stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
and I say the Truth as to the outward Man 2. But seeing wee can Live both in God and in this world together and seeing the soule if it will know God must with Christ presse into God through a Narrow streite Gate through Death and Hell therefore wee have power to write of the way and will set it downe for a Memoriall since wee are yet in this world For God is wonderfull who b Or determineth judgeth in a thing and yet the Judgement is not executed in the thing at the instant and so though wee are in the Earthly Life wee shall yet speake of the Life in Death which wee well know and understand 3. For there is no knowledge incomprehensible to the Matrix of Nature if the Spirit ride upon its wings it goeth through the Three Principles and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell who can hinder it And may not a soule thus behold the wonders of God especially when this is the Time wherein all Wonders shall be revealed or made manifest 4. Wee speake not of our selves alone The c The Starre of the sixt Seale starre is appeared which hath broken the Seale why dost thou long stand gazing Observe it the Time is come there is no preventing of it more 5. All that hath a beginning hath an end that which is included in Time goeth with Time againe into the Ether If wee had lived in this world without necessity and without Death in a Pure Body without spot or blemish yet the outward Kingdome at the end should have departed from us and so wee should have remained in the Heavenly Substantiality after the manner of Enoch and Eliah as also Moses yet Moses entered through death into the Paradisicall Life But Enoch and Eliah were taken up without Dying and there the outward Dominion with the spirit of this world was taken from them without Dying which will also be done at the Last Trumpet upon which will follow an Eternall Life and an Eternall Death 6. The true Man in the heavenly Image hath no Time his Time is like a Round Crowne or a whole Rain-Bow which hath no beginning nor no End for the Image which is the similitude of God hath neither beginning nor Number it hath stood from Eternity in the Wisdome of God as a Virgin without d Or Generating bringing forth or without willing for Gods willing was the willing in her shee hath e Or Shone forth appeared in the Holy Ghost with all the Wonders which wee have brought to Essence and Light in this world 7. But shee was without Body without Substance without Essences the Essences were out of the Eternall Centre in her made stirring with their Creation as in Three Mothers according to the Three Principles That God would be manifested in all the Three Principles was the Creation and that the Dominion of the Image did not continue in its f Or Ordinarce Order and Appointment was the Death in that the Middle gave it selfe into the outward and the outward into the Middle which is not the g Order or Law Ordinance of the Eternity and therefore there happened a Breaking for the outward in the Middle hath a Beginning and a Number and therefore it goeth to the End and must breake it selfe off from the Middle againe and this the Longing Desire hath done it hath set the Middle wherein there is an Erernall Life outward and let in the outward into the Middle 8. Thus the Life consisteth in three Parts as first the Inward which is Gods Eternall hidden Mystery in the fire from whence the Life existeth and secondly the Middle which hath stood from Eternity as an Image or similitude of God in the Wonders of God without substance in which Gods desire was to see himselfe in an Image and just as a Man seeth himselfe in a Glasse so was this also And so thirdly this Image in the Creation hath againe got a Glasse to see it selfe in which was the Spiritus Majoris Mundi the Spirit of the Great World viz. the outward Principle which is also a figure of the Eternall Principle 9. And on this outward figure the Image hath so gazed that it hath Imagined and received in the outward Image which must now breake off againe but seeing it is bound with its Bond to the Eternall Centre of Nature therefore it happeneth to be very painfull to breake off as to that bond for there one Life is broken off 10. And when the Aire ceaseth then the fire must be smothered and goe into its Ether and that is Death for the outward Principle and the Inward breake off one from another for the outward hath a beginning and the Inward not and therefore the outward must breake off 11. The outward consisteth onely in the Sunnes Tincture and its Dominion are the Planets and Starres who alwayes drive on their Dominion to the Limit or Period of their course for Every Planet hath its Limit in that place it stood in at the Creation and that is its Period and its seculum or course and when it cometh to that place or point then all whatsoever it was wholly Lord over breaketh for it beginneth a new course or seculum 12. But you must understand it aright thus Every one of the Planets hath not the Tincture of Life Saturne Mars and Jupiter have the Great Life Saturne seperateth whatsoever he getteth in his Limit he doth it not actually but he leaveth the Life and then it hath no Leader but breaketh of it selfe and so it is with the other Planets But its limit or period must reach to the h Or Zodiack of the twelve signes Crowne of th Starres in that signe and Point which the Planet hath its limit and period in 13. And therefore many a young childe even in its Mothers womb is old enough for Death for its l The Lord of its Ascendent Lord is at his Period and leaveth its childe and the cause why we cannot easily search out our End is that wee doe not properly and exactly know the Limit of our k Note the Calculation of Nativities Leader for we must know its Number or Period the Number or Period of the signe if wee will hit the point of our Limit or End 14. Behold now in what Danger wee are according to the outward Life neither are wee at home in this Life and yet wee are quickened and awakened through the outward Life and so a soule comes to be Generated though indeed the outward life cannot generate a soule l Note for the seede is sowne with or in all the Three Principles and there are Three Mothers each of which hatcheth its Chicken 15. This Might was given to Man though indeed the Image of God did not stand thus For Adam before his Eve was made was a chast Virgin not Man nor Woman he had both the Tinctures that in the
considering of them the Spirit shall make a Hymne of thanks to the praise of Gods works of wonder as Esaias saith Though your sinnes were as red as bloud if you turne they shall be as wooll white as snow And yet you must know that in the life to come they shall appeare in the Figure but in another source or property Mark this yee children of God for much is herein contained 135. From this Ground wee know that Adam in his Innocency before his sleepe which signifieth Death when he had imagined into the spirit of the foure Elements was in this world in Paradise and yet it might well be said not in this world he was indeed in this world upon the face of the Earth but in a paradisicall source or property in the Dominion of the one pure Element and not in the foure Elements 136. But when he entred into the foure Elements he Entred into Death and his body became like a Beast and the Earth was Cursed from the Lord so that it bare no more Paradisicall Fruit For Adam was driven out into the outward Principle and there he must eate Earthly Fruit and open or manifest the Wonders of the Outward Principle and so he instantly became Earthly 137. For his Body was from the Earth and Created out of the Earth but it was not Earth no more then Gold is Earth though it groweth in the Earth and proceedeth from the Earth for it was Ex Matrice ex Massâ from the Matrix out of a Masse understand out of the substantiality out of which the Earth was originally generated and created The Pure Element is also in the Earth as also Paradise and it is onely the source or property that maketh the alteration wherein the Light of God is detained 138. Adam would be as God in all the Three Principles and the Serpent also perswaded Eve to it that if shee would Eate of the fruite of the Earth shee should know good and evill indeed evill enough care misery and sorrowes in the Death of the foure Elements 139. And therefore seeing the foure Elements must break thence it is that ſ Transitorinesse 〈…〉 Corruption is in Mans Body and the soule which is taken out of the Etetnall remaineth in the Eternall therefore there must come a heavenly body out of the pure Element againe out of the substantiality which is before God out of the Matrix of the Earth like the first Body which was in Adam and must t Or Assume our humane soule receive our humane soule into it and u Or suffer Death Enter into Death and bring us out of Death on the Crosse into the Element againe into the substantiality in the presence of God in Ternarium sanctum into the Holy Ternary For Adams soule was taken on the Crosse in the Eternall Centre where the Heart of God ariseth from Eternity and was breathed into the Created Body of Adam from the Spirit of God and therefore the Heart of God must x Or be Incarnate become Man 140. And as Adam was entered into the Earthly Crosse into the Death of the foure Elements so must the New Adam Christ suffer himselfe to be y Crucified Hanged on the Earthly Crosse and enter into the Earthly Elementary Death for Death sticketh not only in the Earth but also in the Aire and Adam desired also with his Imagination not to enter into the Earth but into the Aire he lusted after the Spirit of the Principle of this world and it laid hold on him And so he fell also into the Earth 141. For the foure Elements are altogether in one another and the Ground or Foundation upon which they stand is the Fire of the fierce Anger of God wherein the Devills dwell as is above mentioned 142. z Note And so the New Adam Christ must enter into the Abysse of the foure Elements viz. into the Hellish Fire of the Wrath and a Or passe presse through the Hell of the wrath through Death and bring the humane soule againe into the Paradise of God 143. And therefore the New Adam Christ was Tempted or Tryed forty dayes in the Wildernesse whether he could stand in the Paradisicall source or property and so eate onely Paradisicall Fruit which groweth in the source or property from the Essences of the Spirit of God and there he did eate ex verbo Domini of the Word of the Lord and not at all of the foure Elements 144. For he did beare also the Earthly Image and there the New Heavenly must overcome the Earthly and the soule must enter againe into the new heavenly body that the Earthly may but onely hang to it and thus also was Adam Created in the beginning 145. He was to eate of Paradise whose property should rule over the Earthly and though he were in the foure Elements yet he was to live in the Pure Element and then he might have continued so Eternally though the Outward Principle should be broken yet he should have remained 146. For he was in Paradise and not in the foure Elements but when he entered into them he entered into Death and the Anger of God in the Abysse of Hell did captivate the soule which Christ brought forth from thence againe 147. O yee Children of Men Mark what is revealed to you doe not account it a fiction and a Historie It is knowne in Ternario Sancto in the opened seale of the Seaventh Forme in the Centre therefore consider what it is 148. Hereby is signified to you the finall breaking of the outward Principle Trim your Lamps the Bridegroome is ready his Trumpet soundeth the Seaventh Angel from the Throne of Heaven soundeth The Mysteries of the Kingdome of God shall be o Or finished accomplished at the time of his sounding and then there is no time more in the foure Elements but then the Eternall Time in the Element in the Life of God and the Time in the Abysse goeth on 149. Goe out from the c From the Confusion of Tongues Languages in Babel for wee all speake but one onely Language in Jerusalem Babel burneth in the Fire or confounded Christendome is kindled in Warres Contention and Strife in Famine and Pestilence in the Anger of God Amen The Sixt Chapter The Two Gates Of the World and also of Paradise most highly to be considered Note more of the Language of Nature 1. WEE have shewed you before the Ground of the Language of Nature how Adam gave Names to Every thing and out of what God spake to Adam viz. out of the Life of the Birth as wee speake at this very Day and if wee consider our selves therein we finde the whole Ground in Heaven and in this world and wee see it well enough with Earthly Bodily Eyes that it is true wee need no other Testimone then the Great Booke Heaven and Earth the Starres and Elements together with the Sunne wherein wee well know the similitude of the Deity 2.
of the source of the Fire 35. For it is so subtile that the Fire cannot hold it and so is an attracting and t Or flying away recolling againe For the Fire willeth eagerly to have that againe which is flying forth and so there is a perpetuall strife 36. Thus you see it very plainly and openly that the life of the fire letteth goe the Aire for it will not stay in the source or property of the fire for it flieth eagerly and the source or u Or vertue property of the fire continually attracteth the same back againe into it And so the Fire is blowne up or else it would be smothered and become dark and for that cause it reacheth thus after the Substantiality viz. after the Aire 37. For no x Vertue or Life source desireth the shutting up in Death and that is also called Death when the Life is shut up besides that there is no Death 38. For in the Eternity there was never any death at all nor shall be ever But that which is called the Eternall Death is a shutting up of the Tincture where the Tincture goeth away like a y Or figure shadow and so the Centre viz. the source or fountaine of the Fire remaineth in the Darknesse and floweth in meere wrath in it selfe and would very faine reach the Tincture againe and yet it hath no power to doe so for the Tincture onely is the power which bloweth up the Fire 39. Consider heere what Hell and the Eternall Death is for it is just so and know that the Devills have lost the Tincture of Meeknesse who now are a wrathfull fire-source without substantiality for they have no Body 40. Secondly Consider also the Element of Water and as you know that it hath its originall in the spirit of the Creature so also it hath its originall in the Deepe of the World which is also a Spirit and hath such a life as other Creatures have 41. And Thirdly Consider that there are two sorts of Fires a Hot and a Cold for as the Heate z Or concreteth contracteth together so doth the Cold which turneth Water into Ice and maketh a a Heterogene body strange body out of the Substantiality or Water which is not its owne 42. By this wee give you dearly to understand the Fall of Lucifer who thus reached into the Centre of Nature into the harsh Matrix and awakened it so that it concreted the Substantiality and so Earth and Stones came to be 43. You will say Why did God suffer b The fall of Lucifer it The Answer is He was a Prince and Throne-Angell and was created with the first Creation and therefore since he was a cause of the Third Principle understand of the Out-Birth therefore Christ called him also a Prince of this World for he had also a Free will like us Men. Wee oftentimes c Or make doe workes which are contrary to God onely for our State and Honour as is seene in Forts Castles and * Pallaces Sumptuous Great Houses 44. So Lucifer also would be as a God and Creator all which might have been well enough for that was not his Fall no more then it was Adams Fall that he Imagined whereupon God suffered the Tree of Temptation to Grow but it was his Fall that he awakened the Matrix of the Fire and would domineere over the Meeknesse of the Heart of God 45. That awakened Matrix of the Fire is now his Hell and God hath captivated that Hell with the Heaven viz. the Matrix of the Water For Lucifer would faine that the Place of this World d For the place of this world would have burnt in the Fire for Lucifer should burne in the Fire for him to domineere in and therefore God moved himselfe to the Creation and did create and so there was Water which captivated his wrathfull Hell as the Pleasant Sunne shutteth up the Astringent Cold and turneth Ice into Water whereby Fishes and other Creatures grow and Live 46. And the Cause of the Sea and of the Great Deepe Waters whose bottom cannot be fathomed is that the Matrix of Nature was in e Where the Great Waters are those places so far enkindled in the Fire 47. And heere wee give you an Example of this Consider Sodom and Gomorrha when their sinnes became Great and that the Devill dwelt there and would have a Kingdome there for himselfe God permitted that the Prince of this world should burne those five Kingdomes wherein the Devill intended to dwell with fire and Brimstone But when the Devill thought to be Lord and to have his Habitation there then God brake his Pride and Stoutnesse and caused Water to come upon that Place and alayed his Pride 48. And in this wee have an Excellent Example of Gods care for his children which depend on him for when he saw the f Or that the Anger was kindled Wrath he brought forth Lot out of Sodom And further you have heerein a full Example that when the Wrath of God beginneth to be kindled he maketh it knowne to his Children before hand that they might flie from it as he told it to Abraham and Lot and commanded him to flie from it and so he hath done from the beginning of the World For the Prophets were for no other end but to declare the Anger of God and to command the children of God to flie from it as may be seene by what was done to Jerusalem and the Jewish Nation and hath been alwayes done to all People from the beginning of the world to this Time For when no Punishments or Judgements more can be expected then Prophecying shall cease 49. Therefore let none blindfold themselves Note but consider what such a Warning and Revelation signifieth which at present is propounded to the World This is the Time of the overthrow of the Dragon with the Whore of Babell which shall goe downe into the Abysse Now he that will not flie yet let him have warning of it He that will bring the Whores marks forth into the Light will have great ignominy and reproach by it wee speake what wee ought the Day dawneth the Sun will suddenly arise account it not for a Fiction it is concluded and knowne in Ternario Sancto Looke into the Scripture in the Revelation which the Sophisters had rather it were cast out of the Bible but the understanding of it will soone bud forth and then the Pedlers of the Beast and of the Whore will stand in great shame and none will buy their ware any more No sword destroyeth the Whore but her own Mouth choaketh her for there are nothing but Lyes and Blasphemies in it and yet shee seemeth as if shee were God Therefore say wee let every one looke to his own Doing lift up your heads as Christ saith for the time of your Redemption draweth neere you are baptized with water but he that will baptize with the Holy Ghost and
with the Fire of his Wrath is already on his way be not wilfully blinde 50. Thus understand us right concerning the Life of Man as wee have now mentioned This last forementioned Life is g Solely or alone singly in the Beasts for it hath its Originall onely in the Principle of this world in the Matrix of Nature which is every where such a Spâ—rit and such a Life in it selfe 51. And in Man the life is twofold for Man hath also the life of this outward Principle in him but he desireth also another life which is higher and better then this 52. And now where there is a Desire there is a Mother who is the Desire it selfe for no Desire can make it selfe it must arise out of a will and the will must come out of the Tincture which is the Life of the Will 53. Thus wee know and have searched out that in the Tincture of the Principle of this world viz. in the life of this World there is also another Tincture which wee have an apprehension of in our selves If there were not another Tincture the Life would desire nothing more 54. Yet wee cannot say that the outward Life desireth any thing more it desireth nothing else but its own Mother viz. the Principle of this world For it is onely a Spirit therein for no Principle desireth another a Principle is a peculiar life and hath its Centre to Nature and therefore wee call it a Principle because there is a Totall Dominion in it as there is in the Eternity which Dominion desireth nothing more nor higher but onely that which may be generated in its own Centre as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell for the Kingdome of Heaven desireth nothing but the Divine Beeing but Hell desireth that which is wrathfull murtherous fiery soure soarring Astringent and whatsoever is in the Property of Anger in the Fire 55. Now there being in us a desire after the highest Good and after the Eternity that desire must needs proceed out of the Eternall and highest Will out of the highest Beeing and its life is also out of the highest Tincture for where there is a Desire there is Fire for the Fire desireth substantiality that it may have whereon to feede and yet it selfe can make no substantiality but it maketh the Tincture and the Tincture maketh the substantiality as is above-mentioned 56. Now the Tincture is a Creature for it hath a Body as may be seene in the Tincture or colour of Gold though it be not palpable yet it is h Essentiall substantiall and the understanding is in the Tincture for it is a wrestling with the Fire and flieth before the Fire and yet cannot flie away because the Fire i Desireth generateth it and continually attracteth it againe into it selfe and it still striveth to get out from the fire with the substantiality and is after the manner as a Man fetcheth Breath 57. Therefore wee give you now rightly to understand it thus you see that the Tincture shineth and in the shining there is no stirring but a constant Lustre and yet in the Lustre there is all power as in the Tincture and it is an Eternall Stillnesse and the Tincture is the stirring and also the life Understand us rightly and deeply for it is the deepest Ground and foundation in Heaven 58. The other Desire in Man after the Highest Good is the soule which standeth in the Eternall Mother for every desire hath its originall out of its own Mother therefore this is a desire of the Eternity and not the Eternity it selfe but the Tincture of the Eternity and the Majesty viz. the glance in the Still Habitation as is now mentioned 59. Now if a Spirit be in its own Mother it desireth not to goe out from her againe as the Aire-spirit doth not desire to goe away from the Body neither doth it desire any thing more then what is in its Mother and in its Centre 60. But yet wee finde and understand it in our minde that the soule willeth to be out of this Earthly Mother in which it standeth at present and not onely so but it desireth the house of its own Mother viz. it s own Tincture and the Majesty also the Eternall Rest out of the Tincture 61. And so wee search and finde and have it in true knowledge that the poore soule in the Spirit and in the Tincture or life of this outward world lyeth captive in a strange Lodging and hath not its Light of the Majesty for if it had that it would be at Rest and desire nothing more 62. Also wee finde that it lyeth captive in Death in much weaknesse for if it had its right Tincture then should the Majesty wherein it is a childe of God shine in it 63. Therefore wee say that the poore soule of Adam was captivated by the Spirit and Principle of this world and received the Tincture of this world into it and then Instantly the Majesty brightnesse of God remained standing in its own Principle for the soule put its will and desire into the Spirit of this world and it selfe entered into it 64. Thus God shut up the Heaven in the soule so that it knew its Majesty no more and there was perplexity and great misery that an Eternall Creature should come to be in another Principle in another Centre Heere the seaven Seales to the Book of the Eternall Life were shut to the soule for the Centre of its life was shut up and captivated in the Eternall Death it could no more stirre any forme in the Centre of its Life it lay in Hell like k As a dead Corpse in the Grave dead Bones the Dragon had it in his Jawes 65. For it was in the house of misery there was none that could help it no Angel no Throne-Prince no Creature neither could the Centre of the soule help it for its fire was extinguished the spirit of this world had swallowed it up as the water devoureth the brightnesse of the flaming Iron for the Will of the soule was entred into the Spirit of this world and had married or joyned it selfe thereto l The Will it was in another Mother as it is now at this Day 66. And so now if the Mother of this world had been broken as it doth breake indeed then the soule should have stood in the Eternall Death in the Darknesse Heere m Or Remedy Counsell was at an end the faire Creature was captivated by the Kingdome of Hell which triumphed over it The highly Precious Gate 67. Heere was no Counsell in the whole Deity unlesse the Eternall Word and Heart of God did become Man and did enter into the Third Principle into humane flesh and bloud and assume a humane Soule and goe into Death to the poore soule and did take away the Power of Death which held the soule captive and the wrathfull sting of Hell which it had
indeed it had the life but t Or faint weake an unpotent life 47. This wee demonstrate thus that you may rightly understand it look upon a u Red hot flaming Iron which sendeth two spirits forth from it selfe one hot one which hath the Centre and can kindle and awaken another fire and one Airey one from which water proceedeth which hath also all Powers of the Fire yet the Tincture therein is not fire but it is an Eternall Barre that no fire can be therein and yet is the Spirit of the Fire which hath its source out of the Fire and its life like to the Fire for in the Eternity there is no Death Therefore in the female kinde no life can proceed out of their Tinctures but the Matrix must get the Tincture from the seede of the Male. 48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde for when God created the Materiall Substance there went forth the kindes of all Essences in the Centre of Nature according to all the Properties for as you see the Starres that one hath a property different from the other which all are created out of the Centre of Nature according to the Materiall Substantiality and so all Essences stood in the Materiall Substantiality and the Fiat attracted all towards the Created Earth 49. And there hath every forme of the Tincture and of the Spirit of the severall kindes figured every one it s own body according to its Properties as to be Beasts Fowles Wormes Fishes Trees and Hearbs also to be Metalls and Earth all according as the life was in them And this you may well perceive by the difference of each Dayes work of the Creation 50. For on the first Day God Created the Materiall Water which hath an unpotent and life and is a Barre upon the fire of the Anger and upon the Devils smoaky Pit where he thought in the burning fire to domineere over God Also he then created the Earth and Stones and so the x Drosse Grosse part was severed which consisted in mortall and fierce Essences whereby Lucifer supposed to be King and Creator therein 51. When this was done God said Let there be light let the Light of the Tincture open it selfe and there was Light then God seperated the Light from the Darknesse Understand this rightly Hee God shut up the fierce fire which Lucifer had kindled which sourceth out of the Darknesse and let the Tincture in the Quintessence burne as in the fat of the Water-Spirit as in a Beast the fire of its life burneth 52. Thus the life did burne in the Tincture and turned the fat viz. the Oyle into a Quintessence viz. Bloud and so that life did burne in the Bloud for therein standeth the Noble Tincture and God hath reserved in his own power the Centre of the Fire for he hath shut it up in the Darknesse as it hath stood from Eternity in the Darknesse and so every Life standeth in his hand for if he let the fire come into the Tincture then the Spirit is in the hellish Fire 53. Now when the light did shine out of the Tincture he divided the Tincture into two parts even as it divideth it selfe viz. into the Fire-Life and into the Light-Life as was mentioned in the last foregoing leafe and created the two lives the fire-life to be a Heaven and a firmament between the Holy Meeknesse viz. the Heart of God and the unpotent Aire-Spirit and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit and God dwelleth between them both 54. The Fire-spirit of the Tincture hath the Eternity y for in its Roote and the Aire-Spirit hath the materiall life which sourced forth with the awakened Substantiality and ruleth the outward Beastiall Life for it is the Beastiall life of every Creature also it is the life of Trees Hearbs and Grasse it hath also a Tincture but not strong enough 55. Thus you see how the Life standeth in the Water and hath two Dominions viz. Fire and Aire and you see whence the Bloud hath its originall which maketh a Creature that hath bloud more Noble then one that hath not bloud in it for that Creature hath a false Tincture and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes they have not the Noble Tincture or the Noble Life 56. But when the Devill intended to be Lord in the Tincture and would Create he awakened such a life in his will which yet is not all his life he is indeed of the same Essences and the Devills Bodies are figured also in Hell into such Serpents venemous Wormes and z Loathsome deformed ugly Beasts for they cannot in their own forme be otherwise although indeed they have not a Body from the Divided Tincture from its Substantiality but they have a body out of the Centre of Nature out of the fierce Matrix out of the Eternall Substantiality out of the Darknesse which is a Spirituall Body 57. Now when God had Created the Earth the water was over the whole Earth which God seperated that the Earth became dry and called the Water Sea Méér which in the Language of Nature signifieth a covering and holding fast the fiercenesse of the Devill a true reproach to the Devill that his power was drowned to expound this very acute Writings are requisite and a The naturall Man Man could hardly be able to apprehend it 58. Thus the Earth sprung b Put forth its own vertue in its own Essences and Tincture which were also c Or conceived comprehended in the First Creation 59. It shall also be rightly expounded to you which Moses saith God seperated the Water above the Firmament from the Water beneath the Firmament that is into the Water and Bloud of the living Creatures for the water above the Firmament is Bloud and therein standeth the d Or life Tincture which seperateth the Heaven from the water beneath the Firmament viz. from the Elementary water as wee see that each of them hath its own habitation and Dominion of which may be spoken more at large in another place 60. Only wee understand therein two Kingdomes viz. the soule dwelleth in the Bloud in the Tincture and in the water dwelleth the Aire-Spirit which is corruptible for it had a beginning but the soule had none for the Tincture is from Eternity and therefore the figures of all kindes must remaine in Eternity account it not for an opinion it is really so 61. Now when Heaven Earth and the Elements were thus formed then the fiery Tincture was as a shining Light and was a Firmament called Heaven for this world had no other Light And then God suffered the Centre of Nature to open it selfe in the Created Substantiality For this whole Principle became but one body and there brake forth its Heart viz. the Heart of this Principle with its own proper will
Christ with an Asses Heart is but a teller of Stories and no Preacher Verse 40 Chap. 16. What profit Christ becoming Man is to us Verse 88 Chap. 13. How Christendome hath fallen asleepe by her whoredome Verse 61 Chap. 13. The Authour asketh whether Christendome thinketh him mad or no. Verse 62 Chap. 6. The vaine Boasting of the Name Christian or Jew Verse 25 Chap. 15. How a sincere Christian knoweth not himselfe Verse 26 Chap. 6. The Christians say yea in the Parable of the two sonnes Verse 27 Chap. 6. The Christians judge and condemne that in others which they themselves doe Verse 29 Chap. 6. Christians should not be Judges but Lights tâ— the world Verse 30 Church Churches Chap. 7. He that resteth contented with meere going to Church is as well before as after he comes there Verse 2 Chap. 7. The falfe Magus cryeth here is the Church of Christ but it is the Whore Verse 57 Chap. 9. For whom it is best to stay from Church Verse 28 Chap. 11. How one may be alone in a Wildernesse and yet in the Congregation or Church of Christ at the same time Verse 67 Chap. 11. The Church of Christ is every where A Repentant Turk is in Christ Verse 89 Chap. 11. What it is the Antichrist scandalizeth the Church of Christ with Verse 100 Chap. 12. The Authour declareth his hearty love to the Church or Congregation of Christ Verse 9 Chap. 13. When the Romish Church lost the Jewell it became Babell Verse 5 Chap. 14. How the Priest-Devill hath made the Church and Congregation of Christ starck blinde Verse 23 Chap. 9. The Devill most readily driveth the distressed soule into the stone Churches Verse 24 Chap. 11. The Authour would not have the stone Churches destroyed but he sheweth the Hypocrites and sheweth also the living Temple of Christ Verse 78 Circle Chap. 11. How each Circle in the wheele of Nature giveth its own inclination to its Creature Verse 3 Chap. 11. Of the Circle between the Moone and the Earth also of the property of the Moone and of the Earth Verse 4 Clergy Chap. 5. The worldly Governments have their originall from the heavenly which the spiritualty or Clergy beleeve not Verse 62 Chap. 12. The Clergy have Theevishly dealt with the Congregation of Christ Verse 19 Chap. 15. How the appearing holy Clergy have the predominancy in the world Verse 19 Chap. 16. By the Elder Sonne in the Parable the appearing holy Clergy are deciphered Verse 24 Conceits Chap. 4. All Conceits are Graven Images in the Wonders of God Verse 50 Contrariety Chap. 2. Whence Contrariety Anguish and Cold ariseth Verse 14 Conversion Convert Chap. 8. Reading without Conversion is as Beneficiall as a Psalter to an Asse Verse 39 Chap. 8. It is good to Convert in this Life time Verse 54 Corporeity Chap. 4. The seaventb Forme is a substantiall Forme out of which Corporeity proceedeth which consisteth also of two Formes Light and Darknesse Verse 12 Corruptibility Corruptible Corruption Chap. 18. Of the Corruptibility Verse 10 Chap. 18. How that which is Corruptible hath an Eternall Mother also wherefore the wonders shall continue Eternally Verse 20 Chap. 1. Whence Corruption and Torment arise Verse 30 Covenant Chap. 11. Why God made his Covenant with us in Christ Verse 27 Covetous Covetousnesse Chap. 17. The wicked Covetous Person hath his God in his Chist Verse 19 Chap. 17. An admonition to depart from Covetousnesse Verse 26 Councills Chap. 11. Why the Councills are instituted How the Antichrist glistereth in the forme of Aaron Verse 47 Create Created Creation Creatures Chap. 10. What it is to Create Verse 14. Chap. 14. Admonition to consider whence we are and to what End we were Created Verse 1 Chap. 5. The Authour will rightly shew the Creation to the children of God Verse 124 Chap. 6. As all things were formed in the Creation so our Mouth formeth them Verse 2 Chap. 6. Why the Seekers have not found the Pearle of the Creation Verse 17 Chap. 7. Without the Creation of the world the wonders of this world had not been knowne to the Angells Verse 23 Chap. 7. How the Eternity hath moved it selfe to Creation Verse 75 Chap. 10. The Ground of the Creation is cleerely to be understood by the inward Man Verse 11 Chap. 10. Of the Creation of the Fift Day also the Creation of the Elementary spirits Verse 20 Chap. 11. How God on the Fift Day created all Living Creatures Verse 2 Chap. 11. The Life of the Creatures consisteth in the Matrix out of which they are Created Verse 9 Crosse Chap. 8. What the hanging on the Crosse was Verse 71 Chap. 2. The severall kindes of Conditions of the Damned are not onely foure but infinite they have all formes but the Light Verse 56 Chap. 18. The heere acted Fopperies are the Treasure of the Damned soule Verse 27 Darke Darknesse Chap. 1. Of the Formes in the Dark Nature the Darknesse longeth after the Light Verse 27 Chap. 2. Of Darknesse according to which God is said to be a consuming Fire Verse 90 Chap. 5. Out of what Darknesse is Generated also of the Fathers Property Verse 20 Chap. 5. How the Flash expelleth the Darknesse Verse 38 Chap. 6. God is not Guilty of any ones remaining in Darknesse Verse 18 Day Chap. 17. It is asked whether the night or the Day be best Verse 24 Death Chap. 2. How Death trembleth at the Life Verse 72 Chap. 8. What is and is called Death Verse 37 Chap. 8. There is no Death in the Eternity also what is called the Eternall Death Verse 38 Chap. 9. After the Curse Death was in all fruits whence we eate Death Verse 16 Chap. 14. How Men must goe through Death and Hell of the Devills into the Merits of Christ Verse 14 Deity Chap. 1. The pure Deity the Birth of the Trinity and the Angelicall world are every where present Verse 48 Chap. 2. The Authour will shew the Forme of the Deity Verse 59 Chap. 2. The Deity is subject to no alteration Verse 66 Chap. 4. Without and beyond Nature the Deity is called Majesty and in Nature it is called Father Sonne and Holy Ghost Wonder Counsell Power Verse 86 Chap. 16. Of the Pure Deity also how the soule attaineth the Body of God and becometh the childe of God Verse 101 Chap. 3. Of the Deliverance of the soule Verse 57 Chap. 3. In what manner the soule hath Deliverance Verse 58 Departeth Chap. 18. How the soule is that Departeth from the Body without Conversion Verse 23 Desire Chap. 2. What the Desire is and what it worketh Verse 11 Chap. 2. What the impregnation of the Desire is whereby it generateth Verse 12 Chap. 7. Of the Desire of the Light and of the Desire of the Fire Verse 67 Chap. 8. How the Desire maketh not it selfe but is made Verse 52 Chap. 8. Whence our Desire after the highest Good proceedeth and whence it hath its sustenance Verse 55 Chap. 9. The first Desire
A discourse according to the Language of Nature upon the word Schuffe which signifieth Created Verse 88 Chap. 5. Further of the Language of Nature Verse 93 Chap. 5. As the Mouth formeth the word Schuffe according to the Language of Nature so was the Creation formed Verse 101 Chap. 8. Of the word Ternarium Sanctum in the Language of Nature Verse 3 Chap. 9. How God separated the water the earth The word Méér or Sea in the Language of Nature is a scorne to Devills Verse 57 Chap. 9. Out of what the Seavenly Two Languages proceed which signifie Babell Verse 77 Chap. 16. Of the most excellent understanding which the Lords Prayer hath in the Language of Nature Verse 39 Chap. 16. An Exposition of the word Glauben or Beleeving in the Language of Nature in the Power of God there is no Consumingnesse Verse 98 Lazarus Chap. 16. Of Christs Prayer when he raised Lazarus Verse 12 Chap. 16. How Lazarus was raised and how wee shall heare the voyce at the Last Judgement Day All soules are as it were one soule Verse 13 Learned Learning Chap. 1. The Learned have onely the History of the Saints Verse 42 Chap. 3. Why the Learned contemne simple lowlinesse Verse 51 Chap. 3. Why the Learned in Reason contemne the Commandements of God and have gainesayed them Verse 52 Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned Verse 84 Chap. 5. Of those who boast themselves to be Masters and Learned Verse 75 Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull Verse 56 Chap. 16. The Doctor is admonished to seeke what the true Doctorship in the Holy-Ghost is Outward Learning is but a shaddow Verse 63 Letters Chap. 9. Of the Foure and twenty Letters their twofold property Evill and Good Verse 76 Liberty Chap. 2. How both the Liberty and the fierce strength are in the Fire Verse 24 Chap. 2. The Liberty without and beyond Nature is God the Father Also how God is Allmighty Verse 26 Chap. 9. What the Liberty without Nature is also how the Centre of the Third Principle hath generated it selfe Verse 82 Life Chap. 1. Life is a Burning Fire that goeth out if it have no fewell Verse 3 Chap. 1. The Divine Life of the soule needeth food Verse 5 Chap. 1. Every Life desireth its Mother for food Verse 6 Chap. 1. Wherein the Transitory Life consisteth The soules Life Eternall Verse 7 Chap. 1. Whence the Life of the soule proceedeth Verse 8 Chap. 1. The Threefold Life is not divided How God the Father is all Verse 9 Chap. 1. A Consideration whence Life and death cometh offered to the Minde Verse 36 Chap. 2. Of the breaking and raising up of Life Verse 16 Chap. 5. How the Blossom of Life springeth up in the Tincture also how Every Life eateth of its owne Mother Verse 22 Chap. 5. How the fierce might manageth its order after an Heavenly manner Wee have Life and Death before us Verse 63 Chap. 5. After this Life there is no alteration till the End of this worlds Time Verse 129 Chap. 5. That which proceedeth out of the Centre of the Eternall Life continueth also how all words and works continue Verse 132 Chap. 6. Of a twofold property in the Eternall Life Joy and Paine Verse 65 Chap. 6. How all ruleth in and over our Earthly Life Verse 72 Chap. 8. Of the Temporary Spirits Life and of the Eternall Spiâ—its Life and government in this world Verse 1 Chap. 8. Of the Fire of the Life of Eternity Of the Eternall Earth or Substantiality 2 Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life Verse 16 Chap. 8. Of our Longing after an Incorruptible Life Verse 29 Chap. 8. Every Life desireth its Mother or the best that is in its own Centre Verse 30 Chap. 8. What is the right Life in every Life how Nature reacheth after the Liberty Verse 31 Chap. 8. The Deepe of the world hath such a Life as the other Creatures have Verse 40 Chap. 8. How the Light or Elementary Life in Beasts is simple Verse 50 Chap. 8. How the Elementary Life in Man is twofold Verse 51 Chap. 8. How there is another Tincture or Life in the life of this world Verse 53 Chap. 8. What the outward Life desireth Verse 54 Chap. 8. Of the second Motion or Life in Man Verse 58 Chap. 9. Whence every Government in every Life in this world proceedeth Verse 107 Chap. 13. Of a Twofold Life that a childe getteth in the Conception viz. the two Tinctures corrupted in Adam Verse 34 Chap. 14. What wee must doe if wee desire to serve God The Limit of our Life is set in the Mothers womb Verse 6 Chap. 14. A short Exposition of the Threefold Life in Man Verse 46 Chap. 14. How the Three Lives in Adam were pleasing to God Verse 47 Chap. 14. How the Third Life through the suttlety of the Devill did get the predominancy Verse 48 Chap. 14. After this Life time there is no Remedy If wee make our selves either an Angell or a Devill that wee are and remaine so Verse 72 Chap. 15. They that will sinde their owne Life and their children in Heaven must loose them in this world Verse 24 Chap. 17. How the outward Life consisteth of Three Parts Verse 13 Chap. 18. How Enoch Eliah and Moses are entered into the Paradisicall Life Verse 5 Chap. 18. How Saturne leaveth the Life Verse 12 Chap. 18. The danger in the outward Life The seede is hatched and brought forth out of Three Mothers Verse 14 Light Chap. 1. How the Light and life of God cometh into the soule Verse 15 Chap. 2. How the fift Forme is the true Originall of Life How the Light shineth in the Darknesse and yet the Darknesse remaineth Verse 74 Chap. 2. How the Light standeth opposite to the Darknesse but the Light is chiefe Verse 89 Chap. 4. The Longing of God hath Created all things to the Light and not to the Darknesse Verse 26 Chap. 4. The Light consisteth in Meeknesse and dwelleth in the Liberty Verse 63 Chap. 7. How the Light is the Love and how the Fire is a cause of the Light Verse 63 Chap. 8. Of the Light of the Majesty and of the Light of the Life of the Creatures Verse 5 Chap. 9. Wee should not bury our received Talent in the Earth but set our Light upon a Tables Verse 3 Chap. 9. Of the Creation of the Light Verse 51 Chap. 14. Whence the outward Light or Wisdome ariseth Verse 37 Limitt Chap. 2. The Limitt of the Eternall Death Verse 29 Lilly Chap. 14. What Lilly it is the Devill is not willing to smell of Verse 16 Love Chap. 2. How Love is the Death of the fierce wrath Verse 86 Chap. 2. The fountaine of Love is the overcoming of the fierce might Verse 92 Chap. 3. Of the Birth of the kinde Love and of the sixt Forme
the Fire is a cause of the Life and that the life divideth it selfe into two parts and yet corrupteth not onely the outward life is that which corrupteth it falleth into the Turba which destroyeth it we are now therefore to consider wherein the inward Eternall life consisteth and what upholdeth it that that body q Corrupteth or breaketh not fadeth not seeing Essentiality hath a beginning and yet we can say with good ground that it hath no End for it must have a r Or sure foundation to uphold it ground or else the Turba will have it and that findeth the limit 320. The Eternall Body must not have a limit but be free in the Abysse in the Eternall nothing or else another Essence would again be in that Essence which would divide it and make a limit 321. We have told you before that all which shall endure for ever must passe quite through the Fire for the Turba taketh that which remaineth in the Fire now no Spirit is created Å¿ In. for the fire that it should remaine in it 322. Onely the Turba hath captivated many of them but not from the Will of God for Gods Will is onely Love but the Turba is the Will of his Wrath which by its vehement hunger hath gotten a great Dominion wherein it hath manifested its Wonders viz. the Devills and wicked soules of Men. 323. But the Eternall life consisteth in Meeknesse and hath no Death or Turba in it therefore we must say that the soule and Spirit are not in the Turba especially the t Or Image body of the soule if it were the Turba would destroy it 324. This is onely to be understood as it is mentioned before that the will in the anguish source in the fire understand the will of the soule sinketh downe in it selfe as into Death and u May not cannot live in the fire and so x The Will it falleth into another world viz. into the beginning or as we may better say into the free Eternity into the Eternall Nothing wherein is no source nor any thing that y Or maketh giveth or receiveth a source 325. Now there is no dying in the will that is thus sunke downe for it is gone quite out from the fiery beginning in the Eye and so bringeth its life into another Principle and dwelleth in the Liberty and yet it hath all the Formes of the Essences which arise from the fire in it but z Or imperceptâ—ble unperceived For it is gone quite out from the fire 326. And theâ—efore the life of its Essences is in the Liberty and it is also desiring and receiveth in the desire in its Essences the power of the light which shineth in the Liberty which is power without Turba For this fire is onely Love which consumeth not but yet alwayes desireth and satiateth so that the will of the soule a Getteth or aâ—tracteth putteth on a body 327. For the Will is a Spirit and the soule is the great life of the Spirit which upholdeth the Spirit and so the soule is b Enduâ—d cloathed with power and dwelleth in two Principles as God himselfe doth and as to the outward life in three Principles and is the similitude of God 328. The inward Water in the spirit of the soule is the water of Eternall Life of which Christ said c John 4. ver 14. He that drinkâ—th the water that I will give him he shall never thirst this is that water 329. And the Essentiality of the Spirit which the soule putteth on is Gods-Christs-body of which he saith He that eateth my flesh and drinketh my bloud he d Or dwelleth Joh. 6.56 is in me and I in him 330. But the true Life in the Light of the Majesty in the Nâ—nth number is the Tincture of the e Or Wisdome of God Virgine it is a fire and yet not a Fire it burneth but it consumeth not it is the Love the meeknesse the humility it is the life of God and of the Holy soules and incorruptible life and a f Or infinite unfathomable groundlesse life for it is in the Abysse in it selfe it is in the Centre of it which Centre is its first life and yet doth not comprehend it as the fire doth not comprehend the Light 331. And thus the Ninth number is the life in the fire of God and it is g Or is called or accounted the life in the presence of the Trinity the life which standeth before the Ternarie viz. an Angell standing before the Crosse h Or to set forth for Gods workes of Wonder and h Or to set forth the Heavenly Glory The * 10. X. ✚ Tenth Number and Forme of Fire The Gate †Into the Holy Trinity in Ternarium Sanctum 332. You know from Reason that where there is a Roote there is a desiring will which is the Noble Tincture that driveth upwards out of it selfe and seeketh a similitude of its Forme 333. The Tincture is a Virgine and is knowne in the Wisdome of God in the Wonders it is i Not one that is a bearer or bringer forth no begettresse but an opener of the Wonders which are in the wisdome it seeketh no Glasse but meerely openeth the Essences that a whole similitude may bring forth it selfe out of the Essences it driveth the twig out of the Tree 334. This we understand of Angels and the soule they proceed from Gods Essences from the whole Tree the Angels from two Principles And the soule with the body of the outward life from three Principles and therefore Man is higher then the Angels if he continue in God 335. And in the * 10. Tenth number at the Crosse the Angels and soules are k Or first quickned or enlivened awakened and incorporated into the Heavenly Essentiality though you must understand that the Tenth number belongeth to the place betweene the fift and sixt l Forme in a Globe and the Heart is in the midst in the Centre which is the Heart of God viz. the Word of God 336. The Power in the whole Tree viz. the Pith in the wood hath the Essences of the whole Tree and thus God is a Spirit and the Word is his Heart which he m Speaketh out of all c. soundeth forth from all powers and Wonders Therefore Isaiah calleth it a n Isa 9.6 Wonder Counsellour and Power the Prince of Peace as a Pacifier of the Wrath and an Eternall power of the Wonders a Counsellor of the begettresse 337. For the Word upholdeth the Centre of Nature and is the Heart and Lord of Nature it is the begettresse in the Eye of God a giver of Power and it is the strength of the Omnipotence it holdeth the Centre of the fire captive with the Love-fire so that the fire must be darke in it selfe and the word onely hath the Light-life 338. Wee cannot finde but that the Tenth number is a
else yet that is but the twig of it selfe and its owne will and nothing else for there is nothing that can give it another will 7. Thus we give you to understand what dying is the beginning seeketh the Limit and when it findeth it then it casteth away the seeking viz. the Earthly Life that shall be cast away it must break off it selfe 8. For the beginning viz. the soule continueth in the Limit and letteth the body perish there is no complaining about it neither doth the soule desire it any more it must goe also into its limit viz. into the Wonders of that which it hath been 9. For the Spirit of the soule grieveth not when the body Å¿ Or dieth or falleth away perisheth but the Fire-Life grieveth because the matter of the Fire which the fire hath produced that also perisheth but yet only in Essence 10. The figure continueth still in the will for the will cannot be destroyed and thus the soule must continue in the will and it taketh the figure instead of matter and burneth in the will for the first glowing of the fire doth not passe away but it is quite deprived of the mater of the Earthly Life viz. of the t Substance or drosse Phur 11. And thus the fire becommeth weake and passeth into Darknesse except the Spirit have heavenly u Substantiality the Glans of the Majesty the glorified body of Christ and Adams bedy before he slept Sophia's wedding Garment Essentiality viz. the Divine Body and then the Fire viz. the true soule receiveth that milde body for a x Or glorified body Sulphur and so the soule burneth in the Love-fire and is quite gone out from the first y Viz. the Elementary fire of the outward Nature Fire-life 12. It is now in Gods Principle the first z The fire of the wrath of the outward Life wrathfull Fire cannot touch it in Eternity for it hath received another Source and is truly borne againe and knoweth no more of the first Life for it is swallowed up in the b Or Magick Magia 13. The Turba remaineth in the Earthly Body and is againe become that which it was before the body was viz. a Nothing a Magia wherein all its Essences stand in the Figure as in a Glasse yet not bodily but after the manner of Eternity as we know that all the Wonders before this world stood in a Mysterie viz. in the Virgine of wisdome yet without substance 14. Therefore we here understand that this Mysterie hath been so manifested in its parting that it cannot be c Or made one againe extinguished in Eternity but it remaineth Eternally in Distinction and Partition and is beheld in the Magick in the parting in that manner as it formed it selfe here 15. Thus we may perceive that the d Or parting of the soule from the body Separation is that the Turba hath found the Limit of the Essence for sicknesse to death is nothing Else but that the Turba hath inflamed it selfe and would destroy the Essence it is at the Limit and will cast away that which is introduced e Or middlemost between the beginning and the end between 16. And this is also the cause that the body dyeth the Turba thrusteth it selfe into the fire and so the outward Life is extinguished for it withdraweth the fire of the soule and so it passeth into its owne f Skie receptacle or subtility Aether and is at its Limit 17. And if the fire of the soule hath not the Divine body in the Spirit nor in the Will in the Desire then it is a darke fire which burneth in anguish and great horrour for it hath nothing but the first foure formes of Nature in Anguish 18. And if the will be quite voyde of the power of humility then there is no sinking downewards or inwards through Death into Life but it is like a g Anxious mad senslesse giddy wheele tormentive hurrying wheele which would continually get aloft and yet it goeth downewards on the other side it hath the condition of Fire but not the burning of Fire 19. For the Turba is the exceeding strong h Or Astringency first Forme harshnesse and bitternesse and the bitternesse continually seeketh the i 2. Fire and would evaporate it but the Astringency holds it captive so that it is onely an horrible k 4. and 3. Anguish and continually turneth in it selfe like a wheele and imagineth but findeth nothing but it selfe it draweth it selfe into it selfe and maketh it selfe pregnant it eateth it selfe and is its owne substance 20. It hath no other substance but that which the Spirit of the soule continually l 3. and 4. made in the outward life viz. Covetousnesse Pride cursing swearing reviling backbiting slandering m Or did or wrought murders hatred n Rage or surâ—inesse wrath anger falshood this is its food sport and o Woâ—ke or businesse pastimes for the Turba in the will taketh the substance with it Its workes follow it 21. And although it hath done some good yet that is done onely in q Or Hypocrisie in a glistering shew and appearance from an ambitious minde and afterwards it continueth thus in its aspiring and alwayes endeavouring to climbe up it alwayes elevateth it selfe it would continually be above the Meeknesse and yet it neither knoweth it nor seeth it it is an uncessant elevation above God and yet an Eternall Depression it seeketh a ground and there is none This is its Life 22. Yet if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into it selfe through the Anguish for the humble sparke falleth downe through death into Life and then the r Or paine source of the soule endeth yet it is a small twig budding forth into the Kingdome of God 23. It cannot sufficiently be described what refining the soule hath and how it is hindred and plagued by the Devill ere it can get this sparke into it selfe But this wise world will not believe this it is too wise and yet it is so starke blinde it understands Nothing but hangeth continually to the Letter O! that none might feele this by Experience and wee would gladly hold our Peace 24. We speake not here of any strange Å¿ Or paine source but onely of that which is in the Turba and also of no other Power of the Devill over the poore soule but it s owne horrour and t Or wicked abominable suggestions by which the Imagination of the soule is so tormented 25. The condition of Hell is farre otherwise then Babell teacheth she saith that the Devill u whippeth beateth and tormenteth the soule but this is spoken in meere blindnesse the Devill is not at odds with his owne Children they must all doe his will the anguish and horrour of Hell plagueth every one of them sufficiently in their owne
viz. the Salt-Spirit is generated for the sterne harshnesse becometh pliant from the fire and the crack and yet retaineth the sharpnesse and so this forme is like a sharp Water-Spirit and the flash viz. the crack is the third forme and maketh in it selfe in the soure killed-anguish a Brimstone-Spirit 29. For if the sterne sourenesse looseth its first dry propriety it must be soft and yet it cannot for it is terribly sharp and heere is the n Mark Butt Goale or limit Mark of the Eternall Death for the desire out of the free will cannot attract so any more for it standeth in the anguish of the Crack and yet retaineth its propriety in the attracting 30. For every anguish hath a desire to goe forth from the source or paine and it is the naturall right of the anguish to expell from it selfe and yet it cannot but the paine is thereby more stirred and greater as may be understood in a raging swelling sore where the Member in the o Or humours Essences laboureth to be ridde of the paine and by the labouring of the Essences the sore becometh bigger and the source in the Brimstone-Spirit is swelled up and the more the o Or humours Essences strive the greater is the wheele of the Anguish 31. Thus I propose Nature to you to be considered of which if you consider it well cannot be spoken against for it appeareth in all things and it hath its Birth just so And Nature standeth thus in foure Formes 32. First in a soure and strong attracting which is called p Or sourenesse tartnesse or astringency Harshnesse and maketh in it selfe sharp coldnesse 33. And then secondly the attracting is its q Or spurre sting which rageth in the sourenesse and breaketh the hardnesse and maketh the wheele of the innumerable Essences wherein the Wonders are generated 34. But the flash of the Liberty of the Eternall Will which sharpeneth it selfe in the sourenesse and turneth to consuming Fire breaketh its wheele wherein as a flash it penetrateth through in a moment and terrifieth its Mother the sourenesse which looseth her hard propriety and is changed into a sharp nature like Salt and in this sharpnesse the sting also looseth its own right and becometh bitter for it hath in it two Formes viz. the raging and also the flash of the Fire which are like Brimstone and it is the might of the kindling of the Fire for the source or property of the Fire standeth therein 35. Understand us right thus the flash of fire out of the sharpnesse maketh the third forme in Nature for it maketh in the sourenesse and out of the Rager the bitter sting in the tart anguish a Brimstone Spirit wherein the flash standeth and is the soule or the Eternall Life of the foure Formes For the anguish maketh in it selfe againe a desire to flie out from the anguish and yet there is nothing that can flie away but so it is in the Centre and is called the Centre no more 36. The fourth Forme is the changing of the hard sourenesse viz. the Crack of the flash The dark hardnesse perceiving that it is feeble and as it were dead and overcome and is then turned into SAL and yet retaineth the propriety of the soure attracting 37. Thus the foure Formes of Nature are no more called the Centre though indeed they have the Centre in them and in their Originall but are called Sulphur Mercurius and Sal. For the Brimstone-Spirit is the Soule of the foure Formes for it hath the fire in it and the anguish in it maketh another Will so that the foure Formes have an Eternall will in them which is their own for that will is to flie aloft out of the foure Formes above Nature and to r Kindle the Fire in Nature kindle Nature in the Fire and so to be in a horrible might as may be discerned and considered in the Devills who live in such a Will as this as wee shall shew afterward 38. Thus understand us rightly what the Å¿ Or Philosophers Wisemen of old have understood by the three words Sulphur Mercurius and Sal though they all could not apprehend the high Light yet they understood it well enough in the light of this world viz in the third Principle all which ha h one and the same understanding and meaning only they understood not the three Principles or else they had known God and so they remained in the light of this world as Heathens with their understanding For they have found the soule of the foure Formes in the light of the vertue of the Sun only and the second Principle was no further revealed to them 39. There the soule standeth in the Eternall Band and there in the Crosse of Nature out of the Originall Eternall Will is the Eternall Word Generated which is the Maker and Creator in Nature and this hath been hidden to them even to this very day but the Time discovereth it where it standeth as a t To be seene Banner of which shall be spoken in its place 40. And deepe considerate Reason hath very cleerly in our description what Sulphur Mercurius and Sal are for SVL is the soule and is a Brimstone-Spirit which hath the flash of fire with all Formes in it but if the power and light of the Sunne doe operate therein seeing the soule standeth in flesh and bloud the Sunne with its friendly beames maketh out of the soure Salt-Spirit an Oyle and kindleth the Fire and so the Brimstone-Spirit burneth and is a Light in the Essences and out of the anxious Will cometh the Minde and out of the wheele of the Essences come the thoughts for the vertue of the Sunne hath also the Minde so that it doth not stand in the Anguish but rejoyceth in the vertue of the Light 41. Thus SVL is the soule in an hearb it is the Oyle and in Man also according to the Spirit of this world in the third Principle which is continually generated out of the anguish of the Will in the Minde and the Brimstone-Worme is the Spirit which hath the Fire and burneth PHVR is the soure wheele in it selfe which causeth that 42. Mercurius comprehendeth all the foure Formes even as the life springeth up and yet hath not its beginning in the Centre as the PHVR hath but after the flash of fire when the soure dark forme is terrified where the hardnesse is turned into pliant sharpnesse and where the second will viz. the will of Nature which is called the Anguish ariseth there Mercurius hath its Originall For MER is the shivering wheele very horrible sharp venomous and hostile which assimulate it thus in the sourenesse in the flash of fire where the soure wrathfull life ariseth The syllable CV is the pressing out of the Anxious will of the Minde from Nature which is climing up and willeth to be out aloft R I is the comprehension of the flash of Fire which in MER giveth a cleere Sound and
Tune For the flash maketh the tune and it is the Salt-Spirit which u Or knocketh soundeth and its forme or quality is gritty like sand and herein arise noises sounds and voyces and thus CV comprehendeth the flash and so the pressure is as a Winde that thrusteth upwards and giveth a Spirit to the flash so that it liveth and burneth Thus the syllable VS is called the burning Fire which with the Spirit continually driveth it selfe forth and the syllable CV presseth continually upon the flash 43. And the third word SAL is the Salt-Spirit because the auntient x Philosophers Wisemen saw how Nature is thus divided into many parts and that every Forme of Nature hath a parricular Matter in this world may be seene in the Earth and that the Salt-Spirit especially is the greatest in corporeall y Or substances things for it preserveth the Body that it doth not decay therefore they have rightly set downe this Gate onely which is the Mother of Nature For out of this forme in the Creation Earth stones water and all sorts of Mineralls were made yet With the mixture of the other Formes as you shall see hereafter My beloved Reader understand us thus according to our own sense meaning and apprehension 44. The foure Formes in themselves are the Anger and the Wrath of God in the Eternall Nature and they are in themselves nothing else but such a source or property as standeth in the Darknesse and is not materiall but an Originality of the Spirit without which there would be nothing 45. For the foure Formes are the cause of all things as you may perceive that every life hath poyson yea the poyson it selfe is the life and therefore many creatures are so venomous because they proceed from a poysonous Originall And you must know though these be the chiefe causes of Nature that Nature consisteth in very many more other Formes for this maketh the wheele of the Essences which maketh innumerable Essences where every Essence is againe a Centre so that a whole Birth of cleane another Forme may appeare 46. Therefore the Power of God is unsearchable and our writing is not to that end that wee should search out the ground of the Deity in the Eternall Nature and lay it before any no that cannot be but wee will direct the blinde the way that himselfe must goe wee cannot goe with his feete but as a Christian we would faine lead him and impart to him what we have not out of boasting in our selves but that wee might helpe to plant the great body consisting of the Members in Christ of which wee will make mention hereafter to which end these very high things are mentioned that wee might shew you the right marke in the Originall that your selfe might see and learne to understand the course of the world and how blinde all are concerning God and what the cause and end of z The blindnesse of the world it is 47. Wee tell you this that you might rightly consider it for these foure Formes are in all things yet in this world as in the third Principle they are not understood to be in their a Or their utmost effect very eager Essences For the vertue of the Sunne in the Elements tempereth all things so that the Essences stand not in such a wrathfull source or property but are as a pleasant friendly life as the Light out of the second Principle which is the Light out of the Word Heart of God the Father doth enlighten the foure Formes in the Centre of the Angelicall Spirits so that they are in their own Centre friendly lovely and very pleasant 48. And you should well consider the Fall of the Devills who have lost the Light of the Heart of God and must now stand in the foure Formes of the Originall in such an anxious source or condition as was above mentioned 49. Thus is the soule of Man also together out of this Eternall Band breathed into Man and enlightened from the light of God but in the fall of Adam it is gone out from the Eternall Light of the Heart of God into the light of this world and it hath now to expect if it have not entered againe into the light of God when the light of this world doth breake off from it that it must then remaine in the foure Formes without the light in the first Birth of the life with the Devills 50. For the foure Formes without the Eternall Light are the Abysse the Anger of God the Hell and the horrible flash of fire in the wheele of b Or breaking Corruption in the flying up of Mercurie or the terrible cracking noyse Their light is in the Brimstone-Spirit which they must awaken in themselves or else their Spirit standeth in Eternall Darknesse its living Forme of the Abysse is a Dominion of a severe eager property or source which climeth up in the flash of Fire willing to be above God and the Kingdome of Heaven and yet cannot reach nor feele nor see them for c The Eternall Darknesse it is a Principle which comprehendeth neither this world nor the Angelicall world and yet is not severed but is in one and the same Place 51. For wee offer to your consideration that as wee Men with our Earthly eyes which wee have from this world cannot see God and the Angells which yet are every moment present to us yes the Deity it selfe is in us and yet wee are not able to comprehend it except wee d Set all our thoughts and resolutions upon God and Goodnesse put our imagination and earnest will into God and then God appeareth to us in the Will and filleth the Minde where wee feele God and see him with our eyes viz. the eyes of our Minde 52. So also if wee put our imagination and will into evill and wickednesse d Set all our thoughts and resolutions upon God and Goodnesse then we receive the source of Hell in the Wrath and the Devill layeth fast hold on our very Heart in the Anger of God yet wee see him not with these eyes onely the Minde and poore soule in the Eternall source of the Originall understand it and tremble at the Wrath so that many a soule despaireth and casteth it selfe into the source of the Originall and driveth the body to death by sword the rope or the water that it may thereby suddenly be ridde of the torment or source in this life which is from the Third Principle For that soule standeth between the Kingdome of Heaven and the Kingdome of this world in scorne and therefore maketh hast to the Abysse 53. Also wee give you very earnestly to consider that God did not create a peculiar Hell and place of Torment on purpose to plague the Creatures viz. Angells and Men because he is a God that willeth not Evill and doth himselfe forbid it and hath therefore suffered his Heart to become Man that he might redeeme
the Fathers Nature which bring their Wonders in us to the Light 49. For wee are the n Expresse Image Similitude Resemblance Pourtraiture or Type Representation of the Deity in which the Spirit of God openeth his Wonders and be you rightly informed God the Father hath begotten us againe in Christ that wee should with our Imaginations enter againe into the Word viz. into the Centre of the light flaming Heart that the Holy Ghost might proceed from us againe with power and o Miracles workes of Wonder as may be seene by the Apostles of Christ 50. But since wee have suffered our selves to be held by the seaven fierce Spirits of the Fathers Nature out of his Centre and are not with our Immanuel gone forth from our own reason and knowledge and pressed in to the life of Christ that the Word in us might p Be incarnate become Man therefore also all the six Spirits of the wrathfull Nature have shewen their Might and Wonders in us and have let us gpe astray in Babel so that wee have not walked in the Love of the Word in the Life of Christ but after our own Inventions in a forged hypocriticall seeming holy conceit about the Will of God and have not walked in the Spirit of Christ but in Pride 51. And because the Seekers in the Fathers Nature have found out Arts therefore they have troden simple Humility under-foote and because in their own Inventions they have departed from the Heart of God and so have erected an Earthly Kingdome for their voluptuousnesse therefore all the six Spirits of Wrath have justly produced their effect upon them 52. For though the Heart of God hath sounded a Trumpet with a Spirit out of its Centre and called upon people to Repent yet they had alwayes rather take delight in their tender flesh and delicate life and had rather follow the Devill who hath alwayes from the Anger of God sounded a Trumpet contrary to it viz. contray to Repentance and hath stirred up Warres and bloudshedding of which the Revelation testifieth in a Figure And the Spirit of God hath therefore declared the Revelation as a cleere Glasse 53. And mark what the Angel said Seale what the Seaven Thunders have spoken The voices of the seaven Thunders out of the sterne Essences would be well enough hidden from us if we did not q Or employ our thoughts purposes and endeavours in the same things put our Imagination into them and open them in us for in the Centre of the Sonne in the Meeke Love they are not manifested or revealed 54. But being the Word or Heart of God is r Or Incarnate become Man and that in him it hath assumed a humane soule to bring us againe out of the wrathfull Nature into the Glassie Sea viz. into the Angelicall world to the wonders of the seaven Golden Candlesticks and because wee yet lay hidden in the seaven Seales of the Father therefore the Å¿ Verbum Dei Word of God with it s assumed humanity must enter againe into the sterne Matrix into the sharpnesse of Death and of the Anger And there the Man Christ hath broken the seaven Seales in the soule of Man 55. For the t Verbum Dei Word of God or the Heart of God which became Man and the humane soule which out of the seaven Spirits of God was breathed into Man from the Spirit Mercurius that is the Spirit of the seaven Seales which in the Word is called the Holy Ghost and yet from the Centre of the Father is called the Spirit Mercurius viz. out of the sharp Essences out of the fiery wheele as is mentioned before but in the Out-birth of the Father through the Meeknesse of the Love in the Word in this world viz. in the third Centre is called Aire hath broken the fierce might in the Centre of the soule 56. For when the soule of Adam went forth out of the Word and entred into the Third Centre viz. into the Spirit of this world then the Centre of the soule was Eternally Sealed up in the Matrix of the Wrath in the seaven Formes of the wrathfull Nature of the Father and there was none in heaven in the Glasse Sea nor in this world that was able to breake open these seaven Seales there was nothing else in the soule but the Eternall Death in the horrible Anguish and in the Darknesse 57. And there the Mercy or Barmhertzigkeit brake forth out of the Heart of the Father and entred into the humane soule and brake the seaven Seales of the fierce wrath and kindled the Light which over-cometh the Death and the Anger in the soule 58. Not that the soule was rent out from the Fathers Essences as if it were no more in the seaven Spirits of Nature no that cannot be all standeth in the seaven Spirits of the Fathers Nature yea even the Heart of God it selfe standeth therein onely the seales of Death in the fierce wrath are broke open by the Light of the Heart of God in the Centre of the humane soule 59. For which wee thank God the Father in Christ Jesus who became Man and Regenerated us in him to the Light and Redeemed us from the fierce wrathfull source or torment in the zeale of the Anger in Eternity 60. But because wee Men did not u Accept or embrace acknowledge such great grace and light neither did esteeme it but were pleased with the flesh of Adam and the best of this world and though indeed wee saw that God in the Man Christ as also in his Disciples and in all those that earnestly clave to him in the New Regeneration did great Wonders and Miracles yet wee our selves put away our Candlestick and lived in hypocrisie and in our own seeming holinesse and in tyranny and persecuted Christ therefore he left us also sealed up so that wee knew his Light no more but wee sought out for our selves wayes to God and would by our own contrived opinions come to God The Kingdome of this world was x Pleased us better more acceptable to us then the Kingdome of God wee practiced before him nothing bnt hypocrisie and our heart was far from him Therefore wee must also in the Nature of the Father remaine under the seales till the Spirit Mercurius that is the wrachfull spirit in the Anger of God according to which God calleth himselfe a Consuming Fire hath manifested all its Wonders in us 61. And the Revelation sheweth very cleerly how the Spirit Mercurius hath opened one Seale after anoâ—her and hath powred forth all plagues and abominations y Vpon or amongst us in us and hath brought forth meere contention warres and malice meere cunning crafty subtilty deceit and falshood with wonders and powers in us as indeed he very finely pourtrayeth us as an abominable Beast like a Dragon with seaven Heads and ten Hornes and upon his Hornes ten Crownes and our formall demure z Clergy Ministry or
had a longing to see the Wonders of the Eternall Nature and of the innumerable Essences in substance and in corporeall things and wee give you to understand this highly and exactly that God hath created all for the Light and not the Darknesse 27. For he hath awakened the Tincture to the Death in the Centre viz. to the Body or Corporeall substance of the Earth and that is its Lustre and Light wherein its life doth consist And to the Deepe above the Centre he hath given the Sunne which is a Tincture of the Fire and reacheth with its vertue into the Liberty beyond Nature wherein also it retaineth its Glance or Lustre and it the Sun is the Life of the whole wheele of the Starres and an Opener of Death in the Chamber of Anguish or in the wrathfull Nature For all the Starres are its Children not that they have their Essences from it but it is their life and in the beginning they proceeded from its Centre it is the Centre of the uppermost in the Liberty of the Life and the Earth is the Centre of the nethermost in the Death and yet there is no dying in either of them but an altering of one k Beeing Essence or Substance thing into another 28. For this World dyeth not but it shall be changed into such a substance as it was not before understand its Essences but the shadow of all things remaine standing for ever as a figure to the honour joy and manifestation of God 's works of wonder 29. And further wee give you to understand that the Spirits also were all created unto the Light for they are the Essences or proceeding powers out of the Life not out of the Corporeity of the Death but out of the Centre of the Essences in the Originall of the Tincture which reacheth the Liberty of God the Father which is light joy or a habitation of Eternity wherein the Word with the Angelicall world hath its dominion They all are created out of the sharpnesse of the twinckling in the wheele of the Essences and they stand in the Liberty before the Heart of God and they are the Wonders in the divine delight which are l Beheld or aspected discovered by the Heart in the Wonders of the Power and therefore it set the Will in the Fiat and created them 30. And wee understand by the word Schuffe which signifieth Created and in the Language of Nature signifieth a Seperation of the Essences in the Centre in the soure Matrix and therefore there is also such great diversity in the Spirits as there is great diversity in the Will of the Essences whereof wee have an Example and similitude in the will and purpose of our Minde out of which do spring so many various thoughts where every thought hath againe a Centre to a Will that so out of a m Or an Imagination conceived thought a substance may be produced For Example a Woman with childe can with her thoughts set a mark or make some monstrous alteration in the fruit of her womb which is a substantiall thing 31. In such a manner are all Spirits created out of the Eternall Minde and therefore they are also Eternall for all whatsoever is generated out of the Eternall Minde is Eternall 32. For before God had conceived the Fiat the wheele of the Eternall Essences went forth without substance into the Wonders but when God set the will in the Fiat then the wheele of the Eternall Essences went forth into a substance and there the Time had its beginning which was not from Eternity 33. And wee give you highly to understand the heavy fall of Lucifer which was that he put his will back againe into the Matrix of the Fire in the Centre and turned away from the will of the Eternall Minde which tendeth onely to the Heart of God and would domineere in the Tincture of the Roote viz. in the Matrix of the Fire over the Heart of God for the fierce power of the Fire delighted him more then the Meeknesse in the still habitation and therefore he was thrust back also into the dark Matrix into the anguishing Minde in the sinking down of Death 34. But to satisfie the high enquiring minde and to fill its apprehension concerning what moved Lucifer to this wee offer the Matrix of the Genetrix to be considered and there you finde all the Formes which can be found in the whole Nature 35. For you finde there the soure bitter dark tart stinging envious property or forme which stand all in the Centre of the Genetrix before the kindling of the Light 36. But when God set his will in the Fiat and desired to create Spirits it was no other then as when God said to the Matrix or womb of the Third Principle of this world Bring forth all sorts of Beasts Fowles Fishes and Wormes every one after its kinde understand that their body is according to the kinde or quality of their Essences and so is the Substance or Essence in the body which is their spirit and so also it is with the high Spirits there went forth out of the Eternall Matrix Spirits out of all Essences which are innumerable to our account 37. And as wee have shewne you already concerning the seaven formes of the Centre of the Eternall Nature where every forme is a severall wellspring of Nature in like manner out of every forme out of every wellspring goe forth Spirits according to the multiplicity of Essences and properties every one according to its kinde 38. And the uppermost Principall Dominion proceedeth from the Head-source which is the cause of the multiplicity therein as the minde is a cause of the senses or various thoughts and wee intreate you to consider the Matrix earnestly wherein you shall quickly know the Conceived Will of Lucifer what it is in its Originall how the Creature hath imagined into the Matrix and suffered it selfe to be withheld there and yet God created all Spirits n To or for in the Light 39. For the Tincture of the friendly habitation shined out of them all and the Heart of God shined to them like the Lamb in the New Jerusalem and they should put their Imagination into it and frame their will and power in verbo Domini in the Word of the Lord. 40. But being they saw that the Verbum Domini the Word of the Lord in the Centre was as another or second birth out of the Centre and that they were generated out of the Essences of the great fountaine which is the Nature of Eternity they despised the humility out of which the Love and Light is generated and would domineere in the fierce power in the source of the Fire over the Humility for the Matrix of the Fire desired to have the Dominion 41. For wee cannot know any otherwise then that Lucifer was created in the fourth forme of the Matrix for there stand the Anger and Love in opposition and this
is the strife and overcoming where the Light overcometh and holdeth the Darknesse captive The Fourth forme is in the midst of the seaven formes and may turne it selfe to the Three in the Anger or to the Three in the Love of God and is severally drawne and desired by each of the Three 42. Also the Wrath and Zeale of the Eternall Nature of God desired to be creaturely and to shew forth its wonders and therefore o The Spirits or fallen Angells they were held in the fountaine of their own p Or Originall Nature and they have kindled the Matrix of the fiercenesse of the Anger and Envy so that now it is their Eternall Habitation 43. The Tincture in their Conceived Will is become false because they would domineere out of their Pride over the humility of the Heart of God and therefore they were cast out of the uppermost Centre into the nethermost viz. into Death where is nothing but meere Darknesse and they cannot reach the Light of God 44. For to the Light of God there belongeth a q Humble comprehension Comprehension of Humility wherein the desire of Love is Generated which apprehendeth the Heart of God And this Lucifer hath not but meere anger envy and high-mindednesse and a continuall desire to flie up above the Heart of God and to domineere in the sterne Might and therefore he is thrust out from the Divine Principle into the Centre of Darknesse and that is his Eternall Kingdome 45. And here is cleerely shewne to the r Theologues called Divines Theologists who undertake to preach of the Will of God that their devices about wayes to God are meere Fables when they make Lawes and set down things as the meanes whereby the Light of God may be attained For it onely consisteth in this and it lyeth in our Å¿ Purpose or fixed resolution Imagination that wee frame our will into Humility wherein the Love is generated which penetrateth to the Heart of God as into that which is its own where the humane soule is then borne in God so that it embraceth the will of God to doe that which is the will of God 46. For All mens doings without the will of God are nothing else but t Or Foolery humane Tradition or Invention Graven Images of naturall skill which remaine in the Anguish of the Centre and it is a seeking where nothing is to be found like one that maketh a costly piece of work which himselfe taketh pleasure in 47. So also such works stand before God as a figure which yet remaine in the figure Eternally but to the true Regeneration to the attaining of the Heart of God there belongeth onely an earnest will and submission where Reason le ts goe all that it hath invented and contrived and dependeth meerly on the Word of the Lord viz. on the Heart of God and so the Spirit is conceived and borne in the Love of God 48. And wee have already cleerly shewen you that every thing is generated out of the Will and every thing hath its propagation againe in the Will for the Will is the Master Artificer of every work for it hath its first Originall to Nature from God the Father and passeth through Nature to his Heart which is the end of Nature which dwelleth there in the still Eternall Liberty without Nature and is in Nature as a peculiar Principle of its own in it selfe 49. Thus the Originall of Nature hath the second Principle out of which proceed those things or substances that may be altered but the Principle of the Heart of God doth not alter or change 50. Therefore I say still and it is the very truth that whatsoever is built invented and taught concerning the Way to God if it proceed not out of the Humility of Love and goeth on to the comprehending or purpose of the Will to the Heart of God is only an u Or Graven Image trifle or foppery Invented work in the Wonders of God whereby the Wonders of God which stand in the hidden seales are brought to light and the builders or contrivers are but labourers in the Wonders of God in the great building to the Glory of God which building shall appeare in the Wonders at the change of Time when all things shall enter into the x Receptacle or devourer Ether 51. Yet we doe not judge nor condemne the desirous seeker who seeketh in blindnesse and knoweth not what he doth seeing he laboureth in the building of the Great Wonders of God with a blinde Zeale For he shall finde his reward in the end in as much as he hath had a will to presse in to God and yet sticketh in the building 52. And when the building shall appeare before God at the end of Time then the Artificer or Workmaster shall also appeare before God But doe wee alone say this Doth not the Scripture in the Revelation of Jesus Christ say That our works shall follow us where every one shall reape what he hath sowne 53. Therefore leave off your calumnies and blasphemies and your fine contrived wayes to God and forsake the covetousnesse and high-mindednesse of the Devill and enter into the way of Love which consisteth in Humility towards the Heart of God in Christ Jesus who hath opened againe the hidden seales wherewith wee in Adam were sealed in the Eternall Death and then you are in Christ borne in God and attaine the Divine Will 54. Wee give you further to understand according to our apprehension and knowledge in the Wonders of God because every thing that liveth and moveth is created for the honour the manifestation of Gods works of Wonder that there are many Spirits in shape and y Or shadowy figure which have not their originall out of the Eternall Wellspring but out of the z Or inceptive Will aliter Anxious Will beginning will such as are in the Water the Aire the Earth and the Fire especially under the Firmament those Ascendents of which there are multitudes in great Hoasts and have also their Government yet they are mutable but their shadow remaineth and there are severall pure Spirits which doe not propagate out of themselves but are generated at severall Times by the working of Nature by the Tincture of Heaven understand the superiour Spirits 55. But the Terrestriall have their Centre from the Inferiour Globe and the watery out of the Matrix of the Water and they have severall Heavens for their Government yet they all a Perish or vanish passe away at their Time and stand to the manifestation of the Wonders of God 56. And wee give you to understand that before the Time of the Angelicall world from Eternity there hath been such a Government where the knowledge and understanding was onely in God But by the Angelicall world is also come into the Creatures The Gate b Into the holy Ternary or Trinity in Ternarium Sanctum 57. NOw having shewen this concerning the
power and vertue of Life which goeth forth from the Heart of God through the Spirit of God and that sprouting or vegetation is called Paradise and is a sprout in the Children of God together with which the soule also sprouteth for in this sprouting the new body of the soule groweth in the one Element in the substantiality before the Number-Three in Ternario sancto 116. And heere wee give you to understand in a true Ground as wee certainly know it that the Paradise is in this world and also without this world and that God dwelleth in this world and yet is every where and the source or property onely n Or is maketh the difference 117. For the Angelicall world is manifested in the Paradise but it is apprehended onely in the paradisicall source or property viz. in the one Element and not in the going forth in the Dominion of the foure Elements 118. For the Foure Elements are in another Principle of another property or source also have another Light viz. the Sunne But in the Pure Element the o Substances or beeings things of this world are only as a figure which is not palpable and there the foure distinctions are in one and that maketh no Darknesse And there the Liberty of God without Nature shineth in the Glance of the Majesty but in the foure out-Births there is a Darknesse for the o Substances or beeings Things thereof are grosse and palpable 119. For the Heaven which is a distinction between the Kingdome of God and the Kingdome of this world is a Firmament with all formes of Corporeity and is the vayle in our Eyes for wee have Firmamentall Eyes and therefore wee cannot see the Kingdome of God 120. And that is the heavy Fall of Adam that his Eyes and Spirit entered into the Outward into the foure Elements into the palpability viz. into Death and there they were blinde as to the Kingdome of God 121. For the outward in the foure Out-births out of the pure Element viz. the Substance of the foure Elements hath a beginning and end and is corruptible and therefore all things that live in it must corrupt 122. For the Principle of the Outward World passeth away againe for it hath a Limit so that it goeth into its Ether againe and the foure Elements into One againe and then God is manifested and the vertue and power of God springeth up as a Paradise againe in the One p Eternall onely Element and there the multiplicity or variety of things come into one againe but the figure of every thing remaineth standing in the one onely Element 123. For all things are come to a corporeall substance to the manifestation of Gods works of wonder that they might be seene Eternally by the Creatures viz. Angels and Men which before the time of the world were manifested onely in the Wisdome of God and now shall stand in substantiality in the presence of God 124. Yee deare children of God in Christ Jesus open the eyes of your Minde raise your minde up out of this world into the Element before God that is into the Glassie sea or Angelicall world and the Creation shall be rightly shewed to you heere and let not the Sophisters and Jugglers befoole you and leade you astray 125. For the Paradise which the soules of the holy children of God goe into when the body deceaseth is in the very place where the body deceaseth it is also in the Earth it is in all the foure Elements not divided but entirely every where 126. For in the pure Element out of which the foure Elements proceed is the Paradise it is a sprouting out from the substantiality before God its life and understanding is the Holy Spirit of the Number-Three of God its Light is the Glance of the Majesty of the Number-Three the Matter onely is about the Outward When the foure Elements in Man breake then is the soule already in the Paradise or in the Abysse of the Centre in the Dark Matrix all according to that wherein the soule was growne in this life time upon Earth 127. If it have set its q Resolution and purposes into God Goodnesse Imagination upon God then it is growne in Paradise and the stuffed dark body hath but covered it during this life time 128. But if it be growne in the sterne wrath in falshood and in pride to flie out above Paradise then it flieth in high-mindednesse in the sterne Matrix aloft over Paradise out and cannot get inwards into the Meeknesse and there it is in Hell with the proud Devill 129. For after this life there is no regeneration more for the foure Elements and the outward Principle wherein the Genetrix stood in the working and Creating are gone it hath no more to expect after this Time but onely when at the end of this Time this Principle shall goe into the Ether that the substantiality which hath been from Eternity shall be free again that it shall get a body againe out of the property and source of its own Mother where then all its works in its Mother shall appeare before it 130. For the Last Day is onely to awaken againe that which slept and to breake the Death which is in the foure Elements For the vayle must be done away and all that which is generated out of the Eternall must spring up againe and live 131. But that which is Generated out of the Death viz. out of the foure Elements as the Beasts and every living thing of the foure Elements attaine no body any more and if the spirit of it be generated onely in the foure Elements it breaketh with the foure Elements also and the Figure onely remaineth of the Elementary Substance viz. of the foure Out-Births 132. But that which is out of the Eternall out of the Centre of the Eternall Life is and remaineth for ever even all words and works which are generated out of the Eternall remaine in the Substance of the Figure but they cannot remaine for ever in the Spirit and power for a word of a r Breath Spirit doth not proceed from the Eternity but hath its beginning in the outward Principle 133. And therefore every Spirit will have joy and sorrow in its works and words in Eternity all according as it is in its place and source or property For when the Spirit shall consider with it selfe its source or condition and why it is in the place where it is then the source or property of its words and works ascend in it and giveth it joy or sorrow according to the condition or source and place that it is in every one in that which is it s own duly 134. But you must know that the sinnes evill works and words of the new Regenerate in Christ sprout out from the Death of Christ into which the Children of Christ are againe entered from their sinnes and shall receive another source or property and in the beholding and
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
of this world outwardly is onely a manifestation and discovery of the Eternity in God It hath its rising a Forme or subsistence station and generating like the Eternall Nature and as the Eternall Nature doth alwayes generate it selfe and hath its originall from Eternity to Eternity just so is this visible Dominion of this world Generated and Created 63. For it hath a high round Circumference like a Circle and there stand the b Or fixed Starres Constellations and after that the Great Deepe which resembleth the Eternall Liberty of God now the seaven Planets are in the Deepe which resemble the seaven Spirits of Nature and the Starres resemble the Effects or Essences proceeding out of the Spirits of Nature and the Sun is the middlemost of the Planets which maketh the foure quarters of the World and it standeth in the Point as in a c ✚ Crosse and resembleth the Heart of God Its Lustre in the Deepe resembleth the Majesty of God where God dwelleth in himselfe and is comprehended by nothing and there is nothing of him seene but the Majesty where the Centre of Nature is knowne in all Heavenly Images out of the Eternall 64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix and yet there is no Death therein but a springing forth of the fierce Essences and thus it resembleth a forme in the Centre and a peculiar selfe-Dominion and is a figure or Type of Hell as a hidden Dominion in the Darknesse 65. And as the Earth in Comparison of the Upper Dominion is counted as a Death so the fierce Matrix of the Anger is as a Death in comparison of God and yet there is no Death in either but an Eternall Life in a twofold source or property viz. the Life in Eternall Joy and the Life in Eternall Torment 66. And now we see that the Sun maketh the Great Deep above the Earth lovely friendly pleasant and delightfull or else there would be no other Rule influence or Dominion in the Deepe then is in the Earth for if the Sun should d As when a Candle goeth out goe out there would be an Eternall Darknesse and the fierce soure astringency would make all hard rough and harsh and there would be an Eternall Coldnesse And although every thing did move together like a wheele yet there would be nothing seene but a flash of fire 67. Thus wee give you to understand concerning the Abysse of Hell that it is in this world and the Sun onely is the cause of the Waters which are the Heaven in the Deepe Moreover by the Sun the Heart of God may be understood out of which the Light of the Majesty shineth for the whole Centre of the Eternity would be dark if the light from the Heart of God did not shine therein 68. But it is not so with the Heart of God as with the Sun that it should be a Globe standing in one place onely no it hath no Circumscription Circumference or Place also it hath no beginning and yet it is like a round Globe yet not a round Circle but it is as it were parted divided or e Or Pertuse open for it is as a Round f Crosse-Wheele like a whole Rain-Bow which yet appeareth as it were parted 69. For the whole Crosse is its parting and yet it is whole but the Centre of Nature viz. the Word of the Lord Verbum Domini the Word of the Father is there the Centre of the Crosse The Crosse every where signifieth the Number-Three where then beneath blew appeareth which signifieth the substantiality in the middle appeareth Red which signifieth the Father in the Glance of Fire g Text under next which appeareth Yellow which signifieth the Light and Lustre of the Majesty of God the Sonne and the h Or Purple Dusky Browne with the mixture of all Formes signifieth the other Kingdome of Darknesse in the Fire in which Lucifer did i Flie out soare aloft above God and did not lay hold on the Majesty and Heart of God 70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement for so he sitteth in the Majesty of the Number-Three in Ternario sancto understand the Angelicall world in the Eternall Substantiality and Paradise 71. Thus know that all this is not divided nor is it thus in one place alone but this Forme or manner appeareth in its Principle Every where If thou conceivest a small minute Circle as small as a Graine of Mustard-seed yet the Heart of God is wholly and perfectly therein and if thou art borne in God then there is in thy selfe in the Circle of thy Life the whole Heart of God undivided and the Sonne of Man Christ sitteth thus in the Circle of thy life upon the Rain-Bow in Ternario Sancto at the Right hand of God and thus thou art his childe whom he hath regenerated in him in Christ as also Christs Member and Body wherein he dwelleth his Brother his Flesh and Spirit and a Childe of God the Father in him God in thee and thou in God Power Might Majesty Heaven Paradise Element Starres and Earth all is thine Thou art in Christ k Or above over Hell and Devills 72. But in this world with thy Earthly Life thou art under Heaven Starres and Elements also under Hell and Devills all Ruleth in thee and over thee 73. Therefore consider thy selfe and goe forth from thy selfe it is of high concernment wee speake what we know and what we must speake for wee ought not to speake otherwise of the Eternity unlesse wee should speake as if it had a beginning whereas there is none in the Eternity 74. Nor doe not thinke that Mankinde hath such a beginning as wee must say of our selves according to the Creation no the Image hath appeared in God from Eternity in the virgin of wisdome but not in substance or distinction it was no Woman nor Man but it was Both as Adam was both before Eve was which divided distinction signifieth the Earthly and also the Beastiall Man for nothing subsisteth in Eternity unlesse it have been from Eternitie 75. O yee children of God open the eyes of your Inward Man and see rightly If you be new borne in God then you put on that very Eternall Image and the Man Christ is l Or Incarnate become Man in that very Image viz. in the Eternall Virgin for no mortall virgin is pure and he was conceived by the Holy Spirit in a pure virgin and in respect of our soule which he should assume he is also become Man in the mortall virgin for Mary had all the Three Principles in her and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality it was indeed without substance but in the Man Christ it came to be a substance 76. Wee doe not say concerning the Outward virgin Mary that shee was not the Daughter of Joachim and
those that understand it the soule trembleth at it and it may well be afraid of this captivity when the poore soule must be captivated by the Devill and must swim in the Lake of Gods Anger And this is the cause why God became Man that he might bring us againe in Ternarium Sanctum into the Angelicall world 96. And as wee are all with Adam gone out from God for wee have all Adams soule and flesh so God hath regenerated us all in Christ and in Christ the divine Kingdome standeth open every one that will may enter in whosoever putteth his will away from himselfe and putteth it into Christ and letteth all worldly Reason goe though it have never so faire a Lustre shall be regenerated in Christ and his soule attaineth the Eternall Flesh againe in which God became Man an incomprehensible Flesh of Eternall substantialitie 97. The old Adamicall q Or Mortall Flesh flesh of Death cometh not to be heavenly flesh no it belongeth to the Earth to Death but the Eternall Flesh is hidden in the Old Earthly Man and it is in the Old Man as the Fire in the Iron or as the Gold in the dark Stone 98. This is the Noble Pretious Stone Lapis Philosophorum the Philosophers Stone which the Magi or Wisemen doe finde which tinctureth Nature and Generateth a New sonne in the Old He who findeth that esteemeth more highly of it then of this Outward World For the Sonne is many thousand times Greater then the Father 99. O thou bright Crowne of Pearle art thou not brighter then the Sonne there is nothing like thee thou art so very manifest and yet so very secret that among many thousand in this world thou art scarce rightly knowne of any one and yet thou art carried about in â—any that kâ—â—w thee not 100. Christ saith Seeke and thou shalt finde r The Noble Stone It will be sought for a lazy Person findeth it not and though he carrieth it about with him yet he knoweth it not To whomsoever it revealeth it selfe he hath all joy therein for there is no end of its vertue or Glory he that hath it doth not give it away and if he doth impart it to any yet it is not profitable to him that is lazy for he diveth not into its vertue to learne that 101. But the seeker findeth the Stone and its vertue and benefit together and when he findeth it and knoweth that he is certain of it there is greater joy in him then the world is able to apprehend which no pen can describe nor no tongue expresse in an Adamicall manner 102. It is accounted the Meanest of all Stones in the Adamicall eyes and is troden underfoot for it affordeth no lustre to the fight if a man light upon it he casteth it away as an unprofitable thing none enquire after it though it be so very much sought for in this world There is none on Earth but desireth it All the Great ones and the Wise seeke it Indeed they finde one and thinke it is the right but they misse of it they ascribe power and vertue to it and think they have it and will keep it but it is not that it needeth no vertue to be ascribed to it All vertue lyeth hidden in it 103. He who hath it and knoweth it if he seeke he may finde all things whatsoever are in Heaven and in Earth It is the Stone which is rejected of the Builders and is the Chiefe corner Stone upon whatsoever it falleth it grindeth it to powder and kindleth a fire therein All Å¿ High Schooles or Academies Vniversities seeke it but finde it not by their seeking sometime it is found by one that seeketh it rightly But others that seeke it in selfe and for their own Gain despise it and cast it away and so it remaineth hidden still The Seventh Chapter 1. IT doth most of all concerne us Men in this world to seeke that which is lost And therefore if wee would seeke wee must not seek without our selves wee need no flattering Hypocrites nor such as tickle our eares to comfort us and promise us many Golden Mountaines if wee will but runne after them and make much of them and reverence them 2. If I should sit and heare Sermon prâ—â—â—hed all my 〈◊〉 long and did heare them alwayes preach of the Kingdome of Heaven and the New Birth with their singing and Repetitions and stay there and goe no further I should be never the neere If a stone be cast into the water and then taken out againe it is a hard stone as it was before and retaineth its a Forme Condition or Nature quality But if it be cast into the fire then it getteth another a Forme Condition or Nature quality in it selfe so also thou O Man though thou runnest to Church and wouldst seeme to be a Minister of Christ that is not enough if you rest there you are never the better 3. Also it is not enough that you learne all Bookes to rehearse them without Booke and did yearly and daily reade all Writings and could say the whole Bible without booke yet you are not a haires breadth the better in the sight of God then a keeper of swine who all that while did nothing but feed the swine or then a poore Prisoner in a dark Dungeon who all that while hath not seene the Day-light 4. Talking avayleth nothing nor that you know how to speake much of God and despisest the simple as the flattering Hypocrites upon the Antichristian Beast doe who forbid the Light to them that see as hath been done to this hand But it is as Christ saith Except you turne and become as one of these Children you shall not see the Kingdome of Heaven in Eternity you must be borne anew if you would see the Kingdome of God that is the right meanes 5. There needs no Art or Eloquence about it you need neither bookes nor cunning a Shepheard is as fit for it as a learned Doctor and very much fitter for he goeth forth from his own Reason into the b Barmhertzigkeit the Mercifulnesse Mercy of God he hath no great wise or deepe Reason therefore he doth not goe to that for Counsell but he goeth simply with the Poore Publican into the Temple of Christ whereas on the contrary the high and learned first set the c As a paire of Spectacles Vniversitie before their eyes and study first with what Opinion he will enter into the Temple of Christ he first sets Mens Opinions before him and will seeke God in this or that Opinion One in the d Papists Popes Opinion another in e Lutherans Luthers a third in f Calvinists Calvins a fourth in g Schwenkfeldians Schwenkfelds c. there is no end of Opinions 6. And thus the poore soule stayeth without the Temple of Christ standing in doubt it knocketh and seeketh and continually doubteth that it is not in the right
comprehensible water there it is created into Starres for a Starre is onely Fire and Water concrete together but seeing the fire in them burneth not and that the water in them doth not quench the fire thereby wee underâ—tand that that water is not materiall but is as an Oyle in which the light burneth which is not such water as putteth out the Light but preserveth a continuall burning Light without any great source or fierce consuming property 73. Thus the Starres are a f Quintessence Quinta Essentia a fift forme f Quintessence distinct from the Elements as the fat in a Creature is a cause that the fountaine of life burneth so the Quinta Essentia is a cause that the Starres burne yet the Starres have them also all the Causes of every thing that is in this world all that live and move is stirred up from their properties and brought to life 74. For they are not onely fire and water though the fire and the water be the chiefe in them but also they have in them hardnesse softnesse darknesse bitternesse sourenesse sweetnesse and all the g Vertues powers of Nature they have whatsoever the Earth hath contained in it For every Starre hath a severall property all according to the h Effects operations predominancy Essences of the Eternall Centre of Nature 75. All is comprehended in the Creation and come to a beeing so far as their properties at the same time stood open in the wheele of Nature when the Eternity moved it selfe to the Creation 76. And the Aire is the Spirit which is mixed with all sorts of Formes and as the heate goeth forth from the Fire so also the Aire goeth forth with all powers continually from the fire and therefore it is unconstant suddenly the Aire awakeneth one forme in the Centre of Nature suddenly another and so there is continually a wrestling and overcoming suddenly a beeing above and then a beeing under againe 77. The whole Deepe between the Earth and the Starres is like the Minde of a Man where the Eyes suddenly behold a thing and conceive or frame a will or desire therein and bring it i To passe or to be to substance some things they behold onely with cursory thoughts and some things in a perfect k Resolution or purpose beeing so that the mouth and hands goe about it to bring it to passe thus the Deepe also is like the Minde suddenly it is intent upon one Starre suddenly upon another and the Sun is the King and the Heart of the Deepe which shineth and worketh in the Deepe and the other six Planets make the senses and understanding in the Deepe so that alltogether is as a living Spirit 78. Which you may understand by a Beast which formeth its Spirit herein also in the Fowles and also in us Men according to the Adamicall Man but this Government or Dominion and spirit hath not divine wit and understanding for it hath beginning and end and that which hath beginning and end is not spirituall or Divine but it is Naturall and Transitory as you may see by the Winde how suddenly it is raised in one place and suddenly layed againe and then suddenly raised in another Place and so forth 79. So also the Constellation is a cause of all sorts of outward worldly l Or wit Wisdome Arts and Policy also a cause of the Ordering of every Government or Dominion of this world amongst Men after the Fall also among the Beasts and Fowles also it is the cause and bringer forth of all hearbs plants and mettalls also of Trees that they grow 80. For that which the Constellation conteineth in it lyeth all in the Earth and the Constellation kindleth the Earth and it is all one Spirit and one Dominion which I call the Third Principle For it is the Third Life in God the awakened Life and not an Eternall Life for in this Third Life shall onely the Great Wonders which lye in the Centre of the Eternall Nature be brought into a visible substance whose figures remaine for ever but not in the Essences they all returne againe into the Ether as it was before the Creation so it will be againe at the End 81. But all of this world remaineth standing in the Eternall Nature with its colours and figures like a m Or Land-skiffe Picture else the Creatures as Angells and Men which are Eternall should have no Joy Thus they shall n Or Be omnipotent enjoy all and yet there will be a springing blossoming and growing but without feeling of any fiercenesse or of the Fire for the Essences are no more a substance and therefore it affordeth no fire the fire is an Eternall darknesse and gnawing in it selfe and that is called the Eternall Death concerning which the Scripture witnesseth throughout Doe not account this a fiction for it is true wee speake faithfully what wee know and understand in the boosom of our Mother viz. in the Mercy and Eternall Wisdome of God The Eighth Chapter 1. NOw as there is a Life and Spirituall Government in he Deepe of the World in all places so that all Creatures are included as it were in one Body which affordeth them life nourishment wit wisdome and Art in all kindes of them in Men Beasts fowles Fishes Wormes Trees and Hearbs every one according to the kinde of their Essences so there is also a life in the Eternity within this world which the Spirit of this world comprehendeth not which hath all the properties of this world in it but in no such kindled Essences 2. For it hath no Fire though indeed it hath a mighty Fire but it burneth in anotte source or property viz. in the desiring It is soft delicate or pleasant without paine also it consumeth nothing but its Spirit is Love and joy its fire maketh Majesty and brightnesse and that hath alwayes been from Eternity it hath no ground it hath its springing up and blossoming but not out of such Earth as wee walke upon and yet it is Earth which in my whole Booke I call Substantiality for it is the Eternall Body without any defect there is no want in it nor sorrow nor misery no such thing is knowne there at all there is no Death Devill nor Anger knowne in it but such things stand altogether in the Darknesse or in Eternall oblivion hidden in the first Principle 3. And this Angelicall World or Eternall Substantiality wee call Ternarius Sanctus and that very rightly though the Latine Tongue understandeth onely the a The Trinity Number Three thereby yet the Language of Nature comprehendeth it together as one onely Body 4. For as this Principle of this outward World is together as one Body so God the Kingdome of Heaven Angells Men Paradise with all Heavenly and Divine b Beeings things and Properties are all but one Body and together are called God Majesty and Eternity 5. For the Majesty is the Light of that Body
goeth 25. Although the wise Magi and Mathematicians have made a Sphere and described the Wheele yet that is not enough it is indeed a help to the unskilfull to consider of the Mysterium Magnum the Great Mystery but the wheele hath a much more subtile understanding and cannot be made in any Circle after this manner for it goeth into it selfe towards the Heart of the Sun and out from it selfe towards the figure of the Substantiality it driveth upwards and downwards for the Spirit of the Tincture viz. the right fire-life driveth upwards inwards towards the Liberty of God and yet desireth the Spirit of the Substantiality which driveth downwards for without that the fire-life doth not subsist thus the fire-spirit turneth it selfe about as it were sidewayes and alwayes reacheth after the spirit of the Substantiality and the spirit of the Substantiality flyeth from the Fire but since it is generated out of the fire-Life and cannot be severed from it therefore it is wheeled about with the fire-spirit For when the fire-spirit wheeleth to the right-side and reacheth after the spirit of the Substantiality then the spirit of the Substantiality wheeleth also on the leftside upwards and that maketh a wheeling round and one maketh hast after the other for the substantiality flyeth from the Fire and yet it cometh out of the Fire as you see that out of the Fire goeth Aire and b Or the Aire cometh to be Water out of the Aire Water which is the substantiality 26. Thus the Fire which is an Anguish desireth meeknesse and the Liberty which is without source or paine and reacheth after the Water-source and the meeknesse viz. the Water-source desireth a Body that it may be free from the fire and covered and the Fire runneth alwayes after the Water and the Water flyeth from the Fire for if the fire should goe away upwards and the water goe away downwards there would then be a great severation between them and each both the fire and the water would die and come to nothing But being the fire inclineth towards the Water and refresheth it selfe therein it so preserveth it selfe and can send forth the Spirit of the Aire againe from it selfe so that the life subsisteth 27. Thâ—s wee shew you The Great Mysterie Mysterium Magnum that you might learne to understand how far you should goe and where your Number and End is for the Fire c Or according to after the seaven spirits of Nature is the d The 8th Number or Forme Eighth Number and is a cause of the seaven Spirits Now no creature subsisteth in the Fire for the Fire consumeth the substantiality wherein the Naturall life standeth But yet the Fire maketh Tincture and that Twofold one reching inward into it selfe after the Eternall Liberty after the still Meekness that is without beeing and the other reaching forth out from it selfe after the outward substantiality viz. after the Oyle which cometh out from the Water which is from Venus and wherein its outward splendour and shining doth spring up and in the inward Tincture in the desiring of the Eternall Liberty the Majesty of the Liberty springeth up 28. Understand us rightly thus the Fire hath the e The 8th Number or Forme Eighth Number and the inward Tincture hath the f The 9th Number or Forme Ninth Number and so far onely wee ought to goe for the g The 10th Number or Forme in the Eternall Fire Tenth Number is the Eternall Fire of God and holdeth in the midst of its Birth the Crosse which severeth the Centre of the Eternall Nature into two Kingdomes of which wee have made mention formerly and what creature soever will goe back through it that creature cometh through the Kingdome of God back againe into the outermost out from God and out from this world back into the Centre of the Fire as into an Eternall Darknesse where the Fire is black and a perpetuall Hunger The kindling of the Light of the Fire standeth onely under the Grosse in the Meeknesse in the Ninth Number which is a h In numeration the Places signifie 1. units 2. tens 3. hundreds 4. thousands single Number the Tenth Number is a Twofold Number and belongeth to Angels and Men but they ought not to reach further into the Centre of the Crosse but must stand there before the Crosse of the Number Three and cast their Mindes downe into the Tincture of Humility backwards into the Ninth Number and looke forward into the Tenth Number buy with a i Fearing God Timourous Minde not desiring to create and have any thing in the Tenth Number viz. to goe back into the Centre of the Fire of God but highly rejoyce before the Tenth Number Eternally and with their songs of Praise and Halelujahs sing Holy Holy Holy is our God the Lord k Zeboath of Hoasts and that song is a food to the Divine Fire from whence goeth forth in the Divine Essences the Wonder Paradise the Element and Heavenly Substantiality and it standeth before the Number Three as a Virgin of the Eternall knowledge of God and that is the Wisdome of God for in the Wisdome appeareth the substantiality of all Divine Essences which to write of heere wee have no more Pen nor Tongue 29 Onely wee shew you how far you should search into such a Revelation for in the Ninth Number you see all things for it is the Tincture of the Heavenly Life you see in the Ninth Number the l 100th Number Hundreth Number of the Virgin of Wisdome and also the m 1000th Number Thousandth Number of the Crowne of the Majesty 30. But you must not search further into the Tenth Number there to search and dive into the Abysse else you goe out from God as Lucifer did who would faine be a Creator in the Tenth Number and did seeke to have the fire of the Eternall Originall and therein he must remaine as in the Death in the Darknesse Eternally 31. Therefore let the Reader be warned not to dive further into these very deepe Writings nor plunge his will deeper then so far as he apprehendeth he should alwayes rest satisfied with his apprehension for in the apprehension he standeth yet in the n Or Matter Substantiality and there he o Note erreth not how deepe so ever the Spirit leadeth him for to one more will be given then to another And this only is the Mark to be aimed at every one continue stedfast in Humility towards God and submit himselfe to God that he may make the Will the Deed as he pleaseth When you doe that you are in your selfe as dead for you desire nothing but Gods will and the will of God is your Life which goeth inward even to the Thousandth Number and searcheth into the Deepe of the Deity with all Wonders He leadeth your will submitted to him into the Virgin of his Wisdome so that you may behold all Wonders But you must not leave him and
thou mightest see him for thou hast hitherto accounted him a God but now his shame must come to light for he is so secret that none know him unlesse they be borne of God so that they apprehend Gods Essence and Will otherwise he remaineth hidden in every Man for there is none but hath him and carrieth him in his Heart yea if one be a childe of God and yet hath not the deepe knowledge of God he n Dependeth still on him hangeth still to him for the Devill hath insinuated himselfe in the forme of an Angel into him therefore mark what heere followeth for it is the Number of the Seaventh Seale and o Or maketh knowne declareth the Eternall Day 53. Observe it yee children of God For I my selfe formerly before the time of my high knowledge did thus reverence and honour him and supposed it was according to Gods will for I was taught no otherwise and the whole world is in the same conceit though that doth not hurt the Ignorant but that he may be saved in his simplicity well enough yet God will reveale him in this last time For heere the Devill will loose his Sting in the Children of God into whose hearts this knowledge shall spring up for it is the Right Steele wherewith Gods Love-fire is Struck and whereby the soule receiveth Christs Body and is borne in God for the soule needeth no other Birth but a returning and entring into God 54. Behold thou poore wounded soule thou standest and Prayest thus O God forgive mee my sinnes let thy Anger cease and receive mee into thy Grace and it is very well done but thou understandest not how God receiveth a poore sinner thou supposest it is as when thou comest before the Prince or Judge of the Land and hast forfeited thy life and prayest him and he p Pardoneth forgiveth thee thy misdeed of grace and so thou art quit and freed But thy sinnes fly in thy face and thy heart accuseth thee that thou art yet guilty of the Punishment And just thus you come also before God and so many hypocrites are thereby generated you suppose God in his Essence and Spirit taketh your sinnes away from you doe you not know what the Scripture saith that All our works shall follow us And if it shall happen as aforesaid then God must move himselfe upon every ones will and purpose to call upon him and cast away his sinnes from him and yet from Eternity God hath moved himselfe no more but twice once with the Creation of the World and all Creatures and a second time in Christs q Or Incarnation becoming Man and there the Heart of God moved it selfe Note the Third Time God will move himselfe in the power of the Holy Ghost through the Mouth of Christ at the Last Judgement Day when all shall returne againe into the Ether The first Moving is according to the Father the second according to the Sonne and the third according to the Holy Ghost otherwise he moveth himselfe no more in Eternity 55. Behold when God forgiveth thee thy sinnes when thou callest upon him he taketh nothing away from thee neither doth he flie downe from Heaven into thee for he is from Eternity in thy soule but in his own Principle thy soule as to him is onely gone out from his Principle understand out from the Holy Will in the Majesty into the Anger Now in the Anger thou wert in the Eternall Death and the Man Christ who is God and Man hath made a passage through the Death and Anger to the Majesty of God you need onely to turne and goe through that passage through the death of Christ through the Anger into the Majesty and so you will be embraced as the most beloved Angel that never committed any sinne also no sinne will be knowne in thee but Gods deeds of Wonder only which must be opened in the Anger for the Love hath nothing to doe with that fire viz. the Love cannot open the Wonders of the Anger neither doth it mix it selfe with the r Viz. The Fire of Wrath. Fire but flyeth from it 56. Now therefore when you Pray thus O God! forgive mee you alwayes doubt because of your sinnes whether God will heare you and come into your heart Behold doe not doubt for by your doubting you despise and contemne the Majesty it is also a sinne but cast all your sinnes in generall upon a heape and come Å¿ Or earnestly confidently with your desiring soule in humility to God and enter into him doe but turne your soule out from the will of this world into the will of God cast your selfe with your whole Reason and all your Thoughts into the will of God and although your heart and the Devill say utterly No yet make your outward Reason dead and enter in with force and continue stedfast looke not back as Lots Wife did who was turned againe into Sulphur and into a Pillar of Salt but stand fast let the Devill and the Spirit of this World and also thy heart with flesh and bloud struggle what they will yet give no place to reason when it saith thou art without God then say no I am in God I am in Heaven in Him I will not in Eternity depart from him The Devill may keepe my sinnes and the World this Body yet I live in the will of God his life shall be also my life and his will shall be my will I will be dead as to my Reason that HEE may live in Mee all my doing shall be his doing give thy selfe up to him in all thy purposes whatsoever thou takest in hand commit it to his pleasure and government that all may be done t Or according to his will in his will Behold if thou doest thus all evill Lusts will depart from thee for thou standest fast in the presence of God and the Virgin of his Wisdome leadeth thee and u Or discovereth openeth to thee the way to Eternall life shee warneth thee of the evill or false wayes shee alwayes driveth thee on to abstinence or amendment and submission or resignation 57. But that you have so great obstacles and hindrances of doubting in this way is caused by the strife of the soule against the Devill who layeth himselfe in the way as a filthy swine therefore cast thy sinnes upon his neck and doe not doubt and if thou canst not leave that doubting then reach with thy soule into God for God is in thee Christ hath opened the Gates into his Father doe but enter in let nothing keepe thee back and though Heaven and Earth and all Creatures should say thou canst not beleeve them not goe forward and thou wilt suddenly get in and as soone as thou comest in thou gettest a new Body on to the soule that is the body of Christ which is God and Man and thou wilt afterwards have ease and refreshment in thy heart thou wilt get one that will draw
themselves up with them into one Love into one Will and so pray and sing and speake together of Gods Love and Wonders that so there may be one Spirit one Heart in one Will and so the weake may be helped by the Prayer and Faith of the strong 8. The Congregation should incline their Eare to the speech of the Elders who are strong and powerfull in the Spirit and should receive the Word of the Spirit with earnest desire The Elders should teach with meeknesse and deale with the Congregation as with their own Children they should instruct them in their teaching an reproving with modest admonition they should not bring bitter Hearts into the Congregation in sending forth reproaches against the weake chlidren that the feeble be not quite e Affraid and disheartened or daunted discouraged 9. But he that despiseth the Congregation of Christ and departeth from the Christian way they should privately warne and admonish such a one if he will not regard then they have the Curse or Excommunication of the Spirit to binde him in Hell in the Anger of God that Satan may f Disquiet his heart with Anguish vex his Heart till he turne and repent For the Congregation hath in Christ Great Power they have the Key to open and shut but as is mentioned before the Priest alone hath not the Power No he hath it not alone for he is but the servant of the Congregation the meanest of them all if he be g A Beleever faithfull hath as much authority in the Curse or Excommunication as the greatest for wee are all Members of the Body of Christ if the meanest of all shut any out of the Congregation in the Curse of Excommunication if the party be guilty then he is in or under the Curse or Excommunication but if the party have wrong done him then he is in the Curse or Excommunication who hath done him the wrong who hath belyed him therefore looke to it yee Elders consider what yee doe and doe not make the Congregation of Christ which Christ hath dearly purchased with his bloud to h Reproach or offend scandalize one another else you your selves are in or under the Curse of Excommunication and are without the Congregation of Christ i Trie and examine search and consider beforehand ere you judge what Spirits childe he is whom you judge try his spirit before hand for many are zealous out of Ignorance k Beare with him and help him up whom you should instruct and receive you know not what Gods Spirit giveth to every one for he hath many and sundry Gifts Judge all in the way of Love be not rigid be not furious sterne and obstinate instruct the simple in meeknesse that he may place his delight in the Congregation for such were Christs Apostles your Predecessours they taught in such a manner and did instruct the Congregation by Good Bxample Doctrine and Life Concerning the Lords Supper 10. When they met together and did make knowne the Wonders of the LORD and sat together with a fervent Spirit then after exhortation one of another they distributed the Lords Last Supper as he had commanded them they tooke Bread and brake it and eate of it and thereby and therewith have Commemorated the Lords Death in like manner also they tooke the Cup and dranke of it and Commemorated the shedding of his bloud saying one to another Take and eate the Lords Body which was given for us on the Crosse 11. So also they did with the Cup they tooke it in their hand and drank of it for the uppermost of the Congregation began and said to the other Take the Cup and drinke the Bloud of Christ our Lord which he hath shed for us on the Crosse for the Remission of sinnes and Commemorate his Death and the shedding of his bloud untill he come againe to Judgement and bring us into himselfe 12. This Deare Children was the true Apostolicall practise and the Last Supper of Christ was even so for when Christ had instructed and taught his Disciples he began after Supper when they had Eaten the l Or Easter-Lamb or Passeover Paschall Lamb the right Eating of the Paschall Lamb and gave them that Paschall Lamb to Eate of which the first instituted by Moses was but an Image and a m Or Tâ—pe shadow for he gave them his heavenly body to eate and his heavenly bloud to drinke which he had introduced into Maries womb in the Eternall beginninglesse Heavenly Virgin of God in the Pure Chast Immateriall Virginity without spot or blemish and had asssumed it from his Earthly Mother 13. You ought n Deeply or accurately highly to understand this he gave not his Disciples the Earthly substance which did but hang to Christs Body in which he suffered Death which was despised buffetted spit upon scourged and slaine for then he had given them the mortall flesh but he gave them his holy Body his holy flesh which hung also on the Crosse in the mortall substance and his holy bloud which was shed together with the mortall as an immortall flesh and bloud which the Disciples received into their Body which was put on to the soule as a new Body out of Christs Body whereby the Disciples were capable of receiving Christ and became Members of his Body 14. You must not understand it thus that Christs Disciples took a piece of the outward Body of Christ viz of his Earthly Body and put it into their mouths and did chew it with their outward earthly Teeth and so swallow it downe into their Bellies no which is apparent in that he sate with them at the Table and did not divide his outward Body 15. * But Note As the Deity had conceived in its will the Image which God created in his Virgin of his Wonders and Wisdome and brought the flesh and bloud together with the Eternall Tincture in which the soule liveth viz. the Eternall Fire which reacheth into the Deity after the substance of the Majesty and allayeth filleth and strengtheneth it selfe therewith out of Mary in the Virgin into the Holy Ternary into which the Word gave it selfe as a life in the Tincture of the Eternity and became the spirit life and vertue of that flesh which sprouteth out of the Tincture of that fire of the soule for the Spirit was in the Word and the Word was the Power of vertue and out of the vertue shone the Light of the Majesty and the Kingdome with the Power of this world hung to o The Spirit it also as its proper owne which was generated out of the Virgin of its Wonders and Wisdome out of the Eternall Centre of Nature wherein also Mary stood with the outward vertue and life with the outward flesh and bloud so also in such a manner as this hath Christ the true Sonne of God and our Brother given to his Disciples his body to eate and his bloud to drinke 16. And as
its Mother for it entreth into the Land of the Living and the Holy Ghost leadeth it out of Prison and it eateth at Gods Table and sitteth among the children of f Gods Love Love O how humble it is that the Holy Ghost hath delivered it from the Strife of Battell and then God hath a true obedient and humble childe of it And thus it is with the soules which forth out of this Sea of Misery into God or which with the Deliverance from the Earthly Life enter into God and so are released from the Driver the Devill 10. Since therefore it is certainly thus and that wee have found out the way wee will speake what wee know and testifie the Truth For Christ saith My Father g Desireth to give the Holy Ghost will give the Holy Ghost to them that aske him for it No sonne asketh the Father for an Egge and he offereth him a Scorpion in stead of it or for Bread and he giveth him a Stone or for Fish and he giveth him a Serpent Aske and yee shall receive knock and it shall be opened unto you saith Christ 11. When the Heart and Minde and all the senses or thoughts resolve into a will and purpose that the soule will enter into the Mercy of God and repent of its misdeeds and is resolved to seeke after Love and Mercy then it is said Before they call I have heard them as may be seene by Daniel when the Angell said to him When thou chastizedst thy selfe and didst entend to pray for thy owne sinnes and the sinnes of the People I brought thy Prayer before God and this command went forth Reade the History of Tobiah what Praying and fasting and due preparation for the Kingdome of God is able to effect briefly the whole Scripture is full of such examples 12. Consider the Prayer of Christ how his humane soule in God the Father called and awakened the Verbum Domini in him when he would doe Great Wonders or Miracles especially about Lazarus whom he h Awakened from Death raised from the Dead Then he sighed to his Father and awakened the Centre of Nature and the Word in the Centre of Nature on the Crosse of the Number Three there the Holy Ghost and the Word which the Holy Ghost then awakened went forth in his soule and then the soule of Ghost thanked his Father who had heard him and said in the power of the Word to Dead Lazarus Lazarus come forth and there they saw the power of the Word in the soule that the Dead must arise which Power the soule of Christ had opened and awakened with his knocking 13. You must know that Lazarus was awakened from within and wee shall all at the Last Day heare the voyce of God f Ab intus from within in the Centre of the soule for the Word with the Number Three dwelleth within it in the Centre on the Crosses and that soundeth forth outwards and raiseth up the Body of the Essences For the soules of Men are all as it were one soule for they are all propagated out of one onely soule and therefore they will all heare the voyce of the Humane soule m Christ and arise with their Bodies 14. So then when wee pray to God God heareth our soule in the Centre in our selves that is the soule presseth forth with its repenting will out of the Centre of Anguish out of the Abysse of Hell and also out of the Spirit of this world into the second Principle into God which is also in the soule for all the Three Principles are in the soule viz. the two Eternall and the Corruptible which maketh the Death of this world 15. Understand us accuratly according to its high worth thus God the Father moveth not himselfe when thou Prayest the Holy Ghost onely moveth himselfe though that indeed availeth not us neither But the Word which hath created our soule is become Man and that hath the Holy Ghost in it and he goeth forth from the Father in the Word and meeteth the calling Minde Will and k Or Manifesteth or revealeth openeth himself from within outwards into the soule For the outward Beastiall Body is not worthy of the Holy Ghost that he should open himselfe in it though sometimes it happened so to the Saints that hee went forth of the soule into the Outward Principle and then the body Triumpheth and for very Joy knoweth not what is happened to it but in the New body of the soule in Christ when the soule attaineth the body of Christ in that the Holy Ghost dwelleth 16. And so when the Devill cometh and will set upon the soule from beneath in the First Principle in the Centre of the first foure Formes to the source of the Fire then the will of the soule presseth into the flesh of Christ into the second Principle inwards into it selfe and there it is refreshed and released and the Devill must goe downe for that life doth not relish with him yet he is so furious that he setteth upon the soule so often as he perceiveth it to be secure and carelesse or never so little burtheneth it selfe with falshood and wickednesse he alwayes seeketh an opportunity wherein he might finde his Neast open for him 17. Therefore deare Children When yee Pray think not that God dwelleth a farre off from you and so neither heareth you nor seeth you that is a false Conceit and Opinion Indeed those who will not enter into God those that stick fast in their Malice and Iniquity and retaine wickednesse in their soule those indeed are not heard Hee that cryeth to God that he would outwardly accept his words from him and yet retaineth the Evill one in his soule he mocketh God God dwelleth not outwardly for the outward is the Beastiall Starry Spirit he dwelleth inwardly in himselfe the outward Substance is onely a figure and similitude of God Indeed it is of God and generated out of the Inward Centre and Expressed or spoken forth through the Verbum Fiat but it is not the substance of the Number Three which is a Substance and Spirit in the Trinity above Nature and yet dwelleth in Nature in it selfe incomprehensible to Nature as the Winde and the Light is not comprehended by the Fire and yet are the spirit brightnesse and life of the Fire 18. Therefore when you will pray put away the abominations out of your soule and enter into your selfe that is you must loath the Abominations and frame a will and purpose in your soule that you will not let such abominations into you any more also you must not suffer your will to stick in any l Lusts and unchastity abomination and despaire for when you despaire you sinck your selfe downe into the Abysse 19. But consider that it is the deare will and pleasure of God that you presse earnestly and strongly through and leave the Abominations to the Devill upon his neck and come very humbly Praying as a sinfull
Fire and that in the Spirit of Meeknesse and could of himselfe have brought forth after a heavenly manner without dividing or rending of himselfe if he had stood out the Tryall and then one Man had been generated from another after that manner as Adam in his Virgin-like manner was Man and the Image of God 16. For that which is out of the Eternall hath also an Eternall manner of Generating its substance must goe wholly out of the Eternall else it subsisteth not in Eternity But having no Tongue to m Or to Expresse bring to Light how one is in Death when he is Dead though indeed wee understand it therefore wee must shew it in similitudes 17. A Dead Man hath no breath neither hath he any fire in his body the Body hath no feeling for it breaketh or corrupteth altogether its Essences goe into the Earth its Elementary Spirit viz. the Aire goeth into the Aire and vanisheth in a vapour the water and bloud is received by the water and Earth and then there remaineth nothing of the outward Man he is quite gone for he hath beginning and End all his Essences are gone 18. Understand us after this manner as the Image stood in a forme from Eternity and yet it had no certain forme but was a Wonder like one that Dreameth of a sight or Image and so it hath been foreseene in the Wisdome of God with all wonders 19. Also observe this when God the Father once moved himselfe to the Creation then he awakened in the Image Essences which stood hidden in the Centre of Nature and these Essences art out of the Eternall Liberty they should worke their wonders in or according to the will of God they should frame no other will for that which they should doe and open should stand Eternally for it was out of the Eternall and should worke in the fragile or corruptible and bring its similitudes into the Wonders 20. For the fragile or corruptible hath in the inward an Eternall Mother and seeing now that the Eternall Image hath let the Corruptible into its will therefore hath the Roote of the Corruptible which is also Eternall wrought in the Image and put its Wonders therein * â— Note which continue now standing Eternally as a figure seeing they are generated out of the Eternall and so they stand in the Will in the Desire of the soule when it is departed from the Body 21. And though it happen that the Will in the time of this Life viz. in the time of the Body doe goe forth out of falshood and wickednesse yet the Will purpose and n The representation of the Thought intention remaineth as a figure which followeth the will as a shaddow for it is generated out of the Eternall the soule in its Eternall Essences hath made that for the soule worketh by its will in the Centre and the Starry Spirit worketh in the Body in the flesh and bloud and hangeth on to the soule and maketh the soule to long and lust that it also may doe as the Starry Spirit doth 22. o Note And so now what the soule doth it doth in its Principle in the Eternall and all that followeth the soule in the deceasing of the Body onely in the time of the Body it hath ability to draw its will out from it and when the will is renewed then also the p Or subject matter substance which the will hath made in the Centre is renewed and though it had been Evill yet it becometh Good and so standeth in the Centre to the manifestation of God 's works of Wonder 23. Thus also wee give you to consider how the Condition of the wicked soule is which thus in Covetousnesse haughtinesse in Tyranny and meere falshood and wickednesse departeth from the Body when all that sticketh still in the will of the soule unconverted from it in those very works the soule must Eternally q Or swelter swimme for that is its substance which it hath heere made to it selfe neither doth it desire any other And though it offer to hate it and seeke in the Centre for abstinence to avoyde it yet it awakeneth but the fire-Roote thereby which kindleth and increaseth this substance for the Meeknesse viz. the Water of Eternall Life is not in its will whereby it might quench the fire and turne it selfe from the Evill into the will of God and though it seeke for that yet there is no finding of it 24. Then cometh sorrow and lamentation upon it and kindleth the Evill substance many hundred times more so that the soule desireth to cast it selfe downe headlong and yet falleth continually deeper into the Centre of the Abysse 25. It is with that soule as with one that Dreameth that he is in great torment and Anguish and seeketh help every where and yet cannot finde it and so in the End despaireth and giveth himselfe over to the Driver or Tormentor when he seeth no remedy to doe what he will with him And this the poore soule falleth into the Devills Armes and neither dare nor can goe any further but what he doth that it must doe also 26. It must be Gods Enemy and in high-mindednesse in its falshood and wickednesse which it committed heere flie out in the Fire above the Princely Thrones of Angels and that is its recreation in its foolish sport and being it hath constantly heere on Earth in the Body made it selfe a foole there also it remaineth to be a foole and a Juggler 27. For Every Damned soule goeth forth in its heere practised false wicked Matters in the Anger of God as a Stout Proud Devill that which it hath heere acted that it doth there also for that very Matter of Folly is its r Note heere the Treasure of the soule Treasure and therein is its Will also and its Heart as Christ saith 28. But those soules which at the End narrowly escape the Devill and but then first enter into the will of God when the Body is deceasing they are as one that is escaped from a fight for they are quite Naked and have little of the Body of the Heavenly Substantiality and they are very humble and love to lye downe in Rest and so in the Stillnesse waite for the Last Judgement hoping with the Clarification Transfiguration or Renovation of the Heavens to have Joy with all the soules and although they have Joy with them yet they see their substance under them and are very humble in the Majesty for their dwelling and delight is onely Paradise viz. in the one Element but not Majesty for the Clarification or Glory is different all according as the holinesse and Love is 29. But the Zealous soules in the Wonders of God which heere under the Crosse wrought the Wonders of God in Obedience to his will which are mighty in the Power of God which have put on the Body of God that is Christs Body and walked therein in Righteousnesse and Truth all
the Devill Verse 32 Chap. 5. The Glistering Art in Reason is a hinderance to the Light Verse 32 Chap. 5. Of Reasons blindnesse in knowing what the Earth Stones and Elements are Generated of Verse 79 Chap. 6. This writing is no word of outward Reason Verse 8 Chap. 6. Admonition to blinde Reason to see with inward Eyes Verse 38 Chap. 7. What Reason judgeth concerning the Danger of being overcome by the world Verse 15 Chap. 15. Reason thinketh it will be no otherwise now then in former Times Verse 17 Chap. 15. How Reason walketh wisely in outward Things but the soule is forgotten Verse 23 Chap. 16. How the Devill captivateth us in Reason and deceiveth us by it Verse 30 Rest Chap. 4. In the six Formes there is no Place of Rest The soure Mother is the Rest of the hungry Nature Verse 8 Regenerate Chap. 9. The spirit of the Regenerate soule searcheth through all the Three Principles Verse 41 Rejoyce Chap. 12. They should Rejoyce who are despised for their fearing of God Verse 39 Revelation Chap. 3. The cause why the Revelation hath not hitherto been fundamentally understood is because it hath not been in Mans Ability Verse 39 Riches Chap. 6. What Transitory Riches and what Eternall Riches are Verse 33 Chap. 10. How the Riches of this world are but Drosse and Dung Verse 8 Rule Chap. 17. The Rule of the Spirit of this world and of the Spirit of God Verse 17 Renewing Chap. 18. How in the Renewing of the will the framed Substance is renewed Verse 22 Scriptures Chap. 5. The Authour hath no other knowledge of the Creation then that of the Holy Scriptures Verse 80 Chap. 7. To be able to say all the Holy Scriptures without Booke bringeth no salvation Verse 3 Sea Chap. 5. The Glassie Sea is the Water Spirit Verse 11 Chap. 8. The Cause of the Great Sea Verse 46 Seeker Chap. 4. The Authour judgeth not the blinde Seeker he shall finde his reward Verse 51 Seale Sealed Seales Chap. 3. The Time from the beginning to the End is the seaventh Seale wherein the six Seales accomplish their work where in the Heart of God Men have found Wonders Verse 41 Chap. 3. After the Opening of the seaventh Seale the Archshepheard will feed his sheepe himselfe Verse 80 Chap. 9. The world since the Fall of Adam hath but one Eye but by the seaventh Seale it hath two Eyes Verse 106 Chap. 15. Now is the Time of the Last Seale wherein the hellish wonders come to light Verse 3 Chap. 18. The Starre which hath broken the Seale is appeared Verse 4 Chap. 3. Wherefore God hath Sealed us and left us Blinde Verse 60 Chap. 3. The seaven formes are the seaven Seales of God out of which the powerfull Word is Generated Verse 21 Chap. 3. The Time is that the seaven Seales are broken open Verse 38 Chap. 3. Of the Glassie Sea The six Seales are the Birth of the Eternall Nature Verse 44 Chap. 3. Wherefore the Word of God must enter into the sharpnesse of Death where he brake the seaven Seales in the soule Verse 54 Chap. 3. How any in God have power to Open the seaven Seales in the desirous Minde Verse 68 Chap. 3. The Seales are hidden from the Whore till shee hath devoured her selfe Verse 75 Chap. 4. The Spirit openeth the Seales in the Thoughts He manifesteth the Deity in Nature He is the power of the Brightnesse Verse 82 Chap. 5. The Seales bring their Wonders to Light under the worldly Governments Verse 64 Search Chap. 2. How wee may search aright and finde Verse 4 Seaventh Seaventy two Chap. 9. What the seaventh Number in the Centre is Verse 74 Chap. 9. In the number Seaventy two lyeth the Greatest secret the Originall of Contention Selves Verse 78 Chap. 3. Admonition to consider our selves also of Heaven and the Anger of God Verse 28 Senses Chap. 3. Of the Birth of the kinde Love and of the sixt forme of Nature wherein the five Senses are to be found God maketh the Genetrix Verse 1 Sermons Chap. 18. The Antichrist is a hinderance to the soule with the filling Peoples Eares with Sermons Verse 35. Sex Sexes Chap. 9. By a flaming Iron the two Properties in Male and Female Sex are deciphered Verse 47 Chap. 9. Of the two kindes or Sexes Masculine Feminine Why the Man is the Head Verse 110 Shepheard Shepheards Chap. 13. A Reproofe against the Whore also of a simple Shepheard that shall feed us Verse 44 Chap. 14. The true Catholick way also who is a true Shepheard of Christ Verse 20 Chap. 18. How can a Wolfe make a Shepheard over sheepe Verse 44 Chap. 14. The false Bishops appoint Shepheards according to favour and in respect of their Art Verse 21 Chap. 15. A Speech to the false Shepheards of Christ Verse 20 Chap. 15. A Speech to the Antichristian Shepheards of the New Order Verse 22 Chap. 18. The wayes of the Good and of the Bad Shepheards Signes Verse 43 Chap. 9. How the Twelve Signes part themselves into two Governments Verse 72 Simple Chap. 3. Advice to the simple Holinesse Verse 85 Sinne. Sinner Sinnes Chap. 11. The false soule seeketh after no righteousnesse but onely that it may cover its Sinne. Verse 44 Chap. 11. How the Sinner should have his forgivenesse pronounced Verse 65 Chap. 11. How God forgiveth our sinnes when wee pray to him Verse 55 Chap. 11. How he is mistaken who supposeth he is delivered from his old sinnes when he sinneth anew Verse 58 Snare Snares Chap. 6. Of our snare and the Excellency of Patience Verse 34 Chap. 12. Men should not looke after Pomp and Pride also which are the Snares and Netts of the Devill Verse 40 Chap. 14. The world is full of snares to entangle the poore soule also what that is which hindereth that the Devill doth not devoure every soule Verse 43 Chap. 14. An Exposition of the seaven Coards or snares also an Exposition of what the soule undergoeth in the tryall before it getteth through Sodom Verse 53 Chap. 8. How the Devills purpose concerning Sodom was nullified Verse 47 Sonne Sonnes Chap. 3. Of the Sonne the brightnesse of the Father what proceedeth from it and is created by it Verse 3 Chap. 3. How wee must seeke the Sonne of God in the Manger if wee will finde all Verse 30 Chap. 4. The Sonne is one with the Father also what his sole will is called Verse 71 Chap. 6. Of the two Sonnes the one saying yes the other no. Verse 26 Sophist Sphister Sophisters Chap. 5. The Sophist looketh upon the wisdome of the world but this Author not he mentioneth his Joy in the Wonders of God Verse 1 Chap. 5. Admonition to the Children of God concerning the contention of the Sophisters Verse 70 Chap. 9. A reproofe against the Sophisters slaunderings and blasphemings in the Pulpit Verse 29 Chap. 10. The Author-speaketh to the Sophister and the stubborne Whore that sitteth upon the stoole of Pestilence Verse
34 Chap. 11. Of the Sophister who is the Devills Priest also of those that fall into sinnes against their will Verse 43 Chap. 11. The Sophister is as Profitable to the Church as a fift wheele in a wagon Chap. 11. The Sophister were better in a Hogsty then in a Pulpit Verse 76 Soule Soules Chap. 1. The Soule is a fire and needeth food Verse 4 Chap. 1. How the Soule dwelleth in the Body and is captivated by the Humane Spirit Verse 10 Chap. 1. The Soule liveth in another substance besides the Spirit of the Elements Verse 11 Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature and how God dwelleth meerely in himselfe Verse 12 Chap. 1. How the Soule desireth to presse out from the Band of Nature into God Verse 14 Chap. 1. No Nature felt in the Divine Life The Soule is a Fire in the Eternall Nature The Soule is a Spirit having seaven Formes wherein Heaven and Hell consist The Authour here understandeth the Eternall Birth Verse 19 Chap. 1. How the Soule cometh to see and to be able to speake of its Native Country Verse 21 Chap. 2. Of the Light of the Soule also of its fall and how it must enter into the Light againe Verse 49 Chap. 2. How it is with the Soule that attaineth not the Light of God and how it is regenerated anew againe Verse 55 Chap. 3. The Condition of the Soule when Adam was gone out from the Word it was in the seaven Seales of the Father Verse 56 Chap. 5. How the Soule looseth the Majesty of God and is called a Castaway Devill Verse 95 Chap. 5. How Adams Soule was captivated by the Anger of God Verse 146 Chap. 6. The difference between the Soule and the Word Verse 86 Chap. 6. How the Word and the Soule stand not as two Persons Verse 87 Chap. 6. An Earthly Similitude of the Iron and Fire shewing how the Soule dwelleth in the Deity and the Deity in the Soule Verse 88 Chap. 6. How the Soule trembled at the Prison of this Flesh and why God became Man Verse 95 Chap. 6. How our Soule getteth incomprehensible Flesh Verse 96 Chap. 7. What Resolution the Soule must take against the striving Minde and the Devill Verse 8 Chap. 8. The Soule beneath is in Hell and above is in God in Heaven Verse 10 Chap. 8. Of the fainting of the Devill before the Earnest Soule Verse 12 Chap. 8. How the Soule is a Fire that receiveth the property of its food Verse 20 Chap. 8. How the Soule standeth between two Principles also of the desire of the Body Verse 21. Chap. 8. How the Soule must watch how it must forsake its own power Verse 23 Chap. 8. How the Soule desireth to be out of this Earthly Mother and desireth the Eternall Rest Verse 60 Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world Verse 61 Chap. 8. How the Soule hath not its own Tincture but lyeth in impotency Verse 62 Chap. 8. How the Soule of Adam is gone out from the Lustre of God into the Spirit of this world Verse 63 Chap. 8. The miserable condition of the Soule after the fall of Adam the closing of the seaven Seales Verse 64 Chap. 8. How the Centre of the Soule cannot helpe it selfe Verse 65 Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule Verse 66 Chap. 8. How the Soule came againe into its first Mother Verse 69 Chap. 9. How the poore Soule is between Heaven and Hell Verse 22 Chap. 9. The Soule must not dispute with the Devill Verse 37 Chap. 11. The Soule standeth a degree deeper then the Sunne Verse 17 Chap. 11. Out of what the Soule is rouzed and awakened the Soule is Gods childe also of the food of the Soule Verse 18 Chap. 11. A description of the Soule how it is ere it is in the seede Verse 32 Chap. 11. How the Soule hath a hard Combate against the Evill innate properties Verse 36 Chap. 11. How the Soule must be that it may be acknowledged for a childe of God Verse 49 Chap. 11. The Soule is the Devills most beloved Lodging Verse 60 Chap. 12. What is most profitable for Man to doe also what the Soule taketh with it when it departeth from the Body Verse 1 Chap. 14. Not in the Oast but in the Verbum Domini the Soule eateth at the Table of God also where the Soule and the Spirit of the Soule dwelleth Verse 12 Chap. 14. How the Soule is freed from the Devills assaults which the Soule hath a hard task of Verse 13 Chap. 14. How the Soule must fight against the Devill and overcome him Verse 15 Chap. 14. Of the Great danger a Soule is in in this life what the Centre of the Soule is what the Tincture is also of the true name SOULE Verse 26 Chap. 14. In the Eternall Water the Soule is an Angell Also concerning the Fathers standing still Verse 28 Chap. 15. How all committed abominations shall flow up in the Soule Verse 14 Chap. 16. A similitude of the feare and disquietnesse of our Soule in this Body Verse 4 Chap. 16. How the Spirit of this world in flesh and bloud overwhelmeth the Soule Verse 6 Chap. 16. How the poore Soule receiveth heavenly refreshment Verse 8 Chap. 16. Of the Great Humility of the redeemed Soule Verse 9 Chap. 17. Where the Soule dwelleth Verse 9 Chap. 18. How the Soule is that departeth from the body without Conversion Verse 23 Chap. 18. How the sorrow and lamentation of the Soule goeth on and how the Soule giveth up it selfe Verse 24 Chap. 18. A similitude of the state of the Soule after its departure Verse 25 Chap. 18. What joy or recreation the wicked Soule hath Verse 26 Chap. 18. Of the Condition of the Soule that converteth at the very last Verse 28 Chap. 18. Of the Condition of the earnest zealous Soule that feareth God Verse 29 Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment Onely the Angels and Soules proceed from the Eternall Nature why outward things are transitory also the Cause of the Fall of our Soules Verse 16 Chap. 2. Men should not trust their Soules with any Man Verse 5 Chap. 2. Angells and Soules are Eternall Verse 64 Chap. 12. How the Antichristian Soules are after Death till Judgement Verse 28 Chap. 18. How the Spirit of God cannot be awakened in some Soules also what Soule can and what cannot be converted Verse 47 Sound Chap. 4. Further description of the sound and its operation Verse 73 Chap. 4. How the will which putteth forth from the Heart produceth and formeth the sound Verse 74 Space Chap. 1. How the vast space desireth contraction and that there must be a contrary will or else nothing would be neither Darknesse nor Light Life nor Death Verse 33 Chap. 2. What hath shut the vast space into a narrow roome
Why Women are talkative how the Moone governeth their Matrix why the Moone runneth her course so soone Verse 112 Chap. 11. How God divided Adam and made Woman out of him Verse 23 Wonders Chap. 3. How Christ prayed to his Father and wrought great wonders Verse 72 Chap. 9. How the Spirit of God openeth the wonders which were foreseene in the Eternity in the Wisdome Verse 115 Chap. 17. The outward Body should manifest the wonders of God Verse 14 Word Chap. 1. How the Word is God that Eternally maketh it selfe Verse 38 Chap. 2. The Word Createth in the Genetrix What the Eternall Still Joy is Also in what Nature is Generated Verse 78 Chap. 2. The Word taketh its Originall in Nature Two words are Generated in Nature the first expresseth the fierce power which is the Fathers Nature Verse 80 Chap. 2. A description of the second Word which is calâ—ed God Verse 81 Chap. 2. How the second Word dwelleth in the first will Verse 84 Chap. 2. How the second Word is the Sonne and the brightnesse of the Father also how Love and hate stand in opposition Verse 85 Chap. 3. The Word of God hath broken the fierce Might in the soule Verse 55 Chap. 4. How the Heart is the Word and the Spirit is the former of the Word Verse 80 Chap. 5. The soule the spirit and the body forme a Word Verse 86 Chap. 5. How the meaning the Word and the forming of words is to be understood Verse 96 Chap. 5. How the third Principle also may be understood in the Word Verse 112 Chap. 6. How the Word in Nine Moneths became a perfect Man Verse 84 Chap. 6. What in the Iron representeth the Word the Majesty and the Holy Ghost Verse 89 Chap. 8. How it is that the Eternall Word was to become Man Verse 67 Chap. 8. How the Word which became Man entered into Death on the Crosse and brake the seaven Seales Verse 68 Chap. 14. How the soule formeth the Word Verse 29 World Chap. 1. The Angelicall world is not without the place of this world Verse 34 Chap. 3. Of what and wherefore this world hath been created Verse 40 Chap. 3. God is a Spirit the seaventh forme manifesteth him wherein the Creation of this world is effected Verse 45 Chap. 4. This world shall not die but be changed the shaddow of every thing therein remaineth Eternally as a figure to the Glory of God Verse 28 Chap. 5. The inward Government is not severed from this world Verse 16 Chap. 5. Whence this world is become corporeall Verse 17 Chap. 5. This world is a similitude of the Deity in Love and Anger Verse 81 Chap. 5. This world is a Sprout out of the Eternall Nature Verse 82 Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature Verse 83 Chap. 5. How before Time the world was without substance Lucifer hath stirred up the Fire in his habitation Verse 97 Chap. 5. Where the Angelicall world is manifest Verse 117 Chap. 6. How wee are yet blinde concerning the substance of this world Verse 10 Chap. 6. What wee are also what the world and the Originall thereof is Verse 40 Chap. 6. The Eternall Substance and this world are like a Man they each generate their like Verse 46 Chap. 7. Why God rejecteth not the world before the End of Time Verse 18 Chap. 8. Of our own hard Prison in the spirit of this world Verse 14 Chap. 9. Why this world was Created which before the Creation stood in the Eternall Wisdome as an Invisible Figure Verse 6 Chap. 9. Of the inclination of the Spirit of this world Verse 9 Chap. 9. Of that which the Spirit of this world hath built Verse 10 Chap. 9. That which desireth to reach God must passe through the Fire also what Fire that is which must dissolve the world Verse 8 Chap. 11. The world is full of God where God is and where the Abysse is Verse 107 Chap. 11. What the substance of this world the Angelicall world and the Hellish world are in the sight of God also where God is to be sought Verse 110 Chap. 14. The world maketh the Children of God but a Gazing Stock Verse 55 Works Chap. 4. As the building shall appeare so shall the builder our works follow us Verse 52 Chap. 5. How the evill works of the Regenerate in Christ shall appeare Verse 134 Chap. 8. The description of the New Body and of the Old Man and how our works shall follow us Verse 77 Chap. 18. How all works follow after the will also how Lust in the soule is awakened Verse 21 Wrath. Chap. 1. The severe Kingdome of wrath is in the Centre how the Father is but one how the third Principle could not have been created Verse 49 Chap. 11. How God warneth Men of his wrath and how he letteth that come which Man himselfe hath awakened as Warres Famine Pestilence c. Verse 40 Chap. 11. What wee have inherited from Adam How the Anger should have rested Eternally without the awakened wrath no Devill can move a Flie. Verse 41 Writings Chap. 4. Though the Authours writings be hard and incredible yet they have an Infallible certainty of assurance Verse 19 Chap. 4. His writings have an assurance in the Centre of the Earth Verse 20 Chap. 5. This is no understanding but childish writing Verse 33 Chap. 6. How people may be benefited by these writings Verse 9 Chap. 9. What the Devill intendeth to doe with these writings Verse 1 Chap. 9. The worlds servants had rather loose God and the Kingdome of Heaven then their honour and Goods The whore by the Instigation of the Devill will persecute these writings Verse 2. Chap. 10. Advice in these writings to rest contented with the present apprehension of them Verse 31 Youth Chap. 15. Of the wickednesse and unrulinesse of youth if they perceive their Parents give way to it Verse 5 Zeale Chap. 12. The Innocency of the blinde simple zeale against the Martyrs Verse 21 Chap. 16. Of the Great submission of the Love of God Patience is better then zeale Verse 36 FINIS XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Alià s Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it Written in the Germane Language ANNO. 1620. LONDON Printed by Matth. Simmons in the yeare 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home
although it hath Nature for it is Nature it selfe which doth awaken and hold the Wonders yet then it is with the Wonders in the Eternall Liberty seeing it hath taken in nothing of Matter therefore it is free 23. And Nature with its Wonders is a fiery sharpnesse and taketh hold of the Eternall Liberty and so maketh Majesty in the Liberty in the Wonders whence the Right Eye which is as it were dead here in this life becometh enlightned and doth f Or solace it selfe rejoyce with the left Eye for ever in the exceeding joyfull Majesty and seeth God with both Eyes eternally 24 This is one Gate He that seeth and knoweth this rightly in the Spirit he seeth all that God is and can doe he seeth also therewith through Heaven Hell and Earth and through the Essence of all Essences also it g Or the understanding of the whole Scripture is contained in it is the whole Scripture whatsoever hath been written from the beginning of the world hitherto but this is a rare and precious h S ght or vision seeing the Old Adam knoweth it not he seeth it not onely the New Man that is borne in God 25. But seeing the weake Minde will so hardly understand us therefore we will set it downe more plainely Behold if thou wilt see Gods Light in thy soule and wouldst be enlightned from God then doe thus 26. Thou art in the world hast thou an honest i Or employment calling voyde of Deceit continue in it worke labour finish thy businesse as necessity requireth seeke out Wonders both in the Earth and other Elements let the Art be what it will it is all the worke of God seeke Silver and Gold in the Earth and make Artificiall workes of them build and plant All serves to manifest Gods workes of Wonder But marke this * Or Lesson A. B. C. 27. Thou must not give thy spirit leave to enter into and fill itself therewith and so make a Mammon of it and k Or make its Nest therein set it selfe therein as in a Darkenesse else it is but a foole in the sight of God and the Devills Ape and its will is wholly fixt therein and so thy noble Image is altered according to thy Imagination in the Spirit and according to thy will which stickes in Covetousnesse and so thou losest Gods Image 28. For that is Magicall it is as subtile as a spirit yea much more subtile it is much more subtile and thin then the soule it selfe it is as God who dwelleth in the Eternall Liberty and yet is not comprehended by any thing for he is thinner then any thing and so is thy Noble Image 29. And yet it consisteth l Or of in heavenly flesh and bloud and is an Essentiality come out of the Divine Body it is Christs flesh and bloud and thy soule dwelleth therein The soule it is the fire of the Majesty therein 30. And the Holy Ghost sitteth in the Heart of the Image and proceedeth from the Image with voyces Languages wonders sounds and songs 31. If thou beest n Faithfull and sincere upright thou bringest thy wonders into this Image and doe it thus set thy left will upon the worke which thou doest and consider that thou art Gods servant in the vineyard of God and labour faithfully 32. And direct thy Right will upon God and that which is Eternall and thinke not thy selfe secure at any time thinke that thou art but at thy day-labour and must alwayes listen for the voyce when thy Master shall bid thee come home 33. Give Reason no o Or leave roome to say this is my treasure it is mine I have enough I will gather much that I may get honour in the world and leave much to my Children 34. But consider that thy Children are Gods Children and thou Gods servant that thy worke is Gods worke and that thy Money Goods minde and bloud are in Gods hand he may doe what he will with them when he calleth thee home into thine owne Country then he may take thy labour and give it to another 35. And give thy heart no p Or leave roome to suffer the Spirit of thy will to bring in haughtinesse into the Image but cast downe thy will continually in humility before God and so thy Image alwayes entreth with thy will in humility into the Majesty of God and so thy Image is continually enlightned with the high Triumphing Light of God 36. O! how cheerefull is the soule when its anguish source of fire q Or perceiveth tasteth Gods Light how exceeding r Or friendly courteous is it O! how it boweth it selfe before God! 37. Thus the soule and the Image in the Spirit are all three in one another for they are one Essence according to the Holy Trinity My beloved brother we answer to this Question of yours thus that the soule cannot be any other way enlightned then thus its Illumination is onely after this manner 38. The soule is in this world and also in God here in this life it is a servant of Gods Wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into Gods will and by no meanes say of any thing in this world this is mine I am Lord of this for it lyeth if it say so 39. All is Gods thou art a servant and shouldst walke in Love and Humility towards God and thy Brother for thy brothers soule is a fellow-member with thy soule thy brothers joy in Heaven with God is also thy joy his Wonders are also thy Wonders 40. For in Heaven God is All in All he filleth all the Holy Ghost is the Life in All theâ—e is meere Joy there is no sorrow there all is Gods also all belong to the Image of God all things are common one rejoyceth at the Power brightnesse and beauty of another there is no malice or envie for all that remaineth in Death and Hell 41. Therefore yee Elect Children of God who are borne againe in Christ take it into Consideration depart from Covetousnesse and self-will yee have been a long time led blindfold in Babell goe out from her you are called with a Å¿ Strong or loud sounding voyce shrill voyce it will shortly raise the Dead let it be a furtherance to you that you may obtaine Eternall Joy in God 42. The Spirit sheweth plainely that whosoever will not grow forth together with the new sprout which groweth in the t Viz. the Eternall Word Mother shall and must be cast into the Lake of Brimstone with the Dragons Whore in Babell 43. There is a time of earnestnesse at hand and though thou seest it not with earthly Eyes yet it will certainely come upon thee thou wilt see well enough in thy Death what kinde of Judgement this is and in what time and under what Turba thou hast lived we speake in
abominations every one hath his owne Hell there is nothing but his owne poyson that apprehendeth him 26. The foure Formes of the Originall of Nature are the common plague which every one feeleth according to his owne Turba but one farre otherwise then another the Covetous hath cold the Angry Fire the envious bitternesse the proud an high aspiring and yet an Eternall sinking and falling into the Abysse the x Or blasphemer scorner swalloweth downe the Turba of those abominations which he here belched forth the false slandering heart hath the fourth forme viz. the great y Or Aking Anguish 27. For the Turba standeth in the Circle of the Fire viz. in the heart of the soule and false speaking lying and z Idle words unfaithfulnesse or jeering untruthes are an abomination and gnawing and make it curse it selfe 28. A Potentate who hath oppressed the poore and consumed his a Or labour sweat in Pride he rideth in the curses of the poore in the height of Fire for all the b Or miseries necessities of the poore stick in him 29. He hath no Rest his pride alwayes climbeth up he behaveth himselfe just as he did here he continually seeketh and yet wanteth all things what he had too much of that he hath too little of there he continually desireth to devoure his owne Essence but he hath none for he is Magicall 30. He hath lost his c Or right true Image he hath the Image as it were of a proud prancing Horse or of what else he hath been delighted with whatsoever he tooke with him in his will that is his Image where his Heart is there is his treasure also and that to Eternity 31. But hearken friend what the last Judgement will bring with it then all things shall passe through the Fire and the floare shall be swept cleane and every one shall have his owne place at this the very Devils themselves doe tremble The nineteenth Question How is the Soule Mortall and how immortall 1. A Thing which hath an Eternall beginning hath also an Eternall End and so hath the Essence of the soule 2. As concerning the Image which God created and which hath a Temporall beginning that is borne out of the Eternall and is placed in the Eternall Essence without d Or paine or working property or Nature source 3. And where there is no e source there is also no Death and though there be a source as there is a source in Heaven yet it is but in one onely will and that hath its foundation in the Eternity and as nothing is there that can finde it so there is nothing that can get into it 4. But where there is one will onely as in God who is All in All there is nothing that can finde the will there is no Turba there for the will desireth nothing but it selfe onely and its twigs which all stand in one tree in one Essence the Tree is its owne beginning and its owne End 5. The soule is come out of the Mouth of God and when the body dyeth it goeth againe into the Mouth of God It is the Essence in the Word and the Deed in the Will 6. Now who will condemne that which he hath in his owne body now the soule is in the Divine body it is hidden in God from all evill and who can finde it none but the Spirit of God and one soule another also the Communion of Angels 7. But the wicked soules have lost their Image in the Limit for f it is entred into a Limit and that Limit is the End of the Image the Turba destroyeth the first Image and attracteth the g Or workes Essences of the will for an Image and this is also immortall for the Eternall Nature dyeth not because it had no beginning 8. If the Eternall Nature in the fire of Anger should die then also Gods Majesty would be extinguished and the Eternall something would againe become an Eternall Nothing and that cannot be but whatsoever is from Eternity that continueth Eternally 9. The false soule cannot awaken any other source but that onely which stood from Eternity in the Eye of Anger viz. in the Center of Nature 10. All things have been from Eternity but essentially in the Essence not in the Substance of the essence not substantiall Spirits but Spirits h Figurales Spiritus in figure without Corporality they have beene from Eternity as in a Magia one hath swallowed up the other in the Magia 11. And a third is come out of these two according to the forme of these two there hath been a wrestling from Eternity and a figured substance the Creation hath placed all in the Wonders so that now in Eternity all things stand thus in the Eternall Magia in the Wonders 12. Note the condition of the wicked soules of such Infants as die in their Mothers wombe and in innocence before they commit sinne actually Now if the wicked soules had brought no substance into their wills then they should have no paine there would be no feeling but Magia but the substance is an Image and that is in the Turba and so there is a source that may be felt 13. There is a dying and yet no dying but a will of dying viz. an anguish in that substance which was brought into the will 14. And this is caused by the Longing that all things have after God and yet are not able to reach him which causeth anguish and sorrow for the wickednesse they have let into them when the soule continually thinketh hadst thou not done this or that then thou mightest have attained the Grace of God and the i evill substance causeth the Eternall Despaire 15. And thus we say no soule is mortall whether it be in God or in Hell and its substance remaineth for ever to Gods Wonders The twentieth Question How doth the Soule returne to God againe 1. THis hath been already sufficiently cleared that it was i Or breathed spoken out of the Mouth of God and created by the Holy Ghost in the Image of God 2. Now if it so continue then when it leaveth this Earthly Life it it is already in the Mouth of God for it is in the Divine Body no k Evill paine or hurt can come at it Source can touch it The one and twentieth Question Whether goeth the Soule when it departeth from the body be it saved or not saved 1. HE that rightly understandeth the three Principles need not aske this Question for the soule departeth not out at the Mouth for it did not come in at the Mouth but it onely leaveth the Earthly Life the Turba snatcheth away the Earthly Life and then the soule remaineth in its owne Principle 2. For the body retaineth it not no wood no stone can l comprehend inclose keepe or withold it retaine it it is thinner then the Aire and if it have the Divine Body then it goeth strait as a Conquerour
through the Turba viz. through the Anger of God and quite through Death and when it is through then it is in Gods m Or substance Essence 3. It remaineth in its n Deedes and wonders and Essences which it wrought here It beholdeth the Majesty of God and the Angels face to faâ—e 4. Wheresoever it is it is in the Abyssall world where there is no End nor Limit whither should it goe where the carkasse is there the Eagles gather together It is in Christs flesh and Bloud with Christ its Shepheard 5. Though it should goe a thousand miles off yet it were then in the same place from whence it went for in God there is no Limit neere and farre off is all one 6. It is as swift as a Thought it is Magicall it dwelleth in its Wonders they are its House 7. The Essentiality that is without it is Paradise a springing blossoming and growing of all manner of faire heavenly fruits just as we have all kinds of fruit here in this world which we eate after an Earthly manner so also there are all manner of fruits in Paradise which the soule may eate they have colours and vertues in the substance and not like a thought though they be as thin and subtile as a Thought but substantiall comprehensible and palpable to the soule virtuall and sappy with the water of Life and all this from the heavenly substantiality 8. For the heavenly body of the soule is from the pure Element whence the foure Elements are brought forth and that giveth flesh and the Tincture giveth bloud the heavenly man hath flesh and bloud and Paradise is the Power of the substantiality it is heavenly Earth incomprehensible to our outward Reason 9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them hidden in the Old Adam yea among very many not one but the Regenerate who are departed from their owne will into Gods will in whom the Noble Graine of Mustard-seed is sowne out of which a Tree is growne 10. Most soules depart from the body without Christs body yet they hang as by a o The small threed of Faith threed and are at last in their Faith gotten into the will these soules indeed are in the Image in the Spirit but not in Flesh 11. Such as these waite for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the voyce of Christ even that Image which Adam had in his Innocency which hath been washed with Christs Bloud 12. But the Earthly Body shall not touch it that must come before the Judgement in the Turba but after the Sentence of the Judgement the Turba shall swallow it up and the p Or workes Wonders of it shall onely remaine 13. You must understand us aright These soules that must waite till the the last Day for their Bodies they remaine with their bodies in the still Rest till the last day without feeling any q Or Source paine but in another Principle 14. They have neither Darknesse nor Majesty in the Earth but are at rest without paine in the Eternall still Liberty without touching of the Body 15. Yet they see their r Or workes Wonders but they effect nothing in them for they expect God and are in Humility fot they are sunke downe through Death and are in another world yet there is a great Å¿ Gulfe or distance Space between them and the holy soules that are in Christs flesh and Bloud but not a Principle they are in one and the same Principle 16. But a Spirit without a body hath not that t Or Power might which the Spirit in the body hath therefore they rest and are under the Altar of God 17. When the last Day shall come then shall they come forth and eat of the Bread of God and put on the Divine Body as is mentioned in the Revelations of John Rev. 6.9 10 11. where the soules under the Altar cloathed in White say Lord when wilt thou avenge our Bloud and it was answered them that they should rest a little while till their brethren were accomplished which should be killed for the witnesse of Jesus 18. But the soules of the wicked have another place viz. in the most u the innermost in the utter Darknesse innermost which also is the most uttermost of all Darknesse they dare not goe up and downe they remaine meerely with the body in their x Esseâ—ce of workes substance yet not in this world neither doe they touch the Earth 19. It hath indeed power enough over the Earth it can open it without y Essence and feeling substance and perceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make z Shew jugling tricks Apparitions in the a Or Spirit of the Aire fydereall Spirit 20. As many appeare againe in the Astrall Spirit and seeke b Or Rest Abstinence and make many afraid with keeping a racket in houses all which they doe by the Astrall Spirit till that be consumed and then their c Or Pompe and shew trickes lie in the Darknesse and they expect the last Judgement 21. Our Babell sath it is the Devill which goeth up and downe in the shape of the soule indeed the damned soule hath enough of the Devill but it is not the very Devill he is in the Abysse and tormenteth the soule in the time of the body willingly in the Abysse of the soule 22. Neither doth he altogether want a cloake for his knavery for he can put on an outward cloake to seduce or terrifie men in 23. But this complaint we have against Babell that she is so extreme blinde and hath so little knowledge of God she hath cast away Magick and Philosophie and received the Antichrist now she hath lost her understanding she hath a kinde of Art still but her understanding quite faileth her she hath broken the Glasse and peereth through the holes of the Spectacles 24. What shall we say The world is blind-folded it is led by a string and taken captive and it seeth it not yet it were at liberty if it did but see it once the snare wherewith it is bound is malicious Knavery thou shalt soone be made to see It is broad day-light doe but awake thou Keeper of Israell 25. Thus my beloved friend know that there is a difference of Places where soules are according to that whereinto the soule is entred if it be Holy and Regenerate then it hath a d The body of Christ Body which expecteth onely the e Or workes Wonders of the body at the last Day it hath f Conceived or formed comprehended them already in the Will but at the Day of Judgement it must stand before the Judgement 26. All soules