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 g Or repository Ether therefore it hath not the vertue or power of the wisdome but it continually h Or buildeth 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 i Or spirit of the water 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 k Out-birth 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 l The originall Text Mercurius mercury salt and brimstone wherein an oyle is hidden Now the birth of the matrix hath such a form in its eternall Essence and m Or continuall generation and subsistence 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 n In. 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 o Aketh 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 p Falling away or decaying destruction 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 q Or root source and out of the horror of the fire a r Glance or lustre 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 Å¿ Or concrete 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 Note 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 t Or out-birth 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 centre in the Paradisicall matrix Note 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 with this creation and separation the length of one day was finished and out of beginning and end and morning and evening was the first day as Moses writeth 14. But that we may so speak of the heaven that
that she is become a pleasant refreshment and a kinde mother to her children 6 Now when God on the first day had gathered together the lump of the earth in the great deep of this world then the deep became purified yet the deep between the firmament and the earth though it was cleansed from dregges was dark and had no light in the matrix but the fifth essence that is the fifth form in the matrix shined as a fire wherein the Spirit of God with the Fiat moved upon the watry matrix and the earth was naked bare and void neither had it so much as one spile of grasse 7 Now sayth Moses And GOD sayd Let there be light and there was light This light now was the fifth form in the matrix For the fifth essence was not yet created in the matrix nor separated till the fourth day when God created the Sunne and Starres out of it and separated the light from the darknesse where then the light got the vertue of the glance or splendor into it selfe for its own and the root of the fire in the centre remained hidden in the darknesse 8 On the second day God created the Firmament of the heaven viz. the strong enclosure 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 i Fountain 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 * This was found written in the manuscript copie apart by it selfe so that it is not known whether it be the Authours or no. If men would not be blinde they might 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 k The earth 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 found 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 l Or the wise-mens masters or teachers 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 m Midnight 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
Elements and thirdly the Kingdome of Paradise that desired to have him 33. Now these three Kingdomes were in Adam and also q Extra without him and in the r The essentiall vertues or powers that went forth from the three Principles 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 Å¿ Or Stewart housholder I will shew my faire wonders and vertues in him he must manifest 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 t Mors. 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 what 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 iâ— 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 u Powerfull and full of vertue or strength 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 Loâ—d 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 x Enclosed conceived or comprehended 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 y Or have nothing to doe 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 z Might 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 * Or Receptacle 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 he became infected and his vertue or power was overcome here the Paradisicall man was undone and then said the heart of God it is not good that man should be alone wee will make him a help or consort to be with him 41. Here God saw his Fall and that he could not stand because Adams imagination and lust was so eager after the Kingdome of this world and after the earthly fruit and that Adam
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 t The Will 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 u Break with treading upon it breake the Serpents head the same word x Imagined figured or formed it selfe 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 y Viz. in the place of the springing up of the life 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 victorious Prince or Conquerour and will not be held captive and this signifieth to us the resurrection of Christ from the dead who is now free and will not be held therein which in its due place shall be very deeply described And those Gates which the glance holdeth open they are the eyes and the spirit of joy is their roote which spirit springeth up at first in the kindling of the life 46. Thus then the strong re-conceived will to flie out from the Darknesse and to be in the Light in the Heart generateth it selfe and therefore wee cannot know or apprehend it to be any other than the noble virgin the wisdome of God which thus springeth up in joy and in the beginning marrieth her selfe with the spirit of the soule and helpeth it to the light which after the springing up of the soule viz. after the kindling of the vertue of the Sunne in the Essences putteth her selfe into its Paradisicall Centre and continually warneth the soule z Of the waies of the ungodly of the ungodly wayes which are held before it by the Starres and Elements and brought into its Essences Therefore the virgin keepeth her Throne thus in the heart and also in the head that shee may defend and keep them off from the soule all over 47. And wee must further a Think or conceive consider that when the skreek or crack maketh its dwelling house in its strong breaking through out of the Gate of the anxious Darknesse viz. the Tongue that the skreek or crack hath not then yet seene the virgin but when it reflected or shined back again into the heart into the opened darknesse and found her so habitable there then first sprung up its joy habitablenesse and pleasantnesse and it became Paradisicall and desired not to goe into the Tongue againe but into the Head and desired there to have its Region out of the source of the Heart Therefore the Tongue ought not in all or altogether to be beleeved for it fitteth not in the heavenly Region as the friendly pleasant vertue doth but it hath its Region in the crack and flash and the flash is as neere the hellish Region as the crack is for they are both generated in the b Or sterne grim sharpnesse sharpnesse of the Starres in the Essences and the Tongue speaketh both lyes and truth in which of the two the Spirit armeth it selfe according to that it speaketh also it many times speaketh lyes in c Such as have esteeme authority riches or such as are high mended and stout and have the world at will great Men when it is armed from the Essences then it speaketh in the crack like a Rider in his haughty furly vaunting state or high mindednesse The Life of the Soule The Gate 48. Thus now when the vertue of the life and the Spirit of the second Principle d Or was is generated in the first Originality of the first Principle viz. in the Gate of the deep Darknesse which the will of the vertue of the virgin in the fierce earnest flash of the fierce might of God did breake and set it selfe in the pleasant habitation then instantly the Essences of the Starres and Elements in the flash of the springing up of the life pressed in also yet after the building of the pleasant habitation first made 49. For the habitation is the Element and the vertue of the inward Element is the Paradisicall Love which the outward Elements being generated out of the Element will have for their mother and the sharp Fiat bringeth them into the habitation and there the light of the life becometh rightly kindled and all Essences live in the habitation For in the beginning of the life each Principle e Or catcheth taketh its Light 50. The first Principle viz. the Darknesse taketh the fierce and sudden fire-flash and so when the f Re-conceived or re-purposed re-comprehended will in the first will of the first attracted darknesse of the harshnesse discovereth it selfe and breaketh the Darknesse in the flash then the harsh dark fire flash remaineth in the first will and standeth over the heart in the Gall and kindleth the fire in the Essences of the heart 51. And the second Principle retaineth its light for it selfe which is the pleasant g Or joy habitation which shineth there where the darknesse is broken or dispelled wherein the courteous loving vertue and the pleasantnesse ariseth from whence the skreeke or crack in the strong might becometh so very joyfull and h Or alayeth it with trembling for joy turneth its forcible rushing into a joyfull trembling where then the fire-flash of the first Principle sticketh to i The skreek or crack it which causeth its trembling but its source or active property is pleasantnesse and joy that cannot sufficiently be described
concerning the Calfe to acknowledge it for a God and to account it for the true God because they knew that the Calfe was Gold and that the true God had made himselfe knowne to be otherwise and also they had good experience of the true God by the wonders which were wrought before Pharaoh but they would thereby worship and reverence the absent God and make a remembrance and worship of God for themselves As King Jeroboam with his Calfe-worship where yet the honour must be u Entended by it done to the true God 70. And as Jeroboams Calves were an abomination to God which he yet with earnest zeale set up to serve the true God thereby onely that he might but preserve his worldly Kingdome that the People might not fall from him when they were to goe up to Jerusalem to offer sacrifice and God rejected him and his whole house for it and as Moses came in wrath because of their Divine service before the Calfe and brake the Tables of the Divine Law and took his sword and one brother must slay the other because of their abominations and sinnes of false worshipping of God so also thou blind world in Babell of confusion seeing thou art fallen away from the every where present all knowing all-seeing all hearing all smelling and all-feeling Heart Jesus Christ and set upon thy own conceited wayes and doest not desire to see the gracious countenance it self of Jesus Christ and wilt not lay aside thy shame and whoredome thy appearing shew of holinesse or hypocrisie thy selfe conceited willfull pride might authority pomp and state but livest in thy invented holinesse for thy pleasure in covetousnesse gourmundizing gluttony and drunkennesse and in meere exalting of thy selfe in honour therefore the second Moses which was promised by the first and which Men should heare hath broken the Tables of his Law whereupon his precious x Or becoming Man Incarnation suffering Death Resurrection and entring into Heaven stood and hath stopt their entring into thy eares and he hath sent thee strong delusions out of the spirit of thy own invented shew-holinesse as Saint Paul saith so that thou beleevest the Spirit of lying and livest according to thy fleshly lust that so thy own invented shew-holinesse with thy false Key which doth not open the suffering and dying of Jesus Christ in his Death doth deceive thy selfe 71. For thou art not entered into the Father by the intercession of men but by the precious Incarnation of Jesus Christ and if thou doest not instantly turne in the last voyce of Gods call whereas many of you have been much called and goe out from Babell then Moses standeth in wrath and saith Gird every one his sword to his side and slay his brother in Babell and so thou destroyest thy selfe for the Spirit of thy own mouth will destroy thy selfe so that thou shalt be no more called Babell but fiercenesse wrath and sword within thy selfe which will consume thee and not spare for thou murtherest thy selfe thou great wonder of the world 72. O how have all the Prophets written of thee and yet thou knewest not thy selfe thou ridest so upon thy fatt pampereâ—t Beast and that riding pleaseth thee so well that thou wilt rather goe to the Devill into the Abysse of Hell than that thou wilt light off thy Beast What shall become of thee then thou blind Babell doe but yet light off from thy great ugly Beast which indeed is thy might pomp state and pride behold thy Bridegroom cometh and reacheth forth his hand to thee and would lead thee out of Babell 73. Did not he walke on foote upon earth He did not ride so He had not whereon to lay his head what kingdome doe you build for him Where is the place of his Rest Doth he not rest in thy Armes Wherefore doest thou not embrace him Is he according to thy Reason too poore in this world yet he is rich in Heaven who wilt thou send to him to be reconciled to thee The Mother of Jesus O no that will not availe he doth not stand behinde thee and absolve thy wickednesse for thy inclination of falshood He knoweth not thy y Thy Embasses and Messages Letters which thou sendest to him by the Saints who are in the still Rest before him in the heavenly Element 74. The Spirit of their soules is in the stillnesse in the still habitation before God it doth not let thy rough sinnes come into it to sleepe upon them but its Imagination and whole will standeth directly bent into the Heart of God and the z The originall property of the Spirit of their soules saith Spirit of the first Principle of its originall source sayth Lord when avengest thou our Bloud And the meeknesse of Jesus Christ saith Rest in the stillnesse till thy Brethren also come to thee who shall be slaine in Babell for the witnesse of Jesus 75. a The holy souls doe not pray for thee 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 b Or Faith beliefe as a People have such a God also they have to blesse them 76. But that thy c Fore-fathers Predecessours after their Death have d Or done Miracles appeared in Deeds of Wonder upon which thou buildest that was caused by the Faith of the Living and their e Or Imagination 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 f Of Witches and Conjurers Incantation and by the wicked shewers of signes before Pharaoh g Or it was done according to their Faith 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
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 fâ—ercenesse in the anger of God where Man must presse in through the fâ—erce 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 e Into his power or jurisdiction hands he is the slaine Lambe of the House of Israel in the Revelation of John which took the Book of the f Shut barred or closed first Principle out of the hand of the Ancient of Dayes who sate upon the Throne with his foure and twenty Elders which Book had seven seales or seven Spirits of the g Generation or operation Birth of God and opened them where the Elders fell down before him and worshipped the Lamb that was slaine and gave praise and honour to him which sate upon the Throne because the Champion of the House of Israel had overcome The seven Golden Candlesticks are his Humanity the seven Starres are his Deity as the Divine h Working or revelation Birth in it selfe standeth in a sevenfold forme as it is expounded in the beginning of this Book in the first foure Chapters 43. Thus Moses hath a vayle before his eyes and if thou wouldst see his face then thou must onely set Christ thy Champion before thee that he may lift up his vayle and then thou shalt see that Moses hath i 〈◊〉 Law no Hornes but that he is a patient Lamb fast bound to the Death of Christ and that his vayle was the Book that was shut so that wee could not be well enough till the Champion came and brake its seven seales with his entring into Death and there the vayle or covering was done away and in that Book there stood the holy k Evangelium Gospel of the Kingdome of God which our worthy Conquerour Jesus Christ hath l Instead of the Law or read or declared it to us left us 44. Now when Adam and Eve went out of the Garden they kept together as now married People doe and now would make tryall of their beastiall condition to trie what wonders might proceed from them and the Spirit of the great world did well enough teach them in their Reason what they were to doe And Adam knew his wife Eve and shee conceived and bare a sonne and called him Cain for shee said I have a Man from the Lord These are sealed words which Moses writeth that shee said I have a Man from the Lord for then said the m The great world or Macrocosme Major Mundus I have the Lord of this world Eve spake no otherwise than as the Apostles thought that Christ was to erect a worldly Kingdome so Eve thought that her sonne as a strong Champion should break the Head of the Devill and set up a Glorious Kingdome from whence instantly a twofold understanding or different conditions followed and two sorts of Churches the one built or relying upon the mercy of God and the other upon their own might authority or power and therefore Cain could not endure his brother because Abel pressed hard upon the mercy of God and Cain relyed upon his own power might and authority He thought himselfe to be the Lord of the whole world as his Mother had instructed him and therefore now he would breake the Head of the Serpent in his own might as a Warriour or Souldier and began with his brother Abel for his Faith relyed not on God but on his own power and here the Serpent did sting the Treader upon the Serpent in the Heele the first time The Gate of the Mysteries or the Exposition of the hidden secrets 45. Reason saith how might that come to passe that the first Man borne of a Woman was so evill a malicious Murtherer Behold thou immodest vile whorish world here thou shalt finde a Glasse behold thy selfe and see what thou art Here againe the great secrets meet us in the light of Nature very cleerly and plainly to be understood For Adam and Eve were entred into the Spirit of this world and the Region of the foure Starres with the infection of the Devill had miserably possessed them and although they did somewhat stick to the word of the promise yet the true longing and love towards God was very much extinguished and on the contrary the longing and desire after this world was kindled in them and besides they gat from the Region of the Starres a Beastiall lust or wanton desire towards one another so that their Tincture thus became a fierce beastiall lust or longing for they had no Law but the Light of Nature which they suppressed and kindled themselves in wanton lust to which the Devill helped them 46. And now when Eve n Nor began to be conceived with childe was impregnated her Tincture was wholly murtherous and false for her Spirit in the Love looked not upon God with a totall trust and confidence Also the wisdome of God stood hidden in the Centre of the light of her life Eve did not o Or incline unite or yeeld her selfe to it with love and confidence but much rather to the lust of this world shee must bring it to passe if any thing were to be done and being her Trust was not in God
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 b Understand or comprehend 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 c Or Starres 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 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 d Or transitorinesse 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 perishihg 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 e Or really 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 f Uunderstand or apprehend 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 desire of the unfeigned love towards the hidden God for which noble knowledge sake many times g Holy people they have yeelded their earthly body and life to the unregenerated gainsayer according to his Devilish 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 h The holy forefathers 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 i Essence or Beeing substance both light darknesse as also the Thrones and k Or Regiments Dominions of all things Especially wee know as the holy Scripture witnesseth throughout tnat 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 l The world of foure Elements 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 which 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 m Or of 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
figure of all u His or Mans works its works and x Or substance things or businesse 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 groyne 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 tyll 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 permit thy holy one to y Rot consume or corrupt 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 z Contract Espousall or Marriage 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 aod 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 shalt 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 Ternaris 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 bur 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 to 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
which is a Roote or stirre 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 l In the new bodies own vertue or power 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 m Source or actâ—ve propertie 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 continueâ—h 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 hiâ— 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 n Or whipped 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 o Infidels or Heathens 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 p Or working 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 q The Crosse-Birth 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 r The one pure Element 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
Reader of the The Three Principles 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 Sprit 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 especially 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 Or a substance or reality 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 Nature lye yet hidden and are subject to that one forme And yet the minde is such a wonderfull Essence or substance 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 taste feele perceive and heare if the forme of the Divine Kingdome in that minde be predominant or qualifieth more than the other two there then instantly the other two are as it were halfe 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 Eternal 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 Or standeth 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 St 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 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 we 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 last 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 liveth 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
The Second Booke CONCERNING The Three Principles OF The Divine Essence Of the Eternall Dark Light and Temporary VVorld SHEWING What the Soule the Image and the Spirit of the Soule are as also what Angels Heaven and Paradise are How Adam was before the Fall in the Fall and after the Fall AND What the Wrath of God Sinne Death the Devils and Hell are How all things have been now are and how they shall be at the Last Written in the German Language by Jacob Behmen Aliàs Teutonicus Philosophus LONDON Printed by M. S. for H. Blunden at the Castle in Cornhill 1648. ⧠To the READER SInce the Publishing of this Authours forty Questions in English the Mindes of severall Persons have had divers Thoughts concerning his Writings and yet have been of Searching apprehensions I would they were well acquainted with his Writings and then they would not onely be able to finde out the Truth in their own thoughts but also in the written words of him and others as in the Articles and confessions of Faith or any other Writings and it may be those thoughts they have though they be true if rightly understood yet if they may perhaps be misapprehended they may hinder themselves of inestimable Eternall Benefit Some have complained of the Hardnesse to understand his writings and therefore I have endeavoured the Englishing of this Booke of the Three Principles which the Authour saith is the A. B. C. to all his writings and if they reade it carefully they will finde it though hard at first easie at last and then all his other Bookes easie and full of Deep Understanding A Man cannot conceive the wonderfull knowledge before he hath read this Booke throughly and diligently which he will finde to be conteined in it when he is weighing and deliberating upon the Matter as he readeth and that without hard Study for it will rise in the Minde of it selfe with a ravishing sweetnesse and content and he will finde that the Threefold Life is tenfold deeper than this and the forty Questions to be tenfold deeper than that and that to be as deep as a Spirit is in it selfe as the Authour saith then which there can be no greater Depth for God himselfe is a Spirit And accordingly there appeare some Glimpses of the most Deepe Mysticall Orientall Learning heere and there which is not discovered in any Bookes and therefore some of the Learned Men of Europe think it may be past their Reach but they will finde that Ground in him which will make such things easie to be understood for the time of disclosing those Grounds so plainly was not till now that the Mysteries which have been hid since the wotld began should be revealed Those that had the Spirituall Understanding of the Naturall Mysteries were called Wisemen and they that understood the Divine Mysteries were called * Saints Holy Men and they were Prophets Preachers Apostles Evangelists and Beleevers The Wise Men of All Nations did write darkly of their Mysteries not to be understood but by such as were Lovers of those things and so the very Scriptures themselves which conteine all things in them cannot be understood but by such as love to follow practise and endeavour to doe those things which they finde in them ought to be done and those that led their Lives in such a way came to understand those Mysteries from which they were written and in severall Nations their wisdome hath had severall Names which hath caused our Age to take all the Names of the severall parts of wisdome and sort them into Arts among which the Magia and Cabala are accounted the most Mysticall the Magia consisting in the knowing how things have come to be and the Cabala in knowing how the words and formes of Things expresse the Reality of the Inward Mysterie But he that knoweth the Mysterie knoweth both these and all the Branches of the Tree of Wisdome in all Reall Arts and Sciences and the true Signification of every Idea in every Thought and Thing and Sound and Letter in every Language and therefore this Authour having the true knowledge could well expound the Letters of the Names of God and other words and Syllables the signification of which he saith is well understood in the Language of Nature and as one jot or tittle of the word of God shall not passe away till all be fulfilled so there is no tittle of any * As in the Revelations I am Α and Ω the beginning and the end Letter that is proceeded from that Eternall Essentiall Word as all things are but hath its weighty signification in the deepe understanding in that Word from whence it came even in the voices of All Men and sounds of All other Creatures also the Letters and Syllables of a word of some Language doe expresse something of the Mysterie more exquisitely than of another and therefore I conceive the Authour useth sometime to expound words borrowed from the Hebrew Greek and some Latine words and other words of Art as well as German words and not alwayes words of his own Native Language onely according to their signification in the Language of Nature for that Language doth shew in every ones Mother Tongue the Greatest Mysteries that have ever been in the Nature of any thing in the Letters of that word by which it is expressed therefore let every one esteem those expositions of his according to their high worth for the knowledge of that Language is onely taught by the Spirit of the Letter Some think it is unnecessary to know such Mysteries indeed every ones Nature is not fitted with a Capacity for the highest Depths therefore they need not search so farre nor trouble themselves to looke for the understanding of that they desire not to know but that they may see how necessary his writings are let them reade the Authours own Preface to this Booke and there they shall finde the necessity of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing themselves for else they can never know God and then they cannot know the way to God though they reade it never so plainly set downe in the Scriptures and besides the way to God is in his writings more easie to be understood by those of our Age than in the Scripture because that hath been so vayled by Doubtfull Interpretations Expositions Inferences and Conclusions and therefore it must needs be highly necessary that such a foundation be laid as may assure us of the true meaning of the Scriptures which teach that which is so Absolutely necessary to salvation Moreover his Grounds will teach us the way to Get such understanding that wee shall know and feele as well as they to whom the Apostle John wrote that wee shall not neede any Man to teach us any thing for we shall know and get that Unction which teacheth all things and leadeth into all Truth though it is thought People cannot have that now by such as know not what is in Man
again to the monstrous birth and delivered man out of that Elementary and Sydereall house of flesh and set him again in Paradise of which I will write at large hereafter 42 If therefore you will speak or think of God you must consider that he is all and you must look further into the three Principles wherein you will finde what God is you will finde what the Wrath the Devill Hell and Sinne are also what the Angels Man and Beasts are and how the separation or variation followed from whence all things have thus proceeded you will finde the creation of the world 43. Onely Reader I admonish you sincerely if you be not in the way of the prodigall or lost sonne returning to his father again that you leave my book and read it not it wil do you harm for the b Satan great Prince will not forbear to deceive you because he standeth naked in this book before the children of God and is exceedingly ashamed as a man that is put to open shame before all people for his misdeeds therefore be warned And if you love and savour the tender delicate flesh still do not read my book but if you will not take warning and a mischief befall you I will be guiltlesse blame no body but your self for I write down what I know at present for a memoriall to my selfe yet God knoweth well what he will do with it which in some measure is hid from me 44. Seeing now that we can finde nothing in all Nature of which we may say This is God or here is God from whence we might conclude that God might be some strange thing and seeing himself witnesseth that his is the kingdome and the power from eternity to eternity and that he calleth himself Father and the Sonne is begotten out of the loyns of his Father therefore we must seek for him in the originall c In principio in the Principle out of which the world was generated and created in the beginning and we can say no otherwise but that the first Principle is God the Father himself 45. Yet there is found in the originall the most horrible and fierce or strong birth viz. the Harshnesse Bitternesse and Fire of which we cannot say that it is God and yet it is the most inward first d Wel-spring or fountain source of all that is in God the Father according to which he calleth himself an Angry Zealous or Jealous God and this source as you finde before in the first three chapters concerning the originall of the eternall Birth is the first Principle and that is God the Father in his originality out of which this world hath its beginning 46. But the Angels and the Devils as also the soul of man are meerly and purely e As before verse 37. out of the same Spirit The Devils and the Angels in the time of f Their being made corporeall continued in the spirituall substance their bodifying continued therein and the soul of man in the time of the creating of the body is breathed in from the Spirit of God in the * Or one Element root of the third Principle and now continueth therein in eternity unseparably and unmoveably in the eternall originall Substance or Essence of GOD and as little as the pure eternall Birth and the indissoluble band of the Father endeth or vanisheth so little also will such a spirit have an end 47. Yet in this Principle there is nothing else but the most horrible begetting the greatest anguish and hostile quickning like a Brimstone-spirit and is ever the gate of Hell and the Abysse wherein Prince Lucifer at the extinguishing of his light continued and wherein viz. in the same abysse of Hell the soul continueth which is separated from the second Principle and whose light which 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 g Or working fountain of their condition as a boyling springing torment 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 h That is the power glory or lustre of the Father heart of God In the first Principle as I have mentioned above is i The attracting astringent soure tart smartnesse 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 k The flash of fire it †The harshnesse 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 l As when the the rayes of the sun which turneth the hard cold ice into thin fluid water 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 m Or can work no more then it loseth its own propriety
the Water in the framing forming or fashioning of the world This is and continueth so in its Eternity that the Spirit of God in the birth of the Sonne of God moveth upon the Water for he is the vertue or power and out flowing in the Father out of the kindled c Light water light a water out of the water and light of God 61. Thus God is one onely undivided Essence and yet threefold in personall distinction one God one will one heart one desire one pleasure one beauty one almightinesse one fullnesse of all things neither beginning nor ending for if I should goe about to seeke for the beginning or ending of a small dot point punctum or of a perfect Circle I should misse and be confounded 62. And although I have written here as if it tooke a beginning writing as it were of the beginning and first springing of the second Principle and the d Or continuall operation birth of the divine Essence yet you must not understand it as having any beginning for the eternall birth is thus without beginning or end and that in the Originalnesse but I write to the end that man might learne to know himselfe what he is and what God Heaven Angels Devils and Hell are as also what the wrath of God and Hell-fire is For I am permitted to write as far as of the Originalnesse 63. Therefore O childe of Man consider what thou art in this time esteeme not so sleightly or poorly of thy selfe but consider that you remaine in Paradise and put not out the divine light in you or else you must hereafter remaine in the Originall of the source of anger or wrath in the valley of darknesse and your noble Image out of God will be turned into a Serpent and Dragon 64. For you must know that as soone as the divine light went out in the Devils they lost their beauteous forme and Image and became like Serpents Dragons Wormes and evill Beasts as may be seene by Adams Serpent and thus it is also with the damned soules For this wee know in the Originall of the first Principle very well If you aske how so reade this following A description of a Devill how he is in his own proper forme and also how he was in the Angelicall forme 65. Behold O childe of Man All the Angels were created in the first Principle and by the e Or moving working flowing Spirit were formed and bodified in a true Angelicall and spirituall manner and enlightened from the light of God that they might encrease the Paradisicall joy and abide therein eternally but being they were to abide-eternally they must be figured or formed out of the indissoluble Band out of the first Principle which is an indissoluble Band and they ought to looke upon the heart of God and feed apon the Word of God and this food would be their holy preservation and would make theit Image cleere and light as the heart of God in the beginning of the second Principle enlighteneth the Father that is the first Principle and there the Divine Power Paradise and kingdome of Heaven springeth up 66. Thus it is with those Angels that continued in the kingdome of heaven in the true Paradise they stand in the first Principle in the indissoluble Band and their food is the divine Power and their Imagination or Imagining in their thoughts and minde is the will of the holy Trinity in the Deity the confirmation or establishing of their life will and doings is the power of the Holy Ghost whatsoever that doth in the generating of Paradise the Angels rejoyce at and they sing the f Or Hallelujahs joyfull songs of Paradise concerning the pleasant saving fruit and eternall birth all they doe is an increasing of the heavenly Joy and a delight and pleasure to the heart of God a holy sport in Paradise a satisfying of the desire or will of the eternall Father to this end their God created them that he might be manifested and rejoyce in his Creatures and the Creatures in him so that there might be an eternall sport of love in the centre of the multiplying or eternall Nature in the indissoluble eternall Band. 67. This sport of love was spoiled by Lucifer himselfe who is so called because of the extinguishment of his light and of being cast out of his Throne who was a Prince and King over many Legions but is become a Devill and hath lost his beautifull faire bright and glorious Image For he as well as other Angels was created out of the Eternall Nature out of the eternall indissoluble Band and hath also stood in Paradise also felt and seene the g Or working Birth of the holy Deity the 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 h Working or influence 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 i Or Valley of Darknesse 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 Enmity a will striving against it selfe an eternall despaire 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 k Or Roote source of the fire and affordeth him a proud will to have all at his pleasure but he attaineth nothing his food is the l Fountaine of poyson source 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 m Viz. the cold fire 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 Birth 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 n Or Created bodified and hath his beginning in the opening of the o In the opening of the ground as a building from the Earth 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 Essences viz. Harshnesse bitternesse fire and sound and all further according to the ability of the eternall birth which is p Or established 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 not 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 a Inward senses or thoughts 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 b Or be in true resignation 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 c Or torment or working property 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 it is a climbing up of pride in the strength of the fire a bitter fierce odious malice or wrathfulnesse against Paradise against God against the kingdome of heaven also against all creatures in the second and third Principle lifting up themselves alone against all this as the bitternesse d In wrath or anger doth in the fire doth 4. Now the Scripture witnesseth throughout and the new-born man findeth it so that when the soul is new born in the light â—f God then on the contrary it findeth how very humble meek courteous and cheerly it is it readily beareth all manner of crosses and persecution it turneth the body from out of the way of the wicked it regardeth no reproach disgrace or scorn put upon it from the Devill or Man it placeth its confidence refuge and love in the heart of God it is very cheerfull it is fed by the word of God in which there is a Paradisicall exulting and triumph it cannot be hurt or so much as touched by the Devill for it is in its own substance wherein it stands in the first Principle of the indissoluble band enlightned with the light of God and the holy Ghost who goeth forth out of the eternall e Generation begetting or working birth of the Father in the heart and in the light of the heart of God he goeth forth in it and establisheth it the childe of God 5. Therefore all that it doth seeing it liveth in the light of God is done in the love of God the Devill cannot see that soul for the second Principle wherein it liveth and in which God and the kingdom of heaven standeth as also the Angels and Paradise is shut up from him and he cannot get to it 6. In this consideration you may finde what I understand by a Principle For a Principle is nothing else but a new birth a new life besides there is no more than one Principle wherein there
happy are they that finde it by experience 52. And the third Principle retaineth its light wholly for it selfe which as soone as the light of life springeth up presseth into the Tincture of the soule to the k The inward one Element Element and teacheth after the Element but it attaineth no more than to the light of the Sunne which is proceeded out of the Quinta Essentia out of the Element and thus the Starres and Elements rule in their light and vertue which is the Sunnes and qualifie with the soule and bring many distempers and also diseases into the Essences from whence come stitches agues swellings and other sicknesses as the Plague c. into those Essences and at last their corruption and death 53. And now when the light of all the three Principles shineth then the Tincture goeth forth from all the three Principles and it is highly worthy to be observed that the middlemost Principle receiveth no light from Nature but as soone as the darknesse is broken up or dispelled it shineth in most joyfull habitablenesse and hath the noble virgin dwelling in the joy viz. in that Tincture and the Deity appeareth so very highly and powerfully in Man that wee cannot finde it so in any other thing let us take what wee will else into our Consideration 54. In the first Principle is the fire-flash and in the Tincture thereof is the l The dazzling light of the Sunne terrible light of the Sunne which hath its originall very sharply out of the eternall Originalnesse out of the first Principle with its roote out of the fift Essence through the Element which may be expounded in another place it would be too long to doe it here And besides it should be hidden he that knoweth it will conceale it as he would also conceale the springing up of the Starres and Planets for the cornered Cap will needs have it under the jurisdiction of his Schoole learning though indeed he apprehendeth little or nothing at all in the light of Nature let it remaine hidden till the time of the Lilly there it standeth all m Free discovered or knowne open and the Tincture is then the light of the world 55. And it is here very exactly seene how the third Principle n Appropriateth or yeeldeth it selfe up to it uniteth it selfe with the first and how they have one onely will for they proceed from one another and if the second Principle were not in the midst between them then they were but one and the same thing But speaking here of the Tincture in the life wee will therefore shew in the light of Nature the true 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 o Or as in death in Death 57. The first Tincture of the first Principle is properly the p Or the refreshment 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 q Numb 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 r The active life of the Gall. 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 Å¿ The Devill 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 t Or Astringent substance harsh Essence wherebâ— it becometh sharply attractive and getteth a will to draw all to it selfe and yet is not
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 b Or colour of good faire pretence many in pride and statelinesse of body in carriage and manners which is a right diabolical 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. c In Summa In briefe the Regiment of the Starres or starry Region d Or generateth no holy Man maketh not a holy Man and although men may converse under a holy shew yet they are but hyprocrites 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 e Will or Lust 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 f Or parting limit or mark point of seperation then man had been a living Devill and he is indeed such a one when he despiseth the Regeneration and g Or depart 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 h The wisdome of God 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 i Animall or living creature Beast hath a minde k of 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 in the Region of the Starres and Elements And this now hath its Originall in Man in the Eternall Element he being created out of the Eternall Element and not out of the Out-Births of the foure Elements and therefore the Eternity seeth into the l Inecptive beginning Out-Birth in the corruptibility and the m Or Inception beginning in the Out-Birth cannot see into the Eternity for the m Or Inception beginning taketh its Originall out of the Eternity out of the Eternall minde 31. But that Man is so very blinde and ignorant or voyde of understanding is because he lyeth captive in the Regiment or Dominion of the Starres and Elements which many times figure or fashion a wilde Beast in the minde of Man a Lyon a Wolfe a Dog a Fox a Serpent and such like though indeed Man getteth no such body yet he hath such a minde of which Christ spake to the Jewes and called some of them Wolves Foxes and Serpents Also John the Baptist said so of the Pharisees and wee see apparently how many men live wholly like Beasts according to their beastiall minde and yet are so audacious that they judge and condemne those that live in the Image of God and n Tame or bring under subjection subdue their bodies 32. But if he speaketh or judgeth any thing well he speaketh not from the beastiall Image of the minde wherein he liveth but he speaketh from the hidden Man which is hidden in the beastiall Man and judgeth against his own beastiall life for the hidden Law of the eternall Nature standeth hidden in the beastiall Man and it is in a hard restraint and judgeth or condemneth the malicious wickednesse of the o Fleshly carnall minde 33. Thus there are three in Man that strive against one another viz. the eternall proud malicious anger proceeding out of the Originality of the minde And secondly the Eternall holy chast humility which is generated out of the Originality And thirdly the corruptible animall wholly beastiallnesse generated from the Starres and Elements which holdeth the whole house in possession 34. And it is here with the Image of Man as Saint Paul said To whom you give your selves as servants in obedience his servant you are whether it be of sinne unto Death or of the Obedience of God unto Righteousnesse that driving or property you have If a Man yeeld his minde up to malice pride selfe power and force to the oppressing of the miserable then he is
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 mâ—y 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 g Generate or beget bring forth the Paradisicall virgin because he is infected from the Spirit of this world so that the chastity of the modesty is quite h Gone at an end wee will make a 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 Adam 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 k Or set the sweet light and pleasantnesse forth strewed Sugar upon it for he saw well the 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 l Or cured 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 m The eyes of Moses 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. It 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 n Or mercy 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 o Or the worldly kingdome Region of this world hath generated the Antichrist and set him before the countenance of Moses in a p Or darkness 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 q Or dominion kingdome of this world where then many r Or Twigges 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 Å¿ The anger and malice in the four Elements 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 t Over-witnesseth convinceth us and wee have no need of the u Fopperies or foggy expositions 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 Josua or Jesus into the promised Land of Paradise that he may onely sit 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 x High and low 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 we shall see the whole y Or drift 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 do 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 z Perswade us to awake well awaken us from sleepe 40. Doe but behold thy selfe thou blinde Minde and consider thy selfe where is thy Angelicall a Or Image 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 b Authoritie and stateliness 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 c Keepest or takest with thee 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 d The wisdome and mercy of God 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 write of the fall of Man without e Or knowledge 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 resurrection 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 mendâ—cious 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 the 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 created thee then in the breaking of thy body when thy minde in the Spirit of the soule shall stand naked without a body thou shalt be ashamed before all creatures this wee speake according to its high worth as it is highly knowne in the will of God 46. Thus it is highly necessary for us to know the miserable Fall of our first Parents wherefore it was so with God that his anger is in us and that wee must dye and if wee apprehend not the
minde if thy soule be not inclined or yeelded up to God so that p It stand◠〈…〉 beliefe and confideâ—◠〈…〉 God and â—â—â—dnesse it beleeveth and trusteth in him then all whatsoever thou doest is sinne for thou bringest an earthly Minde into the Gate of the Deepe where the Spirit of God moveth walketh or goeth and thou defilest the Element which is in the presence of God 77. Thou wilt say How God dwelleth in Heaven O! thou blinde Minde full of Darknesse the Heaven where God dwelleth is also in thee as Adam was both upon Earth and also in Paradise at once and give 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 be that 〈◊〉 to 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 q Or Tent. 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 r Infection or hunger 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 Å¿ Rod or Whip 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 t Of a godly zealous Man professour or godly Divine 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 u Or thoughts 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 x Earnest zeale of Repentance stroakes which he will not like then he must be gone and thou wilt be of another minde This is no y Or invention 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 z Bodily Propagation and they broke off a Or branches of leaves boughs and held them before their b Privities 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 c Or Privities 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 c Or Privities shame nor beasts 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 sternesse 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 contrariety of will in the Essences where one forme hath continually opposed the other viz. the soure â—artnesse 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 â—â—ging 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
so that Adam lusted 94. But because he beguiled Adam and Eve with his Sugar therefore God hath prepared such a dwelling house for him as Adam lets forth from the Å¿ From the earthly voluptuousnesse and dainty delicacies the Dung. earthly Sugar at the nethermost Exit and that shall be left for him at the corruption of the Earth when it goeth into its Ether and then that pleasant smell of the stinck of sinne and abominations in the kingdome of the fierce wrath shall remaine for him and that Sugar he shall eate Eternally and frame his will continually therein to get other Sugar in the t Or Oven furnace of the fire and then he may make that ready for him as may best sute with his pallat at which he quaketh and trembleth when he heareth the Spirit declare such things and hereby it is also signified to all the ungodly that they shall also eate the same Sugar Eternally which they have continually baked here with their blaspheming cursing covetousnesse scorne backbiting thorny-taunting murthering robbing and taking the sweat of the needy and miserable to maintaine their haughty stately Pride 95. And now when these two thus captivated by the Devill and this world stood before God with feare and great horrour and felt the anger of God and the severe Judgement then the Heart of God which had made them pittied them and it u Appeare or discover it self to see 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 x The soule 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 y Or sting 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 owne 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 z Or Prophesie 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 a Matters or wonderous works and deeds 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
shall be expounded in its due place 32. And there is a very great matter to be seene in Moses concerning his e Glorious shining 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 f Or prophecy of 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 3970 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 g Or comprehend the rising againe 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 h Universities or Academies High Schooles with i School-learning or tongues many Languages yet wee have the Language of Nature in our Schoole of Wonders or Miracles fixed stedfast or perfect which the k Or learned Doctor Master of Art in his Pontificalibus will not beleeve and he Greeted her l Or from through God and brought the Eternall m Or message Command of the Father out of his will and said to her n Luk. 10. from vers 28. to the end of ver 35. 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 o Be impregnated 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 thee therefore also that holy One that shall be borne of thee shall be called the Sonne of God Then said Mary Behold I am the Handmaid of the Lord let it be done to mee as thou hast said and the Angel departed from her Now when this Command or Message from God the Father came then the nature of the spirit of the soule in Mary was astonished as the Text saith for p The spirit of the soule it was stirred by a precious Guest who went into a wonderfull Lodging or Inne 36. But the Reader must not here understand it as if the word for this Incarnation at this time did first come down out of the highest Heaven above the Starres hither beneath and became Man as the world teacheth in blindnesse No but the Word which God spake in Paradise to Adam and Eve concerning the Treader upon the Serpent which Imaged or imprinted it selfe in the doore of the light of life q Or beeing standing in the Centre of the Gate of Heaven and waiting perceptably in the mindes of the holy Men even till this time that same Word is become Man and that same Divine Word is againe entred into the virgin of the Divine Wisdome which was given to the soule of Adam r Or joyned to neere the Word to be a light and a Å¿ Or maid-servant or Ministresse hand-maid as to the Word 37. And the will of the Heart of God in the Father is from the Heart entred into the will of the Wisdome before the Father into an Eternall t Or espousall contract and the same virgin of the Wisdome of God in the Word of God hath in the bosom of the virgin Mary given it selfe into her virgin-Matrix and united it selfe as a propriety not to depart in Eternity you must understand into the Essences and into the Tincture of the Element which is pure and undefiled before God in that the Heart of God is become an Angelicall Man as Adam was in the Creation and the going forth out of the Heart of God with the whole fulnesse of the Deity out of which also the holy Ghost or Spirit of God and out of the Spirit the virgin goeth forth maketh this high Angelicall Image greater than Adam or ever any Angel was for it is the blessing and the might of all things which are in the Father Eternally 38. For the Word by its being given into the Element into the virgin-Matrix is not severed from the Father but it continueth eternally in the Father and it is in the Heaven of the Element every where present into which Element the same word is entred and is become a new creature in Man which new creature is called God And you must here very highly and accurately understand that this new creature in the holy Element is not generated of the flesh and bloud of the virgin but of God out of the Element in a totall fullnesse and union u Or with of the holy Trinity which creature continueth with totall fullnesse without x Fading ending therein eternally which creature every where filleth all in all the Gates of the holinesse whose depth hath no ground and is without number measure and Name 39. Yet you must know that the corporeity of the Element of this creature is y Or lesse than the Deity inferiour to
Faith and that h Or the ungodly did not partake of them 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 i So that God is the God of the living and not of the dead 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 justifâ—e 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 nor 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 k Viz. Those that are learned in Reason in the universities 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 l A holy or half morning starre or as a halfe Lucifer before he fell 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 m In the Element before God in the Element in and not so wholly and altogether into the soule of the virgin or into the earthly body that shee was n Or Godded 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 o He is in the Father and his members are in him he is their Heaven and the Father is his Heaven he was in the Heaven and also in the bosom of the virgin in this world the world was made through him how then could it comprehend him 85. The virgin comprehended or conteined him as a Mother doth her childe shee gave him the naturall Essences which shee inherited from her Parents those he assumed to the Creature which was God and Man the Essences of his Mother in her virgin-Matrix out of flesh and bloud he assumed to the Limbus of God out of the holy Element and in these became a living soule without blemishing of the holy Element and the Word was in the middest the might strength height and depth of the soule reacheth even into the Father and the outward kingdome of this world hung to the inward as the foure Elements hang to the one Element p Foure Elements which in the end shall passe away againe and goe through the fire 86. And as the childe is another person than the Mother and as the childes soule is not the soule of the Mother so also here in this place For the outward virgin could not comprehend that shee did beare the Saviour of the world but shee committed that in her virgin-chastity to God whatsoever he did with her shee would still be contented with it 87. But thou abominable Antichristian Beast that wouldst devour all this thou shalt know concerning the holinesse of the virgin Mary that the virgin Mary is higher and hath
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 fitting in its filthinesse and goeth away and regardeth no more where the soule is or how it is with it if it c Or should goe into Hell 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 d Or Mysteries 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 a Conditions and Courses States and Orders of this World Also Of the Office of Rulers or Magistrates and their Subjects how there is a Good and Divine b Or Order 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 c Or Conditions of things 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 d Or spring 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 ail the three Principles are e Or discovered 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 f As the thoughts in the minde flow or spring up 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 g By making him despaire in God 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 h Or consent thereto 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 of the Treader upon the Serpent into God againe 4. But Cain i Or was 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 k His faculties that were in doubt were againe assured of Gods grace 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 l The wrath or the gnawing Worme of his Conscience 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 m The Beasts and that which groweth out of the Earth 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 onely in n Husbandry plowing or Tilling of the ground Agriculture but also in Mettalls and further all Arts according to the seven Spirits of Nature which in the o In the Name of Cain and the other Circumstances Letter is well to be seene wherein our Schooles or Universities will now be Masters but they are not yet Schollars in the Ground 8. And it is excellently shewen that they had p That is in Cains time they had the Tincture in their power the light of the Tincture in their hands wherein they found their Inventions though it was not wholly knowne for sinnes were not then in such multiplicity
Truth 62. And although the Driver compasseth thee about and will fetch thee away yet there is a limit set for thy Beast how farre it shall goe the Hunter cannot breake or destroy it sooner than the limited time and then if he doe breake it it is done onely for the manifesting of Gods deeds of wonder and for thy best good all thy stripes in the Thorny Bath shall stand in my Kingdome for a faire ensigne of thy victory and moreover thou shalt have great joy in it before the Angels of God in that thou hast despised the Hunter and art gone out of a wilde Birth into an Angelicall one O how thou wilt rejoyce when thou shalt think upon thy wilde Beast which i Vexed and tormented plagued thee day and night in that thou art k Or Released loosed from it 63. Then thou hast great honour for thy great shame and therefore why art thou so sad lift up thy selfe out of thy wilde Beast as a faire flower springeth out of the Earth or doest thou suppose thou wilde Beast that my Spirit is mad that it so little esteemeth thee Thou sayest I am indeed thy Beast yet thou art borne out of mee if I had not growen forth thou hadst not been neither Hearken thou my Beast I am greater than thou when thou wert to be there I was thy Master-framer my Essences are out of the Roote of the Eternity but thou art from this world and thou breakest or corruptest but I live in my source or quality Eternally therefore am I much nobler than thou thou livest in the fierce wrathfull source but I will 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 l Or Leave thee forget thee For the glory of God which m Or fled from thee 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 n Or ingrafted 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 o Or leader 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 p Wrath malice or sinnes and wickednesse 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 a Man 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
say of Mary shee hath comprehended the Holy Heavenly Eternall Virgin of God and put on the Holy and Pure Element together with the Paradise and yet was truly a virgin in this world generated by Joachim and Anna. But shee was not called a holy pure-virgin according to her earthly Birth the flesh which shee had from Joachim and Anna was not pure without spot but her holinesse and purity is according to the Heavenly h The wisdome of God virgin besides shee brought not the heavenly virgin to her out of her own ability for the Angel said to her The Holy Ghost shall came upon thee and the Power of the most High shall over-shadow thee therefore that holy thing that shall be borne of thee shall be called the Sonne of God 35. Here understand and consider it rightly the vertue or power is the heavenly virgin for shee is the i Mercifulnes Mercy of God and the holy thing is the Centre in that vertue or power and that is the eternall Birth of the holy Trinity and the Holy Ghost which goeth forth out of the Centre of God overshadowed the Humanitie of Marie Thou must not think that the corrupted Humanity hath comprehended the holy Deity as its own so that we might as it were say that Mary in her corrupted humanity is like God No the very pure Element together with the Paradise is inferiour to God and though indeed wee are generated out of his power or vertue yet that vertue is substantiall and God is purely Spirit for the Name of God hath its Originall in the Centre of the Spirit and not in the Heaven onely the Light in the Centre is the holy thing and the light ham no Centre for it is the end of k Or of Nature All things 36. Therefore wee say of Mary that shee hath received the heavenly Pledge which was unknowne to Nature and which shee in her outward Man knew not at all viz. the heavenly chast virgin of God and in that shee received the eternall Word of God the Father which continueth eternally in the Father out of which the Holy Ghost goeth forth Eternally wherein the whole Deity is comprehended 37. Wee cannot say that the heavenly virgin of the l Barmhertziegkeit Mercifulnesse Mercy of God viz. that which entred into Mary out of the Counsell of God is become Earthly but wee say that the soule of Mary hath comprehended the heavenly virgin and that the heavenly virgin hath put the heavenly new pure Garment of the holy Element out of the chast virgin of God viz. out of the Barmhertzigkeit Mercifulnesse or Mercy of God 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 be 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 m Barmhertzigkeit Mercifulnesse Mercy of God became Maries own wherein her new body n Or belonging to in her Originall soule consisteth The most precious Gate 40. For no o New or strange other soule is generated in any Man but a new body but the soule is renewed p Or by with the pure Deity and Christ with his entrance into Death where he severed his holy Man from the Kingdome of this world severed q The soule it also from the fierceness of the eternall Anger and from the r Or working property 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. Å¿ The pure one Elements own Out-birth it s own Out-Birth as a body and yet this very body doth not comprehend the Element no more than the body comprehended 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 God 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 onr 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 t Or in true Resignation 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
fierce wrathfull Death had in the Fiat congealed and concreted the Stony Rocks together and now the Holy Life went into the fierce wrathfull Death whereupon the Stones did cleave asunder to shew that the life stood up againe in Death and did spring forth through Death 46. And then also the holy Bodies went out of the Graves consider this well those that had put their trust in the Messiah had in the Promise gotten the pure Element for a new Body and now when the Promised 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 no quickened in the vertue of Christ for the vertue of Christ sprung through Death and reconciled the Father who held the soules captive in the Anger and they now enterâ—d 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 l He hath laid off the source or property of this world which is in the Starres and Elements and the m Corruption put on Incorruption 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 known 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 Mâ—n 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 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 an 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 Ezekiel 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 n Fiercenesse and Tyranny Anger opposeth the Lilly till it be reconciled in Love an till the o Oppressour 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 p Persecutor Suppressour Oppressour or Tyrant Driver is taken captive and therefore wee speake thus wonderfully and at present wee shall not be understood till the p Persecutor Suppressour Oppressour or Tyrant Hunter is destroyed and then our life cometh to us againe and standeth in the q Or Victory 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 r Innocent Guiltlesse Man Christ was set instead 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