stirred by their power For this cause the wise Heathens did relye upon them and honoured them as Gods therefore I will write somewhat of their originall as farre as is permitted to me at this time for their sakes that seek and desire the Pearle But I have written nothing for the swine and other bestiall men who trample the Pearle into the dirt and scorn and contemn the spirit of knowledge such as they may with the first world expect a deluge or flood of fire and seeing they will beare no Angelicall image therefore they must beare the images of Lions Dragons and other evill beasts and worms or creeping things and if they will not admit of good counsell that God may help them then they must look to finde by experience whether the Scriptures of Prophesie doe lie to them or no. 16 The Evangelist S t John writeth of the originality of the essence and creatures of this world so very highly and exactly as may be read in no other place of Scripture in the Bible In the beginning was the Word and the Word was with God and that Word was God This was in the beginning with God all things were made by it and without it was nothing made that was made In it was the life and the life was the light of
should continue in Paradise but now he could not continue in Paradise except he did eate Paradisicall fruit therefore now his heart should have been wholly inclined towards God and so he should have lived in the divine Centre and God had wrought in him 32. Now what opposed him or what drew him from Paradise to disobedience so that he passed into another Image forme or condition Behold thou childe of Man there was a threefold strife in Adam without Adam and in all whatsoever Adam beheld Thou wilt say What was it It was the three Principles first the Kingdome of Hell the power of the wrath and secondly the Kingdome of this world with the Starres and Elements and thirdly the Kingdome of Paradise that desired to have him 33. Now these three Kingdomes were in Adam and also without him and in the Essences there was a mighty strife all drew as well in Adam as without Adam and would faine have him for he was a Great Lord come out of all the powers or vertues of Nature the heart of God desired to have him in Paradise and would dwell in him for it said it is my image and similitude And the Kingdome of wrath and of the fierce Tartnesse would also have him for it said he is mine and he is proceeded out of my fountaine out of the eternall minde of the Darknesse I will be in him and he shall live in my might for he is generated out of that which is mine I will through him shew great and strong power The Kingdome of this world said he is mine for he beareth my Image and he liveth in that which is mine and I in him he must be obedient to me I will tame him and compell him I have all my members in him and he in mee I am greater than he he must be my housholder I will shew my faire wonders and vertues in him he must mainfest my wonders and vertues he shall keepe and manage my herds I will cloath him with my faire Glory as now it is to be seene 34. But when the Kingdome of the fiercenesse of the wrath of Death and of Hell saw that it had lost and could not keepe Man then it said I am Death and a Worme and my vertue or power is in him and I will grinde him and breake him to pieces and his spirit must live in mee and although thou world supposest that he is thine because he beareth thy Image yet his Spirit is mine generated out of my kingdome therefore take what is thine from him I will keep that which is mine 35. Now that did the vertue in Adam in this strife It flattered with all the three Kingdomes It said to the Heart of God I will stay in Paradise and thou shalt dwell in me I will be thine for thou art my Creator and thou hast thus concreted or extracted mee out of all the three Principles and created mee thy refreshment is pleasant and thou art my Bridegroom I have received of thy fulnesse and therefore I am impregnated or with childe and I will bring forth a virgin that my kingdome may be great and that thou mayest have meere joy in mee I will eate of thy fruit and my spirit shall eate of thy vertue or power and thy Name in mee shall be called IMMANuEL God with us 36. And when the Spirit of this world perceived that then is said Wherefore wilt thou onely eate of that which thou comprehendest not and drinke of that which thou feelest not thou art not yet meerely a Spirit thou hast from me all the kindes of comprehensibility in thee behold the comprehensible fruit is sweet and good and the comprehensible drink is mighty and strong eate and drinke from mee and so thou shalt come to have all my vertue and beauty thou mayest in mee be mighty and powerfull over all the Creatures for the kingdome of this world shall be thy owne and thou shalt be Lord upon Earth 37. And the vertue in Adam said I am upon Earth and dwell in this world and the world is mine I will use it according to my lust will and pleasure then came the Command of God which was received in the Centre of God out of the Circle or Circumference of the Eternall life and said In the day that thou eatest of the earthly fruit thou shalt die the Death This Command was comprehended or enclosed and hath its originall in the Eternall Father in the Centre where the Eternall Father continually from Eternity generateth his heart or sonne 38. Now when the Worme of darknesse saw the command of God it thought with it selfe here thou wilt not prevaile thou art spirit without body and contrariwise Adam is corporeall thou hast but a third part in him and besides the Command is in the way thou wilt even slip or creepe into the Essences and flatter with the Spirit of this world and take a creaturely forme upon thee and send a Legat or Embassadour out of my kingdome cloathed in the forme of a Serpent and wilt perswade him to eate of the earthly fruit and then the command destroyeth his body and the spirit remaineth to be mine Here now the Legat or Embassadour the Devill was very willing and ready at this especially because Adam in Paradise was in his place where he should have been and thought with himselfe now thou hast an opportunity to be revenged thou wilt mingle lyes and truth so together that Adam may not observe or understand it the treachery and so thou wilt tempt him Of the Tree of knowledge of good and evill 39. I have told you before out of what power the Tree is grown viz. that it grew out of the earth and hath wholly had the nature of the earth in it as at this day all earthly Trees are so and no otherwise neither better nor worse wherein corruptibility standeth as the Earth is corruptible and shall passe away in the end when all shall goe into its Ether and nothing else shall remaine of it besides the figure Now this was the Tree which stood in the midst of the Garden in Eden whereby Adam must be tempted in all Essences for his Spirit should rule powerfully over all Essences as the holy Angels and God himselfe doth 40. Besides he was created by the Word or heart of God that he should be his image and similitude very powerfully in all the three Principles and be as great as a Prince or Throne-Angel But this Tree standing thus in the Garden and of all the Trees that onely did beare earthly fruit therefore Adam looked so often upon it because he knew that it was the Tree of knowledge of Good and Evill and the vertue of the Tree pressed him to it so very hard which vertue was also in him that the one lust infected poysoned or mingled with the other and the Spirit of the great world pressed Adam so very hard that
and meeknesse is extinguished for there cometh to be a fierce substance in the stopping or congealing of the Tincture that before the kindling of the light of life in the childe there is no heavenly Creature and although it be figured or shaped with all the formes or parts of the body yet for all that the heavenly Image is not therein but the beastiall and if that body perish corrupt or breake before the kindling of the Spirit of the soule in the springing up of the life then nothing of this figure appeareth before God on the day of the Restitution but its shadow and shape for it hath yet had no Spirit 39. This figure doth not as many judge goe into the Abysse but as the Parents were so is also their figure for this figure is the Parents till the kindling of its life and then it is no more the Parents but it s own The Mother affordeth but a lodge and the nutriment and therefore if shee destroyeth it willingly in her body shee is a murtheresse and the Divine Law judgeth her to the Temporall Death 40. Thus now the Starres and the Elements after the withdrawing of the love in the Tincture take the house into possession and fill it the first Moneth and in the second they sever the Members or parts by the soure Fiat as is mentioned before and in the third the strife beginneth about the Regions of the Starres and Elements where then they separate and every Element maketh its own house and Region for it selfe viz. the Heart Liver Lungs Bladder and Stomack as also the Head to be the house of the Starres where they have their Region or dominion and their Princely Throne as it followeth further 41. And now after that the Starres and Elements as is mentioned before have gotten their Region and the house to dwell in then beginneth the mighty strife in great anxiety about the King of the life for the chamber of the building or fabrick standeth in very great anguish and here wee must consider the Originall of the Essence of all Essences the Eternall Birth and the Roote of all things as that there is in the house of the Anguish first one onely Essence or Beeing and that Essence is the mixing of all Essences and it hath first a will to generate the light and that will is attractive astringent or soure 42. For the desiring is the attracting of whatsoever the will desireth and that will is first pure neither darknesse nor light for it dwelleth in it selfe and it is even the Gate of the divine vertue that silleth all things And thus the attracting filleth the will with the things which the will desireth and although it be pure and desireth nothing but the light yet there is no light in the dark anxiety that it can attract but it draweth the Spirit of the Essences of the Starres and Elements into it selfe and therewith the will of the divine vertue is filled and the same is all rough and dark And thus the will is set in the Darknesse and this is done also in the heart 43. The will now standing thus in the dark anxiety it getteth another will to fly out of the anxiety again and to generate the light and this other will is the minde out of which proceed the senses or thoughts not to continue in the anxiety and the will appeareth discovereth it selfe in the Essences of the sourenesse as in the fierce hardnesse of Death and the glimps or glance breaketh through the Essences of the soure hardnesse as a swift or sudden flash and sharpeneth it selfe in the soure hardnesse that it becometh pale white or glimmering like a flash of fire and in its sudden flight breaketh the soure darknesse and there standeth the hardnesse and the harsh sourenesse of Death like a broken turning wheele which with the flash of the breaking flyeth swiftly as a thought as also then the re-conceived will which is the minde appeareth so very suddenly and seeing it cannot flie forward out of the Essences it must goe into the turning wheele for it cannot get from that place and so it breaketh the darknesse and when the darknesse is thus broken then the sharp glance discovereth it selfe in the pleasant joy without or beyond the darknesse in the sharpnesse of the will viz. in the minde and findeth it selfe habitable therein from whence the flash or glance is terrified and flieth up with strong might through the broken essences out of the heart and would out at the mouth and raiseth it selfe farre from the heart and yet is held by the soure or harsh Fiat and yet then maketh it selfe a severall Region viz. the Tongue wherein then standeth the skreeke or the crack of the broken Essences and seeing then it reflecteth or recoileth back againe into the heart as into its first dwelling house and findeth it selfe so very habitable and pleasant because the Gates of the darknesse are broken then it kindleth it selfe so highly in the loving will by reason of the meeknesse and goeth no more like a sterne or fierce flash through all Essences but it goeth trembling with great joy and the might of the joy is now many hundred times stronger than first the flash or glance was which yeelded or discovered it selfe through the soure harsh Essences of the Death and goeth with strong might out of the heart into the head in the will or purpose to possesse the heavenly Region 44. For it is Paradisicall and it hath its most inward roote therein when Adam in sinne dyed the first Death then said God The seed of the Woman shall breake the Serpents head the same word imprinted it selfe in Adam in the centre of the springing up of his life and so forth with the Creation of Eve in the springing up of her life and so forth in all Men so that wee can in our first minde through the word and vertue of God in the Treader upon the Serpent who in the time became man or was incarnate trample upon or breake the Head and will of the Devill and if this might or power were not in this place then wee were in the eternall Death Thus the minde is its own in the free will and moveth in the vertue or power of God and in his promise in the Free substance or beeing 45. Seeing then that the skreek of joy in the vertue of God which breaketh the doores of the deep Darknesse thus springeth up in the heart and flieth with its glimpse or sparkling into the Head then the vertue of the joy setteth it selfe above as being the strongest and the flash or glance beneath as being the weakest and so when the flash or glance cometh into the Head into its seate then it maketh it selfe two open Gates for it hath broken the doores of the deep Darknesse and therefore it continueth no more in the Darknesse but it must be free as a
They make no intercession for thee neither doth it availe any thing for thou must be Regenerated anew through earnest sorrow and repentance thou must light downe from off thy Beast and must goe on foote with Christ over the Brooke Kidron into his sufferings and Death and through him thou must rise againe out of his Grave thou thy selfe must come to this another cannot save thee thou must enter into the Birth of Jesus Christ and with him be conceived by the Holy Ghost thy soule must in the Word and in the New Man Christ in the one Eternall Element be borne or brought forth out of the foure Elements into the water of the Element of Eternall Life thy Antichristian fained Fables help thee not for it is said such beliefe as a People have such a God also they have to blesse them 76. But that thy Predecessours after their Death have appeared in Deeds of Wonder upon which thou buildest that was caused by the Faith of the Living and their Imaging in or impresse upon their Tincture which is so strong that it can remove Mountaines An evill Faith also if it be strong can in the first Principle stirre up Wonders as may be seene by Incantation and by the wicked shewers of signes before Pharaoh as they beleeved so it was done 77. And while the Faith of the Living at the time of thy forefathers was yet somewhat good and pure as to the kingdome of God still and they did not seek their Bellies and pomp as they doe now therefore their Faith or Beliefe pierced into the Heaven into the pure Element to the Saints or holy soules who thus did also naturally appeare with Works of Wonders or Miracles to the Living Saints in their Element in the strong Faith which Works of Wonder were onely comprehended or taken hold of in the Faith and that not imparted to the ungodly 78. For one Tincture caught hold of the other so that the Saints departed in the Element became longing after the strong faith especially those Saints departed that on Earth had turned many to Righteousnesse for as every ones works of Faith follow after them so also their will to turne more Men still followeth after them and therefore one Faith in the Tincture of the Holy Element caught the other and so Miracles or Works of Wonder were done at the Memorialls of the Saints this God permitted for the Heathens sakes that they might see that the Saints that were slaine or departed were in God and that there was another life after this that they should turne and be converted and therefore God suffered these works of wonder to be done 79. But in the Ground of the Originality it is not so that one that is departed hath power to help one that is living into the kingdome of Heaven or that they should undertake to bring and report the miseries of the living before God and pray for them for that were a great disrespect to the Heart of God which without intercession or their prayer powreth forth his Mercy over all Men with stretched out Armes and his voyce is never any other than onely thus Come yee all to mee yee hungry and thirsty and I will refresh you Matth. 11. He said Come to mee I will doe it willingly Also It is delight to mee to doe well to the Children of Men. 80. Who is it that will presume to undertake to stand before the source or spring of the Mercifulnesse and make intercession or pray for one that invocateth them As if the Love in the Heart of God were dead and did not desire to helpe those that call to him whereas his Armes continually without end stand stretched out to help all those that turne to him with their whole Heart 81. Thou wicked Antichrist thou sayest that faith alone doth not justifie the soule but thy invented works for thy avarice or covetousnesse these must doe the Deed wherein wilt thou be regenerated in thy Mausim or Belly-God or through the Birth of Jesus Christ Which is neerest of all to the Deity thy works passe away and follow thee in the shadow yet the soule hath no need of any shadow but it must be earnest it must enter in through the Gates of the Deepe and must passe through the Centre of the grimme fiercenesse of Death through the wrath of the Eternall Band to the meeke Incarnation of Jesus Christ and become a member of the body of Christ and receive of his fulnesse and live therein his Death must be thy Death his Essences must flow in thee and thou must live in his source property or vertue thus thou must be regenerated anew in him if thou wilt stand before his Father else nothing will help if there had been any thing in the whole depth of the Deity that could have helped God would have bestowed it upon Adam and would not have let his Heart against the course of Nature to become Man But there was no Counsell or Remedy neither in Heaven not in this world except God did become Man Therefore be thou in earnest and doe not seeke by-wayes to Babell 82. God indeed in former times permitted much for the conversion-sake of the Heathen but he hath not ordained the Antichrist to be so in his Covetousnesse Ordinances or Lawes and brabble in their Councells where Men have stopped the mouth of the Spirit of God that it should speak no more but that the Spirit of this world should speake and build a Kingdome of Heaven upon Earth in Lawes Disputations and great talkings and therefore that Kingdome of Heaven upon earth must be bound up with precious Oaths or Covenants because it stood not in the Liberty of the Holy Ghost that so it might be fatt and lusty great and wanton and never be broken But it is come to be a Babell of Confusion thereby and in the Confusion it breaketh or destroyeth it selfe 83. If now thou wilt behold the virgin Mary with her Sonne Jesus Christ then thou shalt finde that shee hath been justified and saved through her Sonne although shee is come into great Perfection as a Bright Morning Starre above other Starres and therefore also the Angel called her blessed among Women and said The Lord is with thee But shee hath not the Divine Omnipotence 84. For the Word which God promised in the Garden of Eden sprung and budded in the light of her life in the Centre of God and when the Angel Gabriel from the Command of the Father stirred that Word of the promise with the Message then it let it selfe into the chast virgin in the Element in and not so wholly and altogether into the soule of the virgin or into the earthly body that shee was Deified no for Christ himselfe saith None goeth into Heaven but the Sonne of Man who is come from Heaven and who is in Heaven all others must goe through him into Heaven he
the uttermost and leaveth him no time to escape but sticketh full of impatience under that heavy burthen he grumbleth and maundereth and seeketh all evill devices to ease his yoake that he might eate his bread in quietnesse and yet it will not be the Driver Hunter cruell Tyrant his Master is behinde him and taketh away his bread and feedeth him with sorrow under his yoake 34. And then he studieth cunning and deceit and casteth about to finde which way he may by shifts and tricks fill his belly and live he curseth his Master secretly and though he steale away closely by some slight the bread of another needy Man yet that must be right with him and his Master doth not regard it so he eate not of his cost and so that he continue to be his dogge under his yoake Thus the Master Lord or Superiour is unrighteous and wicked and maketh also that his servant is unrighteous and wicked whereas otherwise if he might eate his bread under an easie yoake he would not be so cursed and cunning in Theevery 35. But what will the Spirit of this Kingdome say Art thou not shining in Bravery Hast thou not taken possession of all Hast thou not the Earth in possession freely as God gave it thee Doest thou not right Doest thou not punish the wicked and lookest to it where the enemy breaketh it Doest thou not defend thy Countrey Art thou not a light to the blinde and appointest Teachers for them which drive them to patience The Kingdome is thine indeed thou hast purchased it the poore is thy servant indeed that in thy opinion cannot faile but be right 36. But the Divine Answer in the Light of Nature saith to mee Behold out of what art thou growen Have I planted thee art thou not growen in my wilde Garden When Adam went into the wilde Garden there he planted thee how art thou growen so great who hath given thee vertue or sappe thou wilde Tree My Love never stirred thee up all thy branches are wilde and thy fruit is wilde Doest thou think that my soule lusteth after thy food I will not eate of thy fruit I am strong and the Kingdome is mine he that cometh under my wings I will shelter him no storme can touch him moreover the Countrey is mine I have left it to you to be used in unanimous Love and have set you out of one and the same roote that you should be alike and love one another and prevent one another in chast Love 37. Thou wilde Beast how comest thou so great and strong Hast thou not trampled in my Garden of Roses and there made thee a Coutch Where are thy Brothers and Sisters How cometh it to passe that they lie at thy feete and that they are so leane and thou onely art strong and lusty Hast thou not devoured my Branches and brought forth young Wolves which devoure thy Cattle also and thou art a Beast with thy young ones should I suffer thee in my Garden of Roses Where is the Noble fruit which I did sowe Have you not turned them all into wilde branches And where now shall I seeke for the fruit and profit of my Garden of Roses And my soule would faine eate of the Good fruit but thou hast trampled all underfoote and made it a denne of Murther 38. Besides I heare a great howling and lamentation that all thy servants cry woe over thee because thou plaguest them and moreover thou hast shed my Noble seede and not sowen it but thou hast sowen thy wilde seede for the promoting of thy great devouring and pomp behold I have spewed thee out towards Babell in the Presse of my fierce wrath and there I will presse thee and I will plant my Lilly-Branch in my Garden of Roses which bringeth mee forth fruit after which my soule lusteth of which my sick Adam shall eate that he may be strong and may goe into Paradise Of the Thrusting Adam and Eve out of the Paradise of the Garden in Eden 39. And when God had thus provided Adam and Eve a Beastiall Garment to cover their shame and to defend them against the cold then he let them out of the Garden and set the Cherubine with a naked two edged sword before it to keep the way to the Tree of Life and he Man must now till the Ground But the understanding of us poore children of Adam and Eve is sunk so much that at our last old age wee scarce reach the understanding of any thing concerning the lamentable Fall of Adam and Eve Seeing wee must seeke very deep for it in the Centre of the Light of Life for it is very wonderfull which Moses saith God set the Cherubine before the Garden to keep and guard the way to the Tree of Life Who could understand it If God did not open our eyes wee should speak simply of a keeper with a sword and Reason seeth nothing else 40. But the Noble virgin sheweth us the Doore and how wee must enter againe into Paradise through the sharpnesse of the sword yet the sword cutteth the Earthly Body cleane away from the Holy Element and then the New Man may enter into Paradise by the way of Life And the sword is nothing else but the Kingdome or Gate of the fiercenesse in the anger of God where Man must presse in through the fierce bitter Death through the Centre into the second Principle into the Paradise of the holy Element before God where then the fierce grimme Death cutteth off the Earthly Body viz. the foure Elements from the holy one Element 41. And the keeper of the Garden is the Cherubine the cutter off of the source or quality of the Starres which holdeth the foure Elements for a while and then breaketh them and with its bitter sharpnesse severeth them from the soule and passeth away it selfe also with its sword this keeper is here in the way that wee cannot come to the Tree of the Eternall Life he is in the middest and suffereth us not to come into Paradise the grosse Garden of Eden which is our Earthly Flesh is the hedge or fortification before the Garden 42. Now if any body would come into the Garden he must presse in through the sword of Death though indeed Christ hath broken the sword so that now wee can much easier enter in with our soules yet there is a sword before it still but he that findeth the way aright him it doth not cut very much for it is blunt and it is bent and if the soule goe but into the Gate into the Centre then it is presently helped by the Noble Champion Christ for he hath gotten the sword into his hands he is the slaine Lambe of the House of Israel in the Revelation of John which took the Book of the first Principle out of the hand of the Ancient of Dayes who sate upon the Throne with his foure and twenty Elders which Book
againe and turne it to dust and ashes like all Beasts Trees Plants and all things that grow but wee see not how it is with us afterwards whether all be ended with it or whether wee goe with our Spirit and Conversation into another life and therefore it is most necessary to learne and to seeke the right way 7. Now that is testified to us by the Writings of those who have been regenerated out of this Earthlinesse and at length are entred into a holy and uncorruptible life who have written and taught of an Eternall joyfull Life and also of an Eternall perishing and anguishing Life and have taught us how wee should follow after them and how wee should step into a new Birth where wee should be regenerated out of this Earthlinesse into a new Creature and that wee should doe nothing else about it but follow them and then wee should finde in deed and in truth what they had spoken written and taught yea even in this life wee should see our true Native Countrey in the new Regeneration and know it in the new-borne Man in great Joy whereas then our whole minde would incline to it and in our new knowledge in the new Man true Faith would grow and the hearty defire of the unfeigned love towards the hidden God for which noble knowledge sake many times they have yeelded their earthly body and life to the unregenerated gainsayer according to his Devillish malicious revengefulnesse into Death and have taken it with great Joy and have chosen for themselves the Eternall uncorruptible Life 8. Seeing then there is the greatest and highest Love in the new Birth not onely towards God or ones selfe but also towards Men our brothers and sisters and seeing those that were unregenerated have had their desires and love so carried towards Men that they have very earnestly taught men with meeknesse and reproving and that their love to them in their Teaching hath been so great that they have even willingly yeelded their life up to Death and left their earthly goods and all they had in assured hope in their strong and firme knowledge to receive all againe in great honour and glory 9. And therefore wee also have longed to seeke after that Pearle of which wee write at present and though now the unregenerated in the Kingdome of this world will give no credit to us as it hath happened to our forefathers from the children of this world wee cannot help that but it shall stand for a witnesse against them which shall be a woe to them Eternally that they have so foolishly ventured and lost so great an Eternall Glory and holinesse for a little pleasure of the eye and lust of the flesh 10. And wee know in our deep knowledge that they have rightly taught and written that there is one onely God which is threefold in Personall Distinction as is before-mentioned And wee also know that he is the Creatour of all things that he hath generated all out of his own substance both light darknesse as also the Thrones and Dominions of all things Especially wee know as the holy Scripture witnesseth throughout that he hath created Man to his own Image and similitude that he should Eternally be and live in the Kingdome of Heaven in him 11. And then wee know also that this world wherein wee now are and live was generated out of the Eternall Originall in time through the pure Element in the Fiat and so created and so it is not the substance of the holy pure Element but an issue or out-birth out of the Eternall Limbus of God wherein the Eternall Element consisteth w ch is before the cleere Deity wherin consisteth Paradise the Kingdome of Heaven yet the Limbus together with the pure Element is not the pure Deity which is alone holy in it selfe and hath the vertue of the Eternall Light shining in it but hath no Essences in the light of the Clarity in it for the Essences are generated from the vertue according to the Light as a Desire and the desire attracteth to it from whence the Essences proceede as also the Eternall Darknesse in the source as is before-mentioned 12. Seeing then God is all in all and hath created Man to his Image and similitude to live with him Eternally in his Love Light Joy and Glory therefore wee cannot say that he was meerly created out of the corruptibility of this world for therein is no Eternall perfect Life but Death and perplexity anguish and necessity but as God dwelleth in himselfe and goeth through all his works incomprehensibly to them and is hindred by nothing so was the similitude before him out of the pure Element it was indeed created in this world yet the Kingdome of this world should not comprehend that Image but the similitude Man should mightily and in perfect power or vertue Rule through the Essences with the Essences out of the pure Element of the Paradisicall holy Limbus through the Dominion of this world 13. Therefore he breathed into him the living soule out of the Eternall will of the Father which will goeth thither onely to generate his Eternall Sonne and out of that will he breathed into Man the same is his Eternall soule which must set it s regenerated will in the Eternall will of the Father meerly in the Heart of God and so it receiveth the vertue of the Heart of God and also his holy Eternall Light wherein Paradise the Kingdome of Heaven and also the Eternall Joy springeth up and in this vertue or power it goeth through all things and breaketh none of them and is mighty over all things as God himselfe is for it liveth in the vertue or power of the Heart of God and eateth of the Word that is generated out of God 14. Thus also wee know that the Soule is a Spirit generated out of God the Father in the Throne and entrance out of the recomprehended or reconceived will out of the Darknesse into the Light to the generating of the Heart of God and that soule is free to Elevate it selfe above it in the will or in the Meeknesse in the will of the Father to comprehend and incline it selfe to the Birth of the Heart of God the Father 15. But its body which is the true Image of God which God created standeth before the cleare Deity and is in and out of the holy pure Element and the Limbus of the Element out of which the Essences generate is the Paradise an Habitation of God the holy Trinity Thus was Man an Image and similitude before God wherein God dwelleth in which through his Eternall Wisdome he would manifest his Wonders 16. And now as wee understand that Man with the similitude wherein God dwelleth is not meerly at home in this world much lesse in the stincking Carkesse so it is manifest in that wee are so very blinde as to Paradise that
permit thy holy one to perish 47. The Deity was in the humane soule and here it brake the sword of the Cherubine so that as Adam had brought his soule into the Prison of Anger and so afterwards all soules from Adam are generated such and are all of them as in one Roote imprisoned in the Anger of Death till Christ so the Noble Champion Christ here destroyed Death in the humane soule and brought the soule through Death into his eternall New Humanity and put it into an Eternall Covenant 48. And as Adam had opened the Gate of the Anger so hath the Deity of Christ opened the Gate of the Eternall Life so that all men can presse in to God in this opened Gate For the third Principle is broken here and Judgement passed upon the Prince of Darknesse which so long held us prisoners in Death 49. But since Man is so slow of apprehension it may be wee shall not sufficiently be understood and therefore wee will once more set it downe briefly and accurately how these great Mysteries are for wee know what Adversary wee have viz. the Prince of this world he will not sleepe but try what he can to suppresse this Noble Graine of Mustard-seede 50. Behold thou Noble Minde thou who desirest the Kingdome of God to thee wee speake and not to the Antichrist in Babell who desireth nothing else but the Kingdome of this world take notice of it the time of sleepe is past the Bridegroom cometh for the Bride saith Come be in earnest gaze not at the hand that used this Pen it is another Pen that hath written this which neither thou nor I doe know for the Minde if it be faithfull apprehendeth the Deity and doe not so slight thy selfe if thou art borne in God then thou art greater and more than all this world 51. Observe it the Angel said to Mary Thou shalt conceive and beare a Sonne and skalt call his Name Jesus he shall be great and be called a sonne of the most High and God the Lord shall give him the Throne of his Father David and he shall be a King over the house of Jacob Eternally and of his Kingdome there shall be no end 52. You must understand Mary was to conceive in the body viz. in her own body not in a strange assumed body as the unenlightened who apprehend not the Kingdome of God might interpret our Writings to meane Besides it is not the ground neither which the Ancients and those heretofore have set downe which yet went very high as if Mary from Eternity had been hidden in Ternario sancto the holy Ternary or Trinity and that shee entered at that time onely into Anna as into a Case or house and were not of the seede of Joachim and bloud of Anna. They say shee was an Eternall virgin out of the Trinity of whom Christ was borne because he came not out of the flesh and bloud of any Man and as himselfe witnesseth that he was not of this world but was come from Heaven he saith That he came forth from God and must returne againe to God and to Nicodemus he said None goeth into Heaven but the Son of Man which is come from Heaven and who is in Heaven 53. And there he spake cleerly of the Son of Man of his humanity and not of his Deity meerly for he saith plainly The Sonne of Man But God from Eternity was not the sonne of Man and therefore no sonne of Man can proceed from the Trinity therefore wee must look upon it aright If Mary had proceeded out of the Trinity where should our poore captivated soules have been If Christ had brought a strange soule from Heaven how should wee have been delivered Had it been possible to redeem Man without it what needed God to come into our forme and be crucified If it could have been so then God should instantly have seperated or freed Adam from Death when he fell or doest thou suppose that God is so maliciously zealous as to be so angry without a Cause 54. Indeed when his wrath was sprung up in Man then he would manifest his wonders but that was not the purpose of God when he created Adam but it was tried which of them should get the victory the Meeknesse or the fiercenesse in the Eternall Roote but the soule in Adam was yet free and there was nothing else that could perish but the own will 55. And so now the soule was the will which was breathed into Adam by the Spirit of God out of the Eternall will of the Father and yet out of that place where the Father viz. God out of the Darknesse in his own re-conceived will entereth into himselfe and in himselfe generateth the meeknesse in his own re-conceived will 56. And so the soule of Man is out of the same Balance in the Angle of the re-comprehended will towards the light and also in the first will in it selfe in its own Centre where behinde it the Darknesse is comprehended and before it is the end of the Eternall Band and in it selfe there would be nothing but an anxious source or property and if any thing else were to be in it then the first will in the eternall Band must conceive another will in it selfe to goe out of the dark source or property into a joyfull habitation without a source 57. If now the first eternall will doe thus conceive another will then it breaketh the source of Darknesse and dwelleth in it selfe in the joyfull habitation and the darknesse remaineth darknesse still and a source or working property in it selfe but toucheth not the re-conceived will for that dwelleth not in the Darknesse but in it selfe thus wee understand the soules own power to be which God breathed into Adam out of the Gate the breaking through in himselfe into the Light of the habitation of joy 58. This soule being cloathed with the pure Elementary and Paradisicall Body severed its will which came out of the Fathers will which tendeth onely to the conceiving of his vertue or power from whence he is impregnated to beget his Heart and severed it from the Fathers will and entred into the lust of this world where now backward in the breaking or destruction of this world there is no light and forward there is no comprehensibility of the Deity and there was no Counsell or remedy except the pure will of the Father enter into it againe and bring it into his own will a gaine into its first seate that so its will may be directed againe into the Heart and Light of God 59. And now if it be to be helped againe then the Heart of God with its Light and not the Father must come into it for it standeth in the Father however yet turned away from the Entrance to the Birth of the Heart of God backward into this world where no Light is to be comprehended either behinde or before it for the substance of the body breaketh
thus yet the one must be parted from the other viz. the Kingdome of this world which is a Roote or stirrer up of the Roote of the fiercenesse and therefore it was necessary that God should passe with the new Body into the Seperation of the Roote and of the Kingdome of this world as into the Death of the fiercenesse and should destroy Death and spring with its own vertue and power through Death as a flower springeth out of the Earth and so hold the inward fiercenesse captive in his own vertue of the New Body 11. And this wee understand of Christ who is truly entred in such a manner and hath taken the strong Anger and the Devill in it captive and hath sprung with his holy heavenly body through Death and hath destroyed Death so that the Eternall Life springeth forth through Death and thus Death was taken captive by the New Eternall Body and it is an Eternall imprisonment so that an Eternall life is growne in Death and the New Body treadeth upon the Head of Death and of the fiercenesse the property of Death standeth in the Prison of the New Eternall Life 12. And so the Woman in whom the Eternall Life springeth standeth upon the Earthly Moone and despiseth that which is Earthly for that which is Earthly perisheth and then there remaineth of that which is Earthly the hard frozen Death and so now the Word of God as a living fountaine is entred into Death and hath generated the soule in its selfe and springeth forth out of the soule through Death like a new flower and that flower is the new Body in Christ 13. After this manner you may understand how he destroyed Death by the Springing of the Eternall Life in the Deity through Death and you may understand how the new Body in the Love of God holdeth the Eternall source of the Anger captive for the Love is the prison of the Anger for the source of the Anger cannot enter into the Love but continueth onely by it selfe as it was from Eternity and therein the Devils are imprisoned for the Light of God striketh them downe they neither can nor dare behold that Light in Eternity a Principle is between for the Love springeth forth in the Centre of the soule and therein the Holy Trinity appeareth or shineth 14. Thus wee have gotten a Prince of the Eternall Life and wee need doe no more but to presse in to him with a firme trust and strong Beliefe and then our soule receiveth his Love and springeth forth with him through death and standeth upon that which is Earthly viz. upon flesh and bloud and is a fruit in the Kingdome of God in the body of Jesus Christ and triumpheth over the fiercenesse for the Love holdeth that captive and that is a reproach to Death as Paul saith O Death where is thy Sting O Hell where is thy Victory Thanks be to God who hath given us victory 15. And because wee cleerly understand and apprehend it in the Spirit therefore wee are indebted to shew the light to those that apprehend it not and doe lie thus captivated in Reason and continually search into the Circumstances why it happened so in the Passion of Christ For Reason saith If it must needs be so that Christ must enter into Death and destroy Death and spring up through Death and so draw us unto him what is the cause then that he must be so despised and scourged and crowned with a Crowne of Thornes and at last be Crucified between Heaven and Earth Could he not dye some other Death and so spring through Death with his Heavenly Body 16. These hard Points cast downe all Jewes Turkes and Pagans and they keepe them back from the Christian Faith Therefore now wee must write for the sake of the Tree of Pearle and not conceale what appeareth to us in the Great Wonder Behold thou Childe of Man consider what wee set downe here gaze not on the hand of the Penne if you doe you erre and will loose the Jewel which in all Eternity you will be sorry for consider thy selfe onely and thou shalt finde in thy selfe all the causes of the Passion of Christ that are here written downe for there was a Wonderfull Penne in the writing of it and neither thou nor the Hand knoweth him sufficiently that directed it in the writing though indeed the Spirit knoweth him very well yet the naturall Man is blinde in it neither can it be expressed with earthly words Therefore consider thy selfe and if you search into the new-borne-Man then you will finde the Pearle The very horrible wonderfull Gate of Mans Sinnes 17. As wee have in the beginning of this Booke mentioned the Eternall Birth in the Originality so wee have mentioned the Birth of the Essences and the seven Spirits of the Eternall Nature and therein wee shewed how there is a Crosse-Birth in the Eternall Birth in the fourth forme where the Essences in the turning wheele make a Crosse-Birth because they cannot goe out from themselves but that the Eternall Birth is every where so in all things in the Essence of all Essences 18. And wee give you to understand thus much in very exact knowledge at the instant of this Text that all Essences in all qualities at the time of the over-coming of Death when Christ was to overcome death and destroy hell and captivate the Devill were predominant for so it must be he must release the soule from all Essences 19. Now the Crosse-Birth is the middlemost in the Essences yet before the Fire it standeth in the Anxious Death in the fiercenesse of the Hell as you may reade before for from the fierce flash in the Brimston Spirit the fire cometh forth and in the flash the Light and the fiercenesse it selfe maketh the Brimstone-Spirit and out of that in the Light cometh water as is before-mentioned Now then the soule of Man is discovered in the flash as a Spirit and held by the Fiat and so is created or generated and was brought in it selfe into the fift forme of the Birth as into the Love where then it was an Angel in the Light of God 20. But this world being created as a Principle in the fourth forme as an out-Birth and the Paradise being between the fourth and the fifth forme and the Element being in the fift forme and therein the Eternall Light of the Deity having opened another Centre and the soule having reflected back againe into the fourth forme and entered thereinto it made all Essences predominant in it which stood in the fourth forme 21. And now when the body of the soule in the fourth forme was come to be a Masse out of the water with a mixture of the other formes then stuck all Essences out of the fourth forme upon the soule and it was captivated with this body and it had continued in an Eternall Prison if the Eternall Word had not instantly given it selfe into
Principle more he must continue Eternally in that source or quality which he hath kindled heere For wee know that Adam with his going out of Paradise into this world brought us into Death And Hell in the Anger of God groweth from Death and so our soule is capable of going into the Kingdome of Hell and standeth in the Anger of God where the Jawes of Hell then stand wide open against us continually to devoure us and wee have made a Covenant with Death and wholly yeelded our selves up to it in the sting of the Anger in the first Principle 8. Wee not onely know this but wee know also that God hath regenerated us in the life of his Sonne Jesus Christ to a living Creature to live in him And as he is entered into Death and againe through Death into Eternall Life so must wee enter into the Death of Christ and in the life of Jesus Christ goe forth out of Death and live in God his Father and then our life and also our flesh is no more earthly but holy in the power of God and wee live rightly in Ternario Sancto in the Holy Trinity of the Deity For then wee beare the holy flesh which is out of the holy Element in the presence of God which our loving Brother and Saviour or Immanuel hath brought into our flesh and he hath brought us in and with himselfe out of Death into God his Father and then the Holy Trinity of the Deity is substantially or really working in us 9. And as the Eternall Word in the Father is become true Man and hath the Eternall Light shining in him and hath humbled and abased himselfe in the Humanity and hath put upon the Image which wee heere beare in this Life the Image which is out of the pure unspotted Element in the presence of God which wee lâ—st in Adam which standeth in the Mercy of God as is cleerly mentioned in our second Booke with all the Circumstances of it so must wee also put on to us that Image which is out of the pure Element out of the body of Jesus Christ and live in that bodily substance and in that source condition and vertue wherein he diveth 10. Wee doe not heere meane his Creature that wee must enter into that but wee understand his source for the depth and breadth of his life in his source is unmeasurable and as God his Father is unmeasurable so also is the Life of Christ so for the pure Element in the source of God the Father in his Mercy is the Body of Christ and as our Earthly Body standeth in the foure Elements so the new Man standeth in a pure Element out of which this world with the foure Elements is generated and the source of the pure Element is the source of the Heaven and of Paradise and so also it is the source of our Body in the New Regeneration 11. Now that Element is in the whole Principle of God every where in all places and so is unmeasurable and infinite and therein is the Body of Christ and his quality and in that is the Trinity of the Deity so that the Father dwelleth in the Sonne viz. in the Body of Jesus Christ and the Sonne in the Father as one onely God and thus the Holy Ghost goeth forth from the Father in the Sonne and is given to us to regenerate us to a new life in God in the life of Jesus Christ and the Earthly Man in his Image and source or quality and property hangeth but to us in this Life time which is well understood if wee be borne of God with our Minde 12. For as God the Father in his own substance comprehendeth all the Three Principles and is himselfe the substance of all substances wherein both joy and sorrow is comprehended and yet goeth forth in it selfe out of the source of the Anguish and maketh the Kingdome of Joy to himselfe unconceivable to the sorrow and incomprehensible to the source of his Anger in the Anguish and Generateth to himselfe his Heart in the Love wherein the Name of God taketh originall So also the Minde hath in it all the Three Principles and therein the soule is comprized viz. in the Band of Life which must enter againe into its selfe and create a will in the Life of Jesus Christ and endeavour after it desiring it with a strong will and purpose and not stay meerly in the History or in the knowledge of it and being able to speake of it and suppose the words and discourse make a sufficient Christian when the Minde is still in meere doubt in Babell no that is not the Regeneration but it must be an Earnest Resolution the Minde must in it selfe goe forth into the humility towards God and enter into the will of God in Righteousnesse Truth and Love 13. And though indeed the Minde is not able to doe this in its own abilitie because it is captivated with the Spirit of this world yet it hath the Purpose in its power and God is presented with and in the Purpose and receiveth it in his Love and soweth therein the seede of Love in his vertue or power out of which the New Man in the Life of Jesus Christ groweth Therefore all lyeth in the true Earnest Purpose which is called True Repentance for the Receiving of the Word of God in the obedience of Love groweth not in the Earthly Life but in the New borne in the Life of Jesus Christ 14. Therefore the Kingdome of Heaven is a bestowed Bounty of Grace for all those that earnestly desire it not that it is enough to say to ones selfe I have indeed a will to yeeld my selfe earnestly to God but I have need to have this world for a while and afterwards I will enter into the obedience of God and that continueth from one time to another and from one day to another and in the meane while the evill Man groweth if you deferre it to the end and then desire and think to be a Heavenly fruit or Birth when all the Time of your life you have growne in the anger of God in the Abysse of Hell no that is deceit thou deceivest thy selfe 15. The Priests in Babell have after that no Key to open the Kingdome of Heaven for thee thou must enter in thy selfe and be new-borne or else there is no remedy for thee in this world nor in Heaven thou standest heere in this life time in the Ground and art a Plant but when Death cometh and cutteth downe the stock then thou art no more in the growing but art a fruit and then if thou art not foode for God thou doest not belong to his Table and then God will not dwell in thee 16. For wee know that the Deity onely is the vertue to the New Birth which vertue if thou longest for it and desirest it with earnestnesse soweth it selfe in thy minde and in thy soule out of which the New Man in
shineth from the heart of God is extinguished and for which cause also at the end of this time there will be a separation or parting asunder of the Saints of light from the damned whose source will be without the light of God 48. Now we have here shewed you the first Principle out of which all things take their beginning and must speak so of it as if there were a place or a separable essence where there is such a kinde of source to the end that the first Principle might be understood so that the eternity as also the anger of God sinne eternall death the darknesse which is so called in respect of the extinguishment of the light also hell-fire and the Devill might be known and understood what they are 49. So I will now write of the second Principle of the cleare pure Deity of the heart of God In the first Principle as I have mentioned above is Harshnesse Bitternesse and Fire and yet they are not three things but one onely thing and they one generate another Harshnesse is the first Father which is strong fierce or tart very sharp and attracting to it self and that attracting is the sting or prickle or bitternesse which the harshnesse cannot endure and it will not be captivated in death but riseth and flieth up like a strong fierce substance and yet cannot remove from off its place And then there is a horrrible anguish which findeth no rest and the birth is like a turning wheel twitching so very hard and breaking or bruising as it were furiously which the harshnesse cannot endure but attracteth continually more and more harder and harder as when steel and a flint are struck one against another from which the twinkling flash of fire proceedeth and when the harshnesse perceiveth it it starteth and sinketh back as it were dead and overcome and so when the flash of fire cometh into its mother the harshnesse and findeth her thus soft and overcome then it is much more terrified than the harshnesse and becometh in the twinkling of an eye white and clear And now when the harsh tartnesse attaineth the white clear light in it self it is so very much terrified that it falleth or sinketh back as if it were dead and overcome and expandeth it self and becometh very thin and pliable or vanquished For it s own source was dark and hard and now is become light and soft therefore now it is first rightly become as it were dead and now is the water-spirit 50. Thus the birth getteth an essence that hath sharpnesse from the harshnesse and sweetnesse thinnesse and expansion from the light and now when the flash of fire cometh into its mother and findeth her so sweet thin and light then it loseth its own propriety in the qualification and flieth aloft no more but continueth in its mother and loseth its fiery right or propriety and trembleth and rejoyceth in its mother 51. And in this joy in the water-spring or source the pleasant source of the bottomlesse love riseth up and all that riseth up there is the second Principle for the whole begetting or generating falleth into a glorious love for the harshnesse now loveth the light dearly because it is so refreshing chearly and beautifull for from this pleasant refreshing it becometh thus sweet courteous and humble or lowly and the bitternesse now loveth the harshnesse because it is no more dark nor so strongly eagerly or fiercely attractive to it selfe but is sweet milde pure and light 52. And here beginneth the taste whereby one continually trieth tasteth and proveth the other and with great desire mingle one within another so that there is nothing but a meer courteous embracing thus the bitternesse now rejoyceth in its mother and strengtheneth it self therein and for great joy riseth up through all the essences and declareth to the second Principle that the loving childe is born to which then all the essences give heed and rejoyce at that dear childe from whence the hearing ariseth which is the sixth form where the wheel of the birth standeth in triumph And in this great joy the birth cannot contain it self within its bounds but expandeth it self flowing forth very joyfully and every essence or substance generateth now again a centre in the second Principle 53. And there beginneth the unfathomable or unsearchable multiplication for the flowing and springing spirit that proceedeth from the first and second Principle confirmeth fixeth and establisheth all and in the whole birth it is as a growing or multiplying in one will and the birth attaineth here the seventh form viz. the multiplication into an essence of love and in this form consisteth Paradise or the Kingdome of God or the numberlesse divine birth out of one onely essence into all essence 54 Although here the tongue of man cannot utter declare expresse nor fathome this great depth where there is neither number nor end yet we have power to speak thereof as children talk of their father but to dive into the whole depth that troubleth us and disturbeth our souls for God himself knoweth neither beginning nor end in himself 55. And now being to speak of the holy Trinity we must first say that there is one God and he is called the Father and creator of all things who is Almighty and All in All whose are all things and in whom and from whom all things proceed and in whom they remain eternally And then we say that he is three in persons and hath from eternity generated his Sonne out of himselfe who is his Heart Light and Love and yet they are not two but one eternall essence And further we say as the holy Scripture telleth us that there is a holy Ghost which proceedeth from the Father and the Sonne and that there is but one essence in the Father Sonne and holy Ghost which is rightly spoken 56. For behold the Father is the originall essence of all essences and if now the second Principle did not break forth and spring up in the birth of the Sonne then the Father would be a dark valley And thus you see that the Sonne who is the Heart the Love the brightnesse and the milde rejoycing of the Father in whom he is well pleased openeth another Principle in his birth and maketh the angry and wrathfull Father as I may say as to the originality of the first Principle reconciled pleased loving and as I may say mercifull and he is another manner of person than the Father for in his centre there is nothing else but meer joy love and pleasure And yet you may see that the Holy Ghost proceedeth from the Father and the Sonne for when the heart or light of God is generated in the Father then there springeth up in the kindling of the light in the fift forme out of the Water-source in the light a very pleasant sweet smelling and sweet tasted Spirit and this
birth of the second Principle of the heart of God and the confirmation of the Holy Ghost his food should have been of the Word of the Lord and therein he should have continued an Angel 68. But he saw that he was a Prince standing in the first Principle and so despised the birth of the heart of God and the soft and very lovely qualification thereof and meant to be a very potent and terrible Lord in the first Principle and would qualifie or work in the strength of the Fire he despised the meeknesse of the heart of God he would not set his imagination therein or his thoughts upon it and therefore he could not be fed from the Word of the Lord and so his light went out whereupon presently he became a loathsomenesse in Paradise and was spewed out of his princely Throne with all his Legions that stuck to him or depended on him 69. And now when the heart of God departed from him the second Principle was shut up to him and so he lost God the kingdome of heaven and all Paradisicall knowledge pleasure and joy he also presently lost the Image of God and the confirmation of the holy Ghost because he despised the second Principle wherein he was an Angel and Image of God thus all things departed from him and he remained in the dark valley and could no more raise his imagination up into God but he continued in the foure Anguishes of the Originalnesse 70. And when he raised up his Imagination then he kindled to himselfe the source or roote of the fire and then when the roote of the fire did seeke for the water viz. the true Mother of the eternall Nature it found the sterne or tart astringent harshnesse and the mother in the aking death and the bitter sting or prickle formed the birth to be a fierce raging Serpent very terrible in it selfe rising up in the indissoluble Band an eternall Eternity a will striving against it selfe an eternall despaine of all good the bitter sting also formed the minde to be as a breaking striking wheele having its will continually aspiring to the strength of the fire and to destroy the heart of God and yet could never at all be able to reach it 71. For he is alwayes shut up in the first Principle as in the eternall Death and yet he raiseth himselfe up continually thinking to reach the heart of God and to domineere over it for his bitter sting in the birth climeth up thus eternally in the source of the fire and affordeth him a proud will to have all at his pleasure but he attaineth nothing his food is the fource of water viz. the Brimstone-spirit which is the most aking mother from which the indissoluble band is fed and nourished his refreshing is the eternall fire an eternall freesing in the harsh mother an eternall hunger in the bitternesse an eternall thirst in the source of the fire his climeing up is his fall the more he climeth up in his will the greater is his fall like one that standing upon a high clift would cast himselfe downe into a bottomlesse pit he looketh still further and he falleth in further and further and yet can finde no ground 72. Thus he is an eternall enemy to the heart of God and all the holy Angels and he cannot frame any other will in himselfe His Angels and Devils are of very many severall sorts all according to the Eternall Firth For at the time of his Creation he stood in the kingdome of Heaven in the point Locus or place where the holy Ghost in the birth of the heart of God in Paradise did open infinite and innumerable Centres in the eternall Birth in this seate or place he was bodified and hath his beginning in the opening of the Centres in the Eternall Nature 73. Therefore as is mentioned before in the third Chapter when the Birth of life sprung up every Essence had againe a Centre in it selfe according to its owne property or quality and figureth a life according to its Essence viz. Harshnesse bitternesse fire and sound and all further according to the ability of the eternall birth which is confirmed in the kingdome of Heaven 74. Seeing then that they stood in Heaven in the time of their Creation therefore their quality was also manifold and all should have been and continued Angels if the great fountaine Lucifer from whence they proceeded had nor destroyed them and so now also every one in his fall continueth in his own Essences onely the second Principle is extinguished in them and so it is also with the soule of man when the light of God goeth out in it but so long as that shineth therein it is in Paradise and eateth of the word of the Lord whereof shall be clearly spoken in its due place CHAP. V. Of the third Principle or creation of the materiall world with the Starres and Elements wherein the first and second Principle is more clearly understood 1. BEcause I may happen not to be understood clearly enough by the desirous Reader and shall be as one that is altogether dumb to the unenlightned for the eternall and indissoluble band wherein the Essence of all Essences standeth is not easily nor in haste to be understood therefore it is necessary that the desirous Reader do the more earnestly consider himself what he is and from whence his Reason and Senses do proceed wherein he findeth the similitude of God especially if he consider and meditate what his Soul is which is an eternall uncorruptible Spirit 2. But if the Reader be born of God there is no neerer way for him to come to the knowledge of the third Principle then by considering the new Birth how the soul is new born by the love of God in the light and how it is translated out of the prison or dungeon of darknesse into the light by a second birth And now if you consider that darknesse wherein it must be without the new birth and consider what the Scripture saith and what every one findeth by experience that falleth into the wrath of God and whereof there are terrible examples that the soul must endure irksome torment in it self in the birth of the life of its own self so long as it is in the wrath of God and then that if it be born again exulting great joy ariseth in it and thus you finde very clearly and plainly two Principles as also God Paradise and the kingdome of Heaven 3. For you finde in the root of the originall of the spirit of the soule in it self in the substance of the eternall birth and uncorruptible eternall band of the soul the most exceeding horrible inimicitious irksome source wherein the soul without the light of God is like all Devils wherein their eternall source consisteth being an enmity in it self a will striving against God and goodnesse it desireth nothing that is pleasant or good
ground of all the three Births 56. The noble Tincture is the dwelling house of the Spirit and hath three formes one is eternall and uncorruptible the other is mutable or transitory and yet with the holy or Saints continueth eternally but with the wicked it is mutable or transitorie and flieth into the Ether the third is corruptible in Death 57. The first Tincture of the first Principle is properly the habitation in the fire-flash which is the source life or active property in the Gall which maketh the Brimstone Spirit viz. the indissoluble Worme of the soule which ruleth powerfully in the sharp Essences and moveth and carrieth the body whither soever the minde in the second Centre will to be its dwelling house its Tincture is like the fierce austere or grim and sharp might of God it kindleth the whole body so that it is warme and that it grow not stiffe or congealeth with cold and upholdeth the wheele in the crack in the Essences out of which the hearing ariseth it is sharp and proveth the smell of every thing in the Essences it maketh the hearing though it selfe is neither the hearing nor smelling but it is the Gate that letteth in good and evill as the tongue and also the eare doth all which cometh from hence because that its Tincture hath its ground in the first Principle and the kindling of the life hapneth in the sharpnesse in the breaking through the Gate of the eternall Darknesse 58. Therefore are the Essences of the Spirit of the soule so very sharp and fiery and therefore the Essences goe forth out of such a sharp fiery Tincture wherein now stand the five senses viz. seeing hearing smelling tasting and feeling for the fierce sharpnesse of the Tincture of the first Principle proveth in its own Essences in or of the soule or in the Essences of the Worme of the soule in this place rightly so called proveth I say the Starres and Elements viz. the out-birth out of the first Principle and whatsoever uniteth or yeeldeth it selfe to it it taketh that into the Essences of the Worme of the soule viz. all whatsoever is harsh or soure bitter sterne or fierce and fiery all whatsoever generateth it selfe in the fiercenesse and all whatsoever is of the same property with the Essences all that which riseth up along there in the fiery source and elevateth it selfe in the breaking of the Gate of the Darknesse and boyleth springeth or floweth up above the meeknesse and all whatsoever is like the sharp austere Eternity and qualifieth or mixeth with the sharpnesse of the fierce anger of the God of the Eternity wherein he holdeth the Kingdome of the Devils Captive O Man consider thy selfe here it is the sure Ground knowne by the Author in the light of Nature in the will of God 59. And in this Tincture of the first Principle the Devill tempteth Man for it is his source well-spring or property wherein he also liveth Herein he reacheth into the heart of Man into his soules Essences and leadeth him away from God into the desire to live in the sharpe viz. in the fiery Essences that it might be elevated above the humility and the meeknesse of the heart of God and above the love and meeknesse of the Creatures of purpose to seeme to be the onely faire and glistering Worme in the fire flash and to domineere over the second Principle and thus he maketh the soule of Man so extreame proud as not to vouchsafe himselfe to be in the least like any meeknesse but to be like all whatsoever liveth in a quality or property contrary to it 60. And in the bitter Essences he maketh the Worme of the soule prickly spitefull envious and malicious grudging every thing to any as the bitternesse indeed is friends with nothing but it stingeth and grindeth raveth and rageth like the Abysse of Hell and it is the true house of Death as to the pleasant life 61. And in the soure or harsh Essence of the Tincture of the Worme of the soule he infecteth the soure harsh Essence whereb it becometh sharply attractive and getteth a will to draw all to it selfe and yet is not able to doe it for the conceived will is not easily filled but is a dry hellish thirsty hunger to have all and if it did get all yet the hunger would not be the lesse but it is the eternall hunger and thirst of the Abysse the will of Hell-fire and of all Devils who continually hunger and thirst and yet eate nothing but it is their satiating that they suck or draw into themselves the strong source of the Essences of the harsh bitter might of the fire wherein consisteth their life and satiating and the Abysse of the wrath and of Hell is also such a thing 62. And this is the source of the first Principle which without the light of God cannot be otherwise neither can it change or alter it selfe for it hath been so from Eternity and out of this source the Essences of the Worme of the soule in the time of its creating were extracted by the Fiat of God and created in Paradise and set before the light of God which enlightened the fire-flash and put it into very high meeknesse and humility 63. For because Man was to be Eternall therefore he must also come to be out of the Eternall for nothing is created out of the fountaine of the Heart of God for that is the end of Nature and hath no such Essences no comprehensible or palpable thing entereth therein otherwise it would be a filling and darknesse and that cannot be also from Eternity there hath been nothing else but onely the source or working property where the Deity continually riseth up as is mentioned before 64. And this source of the Spirit of the soule is Eternall and its Tincture is also Eternall and as the source is in it at all times of this world while it sticketh in the Elementary house of flesh so is the Tincture also and the dwelling house of the soule and in which source the minde inclineth it selfe whether it be in the divine or hellish in that source the Worme liveth and of that Principle it eatteth and is either an Angel or a Devill although its judgement is not in this lifes time for it standeth in both the Gates so long as it liveth in the flesh except it dive or plunge it selfe wholly into the Abysse whereof when I write of the sinne of Man I shall treate deeply and exactly reade of it concerning Cain 65. The minde which knoweth or understandeth nothing in the light of Nature will marvell at such writings and will suppose that it is not true that God hath extracted and created Man out of such an Originall Behold thou beloved Reason and precious Minde bring thy five senses hither and I will shew thee whether it be true or not I will shew thee plainly that thou hast not the least spark
Nativity 22. And now if the glance out of this minde out of this or any other forme not here mentioned glance or dart through the eyes then it catcheth up its own forme out of every thing as its starry kingdome is most potent at all times of the Heaven in the good or in the bad in falshood or in truth And this is brought before the King and there must the five Counsellours try it which yet are unrighteous knaves themselves being infected from the Starres and Elements and so set in their Region or Dominion and now those Counsellours desire nothing more than the Kingdome of this world and to which sort the starry house of the braines and of the heart is most of all inclined for that the five Counsellours also give their advice and will have it be it for pomp pride statelinesse riches beauty or voluptuous life also for art and excellency of earthly things and for poore Lazarus there is no thought there the five Counsellours are very soone agreed for in their own forme they are all unrighteous before God but according to the Region of this world they are very firme Thus they counsell the King and the King giveth it to the Spirit of the soule which gathereth up the Essences and falleth too with hands and mouth But if they be words that are to be expressed then it bringeth them to the roofe of the mouth and there the five Counsellours distinguish or separate them according to the will of the minde and further the Spirit bringeth them upon the Tongue and there the senses divide or distinguish them in the flash Glance or in a Moment 23. And there stand the three Principles in strife The first Principle viz. the kingdome of sternnesse or wrathfull fiercenesse saith goe forth in the midst of the strong might of the fire it must be so then saith the second Principle in the minde stay and consider God is here with the virgin feare the Abysse of Hell and the third Principle viz. the kingdome of this world saith here wee are at home wee must have it so that wee may adorne and sustaine the body it must be so and it taketh the Region of the aire viz. it s own Spirit and bringeth that Region out at the mouth and keepeth the distinction according to the kingdome of this world 24. And thus there goeth forth out of the earthly senses and minde lyes and folly deceit and falshood also meere subtilty with lust and desire to be elevated many to be elevated in the might of the fire as by force and anger and many by humane art and policy of this world which is but a knave in the sight of God yet wrestleth or holdeth fast till it hath prevailed many in the forme of a tame and gentle Beast very cunningly alluring and drawing to it selfe under a faire pretence many in pride and statelinesse of body in carriage and manners which is a right diabolicall Beast who contemneth all that doth not please him and elevateth himselfe above all meeknesse and humility and over the Image of God yea there is so very much of false untowardnesse that I may not mention it every one followeth the Region Rule or Dominion of the Starres even that which serveth most to the voluptuousnesse of the earthly life 25. In briefe the Regiment of the Starres or starry Region maketh not a holy Man and although men may converse under a holy shew yet they are but hypocrites and desire to get honour and esteeme thereby their minde sticketh neverthelesse in covetousnesse and pride and in fleshly pleasure in meere base lechery and lust and they are in the sight of God according to the desire of this world no other than meere knaves proud wilfull selfe conceited theeves robbers and murtherers There is not one who as to the Spirit of this world is righteous wee are altogether children of deceit and falshood and according to this Image which wee have received from the Spirit of this world wee belong to eternall Death but not to Paradise except it be that we become regenerated anew out of the Centre of the precious virgin who with her rayes averteth the minde from the ungodly wayes of sinne and wickednesse 26. And if the love of God which so deerly loved the Image of Man that it selfe is become Man did not stand in the Centre of the minde in the midst or point of seperation then man had been a living Devill and he is indeed such a one when he despiseth the Regeneration and goeth on according to the in-bred nature of the first and third Principle 27. For there remaine no more than two Principles eternally the third Principle wherein he liveth here perisheth and if he desireth not now the second Principle then he must remaine in the first Originall eternally with the Devills for after this time it will be no otherwise there is no source which can come to helpe him hereafter for the kingdome of God goeth not back into the Abysse but it riseth up forward in the light of meeknesse this wee speak seriously and in earnest as it is highly knowne in the light of Nature in the Ray of the Noble virgin The Gate of the Difference between Man and Beast 28. My deare and loving Reason bring thy five senses hither and consider thy selfe according to the things above-mentioned what thou art how thou wert created the Image of God and how thou in Adam by the infection of the Devill didst let thy Spirit of this world take possession of thy Paradise which now sitteth in the roome of Paradise Wilt thou say that thou wert created thus as to this world in Adam at the beginning then behold and consider thy selfe and thou shalt finde another Image in thy minde and speech 29. Every Beast hath a minde having a will and the five senses therein so that it can distinguish therein what is good or ill for it But where remaine the senses in the will that come out of the Gates of the Deepe where the will discovereth it selfe or glimmereth in the first Principle in infinitum infinitely out of which the understanding proceedeth so that Man can see into all things into their Essences how high they are graduated whereupon followeth the distinction or different articulation of the Tongue for if a Beast had them then it could also speake and distinguish voices and speake of the things that are in substance or beeing and search into the Originality But because it is not out of the eternall therefore it hath no understanding in the light of Nature be it never so nimble and crafty neither doth its strength and force availe to the lifting it up into understanding no it is all in vaine 30. Man onely hath understanding and his senses reach into the Essences and qualities of the Starres and Elements and search out the Ground of all things
Trees and Fruits had Paradisicall Essences 25. In this Garden now the Image of God stood altogether free it might embrace and take what it would onely the Tree of Temptation that was forbidden there he was forty dayes in the Paradisicall knowledge joy and habitation where yet there was neither day nor night to him but onely the Eternity he saw with his eyes from or out of the Divine Power and vertue there was in him no shutting of his eyes he had no need of the Sunne at all yet all things must serve and be subject to him The Out Birth or issue of the foure Elements did not touch him there was no sleepe in him nor paine nor feare A thousand yeares were to him but as a day he was such an Image as shall rise at the last day there will rise no other Image than that which God created in the beginning therefore consider it well 26. But that I have said that he was forty dayes in the Paradise the second Adams Christs Temptation testifieth so much to mee as also the temptation of Israel at Mount Sinai by Moses stayings on the Mount both which lasted forty dayes which you may reade in Moses and concerning the Temptation of Christ and you will finde wonders 27. But when Adam was infected from the lust to eate of the knowledge of good and evill and that the Spirit of this world pressed or swayed Adam where also the subtill Devill which in the Spirit of this world slipt in shot mightily at Adam so that Adam became weary and blinde to the Kingdome of God then said God It is not good for man to be alone for he will not now bring forth the Paradisicall virgin because he is infected from the Spirit of this world so that the chastity of the modesty is quite at an end wee will make help for him to be with him out of whom he may build his Principality and propagate himselfe it cannot be otherwise now and he let a deepe sleep fall upon Man and he slept 28. Here it may be very properly and well understood how the virgin in Adam departed into the Ether into her Principle for the Text saith God let a deep sleepe fall upon Adam now where sleepe is there the vertue or power of God is hidden in the Centre for where that vertue of God groweth there is no sleepe for the Keeper of Israel neither slumbreth nor sleepeth as it is written If thou askest How long Adam slept 29. Then consider Christs Rest in the Grave and thou shalt finde the ground for the second Adam must with his resurrection out of the Grave awaken or raise the first out of his Eternall sleepe of the darknesse of Hell out of the Grave of this world againe 30. And so God in his sleepe made the Woman for him out of himselfe by which he must now generate his kingdome for now it could not otherwise be And when he awaked he saw her and tooke her to him and said This is flesh of my flesh and bone of my bone for Adam was in his sleepe become cleane another Image for God had permitted the Spirit of this world in him to make his Tincture weary unto sleepe 31. Adam was in an Angelicall forme before the sleepe but after the sleepe he had flesh and bloud and he was in his flesh a lump of earth and he saw from a threefold spirit with his eyes he apprehended the light of the Sunne and knew the first Image no more although the foure Elements had not yet fallen upon him nor touched him for he was yet in innocency 32. And there the Devill bestirred him and slipt into the Serpent which he himselfe is in his own proper forme and laid himselfe at the Tree and strewed Sugar upon it for he saw well that Eve was a Woman and that shee was infected with the foure Elements and although shee did strive a little and objected Gods Command against the Devill yet shee suffered her selfe very easily to be perswaded when the lying Spirit said That the fruit would make her wise and that her eyes should be opened and shee be as God knowing Good and Evill yet he told her not that if shee eate thereof shee must dye but he said shee should be wise and faire which disease desire or lust sticketh still in the braines of the Woman that shee would faine be the fayrest Beast 33. So shee pulled off an Apple and did eate and gave to Adam also and he eate of it likewise That was a bit at which the Heavens might well have blushed and the Paradise have trembled as it was indeed really done as is to be seene at the Death of Christ when he entered into Death and wrestled with Hell that the Earth and the Elements trembled and the light of the Sunne was darkened when this bit of the Apple was to be healed up The Gate of the great Affliction and Misery of Man 34. Reason sticketh at the vaile of Moses and seeth not through the Tables that were graven-through which God gave him upon Mount Sinai as also Reason cannot take off the vaile from before his eyes and look him in the face for he hath a brightned clarified or shining countenance in the crack of the fire it Reason is afraid of it that countenance and trembleth at it it saith continually to Moses Speake thou with the Lord for wee are afraid and moreover altogether naked and uncleane 35. In presenteth indeed the wrath of God to it selfe and trembleth at its fall but it knoweth not what hath hapned to it it onely presents the disobedience before it selfe and maketh as if God were an angry malicious Devill that cannot be reconciled having indeed put on the Garment of anger in Adam and Eve on to it selfe in body and soule and hath set it selfe against the will of God in the Bath or Lake of anger on which God took such pitty or compassion that he hath not spared his own Heart to send it into the depth of Anger into the Abysse of Hell as also into the Death and breaking of the foure Elements from the eternall holy Element to help fallen Man and to deliver him out of the anger and Death 36. But since the vaile in the Death of Christ was taken away from the face of Moses in the stead whereof the starres with the foure Elements have yet cast a myst and cloud through the infection of the Devill before Man for the Region of this world hath generated the Antichrist and set him before the countenance of Moses in a cloud as if he were Christ so that the countenance of Moses cannot be apprehended or beheld therefore wee have need of the Lilly which groweth through the Tables of Moses that were graven through with its strong smell which reacheth into the Paradise of God from whose vertue the People or Nations shall be so vertuous and strong that they shall
forsake the Antichrist and shall runne through the darknesse to the smell of the blossome for the breaker-through the Gates hath planted the Lilly and he hath given it into the hand of the Noble virgin and this Lilly groweth in the Element wonderfully against the horrible storme of Hell and against the kingdome of this world where then many branches will fall to the ground from whence Antichrist becometh blinde and groweth stark madde and raving in the fogge and mist and stirreth the foure Elements in the wrath or grimme fiercenesse and then it is needfull for the children of God to awake from the sleepe of the fogge this the Spirit intimateth in the light of Nature seriously and earnestly 37. Therefore according to our knowledge wee will set downe an Exposition of the fall of Man which is very perfectly manifested and appeareth in the light of the Day and convinceth us and wee have no need of the fooleries of the Antichrist who with the bloud and death of Christ doth but seeke his own covetousnesse pride and voluptuousnesse and draweth the vaile of Moses before our eyes that wee should not see through the Tables that were graven through through Jesua or Jesus into the promised Land of Paradise that he may onely fit and ride upon his horrible and devouring Beast of covetousnesse and pride which Beast is become so very great and strong that it shaddoweth the circuit of the Earth and ruleth so wonderfully over Mountaines and Valleys with his fiercenesse which Beast yet shall be broken by the Lilly without hands at which the People or Nations shall wonder and say How art thou O terrible and great might and power founded upon so weake and loose a ground 38. Now then if wee consider the miserable fall of Adam and Eve wee need not to runne long after the madde Antichrist to fetch or learne wisdome from him he hath none Let us onely consider our selves and compare the heavenly and earthly Image one with the other and so wee shall see the whole roote and ground thereof wee have no need of a Doctour nor of any strange language about it it standeth written in our body and soule and when we see it it terrifieth us so much that wee tremble at it as Eve and Adam did in their Fall 39. And if wee doe not come to know or have a glimpse of the Treader upon the Serpent in the marke of the partition or limit of seperation in the Gate of the Deepe between the world and the Kingdome of Hell then wee see indeed nothing else but meere misery and Death which might well awaken us from sleepe 40. Doe but behold thy selfe thou blinde Minde and consider thy selfe where is thy Angelicall forme in thee Why art thou so angry sterne fierce froward and malicious Wherefore doest thou elevate thy selfe still in thy wickednesse in pride in might or authority and pomp and boastest thy selfe for a brave and potent Beast What is it that thou doest Wherefore hast thou let the Spirit of this world into thee which seduceth thee as it listeth into high mindednesse into proud stoutnesse into potency and pomp into covetousnesse and lying into falshood and treachery as also into sicknesse and corruption or frailty 41. What is it now that thou hast after thy corrupting when thou dyest Consider thy selfe what is it that thou art then Thou art a Spirit but what kinde of source or property is it that thou hast in thee surely thou hast in thee anger wickednesse pride self-seeking wilfulnesse in raising up thy selfe after temporall pleasure but finding none thou hast a false minde in the Spirit full of lyes and deceit and murtherous arising in thee out of the Essences as thou wert upon Earth towards Men just so it is then with such a Spirit as is gone forth from thee out of the corruptible body of the Elements And where shall that then remaine when this world perisheth Doest thou suppose that it shall then be an Angel hath it an Angelicall quality source or property is its source or quality in love humility and meeknesse is it in the Divine Obedience in the light of Joy 42. O thou blinde Minde with thy might and statelinesse full of wickednesse and devillish fierce wrath wilt thou know where thou art after that thy body perisheth thou art even with all the Devills in the Abysse of Hell if thou doest not turne and by earnest unfained sorrow and repentance for thy abominations enter into the Angelicall footsteps that the Saviour and Treader upon the Serpent of fierce wrath wickednesse lying and deceit may meet thee and embrace thee in his armes and that thou mayest be new-borne in him and be yeelded up into the bosome of the chast virgin and become an Angel or else thou art in the Eternall Death in the Eternall Darknesse and canst in all Eternity not reach the kingdome of God any more 43. Or doest thou suppose that I write of the fall of Man without light and understanding Or that I doe not look and see into the holy Scripture what that saith of it when I say that Man before his fall was Angelicall in his minde and body Then heare and see what Christ saith of it Matth. 13. vers 22. In the refurrection of the Dead they will neither marry nor be given in marriage but they are as the Angels of God and such an Image God created in the beginning according to his similitude 44. For an angry malicious proud self seeking for honour and dignity mendacious or lying theeving robbing murtherous lascivious lecherous minde is not the similitude of God but an humble chast modest pure courteous minde which inclineth it selfe with a longing desire and love to the Heart of God that is the similitude of God in which the fire flaming Spirit in the joy and meeknesse goeth forth out of the will and for its brethren the will of its Spirit which goeth forth from it readily inclineth towards them and as the Proverb saith Imparteth the very heart to them which is done in Spirit wherein the heavenly joy in the Eternall Element springeth up and the Wonders of God are manifested in the virgin by a Hymne of praise to the Eternall Minde of God where the minde playeth upon the Harp of David an Hymne to God where then in the eternall holy Minde there springeth up knowledge and colours in the Eternall Element and in the Spirit wonders with works and powers or vertues 45. And this is the Image of God which God created for his glory and joy and no other and let not the madde Antichrist perswade thee concerning any other Image of God for there is no other thy body and soule convinceth thee of it as also Heaven and Earth the Starres and Elements look upon what thou wilt all things convince thee and if thou doest not turne and enter into that Image to which God
not way to Antichrist to direct thee aloft without the place of this world above the Starres for he telleth thee a lye as the Devill himselfe did God is every where as the Prophet David saith If I fly to the Day-break or into Hell thou art there Also where is the place of my rest am not I he that filleth all things yet I behold the miserable and those that are of a broken Spirit and I will dwell in them Also I will dwell in Jacob and my Tabernacle shall be in Israel understand it right he will dwell in the contrite and broken Spirit which breaketh the Gate of Darknesse he will presse into that Spirit 78. Therefore beware of the longing lust or desire and say not in thy selfe I stand in the dark the Lord seeth mee not nor what I thinke and doe he standeth in the Gate of thy Minde where the soule standeth before the cleere face of God in the opened Gate and all thy abominations are knowne before God and thou makest the Element of God blush or change colour with them thou grievest the chast virgin which dwelleth in her own Centre and is given to be a companion to thee in thy minde and makest her sad shee warneth thee of the way of the ungodly if thou follow her counsell and turnest and breakest in unto her by earnest Repentance then shee crowneth thee in thy minde with wisdome and understanding that thou mayest then very well avoyde the Devill but if thou doest not then thou fallest out of one sinne and abomination into another and makest thy measure full and running over and then the Devill helpeth thee into his kingdome and thou art very serviceable to him for thou art a true scourge to the children of God not onely with reproaching but also in deeds or in the work of thy hands which the Devill dare not doe thou doest him acceptable service He tickleth thee finely with the Name of God so that thou bringest forth from thy lips and teachest it but thy heart is a Theefe and a Murtherer and thou art wholly dead to the kingdome of Heaven 79. Therefore O thou beloved Minde Examine thy selfe to what thou art inclined whether thou art inclined to righteousnesse love fidelity and truth Also to chastity modesty and mercifulnesse if so it is well for thee but if not then dive into thy bosome and consider thy fleshly heart and try it wrap thy senses together and put them in prison and storme thy fleshly heart that the Elements in thee may quake and tremble The flattering and lying Devill who hath possessed thy fleshly heart shall feele these stroakes which he will not like then he must be gone and thou wilt be of another minde This is no conceit from a minde not opened it selfe hath tried this and therefore it shall stand for a Memoriall and a continuall Monitour and whosoever pleaseth let him try it and he shall finde wonders-indeed 80. Now when Adam and his wife had eaten of the earthly Fruit then they were ashamed one of another for they perceived the beastiall Members for Propagation and they broke off boughs and held them before their shame and the voice of God went into the Garden highly into their Mindes and they hid themselves behinde the Trees in the Garden 81. Here wee see clearly yes we feele that God in the beginning created no such Image with beastiall Members for Propagation for that which God created for Eternity that hath no shame before it Yet also they then first perceived that they were naked the Elements had taken possession of them and yet put no earthly Garment like the Beasts hairy skin upon them for the Spirit of Man was not from the essences and properties of the Elements as the Spirit of the Beasts but Man was out of the Eternall 82. And here in this place there is nothing more palpable than that it is seene and knowne that Adam had no Beastiall forme before his sleepe before his wife was formed for he was neither Man nor Woman but a chast virgin without Beastiall forme he had no shame nor breasts neither had he need of them he should have generated in love and chastity without paine or opening of his Body a virgin as himselfe was and it should have been possible that the whole Hoast of Angelicall Men should have proceeded out of one onely Man as the Angels did out of one fountaine if he had stood in the Temptation even as all those who come to the onely Arch-Shepherd to his Rest were redeemed by one onely Man from the Eternall Death and Torment of Hell 83. Here now wee finde that they heard the voice of God in the Garden for the Element which is before God wherewith Man qualifieth or mixeth that did tremble because of sinne and sinne was manifested in the Element of the Minde first in Adam and Eve and then feare and terrour fell into the Essences of the soule for the first Principle in the fierce sternnesse was stirred so that Principle gat as a Man may say fewell for its source of fire And is risen up in the kindling in a contrariety of will in the Essences where one forme hath continually opposed the other viz. the soure tartnesse and the cold with their attracting have awakened the bitter stinging and tormenting in the Essences of the Tincture of the bloud in the Spirit and the bitter raging and rising hath awakened the fire 84. And so instead of the Paradisicall Joy and refreshment there hath been a meere Brimstone-Spirit which standeth in anguish and trembling of corruption or fragility which kindleth the Tincture of the Bloud wherein tearing stinging and tormenting is wrought and if the fire in the Brimstone Spirit be too much kindled then it burneth the Tincture up and the light of Life goeth out and then the body falleth away to be a dead carkasse and if the tart sourenesse be kindled too much by the hard attracting and holding then also the light of Life goeth out and the body perisheth so also of the water if the Tincture kindleth it selfe in the meeknesse then it becometh windy grosse swelled wholly dark also infectious and corrupt wherein the flash of the life is as a pricking Thorn and so Mans life is every where begirt with enemies and the poore soule is alwayes in a close prison fettered with many chaines and is continually in feare that when the body shall dye or breake it may fall into the kingdome of the Executioner the Devill 85. Thus in Adam and Eve in the Garden of Eden after the biting of the Apple there sprung up the first fruit in the Gate of the Deepe where the soule standeth before God and qualifieth or mixeth with the will of the Justice of the Father who setteth his will before him in the breaking of the Darknesse in the light of the Meeknesse and continually generateth
which had made them pittied them and it did look whether there were any remedy or counsell that might help poor Man and redeeme or deliver him from the Bands of the Eternall fiercenesse or wrath and from the mortall body of this world but there was nothing found neither in Heaven nor in this world that could make them free there was no Principality or Throne-Angel which had the ability to doe it all was lost they were in the Eternall Judgement of the Temporall and Eternall Death For the first Principle had captivated them in the Spirit of the soule and qualified or mingled with the soule the Kingdome of Heaven in the Light was shut up and there was a firme enclosure of a whole Principle between and it could not reach the kingdome of Heaven againe except that it were borne of God againe otherwise there was no counsell nor help nor refuge in any thing at all 96. Then the Devill mocked the Image and Hell opened its jawes wide and had the bridle in their Essences and continually drew them therewith towards the hellish fire of the fierce wrath and then there was trembling and horrour in the minde and they could not reach the love of God Heaven was their Enemy no Angel came neere them but the horrible Devills they shewed themselves and hooped crying Ho ho wee have gotten the Game wee are Princes over Men wee will torment them soundly because they would have possessed our Throne wee should have been their footstoole and now wee are their Judges what care wee for God he dwelleth not in our kingdome wherefore hath he thrust us out wee will be sure to wreake our spleene upon his Image The most pleasant and most lovely Gate or Exposition of the promise of the Treader upon the Serpent highly to be considered 97. Now when no counsell or remedy was found and that Man was sunk downe into Hell to the great Triumph of the Devills then said God to the Serpent the Devill Because thou hast done thus be thou cursed and the seede of the Woman shall tread upon or break thy Head and thou shalt bruise or wound his Heele at which the Abysse of Hell did quake and tremble but the Devill understood not wholly what that should be onely he saw that the word imagined or represented it selfe in Adam and in Eve in the Centre of Life and that it opposed the fiercenesse of the kingdome of Hell of which he stood in feare and his jollity was lessened for he did nor relish that 98. Moses writeth here as if the Serpent had beguiled Eve because God cursed it and said That it should eate Earth and creepe upon its belly but Moses here putteth the vayle before our eyes that he cannot be looked in the Face for all Prophecies stand in dark words that the Devill may not know nor apprehend them and learne the Times and that he may not strow his false seede before the wonders of God appeare as may be seene in all the Prophets who prophesied of the Treader upon the Serpent 99. Wee know that the Devill slipt into the Serpent and spake out of the Serpent for God did not meane by it that the Treader upon the Serpent should tread upon the head of the beastiall Serpent but that he should destroy the Devill and the Abysse of Hell But that was the Punishment of the Beastiall Serpent that it should remaine a poysonous Worme without feete and eate Earth and have communion with the Devill for so all Evill Spirits in Hell appeare in their own forme according to their source or quality as Serpents Dragons horrible Wormes and evill Beasts 100. This now the Devill did not understand because God spake of the Serpent and cursed it to be a horrible Worme and he supposed that it did not concerne him neither doth he yet know his own judgement he knoweth onely what he learneth from Men that doe declare things in the Spirit of God yet the Spirit of God doth not wholly intimate his Judgement to him but all in the Depth afarre off so that he cannot wholly understand it For to the enlightened Men all Prophesies even concerning the wickednesse of Men are thus given and they dare not set them downe clearer that the Devill may not wholly learne the Counsell of God and strow his Sugar upon it though in this place there are very excellent things that ought not to be revealed to the world for they remaine till the Judgement of God that the Devill may bring no new sects into it and lead men into doubt and therefore they shall be passed over till the time of the Lilly 101. So now when wee consider the great love and mercifulnesse in that he hath turned to Man wee finde cause enough to write and teach these things for it concerneth our eternall Salvation and Redemption out of the Jawes of Hell therefore I will set downe the ground of the promised Messiah that the following writings may be the better understood especially Moses in his Booke of the Law where there is need of it now he that will see nothing God help he must needs be blinde for the time of the visitation of the hardned Jewes Turks and Heathens cometh now Whosoever will see let them see the Lamps for the Bridegroome are shortly to be kindled he cometh whosoever desireth to be a Guest let him prepare him a Wedding-Garment 102. Now saith Reason how could Adam and Eve know what God meant by the Treader upon the Serpent Indeed they did not wholly altogether know onely they saw that the Devill must depart from them and not shew himselfe outwardly any more but the minde in the Centre of the breaking through of the life into the Element into the presence of the chast and modest virgin the wisdome of God that understood it well for he lodged a precious and worthy Guest for the Word which God the Father spake concerning the Treader upon the Serpent went out of the Heart and out of the Mouth of God and that was the sparke of Love proceeding out of the Heart of God which was from Eternity in the Heart of God wherein God the Father had knowne and elected Mankinde before the foundations of the World were laid that they should live therein and that the same spark or promise should stand in the rising up of the life and Adam also in his Creation stood therein 103. And this is it which Saint Paul said That Man is elected in Christ before the foundation of the world and not those dregges of despaire that are now taught about the Election of Grace they are not the right understanding I will shew thee Pauls meaning about his Election of Grace in its due place when I shall write of the beastiall wolvish and doggish mindes of Men that will not give way that the Treader upon the Serpent may enter into them so that the heavenly Father in his Sonne Jesus
erect a light and office of Preaching that the world might learne from them But all availed nothing the Starres ruled Men according to their source or quality in meere covetousnesse unchastity and pride which was indeed so very great that they purposed to build a Tower whose top should reach to Heaven such blinde people they were as to the kingdome of God 27. And then God confounded their Language that they might yet see that they had onely confounded senses or thoughts and should turne them to God that they also might see that they did not understand the Language of the Saints or holy people of the stock of Sem and that they must be scattered abroad over the whole world so that a holy seede might be preserved and that all might not perish but it availed not they were wicked 28. Then God out of the fiercenesse of the first Principle burnt Sodom and Gomorrah those five kingdomes with fire for a Terrour but it availed not sinne grew like a greene Branch And then God promised the chosen Generation that if they would walke before him he would blesse them as the Starres of Heaven and make them so great that they should not be numbered and yet there were still among them evill Birds hatched And then God brought them into a strange Land and prospered them to try whether they would acknowledge his goodnesse and depend on him but they were yet worse 29. Then God did stirre up a Prophet among them even Moses who gave them Lawes and sharp Doctrines as Nature required and these were given them through the Spirit of the great world in zeale in the fire Yet seeing they would live still in the roughnesse therefore they were tryed or tempted to see whether they would live in the Father and God gave them Bread from Heaven and fed them forty yeares to try what manner of people they would be and whether they would by any meanes be brought to cleave to God he gave them Ordinances and Customes to observe in meats and drinks and also a Priestly Order with heavy and hard precepts and punishments which he published also to them but it availed not they were onely wicked and walked in the Dominion or Regiment of the Starres and yet far worse they walked altogether according to the wrathfulnesse of Hell 30. And there is a great matter for us to see in the severall Meats which God forbad them especially Swines flesh whose source quality or property will not subsist in the fire but affordeth onely a stinck and so it doth also in the fire of the soule which reacheth or stirreth the Originality of the first Principle from whence the first Principle in the soule stincketh or maketh a stinck which is contrary to the Word and the noble virgin and it maketh the Gates of the breaking through into the light swelled thick misty fumy and dark for the soule is also a fire which burneth and if it receive such a source quality or property then that darkeneth it the more and burneth in the vapour like a flash of lightening as may be seene in the fat of swine for which cause God did forbid it them 31. And there was no other cause of their employment about offering sacrifice than because Man was earthly and so the Word standing neere the soule in the Gate of the light of life he heard their Prayers through the earthly source quality or property of their smells or Incense and so they had a token in the fire that their prayer was acceptable to God as may be seene in many places in Moses which shall be expounded in its due place 32. And there is a very great matter to be seene in Moses concerning his brightened face where it was tryed whether it were possible that the soule could be ransomed by the Fathers clarity or brightnesse in the fire if they did live in his Law which was sharp and consuming and a great piercing to the soule but it was in vaine it might not be 33. And there the noble virgin in the Spirit of the Prophets did point at the seede of the Woman at his Incarnation or becoming Man his suffering and dying for the poore soule of Man that it might be delivered from the Eternall Death and be regenerated anew in the Sonne of the virgin which was done after three thousand nine hundred and seventy yeares and then the Word of the Promise which God promised to Adam and Eve in the Paradise in the Garden of Eden when they fell into sinne and which Imaged or imprinted it selfe in the Centre of the life through which all Men that come to God are justified became Man 34. It continued a long time in the Covenant of Circumcision in the life and light of the Father with the shadows and types of the Incarnation of the Sonne But these could not reach the earnestnesse of the coming againe of the body out of the grave But the Word must become Man if Man must rise againe out of the grave It the Covenant ransomed the soule indeed so that it could stand before the Father in the Gate of the corruptibility in the fire of the sharpnesse but not in the pleasant Joy before the light of the holy Trinity and besides it could not bring the new body forth out of the Element for it was defiled too much with sinne 35. Thus in that fore-mentioned yeare the Angel Gabriel came being sent of God the Father to Nazareth to a poore yet chast and modest virgin called Mary her name signifieth plainly in the Language of Nature A Redemption out of the valley of misery and though it be plaine that wee are not borne of the High Schooles with many Languages yet wee have the Language of Nature in our Schoole of Wonders or Miracles fixed stedfast or perfect which the Master of Art in his Pontificalibus will not beleeve and he Greeted her through God and brought the Eternall Command of the Father out of his will and said to her Haile full of grace the Lord is with thee thou blessed among Women And when shee looked upon him shee was terrified at his saying and considered in her thoughts what manner of salutation this was And the Angel said to her feare not Mary thou hast found Grace with God behold thou shalt conceive in thy womb or body and beare a sonne whose name thou shalt call Jesus he shall be great and be called the sonne of the most High and God the LORD will give unto him the Throne of his Father David and he shall be King over the house of Jacob Eternally and of his Kingdome there will be no end Then said Mary to the Angel How shall that come to passe since I know not a Man And the Angel answered to her and said the Holy Ghost will come upon thee and the vertue or power of the most High will overshadow
as to the body or taketh away his good name and credit and covereth him so that he may not be knowne that so the Kingdome of Cain and the Antichrist may remaine in Babell of which wee know well how to speake by our own experience if wrath and anger did please us But it fareth very well with our Abel and our being scorned springeth up in the blossoming of the Lilly whereat wee will rejoyce well enough when wee returne againe from Jericho to Jerusalem to our Father Abel 115. And now what hast thou to expect thou proud Bride of Babell for thy stately Pride from the Spirit of this world that thou servest it so faithfully Behold thou hast a threefold reward to expect First that the Spirit of this world leave thee and departeth from thee and teareth away thy proud body from thee and turneth it to dust and ashes and it taketh thy goods power and pomp and giveth them to another and tormenteth him for a while therein 116. And secondly that it receiveth all thy purposes and deeds and setteth them in the Tincture of thy soule and maketh of it another dwelling house for thy soule that it may not send thee so naked away from it 117. And then thirdly that he hath brought thy soule out of Heaven into the pleasures of this world and now leaveth it in its misery wholly naked and bare sitting in its filthinesse and goeth away and regardeth no more where the soule is or how it is with it if it were in the Abysse of Hell it were all one to the spirit of this world this thou hast to expect for thy recompence from the spirit of this world because thou hast so truly served it 118. Therefore O Cain fly away from the Spirit of this world there is a fire out of the Roote of the Originality from the Lord of Heaven in it thy swelled secret Kingdome is kindled that Men may see or know thee in every place thou shalt stand quite open or naked with all thy secresies for the Spiritus Majoris Mundi or Spirit of the Greater World hath found the Tincture and its Roses blossome in the Wonders CHAP. XXI Of the Cainish and of the Abellish Kingdome how they are both in one another Also of their Beginning Rise Essence and drift and then of their last Exit Also Of the Cainish Antichristian Church and then of the Abellish true Christian Church how they are both in one another and are very hard to be knowne asunder Also Of the variety of Arts States and Orders of this World Also Of the Office of Rulers or Magistrates and their Subjects how there is a Good and Divine Ordinance in them all as also a false Evill and Devillish Where the providence of God is seene in all things and the Devils deceit subtilty and malice is seene also in all things 1. WEE finde by the Divine Providence in all things as also in Arts and States that the things of this world are all good and profitable and that onely the Devills poyson brought into them is evill and so wee finde also all States or conditions high and low come out of one onely Tree and one alwayes proceedeth out of the other so that the Divine Providence cometh to help all things and so the Eternall Wonders in all the three Principles are manifested to which end God brought to light the Creation of all things which from Eternity in themselves stood onely in the flowing budding or springing up but by the Creation of this world are put into the Wonders 2. Therefore now wee can speak or write of nothing else but of his Wonders for wee have a great Example of them in Cain when the Kingdome of the fierce wrath after his murther awaked in him and would have devoured him that God came to help him when the Divine Justice in his Conscience sentenced him to Death then the Divine Answer spake against it saying No Whosoever slayeth Cain it shall be avenged sevenfold by which speech the fierce vengeance of the Abysse of Hell was driven away from him so that Cain did not despaire and though he were gone forth from God yet the Kingdome of Heaven stood towards him he might turne and enter into Repentance God had not yet quite rejected him but his malicious murtherous and his false confidence he accursed and would not be therein 3. For God departed not from Cain but Cain went himselfe from God if he had been strong in Faith and Confidence in God then he might have been able to enter into God again even as he thought before the fall into the murther that he would break the head of the Serpent but there it was seene what Mans ability was If he had laid hold on the true Treader upon the Serpent then he might have gone instantly in the vertue â—f the Treader upon the Serpent into God againe 4. But Cain had flesh and bloud and understood not the meaning of the Eternall Death yet when he was assured from God that none should slay him he became cheerly againe for the Essences of his soule were refreshed againe by Gods recalling him for the Doore of Grace stood open towards him he should returne for God would not the Death of a Sinner 5. And here may be seene very exactly who was the accuser of Cain viz. the bloud of Abel which cryed to God from the Earth and awakened the fierce Anger against Cain where the Essences of the soule of Abel through the deep Gate of Anger pressed in to God through the Treader upon the Serpent and so stirred the Roote of the fire in Cain whereby the Anger was awakened Here consider what the sighings of the righteous and their pressing into God in their unequall being oppressed can doe how it kindleth the Anger of God as in Cain whereas then fiery Coales are heaped upon the Drivers or oppressours head 6. But when it was allayed againe by the voyce of God then Cain did not know how that came to passe and set his murther at Rest like one who hath a secret gnawing Dogge sitting in the Darke yet he proceeded and built his powerfull Earthly Kingdome and did not wholly put his trust in God for when he saw that he must seeke for his Bread out of the Earth and must take his cloathing from the children of the Earth therefore all his businesse lay in the Art of Seeking how and which way he might finde and how to possesse the treasure of that which was found that he might alwayes have enough because he saw God no more therefore he did like Israel who were brought out of Egypt by Moses and when they saw him not because he was on the Mount then they began their dancing and false worship of God and asked after Moses no more 7. Thus Cain now built his earthly Kingdome and began to search all manner of Arts not
put my strong fierce property into the Light into the Eternall Joy my works stand in power and thine remaine in the figure when I shall once be released from thee then I shall take thee no more to be my Beast againe but I will take my new body which I brought forth in thee in thy deepest roote of the holy Element I will no more have thy rough issues of the foure Elements Death swalloweth thee up But I spring and grow out of thee with my new body as a flower out of its roote I will forget thee For the glory of God which cursed thee together with the Earth hath grafted my roote againe in his Sonne and my body groweth in the holy Element before God Therefore thou art but my wilde Beast which doest plague mee and make mee sick here upon which the Devill rideth as upon his accursed Horse and although the world scorne thee I regard not that it doth that for my sake and yet it cannot see mee neither can it know mee and wherefore then is it so mad It cannot murther mee for I am not in it 64. But thou mad world what shall the Spirit say of thee Art thou not my Brother the Essences of my Spirit stirre thee goe forth out of thy Beast and then I will goe with my Companions into the Garden of Roses into the Lilly of God why keepest thou back and sufferest thy selfe to be held by the Devill Is he not thy enemy he doth but hunt after thy Pearle and if he get it then thy Spirit becometh a Worme and Beast in its figure why sufferest thou thy Angelicall Image to be taken away for temporall pleasure sake Thy pleasure is onely in the corruptible Beast but what doth that avayle the soule If thou doest not goe out from it thou wilt get Eternall woe and sorrow by it 65. Or what shall thy Noble Warriour Christ say to it Have not I saith Christ broken thy wilde Beast am not I entred into Death I have cut off from thy soule the foure Elements and the wickednesse or malice of the Devill and have inoculated thy soule into my vertue or power that thy body might spring and grow againe out of my body out of the holy Element before God and I have bound my selfe to thee by my Spirit have I not made a Covenant with thee that thou shouldst be mine Have I not given thee my body for food and my bloud for drink Have I not given thee my Spirit for a Conductour and allotted thee my Kingdome for thy own Wherefore doest thou despise mee and goest away from mee Thou runnest after the Wolves and the Dogs and howlest with them and thou seekest onely after anger and how thou mayest bite and devoure thou swallowest nothing but fiercenesse into thee What shall I say I have in my suffering and Death by my regeneration generated no such Beast and therefore I will not have it except it be againe borne anew in mee to an Angelicall Image and then it shall be with mee CHAP. XXII Of the New Regeneration in Christ from out of the Old Adamicall Man The Blossom of the Holy Bud. The Noble Gate of the Right and True Christianitie 1. BEcause wee have written hitherto of the Originality of the Essence of all Essences how all things take beginning and have shewed the Eternall Enduring substance and also the transitory therefore wee will now shew further what is most profitable for him to doe and to leave undone wherein wee will shew what God by his Eternall Word hath ever spoken by his Holy Spirit by Moses and by the Prophets as also what the Mouth of Christ and his Apostles have spoken what God will have us Men to doe and leave undone 2. Seeing wee poore Adamicall Men are with our Father Adam and Mother Eve gone forth out of the incorruptible and unchangeable Inheritance out from our true Native Countrey into a strange Inne where wee are not at home but are meerly Guests and where wee must in so great misery continually expect when our strange Host will thrust us out and bereave us of all our ability and take away from us all wee have so that wee are truly swimming in a deep Sea of misery and swelter in a strange Bath of Thornes and Thistles and wee know for certain and see it also daily before our eyes that wee are no other than Pilgrims in this Inne which must continually expect when the breaker or destroyer will come and take our heart senses and minde also our flesh and bloud and goods therefore it is indeed most necessary for us to learne to know and finde the way to our true Native Countrey that wee may avoyd the great misery and calamity and enter into an Eternall Inne which is our own whence none may drive us out 3. But because there are two of these Innes which are Eternall without end and expulsion and the one standing in Eternall Joy in great brightnesse and perfection in meere love and meeknesse but the other in great perplexity anguish misery distresse hunger and thirst where never any refreshment from the Love of God cometh therefore it is very necessary that wee learne with great earnestnesse to know the true way of Entrance into the Eternall Joy that wee may not with the Devils Dogges howle Eternally in the anguishing Inne 4. And now if wee look round about us every where upon Heaven and Earth the Starres and Elements yet wee can see and know no way or passage where wee may goe to our Rest wee see no other than the way of the entrance in of our Life and then of the end of our Life where our body goeth into the Earth and all our Labour also our Arts and Glory is inherited by another who also vexeth himselfe therewith for a while and then followeth after us and that continueth so from the beginning of the world to its end 5. Wee can in our misery never know where our Spirit doth abide when the body breaketh and cometh to be a Carkasse except wee be againe new-borne out of this world that so wee may dwell in this world as to our body and as to our minde in another eternall perfect new life wherein our spirit and minde putteth on a new Man wherein he must and shall live Eternally and then wee first know what wee are and where our home is 6. Seeing then wee clearly see and understand that wee have our beginning altogether Earthly and are sowen in a field as Graine is sowne in the Earth where our life springeth up groweth and at length flourisheth as Corne or graine doth out of the Earth where wee can know in us nothing but an earthly life yet wee see very well that the Constellations and Elements qualifie or work in us and nourish drive governe and guide us also fill us and bring us up and so preserve our life a while and then breake it
on to the soule of Mary as a new Regenerated Man and in that same shee hath conceived the Saviour of all the world and borne him into this world Therefore he said to the Jewes I am from above but you are from beneath and of this world I am not of this world and he said also to Pilate My kingdome is not of this world This ought highly to be Considered 38. You are to know that as Mary did beare the heavenly Image viz. a new Man borne out of the Mercy of God in the old Earthly Man viz. in the kingdome of this world which kingdome shee had in her as her own which yet did not comprehend the New Man so also the Word of God entred into the body of the virgin Mary into the heavenly Matrix into the Eternall virgin of God and that word in that Eternall virgin of God became a heavenly Man out of the Paradisicall holy pure Element in the Person of the new Regenerated Man of the virgin Mary and with his Eternall Deity was together generated in the beginning own soule of Mary and with his entrance of his Deity hath brought the soule of Mary againe into the holy Father so that the soules of Men which were gone out from the Deity were new-borne againe in the soule of Christ and begotten to the Heart of God 39. For Christ brought no strange soule out of Heaven with him into the highly blessed heavenly pure virgin but as all soules are generated so Christ also received his soule in his body though in his undefiled body of holinesse which was become Maries own For wee must say that the pure Element in the Mercy of God became Maries own wherein her new body in her Originall soule consisteth The most precious Gate 40. For no other soule is generated in any Man but a new body but the soule is renewed with the pure Deity and Christ with his entrance into Death where he severed his holy Man from the Kingdome of this world severed it also from the fierceness of the eternall Anger and from the source of the Originality 41. And as the pure Element which is in the presence of God and wherein God dwelleth is truly every where in the whole space of this world and hath attracted to it the Kingdome of this world viz. it s own Out-Birth as a body and yet this very body doth not comprehend the Element no more than the body comprehendeth the soule so Christ also hath truly in the body of the virgin Mary attracted to him or put on our humane Essences and is become our Brother yet these humane Essences cannot comprehend his Eternall Deity onely the new Man borne in Cod comprehendeth the Deity after the same manner as the body doth the soule and no otherwise 42. Therefore the body of Christ is inferiour to the Deity and in these our humane Essences he suffered Death and his Deity of the holy Man in the pure Element entered together also into Death and bereaved Death of its power and did seperate the naturall soule which Christ commended to his Father when he dyed on the Crosse from the Kingdome of this world also from Death from the Devill and from Hell in the strong divine Might or power and opened a Gate for us all who come to him and incline our selves with minde and thoughts to him then the Father draweth our soule which is in him into the pure love of Christ where then it putteth its Imagination againe through Christ forward into the holy Trinity and is fed againe from the Verbum Domini the Word of the Lord where then it is an Angel againe cleane seperated from the Kingdome of the Devill and of this world in the Death of Christ 43. And for this cause God became Man that he might in himselfe new generate the soule of Man againe and might redeeme it from the chaines of the fiercenesse of Anger and not at all for the Beastiall bodies sake which must melt againe into the foure Elements and come to nothing of which nothing will remaine but the shadow in the figure of all its works and matters which he hath wrought at any time 44. But in the New Man which wee attract on to our soules in the bosom of the virgin wee shall spring and flourish againe and therein is no necessity nor Death for the Kingdome of this world passeth away Therefore he that hath not this Image in the new Birth shall in the Restoration of the Spirit of the Eternall Nature have the Image of what his heart and Confidence hath been set upon here put upon him for every Kingdome Imageth or figureth its Creatures according to the Essences which were growne here in their will 45. And that you may rightly and properly understand us wee meane or understand here no strange Christ who is not our Brother as himselfe said at his resurrection Goe to my Brethren and your Brethren and tell them I goe to my God and to your God As indeed the body which wee here carry about us is not the Image of God which God created for the Kingdome of this world put its Image upon us when Adam consented to yeeld to it and wee if wee be regenerated are not at home in this world with our New Man as Christ said to his Disciples I have called you out of this world that you should be where I am and Saint Paul saith Our Conversation as to the New Man is in Heaven Thus wee understand also that our Immanuel who is the most holy of all with his true Image of God wherein also our true Image of God doth consist is not of this world but as the Old Mortall Man from the Kingdome of this world hangeth to us so our Mortall Man also hung to the Image of God in Christ which he drew from his Mother Mary as the pure Element draweth the Kingdome of this world to it 46. But now wee must not think that the holy Man in Christ dyed for that dyeth not but the mortall Man from the Kingdome of this world is that which dyeth that was it which cryed on the Crosse My God my God why hast thou forsaken mee and wee see very cleerly the great Might and power of the holy Man in Christ when the mortall which was taken from this world went into Death how the holy Allmighty Man wrestled with Death in so much that the Elements did shake with it and the Sunne which is the Light of the Nature of this world lost its splendor as if it were then to perish and then the living Champion in Christ fought with the Anger and stood in the Hell of the Anger of God and loosed the soule which he commended into his Fathers hands quite off from the Anger of God also from the source or Torment of Hell and that was it which David said Thou wilt not leave my soule in Hell nor
Saviour went through Death into Life and put on that pure Element for a Body then their soules in the Saviour in whom they stood in hope gat the upperhand and put on their new Body in the Body of Christ and lived in him in his power and vertue there were the holy Patriarchs and Prophets who in this world had put on the Treader upon the Serpent in the Word of God wherein they had prophesied of him and wrought Miracles they were now quickened in the vertue of Christ for the vertue of Christ sprung up through Death and reconciled the Father who held the soules captive in the Anger and they now entered with Christ into Life 47. Heere yee beloved Sheepe observe When Christ dyed he did not cast away his Body which he had heere and yeelded it up to the foure Elements to be swallowed up so that he must have wholly a strong Body no but the source or property of this world which is in the Starres and Elements and the Incorruptible swallowed up the Corruptible so that it is a Body which liveth in the vertue of God in God and not in the Spirit of this foure Elementary world and Paul saith concerning the Last Judgement That the Incorruptible viz. the New Man shall over-cloath the Corruptible and shall swallow up the Corruptible so that Death shall be made a scorne according to that saying O Death where is thy Sting O Hell where is thy Victory 48. You must know that Christ while he lived upon the Earth and all wee that are new-borne in him have and carry the heavenly flesh and bloud in the earthly Man and wee carry it also in the New Man in the Body of Christ And when wee die thus in the old Earthly Body then wee live in the New Body in the Body of Jesus Christ and spring up in him out of Death and our springing up is our Paradise where our Essences spring up in God and the Earthly is swallowed up in Death and wee put on our Lord Jesus Christ not onely in the Faith and Spirit but in the vertue and power of the Body in our Heavenly Flesh and Bloud and so wee live to God the Father in Christ his Sonne and the Holy Ghost confirmeth all our Doings for all what wee shall doe it is God doth it in us 49. And thus there will be A Tabernacle of God with Men and the Body of Christ will be Our Temple wherein wee shall know and see the Great Wonders of God and speake of them with rejoycing And that is the Temple the New Jerusalem of which the Prophet Ezckiel writeth 50. And behold I tell you a Mystery as all whatsoever Adam was guilty of must stand yet and be manifested in this world on the Body of Christ and must be seene in this world so also you shall see this Temple before the time that the Incorruptible shall wholly swallow up the Corruptible in the Lilly in the Wonders where the Anger opposeth the Lilly till it be reconciled in Love and till the Driver be put to open shame as was done also in the Death of Christ which the Jewes hope for But their Scepter is broken and the life standeth in the Birth of Christ yet they come from the ends of the World and goe out from Jericho againe into the Holy Jerusalem and eate with the Lamb this is a wonder but the Driver is taken captive and therefore wee speake thus wonderfully and at present wee shall not be understood till the Hunter is destroyed and then our life cometh to us againe and standeth in the valley of Jehosaphat The other Gate of the sufferings of Christ 51. It is cleerly shewed to us wherefore the Man-Christ must thus suffer himselfe to be mocked despised scourged Crowned with Thornes and Crucified also wherefore he must endure to be cryed out upon for one that had a Devill and wherefore he must be so spoken against by the wise and Prudent also wherefore the simple people onely hung to him and but some few of the Honourable and Rich of this world Though indeed wee shall not please every one yet wee speak not our own words but wee speake in our knowledge and driving in the Spirit that which is shewen us of God therefore understand and consider it aright 52. Behold the Guiltlesse Man Christ was set in our stead in the Anger of the Father he must reconcile and satisfie not onely all that which Adam had made himselfe guilty of by his going forth from Paradise into the Kingdome of this world and so fell foulely in the presence of God and was scorned of all the Devils but he must make attonement for all that which was done afterwards and which is still done or will be done by us 53. And this wee set before your eyes in the knowledge of God and in true earnest Sincerity not that wee will despise any Man and exalt our selves wee would rather be banished from this world than that wee should seeke our own Praise in Pride that is but dung and drosse and the Spirit of knowledge would not stay with us this ought well to be considered Therefore wee will write in our knowledge for our selves and leave the event to God 54. Behold when Adam entred into this world Pride wrought in him he would be as God as Moses saith the Serpent the Devill perswaded him to it He Man would have the Third Principle working and flowing in him and thereby he lost God and the Kingdome of Heaven But that it is true that Pride acted in Man looke upon Cain he would be Lord alone he would not that his brother should be accepted before God fearing that he should then get the Dominion and therefore he slew him 55. And so Cain and his Successours have set up a Potent Kingdome from whence Dominion proceedeth whereby one Brother aspireth above another and have made them slaves And thus horrible Tyranny hath been hatched and the Potent have done whatsoever they listed he hath oppressed the needy at his pleasure he hath gotten to him the Kingdome of the Earth and therewith exerciseth Tyranny wickednesse and wrong and yet men must say to him it is right he hath contrived all sorts of Policy and cunning Devices and made Lawes of them and established them for Right and afterwards sold them to others for Rights and hath brought up his Children with wickednesse and falshood He hath beaten downe the Conscience of the simple-hearted in his good meaning he hath invented Rights which in his Lawes serve to promote his decent contrary to the light of Nature all reproach and Blasphemies have subsisted in his strength and authority whereby he hath terrified the simple-hearted that his power might be great 56. Thus falshood is wrought with falshood and the Inferiour is become false also who hath set lyes to sale for truth and so falsly cheated his superiour from whence is growne
in a friendly humble loving Spirit together with good sound Reason this will dispell and drive away the smoak of the Devill and flourish in its time Therefore let none thinke that when strife goeth on and he getteth the upper hand now it is well and right and he that is under and subdued let him not thinke sure I am found to be in the wrong I should now goe to the other opinion or side and help that party to prosecute the other no that is not the way such a one is meerely in Babell 33. But let every one enter into himselfe and labour to be a righteous Man and feare God and doe right and consider that this his worke shall appeare in Heaven before God and that he standeth every moment before the face of God and that all his works shall follow after him and then the Lilly of God springeth and groweth and the world standeth in its Seculum AMEN FINIS AN APPENDIX OR Fundamentall and true Description of the Threefold Life in Man First Of the Life of the Spirit of this world in the qualities and Dominion of the Starres and Elements Secondly Of the Life of the Originality of all Essences which standeth in the Eternall indissoluble Band wherein the Roote of Mans soule standeth Thirdly of the Paradisicall Life in Ternario sancto viz the Life in the New Regeneration which is the Life of the Lord Jesus Christ wherein the Angelicall Life is understood as also the Holy Life of the New Regeneration All searched out very fundamentally in the Light of Nature and set downe for the comfort of the poore sick wounded soule that it might seek the holy life in the new Regeneration wherein it goeth forth out of the earthly and passeth into the life of Jesus Christ the Sonne of God By the same Author 1. BEcause in our foregoing Writings there are some words which the Reader may not perhaps apprehend especially where wee have written that in the Resurrection of the Dead we shall be in the Body of Christ in Ternario Sancto where wee call the sernarius sanctus Holy Earth which must not be understood of Earth but of the holy Body out of the holy vertue or power of the Trinity of God d that b y Ternarius sanctus is properly understood in our writings the Gate of God the Father from whence all things proceed as out of one onely substance Therefore wee will instruct the Reader of the Second Booke of our Writings a little more fundamentally that he may not hang so to the bare letter and make a Historicall matter of our Writings but that he may observe the minde and spirit what that Spirit meaneth when it speaketh of the Divine Life and useth not alwayes the same words and names 2. For if wee look into the Creation of God wee finde very wonderfull things which yet in the beginning proceeded out of one onely Fountaine for wee finde evill and good life and death joy and sorrow love and hate weeping and laughing and wee finde that it all sprung out of one onely substance for that may very well be seene in all Creatures especialiy in Man who is the similitude of God as Moses writeth and the Light of Nature convinceth us Therefore wee ought to consider of the Threefold Life in Man which is found so also in the Gate of God the Father 3. If wee consider of the alteration how the minde is changed as it is how suddenly joy is turned into sorrow and sorrow into joy then wee ought well to consider from whence that taketh its Originall For wee finde it all to be in one and the same minde and if one forme property or quality riseth and getteth above the other there then presently something followeth so that the minde collecteth all its thoughts together and sendeth them to the Members of the Body and so the hands the feete the mouth and all goe to worke and doe something according to the desire of the minde and then wee say that forme or property that driveth the work is predominant qualifying and working above other formes wherein yet all other formes of Naturelye yet hidden and are subject to that one forme And yet the minde is such a wonderfull thing that suddenly out of one forme that is now predominant and working more than all other it bringeth forth and raiseth up another and quencheth the forme that was kindled before so that it becometh as it were a nothing as may be seene in joy and sorrow 4. Now therefore when wee consider whence all taketh its Originall wee finde especially three formes in the minde wee speak not heere of the Spirit of this world onely for wee finde that our minde hath also a desire or longing after another minde and that it is anxious for that which the eyes of the body see not and which the mouth tasteth not and the feeling of the earthly body doth not perceive neither doth the earthly eare heare it nor the nose smell it which yet the Noble Minde can see raste feele perceive and heare if the forme of the Divine Kingdome in that minde he predominant or qualifieth more than the other two there then instantly the other two are as it were haise dead and overcome and the Divine forme riseth up alone and then it is in God 5. And wee see also how instantly the Minde raiseth up another forme and maketh it predominant viz. the Spirit of this world in covetousnesse pride in the oppressing of the needy and lifting up it selfe onely and so drawing all to it whereupon then instantly also the third forme breaketh forth out of the Eternall Indissoluble Band as falshood envy anger and malice so that the Image of God is as it were dead and overcome where then the minde in this manner is in the Anger of God in Death in the Jawes of Hell over which Hell in the Anger of God insulteth for hereby its Jawes are set wide open and it becometh predominant but when the Divine forme breaketh forth againe then the Kingdome of Hell is overcome and as it were dead and the Kingdome of Heaven cometh to be predominant and working againe 6. Therefore S t Paul saith To whom you yeeld your selves as servants in obedience his servants you are whether of sinne unto Death or of the obedience of God to righteousnesse and that source or property wee have and in that Kingdome wee live and that Kingdome with the property thereof driveth us seeing then heere in this life all is in the sowing and in the growing therefore the harvest also shall one day follow where then the one Kingdome shall be seperated from the other 7. For there are in the minde of Man Three Principles all which Three in the Time of this foure Elementary Life he may open but when the body is broken then he liveth in one Principle onely and then he hath lost the Key and can open no other
not so dark to them r Or naked open and plaine Å¿ Or kinds t Speech or word u Or kinde x Or beeings y Or shining or enlightened z Or warme batching a Or transitory b The wrath and the Love c The wrath ruleth in all that is evill in the foure Elements and in that which is good it maketh the exalting joy d Working fruit or bringing forth e A desiring or attracting f Dispelleth g Or Dissolved h Field or Ground i Or Life k Or recomprehended or re-taken will out of the property l Or of Death m Meaning or signification n The Learned in their own Conceit or Reason o Ballance of the Scales or the Weights p Or Hindges q Or groweth r Or thoughts r Or thoughts s Formeth fashioneth or Createth an Image t Or figured u Or property x The third Principle or the created world y Kingdome or course x Or without a Or permitted b Colledges churches or Monasteries c Or thy subtile cunning seeming holinesse d Or against Christ e Cannons Ordinances and Orders e Cannons Ordinances and Orders e Cannons Ordinances and Orders f Or Kingdome g Or stirre up h Rest forgivenesse or comfort i Closet Cell or in secret k Or Torment of fire l Hunter persecutour or oppressour m Or Throne-Princes n Or hath knowledge of o Or for by-respects p Or Image p Or Image q The kingdome of Christ q The kingdome of Christ r Forgivenesse comfort or rest s Sect. t Or in the striving foure Elements t Or in the striving foure Elements u Or infirmities in the way to the Pearle x Comfort or Rest y Driver or Persecutour the Devill z Husks or Crabbs a Or the knowledge in the wonders w ch neither eye hath seene nor eare heard nor ever entered into the heart to conceive b Or Iniquity c Or Wisdome of God d Or power e Hunter persecutour or oppressour e Hunter persecutour or oppressour f In the foure Elements in flesh bloud g Hunter or persecutour h Or Tell the Truth i Vexed and tormented k Or Released l Or Leave thee m Or fled from thee n Or ingrafted o Or leader p Wrath malice or sinnes and wickednesse a Man b Understand or comprehend c Or Starres d Or transitorinesse e Or really f uunder stand or apprehend g Holy people h The holy forefathers i Essence or Beeing k Or Regiments l The world of foure Elements m Or of n Or Sonne of God o Or power p Hurteth or moveth q Above the Heart of God as Lucifer did r Cadaver Corps Å¿ Or averted t Or bring to passe u Or Mercy x Or bringeth that which is hidden to Essence y Or Mercy y Or Mercy z Or Predestinated a Heavenly Man a Heavenly Man b Or in c Brought it into the soule againe d Or in an Earthly but heavenly manner e Or teach f In studying the literall wisedome of Reason and be excellent therein g In Mary's beginning to be a humane Creature or her becoming Man h The wisdome of God i Mercifulnes k Or of Nature l Barmhertzigkeit Mercifulnesse m Barmhertzigkeit Mercifulnesse n Or belonging to o New or strange p Or by q The soule r Or working property s The pure one Elements own Out-birth t Or in true Resignation u His or Mans works x Or substance things or businesse y Rot consume or corrupt z Contract Espousall or Marriage a Selfe-will or free-will b Or Sonne c One Eternall Element d Or Water-Spirit e Findable or palpable f Formerly g The Image of God h Or corruptibility i Or its death The death of the death of our body k Or freed l Pastours Priests Presbyters or Ministers m In or into n Or Fanne o The outward Tongue cannot expresse the secret of this Name p Zebaoth q The Schooles and universities r Or heresie r Or heresie Å¿ In the contentious wrangling t Or wrath of God u As a Mediatour or Arbitratour x tyed or knit y Or impregnated z In true Resignation a In Ternario Sancto b In true Resignation c In selfe d Or be predominant e Pinne of the Ballance f The Kingdome of Heaven and the Kingdome of Hell g Imagineth is inclined or yeeldeth it selfe to or converseth with h Text. Res. h Text. Res. i Regiment or Government k Or jurisdiction over the Earthly Body l Or herein m Or submit to it n Alleadgeth Scripture o Or Mercy p Viz. after the Temptation q Over the living and the dead a Rule or Government b Or the learned in the Scripture c Note this d Humility and Love e Government Discipline or forme of Religion f Symboles of his satisfaction g The new Man feedeth upon the pure Element and the outward Man eateth of the foure Elements h Corpus And they differ as body and spirit i The pure holy substantiality viz. the Angelicall world the holy earth k Or Sonne l Sonne or word m Geniture or working n Barmhertzigkeit Mercy n Barmhertzigkeit Mercy o Joshua and King p One Copie hath Prophet q Uniteth or contracteth * Wherein the presence of the Trinity is every where manifest r Barmhertzigkeit Mercifulnesse Å¿ Sparkled beheld or appeared t Or Extract u Agreement or compact x Barmhertzigkeit y Fruit. z Or upon it as by an Example a Or seede b Or Celebration c Spoyle or hurt mee d Or rid of the Driver e Or from corruption f Gods g Or seed time h Or be in his employment i Diving or searching k The wisdome of God l Celebration or Participation m Or beginning of the body n Beginning of the life o Or Ordinance p Or Messenger q Came or began r The vapouring foure-Elementary Life in the Learned Å¿ The Devill t Or servant of Christ u Arbitrium or free-will x Barmhertzigkeit Mercifulnesse y Or into z Or in a Or Children are thy Branches b Bravery sumptuousnesse or solemâ—â—â—y c And not a shew or scene to be acted d Or Bath e Mock Christ and yet be accounted Christians f The heape or multitude g Or perceiveth or discerneth h Wickednesse or malice i The soule k Case shell or Cabinet k Case shell or Cabinet l Or in his own way m Or Divine Light n Or He that made the Testament o God p Ein schalck q Hunter persecutor or the Devill a The way how I attained to it b Other thing than my selfe have tryed c Or to write lyes of my selfe d Or Corrupt Nature e Or Park f Company or Army g In or of the world h Or stroyed i Regall or Kingly k Or Dip it l Or Massacring m Trap snare or pit-fall n Or Order o The Devill p Livings Pay or Hire for it q Or Cabinet r Barmhertzigkeit Mercifulnesse