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.
this life shall End wee are not created for the pleasure and lust of this life but for Paradisicall Joy and to leade a simple childe-like life wee should not know of any pomp state or haughtinesse but live together as children in a loving sport of Joy wee are gone out from our true pure Paradisicall Mother wherein wee should live in her as deare and loving children 2. Wee are shut up in the Mother the Temporary Nature which generateth the Evill Beast and have received beastiall Properties wee doe no otherwise then as Evill Beasts wee have given up our selves to a strange Mother which educateth us and leadeth us captive in her bands and wee must at length leave the outward Man to the Earthly Mother wee cannot get away from her for shee hath captivated us in flesh and bloud shee breedeth us and bringeth us up in her selfe and keepeth us for her children But yet wee have a very precious Jewell hidden therein with which wee are Gods children with that let us endeavour after the highest Good that wee may attaine it 3. Deare Children our strife about the Highest Good consists not in the sword in killing and slaying that wee should make Warres and fight for the Cause of God and his Kingdome and so persecute and murther one another neither doth it consist in much knowing but meerly in a simple childe-like obedience that wee should goe out from the will of our flesh which is Beastiall wherein the Devill dwelleth and enter into the will of God it lyeth in no mans opinion or knowledge a Note for the Spirit of God giveth knowledge to every one out of the Wonders out of which he is borne 4. You see how wee are put under subjection to the spirit of this world for when a childe is sowne b Or into in its mothers c Or Body womb that Spirit is there ready and formeth it according to the wheele of the outward Nature that giveth condition will and disposition to it that sheweth it the wonders of its secret Mysterie and openeth to it the way of the will d Of the spirit of the outward world thereof that leadeth it in the entrance into its Mother and out of its Mother through this world that giveth its body to the Earth and its soule to Hell 5. Therefore since wee know this wee ought to lift up the Spirit of our soule and make warre onely against that evill Earthly Spirit and oppose it with our soule and body and not against our brethren and sisters wee cannot overcome the Devill with disputing and knowing much neither can wee maintaine Gods Word with warres and the sword but with the simple obedient e A Godly or Divine Life life of God that wee be contented with that little which wee have and depart from the Evill lust after Pride into an humble childe-like life wherein every one should with all diligence performe his worke for the benefit and profit of his brethren and sisters endeavouring thereby to serve God his Creator and to pleasure his brother not seeking his own honour but with a desire to doe so well that his brother and sister may sincerely love him and wish all happinesse and welfare to him 6 If you will serve God give offence to none that your good and benefit be not hindered Let not Satan have power over your heart to sift or prevaile with you Put away all evill thoughts instigations and influxes of the minde for Satan insinuateth himselfe in the influxes from the spirit of this world and possesseth your minde be continually watchfull and strive against him cast those false and evill influxes upon his head and send him away with them and consider that you walke upon a very narrow path between Heaven and Hell in very great danger be at no time secure or carelesse for you know not when the spirit of this world will take away from you it s own for your limit was set in your Mothers f Or Body womb which you cannot passe neither doe you know the day and houre wherein the Spirit of this world will leave you and then your poore soule will stand quite naked hungry and * Or naked empty and then if it have not Christs Body on it it will be captivated by the Devill 7. Deare Children it is a very streit narrow way that leadeth into Gods Kingdome he that will walke therein in this life must submit and prepare himselfe for affliction for every thing is against him the Devill is altogether against him his own flesh and bloud set themselves earnestly against him for the Spirit of this world in flesh and bloud seeketh onely the matters and Dominion of this world the Devill continually sets on his children and servants against him he that walks toward Heaven must be trampled upon and despised he is not in this world acknowledged to be a childe of God 8. Deare Children looke well to your selves in this world at present Men leade you on in hypocriticall wayes they Boast much of Faith and leade people on in an Historicall Faith which is but meere g Or knowledge Notion they teach you the g Or knowledge Notion and he that doth not stick to that is accounted an Heretick O how dead is the present Faith it stayeth at the knowledge or the Notion they suppose that when people know how to speake much of God of Christs merits sufferings and death for Mankinde and comfort themselves therewith that it is the way to eternall life 9. O no all that availeth nothing that thou knowest and ticklest thy selfe with it True Faith in Christ is quite another thing it lyeth not barely in the History and in the Letter the bare Letter is not the Word it is but a leader and directour to the Word the Word is Living and hath the Spirit h Note the right Faith is the right will which entereth into the Living Word 10. If you comfort your selfe never so long with the sufferings of Christ and yet your will and purpose remaines in deceit and wickednesse then the spirit which proceedeth out of your will is a theefe and a murtherer you teach one thing and doe another God desireth no flattering Hypocrisie but an Earnest sincere purpose and will which entereth into him by obedience and this is right i Or Faith Beleeving in the Holy Ghost and therein is the Word and Death of Christ fruitfull indeed 11. Christ saith You must turne and be as little children who are not yet conscious of any falshood deceit or wickednesse and in Christ through Christs death be borne of his flesh and bloud if you will see the Kingdome of Heaven for he that eateth not the flesh of the Sonne of Man and drinketh not his bloud hath no part in him 12 Deare brethren it consisteth not in the k Oast which the Priest delivereth for Holy Bread Oast onely which you deliver to the people and in
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
of the World from our u Aliter Eternall own Light which wee have from Grace wee will speake from that and not from a x Or Opinion supposition as doubting whether it be true or no. 55. They say that which the Eyes see the Heart beleeveth it is good to see with our own Eyes but he that seeth with the eyes of another or he that depends upon anothers words is alwayes in doubt whether the Spirit be true or false 56. Therefore it is good to have the Noble Stone which Abraham Moses the Prophets and Apostles had that giveth assurance and pointeth at the false y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magus Magos such as are Magi in the History onely which they strut about withall in state like a whore that would be accounted a Maide and yet is big with childe 57. And so they are big with Darknesse and wrath and yet they alwayes cry out Here is the true Church heere is Christ flock all hither yes indeede run after the whore of Babell who is big with stately Pride give something towards her childe-bed that shee may fatten her whorish stomack and satisfie her z Seeming holy Glistering Hypocriticall stincking Pride 58. They are like whores who when they are said to be whores will not endure it but curse and rayle and so also when the Spirit of Truth layeth them open then they cry O Heretick Heretick fire and fagot O run away be gone all of you the Devill is in him thus they miscall the Spirit of God because they do not know a The Spirit of God it 59. Wee doe not write this out of a desire to contemne them for wee know the great misery of our captivity but wee write it to the end that the simple who cleave so very fast to their words and beleeve all that the Devill powreth forth in wrath might every one of them enter into themselves and try whether it be Truth or no and that men might not be so zealous in blindnesse with anger and envy without knowledge whether it have any Ground of Truth 60. Wee have too much experience of this that many times the Holy Ghost is called a Devill and the Devill called a good Spirit which happeneth out of Ignorance for the flattering Hypocrites doe so fill the Eares of the Layety with their Eloquence in their Sermons and drawing the Scriptures to their desire and meaning 61. O what horrible b O◠wickednesse Blasphemy it is that the Spirit of God must be thus slandered by the Image of God though wee doe not say that the Image it selfe doth it but the Serpent in the Image so soone as the Winde is turned away from God the Serpent taketh hold of it and then ruleth it and powreth forth Blasphemies against God and his Children Therefore observe this following Text. Heere the Author againe sheweth the Eternall Beeing 62. As God the Father himselfe is All he is the Number-Three of the Deity he is the Majesty he is the still Eternity he is the Nature and in it he is the Love and the Anger the Anger is a cause of his Strength and Might as also a cause of Life and of all Mobility as the Poyson or Gall in Man is and the Love is a cause of the Heart of his Majesty and a cause of the Number-Three and of the Three Principles 63. And as wee know and have mentioned before that the Fire is a cause of the Light for without fire there would be no Light so there would be no Love without Light the Light is Love or pleasantnesse for it is kinde and amiable and wee see that the Light and the fire have two severall properties or sources the fire is biting wrathfull devouring and consuming and the Light is pleasant sweet and desirous of a Body the Love desireth a Body and the fire also desireth the Body for its nourishment but devoureth it quite and the Light c Vivifieth it raiseth it up and desireth to fill it it taketh nothing away from the Body but c Vivifieth it quickeneth it up and maketh it friendly 64. So you must understand us concerning the Eternall Beeing The Eternall Beeing is so and if it were not so all would be as nothing but an Eternall Stillnesse without Beeing and that wee finde to be so in every thing 65. Thus wee may consider with our selves whence it ariseth that there is a wrathfull and a good will For you see the Fire hath two Spirits one is that which proceedeth from the heate and the other that which proceedeth from the Light Now the Heate is Nature and the Light is the Eternall Liberty without or beyond Nature for Nature comprehendeth not the Light 66. And so you must understand as concerning the two sorts of wills in God the one is Nature and is not called God and yet is Gods for he is angry severe sharp as a sting consuming attracting all things to himselfe and devouring them alwayes striving to flie up above the Light which is the other will and yet cannot as the fire doth which the higher it flyeth the higher goeth the Light and so they may well be called two Principles 67. For the Light desireth substantiality and preserveth the substantiality and doth not consume it but the fire desireth to devoure all things and turne them to nothing and when it hath turned all to nothing it becometh a darknesse 68. And therefore hath God moved himselfe in the Light of Meeknesse and attracted the Meeknesse so that the Light hath a substantiality and that is Water or in Ternario sancto the Water Spirit which holdeth the fire captive so that the fire is a darknesse and is not knowne except it be kindled and it standeth in it selfe in the hunger in the Eternall Darknesse and so is a continuall Desire 69. Out of such an Originall come the Devills for it is the fierce wrath of God and whatsoever is false and evill hath its originall thus out of this d Or womb Matrix as also all the Creatures of this world let it be Heaven the Starres the Earth or what it will they have all a twofold source viz. the fire and the water in those two consist all bodyes Heavenly and Earthly the heavenly consist in the Matrix of the Water and they have the fire hidden in them 70. For the watery Matrix which is onely a Spirit of a soft property holdeth the fire captive and so the Majesty shineth in the Meeknesse e Through and through transparently 71. And the Earthly Bodyes consist in the palpable substance for the water becometh materiall in the kindling which matter is drawn together by the wrath in the Fiat part to stones and part to Earth all according as Nature is in its seaven formes and the water hath quenched the Fire so that the wrath is in the Darknesse like a hidden Fire 72. And where the Matrix continued and was not so quenched by the
and drawne up and downe as a poore captive Creature from one filthy puddle into another and the Devill rouleth it presently in this mire and presently in that mire againe and so it is like a filthy Ragge all mire and dirt all Starres dart their Poyson l Or in into the Body and defile the poore soule it must endure to be defiled by the Beasts for the body feedeth upon the flesh of Beasts wherewith the poore soule is m As with a Body of flesh cladde Doest thou know why God did forbid the Jewes to eate of some sort of Flesh * Aliter and commanded them to burne their fat and consider the smell of it Kindle their fatt and consider their property and thou shalt discerne it 20. The poore soule is a kindled fire and so when such a property cometh into the soule doest thou suppose that God will dwell therein and therefore Christ taught us saying Be sober and temperate in eating and drinking watch and pray for your adversary the Devill goeth about like a roaring Lyon and seeketh whom he may devoure 21. Thus you see how wee stand in a Threefold Life the soule standeth upon the Abysse between two Principles is tyed to them both and the body meerly in the spirit of this world and therefore that seeketh onely after eating and drinking power and honour for it belongeth to the Earth and careth little for the poore soule which cometh out of the Eternity and belongeth to the Eternity 22. Therefore wee ought to tame the Body and not give way to it but to dampe or kill its desire and not n Fill it or pamper it satisfie it when it pleaseth but for necessity onely that it may not grow wanton and invite the Devill to lodge in it 23. The poore soule must watch and pray and o Resigne its will to God in well-doing continually put its will into Gods will it must not give way to the body in any thing except it have yeelded it selfe to God first the soule must not please it selfe at all in its own power but cast it selfe meerly upon God as being it selfe weake and able to doe nothing though it be strong and so continually goe out from it selfe from its naturall will and so fall into the will of God and then the Devill cannot meddle with it 24. Indeed it is irksom and troublesom to the Body to be broken of its will but that 's no matter Eternity is very long the body hath but a short time of continuance and then it returneth to its Mother the Earth and you know not in what moment Death will come when the body must be gone into its Mother and then it lets the poore soule goe whither it can it is a very p Slippery untrusty unconstant Neighbour to the soule A True Open Gate Shewing How a Man may seeke and finde himselfe From whence he hath his beginning and what he shall be in the End 25. Behold O Man and Consider thy selfe what thou art from thy beginning and what thou shalt be againe in the End and then thou wilt certainly finde what home thou art in in what lodging thou lyest captive and thou wilt finde that thou art both a Man and also a Beast thou wilt well see the heavy Fall if there be but a spark of Gods light in thee 26. For no Beast is able to apprehend it because a Beast hath its Originall onely from the Life of this world and therefore wee know that here is another manner of Life in us in that wee know the Ground of this world 27. For if wee were only from the Clay and Earth of this world wee should be but Clay and Earth like a Beast which hath no understanding wee should not be able to know the ground of this world For a Pot knoweth not the Potter nor doth a piece of work know its workmaster and so a Beast knoweth not its Master it hath no desire after him for it knoweth nothing of him 28. The desire of a Beast is onely to fill its Belly to nourish and multiply it selfe as the Centre of Nature in it selfe is such a desire and hath no understanding of any higher thing for it hath its own spirit whereby it liveth and groweth and then againe consumeth it selfe and doth it as well at one time as at another for such a thing is the Band of Eternity which is called Nature 29. But we that are Men have a higher apprehension and knowledge for wee can see into the heart of every thing and see what manner of thing it is and what property it hath So also wee have quite another longing and desire after another thing and life which is not q Or animale beastiall nor Transitory nor desireth any Elementary Earthly food 30. Thereby wee know that every life desireth its own Mother whence it hath its Originall and wherein it subsisteth as also wee must understand that every life desireth the best thing that is in its Centre viz. the Heart or Oyle wherein the fire burneth and wherein the life is opened that it is Living 31. For every living life is a fire and yet the proper source of the Fire is not the right life but the Tincture which proceedeth from the Fire is a pleasant Joy and it is the Liberty Nature which is the right life For Nature standeth in great Anguish and reacheth with a strong desire after the Liberty till it attaine it and so Nature is a sharpnesse in the Liberty and desireth continually to swallow it up into it selfe that it might come totally to be the Liberty and cannot but the more eager it is and raised up after the Liberty the greater is the Tincture of the Liberty 32. Thus Nature continueth to be a Fire and the Liberty continueth to be a Light what the Tincture buildeth up the fire devoureth for the Tincture maketh Substantiality its Centre is meek and is a sinking downe of humility as the fire is a rising up of Pride 33. But as the Light viz. the Tincture maketh substantiality in its sinking downe so that there is in the Light a substance like water and yet is no water but such a spirit and property so the fire swalloweth up the same Substantiality into it selfe and therewith quencheth its wrath and ascendeth in the Substantiality and burneth like r Oyle set on fire kindled Oyle and this is the right Naturall life of all Creatures and is called the Tincture 34. But this life is Å¿ Transitory Corruptible fragile and consisteth onely in foure formes viz. in Fire Aire Water and in Substantiality or Earth which is its Body And wee shew you this one thing more in this Tincture-Life as you see naturally that out of every fire there goeth forth a source or vertue viz. Aire which is after this manner when the fire strongly attracteth and swalloweth the Substantiality into it selfe then the Substantiality flieth strongly againe out
wee see that the Earth standeth next the Moone and in the Circle about from the Moone and as every Circle is so also is the Spirit in its own inclination and the property of the Wheele in that y Orbe Circumference 4. Thus the Circle between the Moone and the Earth is both Earthly and Lunarie for the Moone hath the properties of all the Starres and is as a sack or conteiner of all the properties of the Starres which it continually powreth forth in its Circle for the Earth longeth vehemently after the Moone and therefore attracteth the shining and Glance of the Moone as also the shining and splendour of the Sun for all things long after the Heart and desire the Liberty that so they may be freed from the vanity 5. Thus the Earth in its longing desire hath attracted the Spirit of the seavenfold Wheele and holdeth that in it as its peculiar Matrix of Nature and would alwayes faine awaken in it selse the wheele of Life and therefore it z Rouleth or turneth wheeleth it selfe about for it hath both fires the hot and the cold and the neithermost alwayes striveth upward towards the Sun for it receiveth vertue and spirit from the Sun and therefore it is so a Wheeled or turned Rouled about for the Fire wheeleth it about it would faine be kindled that it might have a life of its own but though it must remaine in Death yet it hath a longing after the upper Life and attracteth the upper Life to it and continually openeth wide its Centre b Or for after the Sunnes Tincture and Fire 6. Thus from the longing after the Sâ—nne springeth forth the budding and growing out of the Earthly Matrix for the Essences of the Earth clime forth with the captivated life of the upper Centre alwayes upward out of the Earth and spread forth themselves into a Great Tree and stalke and you see very well that upon the Tree and Stalk there groweth a Mixt fruit halfe Earthly and halfe according to the Upper Centre and the fruit never cometh into a joy or to perfection unlesse it be satiated with the upper part and then it is Ripe for it hath attained Venus'es Body But as Venus'es Body is unfixt and would soone fade if the Sun did not stay it with the vertue of Saturne So also is it with the ripe fruit it is not durable but soone turnes to rottennesse it cannot be preserved long because the Paradise is out of it 7. And thus wee give you to understand that all creatures have been created out of the nethermost and uppermost Life the Matrix of the Earth afforded Body and the Constellations afforded Spirit and their life â—eacheth not up into the Sun for the Earth hath attracted the Suns vertue into its Matrix and so all the Creatures that dwell upon the Earth have attained the vertue of the Sun and of the Starres but the Body of the Fowles is out of the Deepe above the Earth and therefore also they delight most to flie in their own Matrix and you see also how all Beasts put their face and head forwards and downwards and looke after their Matrix and desire onely the food thereof for every life desireth its own Mother as you may soone perceive in the Fowles which are neere of quality to the Earth that they Eate flesh and are Birds of prey for they proceeded from two Mothers in the Creation viz. out of the Upper Mother and out of the Earth 8. The Earth is a peculiar Centre and therefore was created c Apart by it selfe severally on the First Day and is an out-birth out of the Eternall Substantiality a corrupted Matrix corrupted by the Fall of Lucifer in the Eternity was therein knowne the Virgin of Gods Wisdome d In the Wisdome wherein all the Wonders of God are e Discovered or beheld seene and in the Creation afterwards even till Adams Fall Paradise sprung up through the Earth and so the Upper Centre of Nature viz. the Suns Heart drew forth Paradisicall fruit out of the Earth which indeed was not eaten after an Angelicall manner by any Creature but onely Man though indeed he had not eaten thereof neither for the longing of the Twofold Life catched hold of him suddenly and there he stood till his sleepe in f In the Proba triall whether his will would continue in God and whether he would Eate after an Angelicall manner But the Beginning sheweth how he stood which wee must chew upon and therefore must eate Earth and at last must become food for the Earth 9. Thus if you consider it you may see the Creation of God and how God created the other Creatures before Man and you see how the life of all Creatures standeth onely in the Matrix out of which they were created 10. Now you know what Moses saith That God consulted in himselfe to create a similitude of his Essence an Image of himselfe that should rule over all the Creatures of this world over Beasts Fishes and Fowles and over all that liveth and moveth and saith God said Let us make Man according to our Image and Created Man to be his Image yea to the Image of God Created he him But out of what Reason asketh and Moses saith God made Man's Body of a peice of Clay 11. Beloved Reason behold open both your eyes and looke not with one eye onely into the hidden Mysterie of the Humanitie as hath been used for a long while hitherto Doe you heare what Moses saith God placed Man in the Garden of Eden which he had made that he should till and keepe it and the Paradise was therein doe you now understand the hidden Mysterie of Man Hee was in Paradise in the Creation and was created in and for Paradise for Paradise grew up through the Earth and of that Paradisicall Earth wherein the Heavenly g Source or quality property was the Body of Adam was created for so it must be seeing he was to be a Lord over the Earth and All that was Earthly and was to open the wonders of the Earth else God had instantly given him an Angelicall Body But then the palpable substance with its wonders would not have been manifested therefore he thus gave him a Palpable Body but not so dark a rugged and Beastiall one as ours are but a Paradisicall one 12. You must understand it thus The Eternall Virgin of Wisdome stood in Paradise as a Figure The Virgin of Wisdome in which all the Wonders of God were knowne and was in its figure an Image in it selfe but without substance like to Man and in that Virgin God created the Matrix of the Earth so that it was a visible palpable Image in substance wherein Heaven Earth Starres and Elements stood in substance and all whatsoever liveth and moveth was in this one Image The Matrix of the Earth could not over-powre it viz. the Image Man much lesse could the
Blessed Martyrs who have seene the Light of God will not therefore cast you out of their Å¿ Communion and fellowship Congregation seeing you knew not what you did but were blindly lead on to doe it 22. Yet Behold and Observe what a Zealous Will or Earnest desire can doe if one enter into the will of God with his whole desire and although he doth not know what he doth and is Zealous in a strange Opinion and yet his heart is directed into God and beleeveth in ignorance very stedfastly that it is pleasing to God In such an Opinion many Great * Or Miracles Wonders and Works have been done in the midst of the Antichristian Kingdome for there is not any thing impossible to a strong Faith 23. Into these Wonders hath Antichrist insinuated himselfe and hath made almost as many t Tenets or Sects and Orders of Religion Opinions as there be Dayes in the yeare amongst which in the Beleevers who have so in blindnesse beleeved in their Opinion even Wonders and Miracles have been done and the Antichrist hath ascribed it to the Opinion whereas the Opinion could not make a flie to stirre but the firme and strong Faith which went out of the Opinion into God that hath u Or wrought the Miracles awakened the Wonders for the Spirit of God is in the Faith and not in the Opinion and the Faith is from God for the soule inclineth it selfe in the Opinion into God layeth hold on the Spirit of God the Opinion is the Fire but the soule stayeth not in the Fire but presseth out from thence into God it blossometh out of the Fire as a faire flower out of the Earth 24. The Opinions have been Tolerable enough in God and God rejected them not so long as the soule sought God through the Opinion and so long also the Church of Christ x Or had a true Government stood in a Government but when the Devill crept into it and made a stately Glistering Kingdome of it when the Priests sought onely honour covetousnesse and voluptuousnesse in it and did lead men away from God meerely into their y The performance of Ceremonies Works and so the Opinions became altogether blinde for they themselves went out from God into the works of their hands in forged and invented wayes therefore God let them goe seeing they would not be directed by his Spirit 25. And Asia Africa and Greece are to be accounted happy in that they are gone out from the Works of Men into the One onely God againe although indeede they have been blinde concerning the Kingdome of Christ yet their Minde continued in the One onely God and in concord one among another and have not so vehemently scandalized and reproached one another about the deare Name of Christ as these have done who have been lead blindfold in the darknesse of their works for these have not onely hated those that departed from them but they themselves have reproached and snarled at one another in their Opinions as Dogs about a Bone and have lead the z Or Common People Layity astray who goe groping in the darke and know not which Opinion is the best 26. Thus you hang to Opinions and are perfidious to God so that when a simple Man cometh to dye he knoweth not whither his soule shall Enter he hangeth to his works and a Or Profession of Religion Opinion and forsaketh the Will of God and so remaineth without God And where now doe you suppose the poore soule remaineth when it is b Extra dei voluntatem without Gods will Behold wee will tell you for wee know certainly for the Spirit of our Mother openeth it to us so that wee see with both Eyes 27. Behold Christ saith Where your Treasure is there is your Heart also Behold the soule is involved in the Opinion and so runs with it to the Patron or authour of it who hath so taught it and seeketh him and if it finde him not then it becometh sorrowfull and hath no rest and so hovereth between Heaven and Hell and would faine c Or Get away from the Devill escape the Devill therefore it happeneth that many times the poore soules have appeared againe in the Congregation or else in houses fields and Churches and have cryed to the Congregation for helpe with their Prayers and have submitted themselves to the Order and supposed so to finde Ease from whence Purgatory was framed for that soule hath the Purgatory indeed if it cannot attaine the will of God and in such fervent casting it selfe downe in the Opinion it is sunck downe through the Opinion and at length come into the Still Eternity But wee understand heere those soules which in their Opinions have Imagined or sought after the Kingdome of God and not the soules of the Deceivers who have sought their profit and pleasure therein those are quite gone a whoring with Antichrist for they are bound to him with an Oath and though they sit in hell-fire a whoring with him yet they flatter him with their hypocrisie and reproach God as if he had dealt unjustly with them for what the soule doth heere in this life time into which it involveth it selfe and taketh it into its will that it taketh with it in its will and after the ending of the Body cannot be freed from it for afterwards it hath nothing else but that and when it goeth into that and kindleth it and seeketh with diligence that is but an unfolding of the same d Beeing Essence or Substance of the worke it hath wrought heere in this life thing and the poore soule must content it selfe with that Onely in the time of the Body it can breake off that thing which it hath wrapped up in its will and that standeth afterwards as a broken wheele which is broken and uselesse and no soule entreth into it any more neither doth it seeke any more therein 28. Thus wee say unto you that the Antichristian soules after the breaking of the body seeke no more for the Doore of Christ for they know nothing of it they know onely of what they heere conceived or tooke in and the soules sinck downe in that Opinion into the deepest Ground much deeper then they heere conceived for that which was knowne in many of them of the same Opinion what any or all of them know in the same Opinion that one soule alone knoweth for it is one Body with all those that are of the same Opinion and they have one Heart in many Members wherein every one manageth their businesse which standeth so till the Judgement of God which afterwards shall make separation where then all kindreds upon the Earth shall houle and lament when they shall know that Judge whom they heere so despised 29. Hearken you accursed Antichrist what answer will you give in that you have lead astray the People from faith in God and from the Justification of the Passion and
at This Parents and Antient People see and take delight and pleasure in it that their children are so dextrous and witty in their wantonnesse and waggery they are tickled at the heart with it when they unhappily jeast at honest People that which Old folkes dare not doe for shame that they Teach the children that thereby the lust of their hearts may be brought to passe all this the Devill teacheth them and so rideth in their hearts as Lord over body and soule 6. If any can but conzen and cheate his neighbour despise slander and finde fault with him and bereave him of his honour and goods that is the satisfying of their lusts all immodest wanton words and manners are held the best Art and Courtship he that can laugh and jeere his neighbour out of countenance is Master upon the Place all these are the Devills Prancks and Tricks and thus he leadeth the poore soule in his string and Man understandeth it not 7. Youth both of the Male and female sex learne first the Devills Trade before they take any thing else in hand disdainfull malicious wantonnesse is the first work they learne and the Parents incourage their children in it and hold it for a necessary worldly fashionable accomplishment 8. When they are growne up a little then the desire of beastiall unchastity is the second work they learne which they call a trick of youth and allure one another to it thus youths give roome to the Devill at the first blossoming to enter into the Heart so that the Devill maketh his nest therein and so catcheth one with the abominations of another the male with the female and the female with the male 9. If any send a sonne to the Vniversitie to learne somewhat that is Good that he may be serviceable to God and usefull g To his Countrey in the world then he learneth wantonnesse bravery Pride suttlety how to deceive the simple of their owne and bereave them of their sweate and contrive a cloake for it saying it is h Sua Jura Rights Titles Interests his right by Law but that cloake is the Devills and the false deceitfull heart is his Minister If he can speake a little Latine or forraine Language then no simple Man is good enough for his company his high-mindednesse flies aloft the stinking Carcasse which is but meate for Wormes must be trimmed with Ribbands and bables to goe a whoring and deflouring Maids is Courtship there are people that can behave themselves so finely till they awaken the gnawing worme of Conscience in the heart of many a Mothers daughter 10 And such are advanced in the Churches and Vniversities and set up for i Pastours or Ministers Shepheards of Christ and yet they have the Devill lodging in their heart and so also they are promoted to worldly Government or the Civill Magistracy and then they Governe as their Guest in their heart will have it Thus the Superiour or Magistrate worketh the greatest abominations and the Inferiour learneth of him He inventeth k Tricks and slights of Law tricks how he may with the appearance of Law Justice and Equity get the Goods or Estate of the Inferiour to himselfe Hee maketh Constitutions Orders and Statutes and saith they are for the publick Good he constraineth the poore and miserable to doe hard service that he may satisfie his Pride and State he crusheth the simple with harsh cruell Language he taketh away his sweate and tormenteth his body he maketh him his very slave and though he hath no more but one soule of his owne no more then others and is but a stranger and Pilgrim in this world yet he thinks the needy must spend his sweate wholly in his service there is no pittie nor release to be had from him His Dog hath a better life then the poore needy soule under his roofe and this he accounteth his Right and l Or Priviledge Prerogative whereas it is not at all grounded in Nature but onely in the Abysse where one forme or property plagueth vexeth and tormenteth the other where the Life is its own Enemy and there it is grounded 11. This the Inferiour learneth from the Superiour and so getteth his living also with suttlety and deceit covetousnesse and knavery for if he doe not use these things he can hardly fill his belly in righteousnesse and therefore Reason perswadeth him that necessitie forceth him that he must enhance his labour and commodities and must wrest from his neighbour his sweate againe without love and righteousnesse that he may but fill his belly he learneth from his superiour to Gurmondise and Pamper his body and live a beastiall life What the superiour spendeth in a Courtly stately fashion that the inferiour spendeth in a Beastly swinish fashion and manner of life thus one wickednesse effecteth another and the Devill remaineth Prince on Earth over body and soule 12. How wilt thou be able to subsist when God in his Zeale or Jealousie shall Judge the secrets of Mankinde when the cause of every thing will appeare why that or the other thing came to be Evill and there every soule will cry out of those that lead it astray and curse them Every thing will have its cause appeare before it and the soule will feele it in its Conscience where then will you superiour remaine when your inferiour shall cry out and say woe be to you in that you have forced him to such wicked courses and that you have bereaved him of his sweate and consumed his goods and labours in Idlenesse and Wantonnesse how will you give an account of your Office into which you are put wherein you should stop unrighteousnesse and hold the wicked in awe by reproofe and Punishment and you have not regarded his wicked courses that you might prevent and hinder them but have onely looked after your covetousnesse how you might bereave him of his sweate you have not sought his soules Good but his sweate and labour he might else doe what he would and besides you have given an Evill Example to him so that he hath looked upon your courses and made it his Patterne Cursing blaspheming threatning daring * Or provocations to wrath and malice surlinesse hath been your fashion and that he hath learnt of you and hath so constantly reproached the Name of God which you have not regarded you have onely looked after his money and not after his soule 13. And now when the severe Judgement of God shall appeare and that every work shall be manifested in the fiery Essences where then all shall be tryed in the fire What thinke you Shall not all such works remaine in the Eternall Fire and there will the poore soule cry out upon your ungodly cursed deeds words and works and one will curse and wish all Evill to the other for being the cause of such Evill to him and the source or property of falshood and wickednesse will rise up in the soule and gnaw it that
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
which is Eternall will continue and the distemper is nothing else but the Turba which as a destroyer alwayes insinuateth it selfe beware of that for the Old Serpent is subtle and have a care that you may be pure both in the beginning and in the End 300. For this worke endureth no dissembling it hath a cleere ground also it belongeth not to the Turba but to the beginning of the e Or Clarity Glory therefore beware of those that are borne with a wolvish disposition whose Spirit is a subtle Serpent we speak freely to you 301. Every thing that hath a beginning is sought by the beginning for the beginning seeketh through the Deep and would find the f Or bottome Ground and if the beginning findeth the Ground and that there be a limit in a thing then the beginning proceedeth to the limit and leaveth the g Or former first and seeketh further till it finde the Abysse and then it must remaine in it selfe and it can goe no further for there is nothing beyond 302. But if the beginning leave the first then it is under the power of the Turba which destroyeth it and maketh it to be as it was in the beginning 305. Then when the thing is destroyed the Turba is naked without a body and yet seeketh it selfe and findeth it selfe but without h Or substance Essence and then it entreth into it selfe and seeketh it selfe till it come into the Abysse and then the first Eye is found whence it proceeded 304. But seeing it is naked and without Essence therefore it belongeth to the Fire for it putteth it selfe into it and in the fire is a Desire to seeke its owne body againe and so the i Or Originall fire Fire of the beginning is awakened 305. And herein we know the last Judgement in the Fire and the Resurrection of the flesh for the Turba desireth the body which it had before though destroyed in the limit and the desire of the soule was the life of the body 306. But seeing there are two fires therefore the Turba is known in a twofold k Or Forme manner in an incorruptible and in a corraptible body viz. the one in the fire of Wrath and the other in the fire of Light l Viz. in the light fire wherein wee understand the Divine Body and in the Wrathfull fire the Earthly body which the Turba destroyeth for the Turba findeth the limit of it 307. Now the Eternall fire in the Eye of God is m Understood to be both the fire of Wrath and also the light-fire of Love and you must understand that the spirit without a body must remaine in the wrathfull fire for it hath lost its n Or substantiality or Body Essentiality the Turba in the fire hath swallowed it up 308. But the Spirit which hath a body which the Turba could not devoure remaineth for ever in the Essentiality in the Divine Body wherein his Spirit is which is the body in the love of God which is the hidden Man in the Old Adamicall man which hath Christs flesh in the corruptible body 309. And thus wee understand the soule to be a life awakened out of the Eye of God its Originall is in the fire and the fire is its life but if it goe not forth out of the fire with its will and Imagination into the Light viz. through the wrathfull Death into the second Principle into the fire of Love then it remaineth in its owne originall fire and hath nothing for a body but the Turba viz. the * Astringent harsh wrath in the Desire in the fire a consuming and a hunger and yet an Eternall seeking which is an eternall Anguish 310. But the soule which with its Desiring will entreth into it selfe and sinketh downe in its Reason viz. in its Desire and seeketh not it selfe but the Love of God it s owne fire is as it were dead for its will which the fire awakened is dead to the Fire-life and is gone forth out of it selfe into the fire of Love that soule is fully in the fire of love it hath also the body of the fire of Love for it is entred into it and is a great Wonder in the Divine Body and it is no more in it selfe for it hath mortified its will and therefore the Turba also is as it were dead and the will of love doth wholly satiate the Originall fire and therein it liveth Eternally 311. But the soules which have awakened the Turba they have lost the Image for the Turba hath devoured it and therefore such soules get bestiall Images in the Wrath and in Hell according as the Turba is in them as Lucifer gat the Image of a Serpent as the Will was figured here in this life it remaineth then o Or in its true similitude naked as it is 312. For the wrathfull Turba alwayes seeketh the Image but findeth it not and therefore it figureth the Image according to the Will for the Earthly desires stick in the will and that Image remaineth in the Wonders of God in the Eye of the wrathfull Principle 313. And here we understand that the eight Forme is the Turba which seeketh the Image and if it finde the limit of it it destroyeth it and entreth into the limit and seeketh further in it selfe and findeth at last the Abominations of that which the soule hath wrought in this life 314. And also we understand here the Fire which at last shall purge the p Or threshing floare Matth. 3.12 floare and the severe Judgement and wee understand that every fire shall receive its Essence from the Turba and also what that Turba is 315. Where then the fire will devoure the Earth and draw the Elements with the wonders in them into the Beginning where that which was at first will be againe and the Elements become one and every thing will represent its owne Wonders every thing in that fire whereinto its will entred 316. Hearken to this you Children of men it concerneth you for no beast proceedeth from the Eternall beginning but from the Modell of the Eternall and its Spirit attaineth not the Eternall as the soule of man doth 317. Also the corruptible body cannot possesse the Eternall it belongeth to the Turba But the new man borne of God shall possesse the Eternall for he is departed from the corruptible and hath put on God in Christ he hath the Divine Body in the Old Body 318. The Turba taketh away the Earthly source the outward body from the Earth remaineth in the Earth but the will taketh its workes along with it selfe for they are in the new body and follow it therefore let him consider what he doth while he is here in this life The ninth Forme of Fire The great * Severity Earnestnesse 309. Seeing then we understand that all things proceeded from the Beginning and that one thing thus proceedeth alwayes out of an other and seeing we understand that
Art and wit when he hath been able thus to gripe and over-reach the simple and deprive him of his labour 5. He hath supposed that he had found out the finest policy who m Had gotten an Office could contrive his businesse so sure that he might doe what he listed then he thought himselfe very cunning and that he had great Wisdome 6. All this yea and much more he hath conceived in his will and therewith the Image of the Spirit of the soule hath been filled and all this standeth in his figure and when ever the body n Or returnes to Earth dieth then the Turba layeth hold of this in the Spirit 7. And then if the Spirit would faine enter into it selfe the Turba goeth with it and seeketh the ground viz. the Roote of the soule and so the fire is but o Inflamed kindled by it 8. And you must know that the soules of the wicked have no ease their best ease and joy is when they climbe up in the will in their p Employment or Office workes which they did here and continually desire to doe them more still it grieveth them that they did not afflict the honest more then they did their will is just so as it was here 9. They are Spirits of Pride like the Devill a Covetous devouring Spirit which devoureth their abominations which they committed here their joy is onely to thinke how they will contemne God and be their owne Lords this is their recreation and refreshing and no other 10. For how should they receive any other refreshing when they dare not for shame lift up their eyes to God nor dare they flie to the Saints whom they have here scorned they are ashamed to doe that for their falshood continually smiteth them on the face and their malice and falshood boyleth tip from Eternity to Eternity 11. When but the least thought of the last Day commeth into their mindes then feare and horrour stirreth in them they rather let that thought alone and recreate themselves in haughtinesse 12. And this is also a Wonder and the greatest Wonder of All that an q Or an Image of Love Angell should become such a furious r Or mad senselesse Image of Anger and wrath Devill and so the Power of Gods Anger commeth to be manifest in God for God hath manifested himselfe according to both Å¿ The Eye of Love and the Eye of wrath Eyes in Love and Anger and it is left free to Man he may goe into which of them he will God throweth none into wrath the soule casteth it selfe into it 13. But you must know that the wrath hath set its t Or Jawes throat wide open and draweth mightily and desireth to devoure All for it is the Covetousnesse and the Pride insulting over humility 14. And so also Love and Humility have opened their Mouth and draw with all their Powers and would draw Man into Love into Heaven 15. Now into which of these the soule entreth in that it remaineth and groweth whether in Love or in Anger In that Tree it standeth and there is no Deliverance in Eternity from thence here in this Life the soule stands in a Balance in the Angle and may though it have been evill be borne againe in Love but when the Angle breaketh then it is gone it is afterwards in its owne Country in its Principle 16. Who shall breake that which is Eternall where no breaker can be found for it is its own Maker whence then shall another Turba come when a thing is in the Eternity where no Limit is 17. But that you may see for all this that God willeth not evill He maketh his will knowne unto you He sendeth you Prophets and teachers and giveth them his Spirit that they may give you warning Now if you refuse to obey then you stay still willingly in the Anger which is your u Dwelling or Prison wages and Kingdome 18. God x Sends you Croâ—ses afflicteth you to breake you off from your owne will from your voluptuous proud and dissolute Life But if you goe on you shall hereafter surely taste the hellish Dregs 19. Wee teach you the Crosse and the Devill teacheth you pleasure Now you may take which you will you shall have it be it Love or wrath 20. We labour for you but you contemne us what should wee doe more for you we are even your very slaves if you will not accept us be it at your perill and get you gone with that which is your owne and we will take that which is ours and so wee are parted for ever 21. Wee will neverthelesse worke in our Day-labour and doe what is commanded us at the Harvest we shall appeare before one another and then you will know us and doe that to your selves there which you have here done to us we will not hide this from you but tell you what we see The foure and twentieth Question Whether doe mens wishes profit them any thing or sensibly y Help or doe them good availe them or no 1. MY beloved friend looke upon the Rich man and poore Lazarus so you shall finde that there is a great z Or Gulfe Luc. 16.20 space between them and us so that those that would reach them with their prayers and their will cannot neither can they come to us there is a Principle between Psal 49.8.14 2. The Prayer and wish of the Righteous pierceth into Heaven and not into Hell the Scripture also telleth you out of Hell there is no a Or deliverance Redemption they lye in Hell as dead bones they call and no man heareth them no praying availeth them 3. And though many men should pray for the damned soules yet their Prayers remaine in their owne Principle and passe into Heaven and not into Hell there is no calling back againe out of Hell saith the Scripture 4. You know what Christ said to his seventy Disciples when yee enter into an House greet the house and if the Childe of Peace be in that house then your greeting and wish shall rest upon it if not your wish returneth to you againe and so it is also here 5. No good wish entreth into Hell But if the wicked leave behind him much falshood and deceit so that the Hellish Torment is wished to him in the Grave such wishes come to the wicked soule those wishes come to passe with them for that soule must swallow downe its abominations which it committed here and that is its foode which the living send after it 6. But it is altogether unfit and doth not become the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware least they also reape that which they sow most certainely if they doe not recall themselves and repent it will fall out no otherwise 7. Furthermore wee give you to understand according to our knowledge in the Spirit not according to
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
such as have received Ordination and are therefore called Divines Preachers Spirituality sitteth aloft upon the Dragon finely and stately trimmed and adorned with a Crowne 62. And there you may behold your selfe you faire Bride upon the Dragon doe but see what you ride upon is that Christs Asse in lowlinesse or is it the Devill from the Abysse your own authority and the eliming up of your Tyrannicall Power which you your selfe have erected is your Beast in that you have set up a wicked compulsion forcing and oppressing of poore people and have lived onely in Pompe State and Pride your spirituall Heart is the beautifull glistring Bride upon the Beast 63. Behold I must tell it you behold your selfe you dainty Bride full of abominations and desolations since you account your selfe so faire behold what have you built Great glistering Houses of Stone into which you enter and there practice whoredome hypocrisie and dissimulation you give God fine words and your heart hangeth to the Dragon you devoure the fat of the Earth and your Hypocrites must fall downe before your Beast and Dragon viz. your tyrannicall Power and worship you or else your Dragon will devoure them whatsoever you a Ordaine Preach Teach or Direct set up must be accounted Divine 64. O how finely are you deciphered doe but behold your selfe it is high time doe you not see how the Angel throweth you together with the Dragon into the Abysse into the Lake of Fire and Brimstone or doe you not know your selfe yet 65. Doe you not know that we must be borne of God in Christ and live in the conversation of Jesus Christ Doe you not know that the Word is become Man Wee must be new-borne in Christ that so the soule may be a Member of Christ wee must all be generated put of one body which is Christ or else wee cannot behold the seaven Candlesticks or Lights of God in us 66. To what purpose doe you so much play the Hypocrites with your seeming holinesse why doe you usurp b Jus Divinum Divine power in your seeming holinesse you have it not you have nothing else but the power of the Dragon your Antichristian Idol if you desire to have b Jus Divinum Divine Power you must be in the life of Christ in God and so you receive Divine Power to worke in those who lift up their heart to Christ in God there you have the Keys of the Kingdome of Heaven in the Angelicall world 67. Your Lawes Councells Decrees Cannons and your singular Articles or Opinions are but meere deceit the Spirit of Christ in God will not be bound to any Lawes Whatsoever you teach concerning your own Power in Heaven which you appropriate and usurpe to your selves without the New Birth in Christ is all false and lyes and the power thereof belongeth to the Dragon or your own power consisteth in the Tyranny of Rulers 68. None have any Power in God except he be borne of God in Christ Jesus and such a one can open the seaven seales to the inclined heart which inclineth it selfe to God in Christ Jesus by his voyce and word which soundeth from God and can sound the Trumpet into the desiring Minde 69. Therefore behold your selfe in the Revelation in that Representation or Image of your riding upon the Dragon How bravely ride you on Earth as the Dragon the old Devill doth in the seaven Seales which would alwayes ride over the heart of God in the might of the Fire and yet remaineth sealed up in the seaven Seales hi the dark Abysse of the Eternity in the originall of Nature in the wrathfull Matrix and so you ride also 70. And though the seales in the soule of Man are broken in the Death of Christ yet the Anger of God with the Spirit of this world hath sealed you up and driveth you on that it may accomplish all its wonders in you 71. Behold you proud Whore upon the Beast what have you sought after since the Times of the Apostles who walked in the life of Christ and not according to the lust of the fierce Spirit in the originall of Nature as you doe behold your brave Kingdome that you have erected in the world in which you goe about to compell men to turne away from God and to reverence and c Or prayed to worship your Lawes 72. Christ c Or prayed to worshipped his Father his soule pressed in verbum Domini into the Word of the Lord in the seaven Golden Candlesticks which are the burning Love-Spirit of the Heart of God in the Father in the still Eternity there in the source of the Father Christ wrought great d Miracles Wonders for he opened the seales of the hidden Mystery and did drive the uncleane Spirits out of the wrathfull source of the soules and sounded with his Word in the Centre of the poore captive soules so that they stirred all Seales and in the life of Christ pressed in to God and there the Devill could not dwell for he is a Spirit of Darknesse and wee will hereafter shew him to be 73. But you take and usurp the Kingdome and power of Christ with faire hypocrisie and deceit where are your Wonders while you make Divine Lawes onely for your worldly honour and deceit onely that you might rule over silver and gold and the soules of Men 74. O you Babylonish Whore you are shee of whom the Prophets have spoken who have prophesied in the hidden seales of the Wonders which were hidden in the Eternall Nature in you the Wonders are brought to Light But you spoile the Tree of Life therefore you must goe into the Lake which burneth with Brimstone and therefore the Spirit saith in Revelation Goe out of her my People that you be not partakers of her source plagues or Torment 75. Now since you are growne forth of your selfe in the fierce Might of the Anger of God and are a devourer and have e Or used set up the Wonders of God in pride for the honour of your Beast therefore the seales in you are f Or hidden to you sealed up till the time that the Anger hath shewne its Might upon you and that you devoure your selfe 76. For you have despised the Angels sounding of the Trumpet and persecuted those that were sent from God you esteeme your belly God and glory most of all and love flattery 77. The Bride of the Beast saith I am your God set mee upon you ride on how you will I will cry aloud and say the fatnesse of the Earth is yours and men shall worship you in mee feare and horrour be upon all those that disesteeme us Thus I ride over the bended knees and over the soules of Men where can there be such a Kingdome as wee have for wee are exalted more then Princes and Kings and wee are honoured and reverenced by them and placed above them 78. But the Spirit Mercurius which goeth forth out of
the burning Torches which is the Spirit of Gods Bride declareth in the Apocalyps that when the seaventh seale shall be opened then shall the hidden Mystery of the Kingdome of God be accomplished 79. For the Lamb which was slaine did at the time of the seaven Seales take the booke out of the right hand of him that sate upon the Throne and opened the Seales thereof and the foure and twenty Elders fell downe before the Lamb and said Thou hast opened the booke and broken open the Seales Praise and Honour and Glory to God and the Lamb which was worthy to take the Booke and to breake open the Seales thereof and the Whore together with the Dragon was cast into the Lake of Fire If you understand not this you are under the Seales 80. Behold when the seaventh seale shall be opened then the Arch-Shepheard will feed his sheepe himselfe in his greene Pasture he leadeth them to the springing Waters and refresheth their soules and bringeth them into his right Path and is a good Shepheard and the sheepe follow him and he giveth them Eternall Life 81. g Note At that time Babel that Great City on Earth breaketh in the Wonders and all the soules of those that are written in the Booke of Life in the Glassie Sea or Angelicall world all those that are borne of God doe goe out from her and that is the h Or habitation Tabernacle of God with Men for he that seduced them is sealed up the Light driveth him away 82. Therefore hearken you that are drowsie and awake the Day breaketh it is high time that you may not be captivated by the Anger in Babel there is great earnestnesse or severity at hand leave off your contention about the Cup of Chr st else you will be found to be but fooles in the presence of God your Decrees availe nothing when you assemble together and make results and conclusions saying thus wee will have it this Confession of Faith thus wee will beleeve and then the Church of God will be upheld and another party gainsayeth and they call one another Hereticks and so you lead the blinde Layity captive in your Devillish Contention in your Pride 83. You binde the true meaning of the Scriptures to your Art he that hath not been a Student or Scholler in that can have no understanding in the hidden Mysteries of God you say O you proud blinde Men how you suffer your selves to be seduced by i Or your own Inventions and Conceits humane Traditions without the Spirit of God how will you stand in the Day of the Judgement of God with your confounded Sheepe which you have thus led along in blindnesse You have filled them full of reproach and blasphemies and have ridden up and downe upon the Dragon in meere hypocrisie covetousnesse high-mindednesse and false Teaching outwardly you have made a faire shew and inwardly you have been full of the Devill 84. Where is your Apostolicall Heart Have you Christ in you Wherefore then do you dispute and contend about him and make the common Lay people contend also who know not what they doe they play upon your Musick and dance after your Pipe and would rather loose their lives then leave your follies and enter into the Life of Christ 85. O simple k Or Holinesse Devotion Wherefore doe you not take Christ your true Shepheard to be your Shepheard and let the Wolves goe you need not to be contentious about the Kingdome of Christ neither have the Wolves any power to give it you or take it away from you you need not aske where is Christ is he in the Baptisme or is he in the Supper is he in the Hearing of the Preacher or Ministry as is so hard pressed upon people now adayes 86. Doe but marke and incline your heart minde and thoughts unto Christ that Christ may be borne in you and then you have Christ the Baptisme l Supper of the Lord. Sacrament and the Holy Ghost in all Places you have him in the hearing of the Divine m That Word is neere that is in thy heart Word 87. The Covenant and n Baptisme and the Lords Supper Testaments of Christ have indeed been long used without faith and therefore are but hidden seales but if you be once borne in Christ then they become opened seales in your heart in your soule all is yours Christ is in the Father and you in Christ are also in the Father and the Holy Ghost goeth forth from the Father in Christ and also in you the word of Life is alwayes in you what doe you then seeke after for salvation When you heare teaching of God then the Spirit also teacheth from your heart and there is one Love one Christ one salvation in all places wheresoever you are there is the Gate of Heaven it is not onely in the Churches of stone where men glister in Pride but where there are penitent people together in true sorrow who with earnest desire long after Gods Mercy Barmhertzigkeit who willingly speake of Love and of the Wonders of God there is the Gate of Heaven 88. Heare O thou blinde Babel should the Holy Ghost worke powerfully in your words When you stand before the Congregation and despise your forefathers or Predecessors for their blindnesse in their opened seale whereas you your selfe are a false malicious Adder and teachest nothing but sedition contention and scorne you doe not powre the Holy Ghost into your Hearers as you boast but you drive into them the spirit of contention you teach scorne and not love What doth the Lay Man know of those that were dead a thousand yeares agoe are not o The Dead they in the power of the Judgement of God and not in your power you judge and condemne many that are in the Angelicall world should then the Holy Ghost in your false judging be preached into the hearts of Men by you you preach not the Spirit of Christ but the Spirit of the Devill into their hearts insomuch that they rely and depend upon your fables and let goe the highly precious word of Christ 89. Looke p Or upon the doings of the Apostles into the Acts of the Apostles when they were together very unanimously with great desire of the Kingdome of God and spake of the Works and Wonders of God and of his Love towards Men how the Earth moved under them and the Holy Ghost also moved the Earthly Centre for great Joy But had they sat together to deride the Pharisees and scorned and made a play-game of them the Holy Ghost would not have been so powerfull among them 90. Therefore open your Eyes yee children of God and goe into the Temple of Christ and hang no more to the Temple of dissimulation to the Hypocrites and Murtherers Yet I doe not hereby prohibite the Stone Churches but I teach that the Temple of Christ is in all places indeed the greatest Pomp is exercised in
it selfe and yet there it is not rightly called the Liberty though it be the Liberty but it standeth in the sharpnesse of the Anguish and is called Fire where the desiring then can goe no higher but must be stifled in it selfe and must sink down into the source 14. And the sharpnesse of the flash of the fire in the Liberty of the sharpnesse holdeth its right like a still source or property standing in the sharpnesse of the Liberty and the sinking of the Anguish is as it were a Death out of which the Life is generated which Death affordeth a Ponderosity weight for it is being compared with the fire of the Liberty like a sinking downe in it selfe and in its sinking the Anguish becometh materiall so that in that Death the whole forme of the source or property may be found as I may say palpably or b Or feelingly sensibly and the sensibility is the Corporiety of the Darknesse and the fire of the Liberty in the fierce flash is its Spirit and Life 15. And hereby you are advised to enter into your selves and you may see that the fire causeth the feeling or sensibility in the sharpnesse of the dead Corporeity for without fire there is no body that hath any sensibility or feeling as you may see by the Earth and Stones 16. Now therefore it is here further declared to you that the body or substantiality is not so dead a thing that it is altogether uselesse and fit for nothing for the stifling driveth its property or source downwards and affordeth weight and the fire driveth upwards and giveth Spirit Life and Mobility And now between these two in the midst is the Centre of the desiring Anguish which is a cause of that which is uppermost that is the fire and also of that which is nethermost that is the substantiality and if the Centre cannot get upwards nor downwards and yet driveth with its desiring then it driveth forth sidewayes and the whole forme or figure of it is as a Growing Tree for it appeareth in the Centre like a c ✚ Crosse out of which the Essences of the desiring spring forth like a Tree or Sprout as I may so say and yet is not a Sprout but like a driving forth in it selfe like a kindling in the dead d Or Substantiality Essentialitie 17. And hereby wee give you earnestly to understand that the source or property in the Centre out of which the fire goeth forth upwards in the Essentiality and where the Death sinketh downwards and the Essences sidewayes generateth another Will which hath a desire to put the Death as also the fire in the sharpnesse with the Essences of the Will into the Liberty and the Will attaineth the Liberty in the fire and maketh the fire shine bright and maketh the Joy and this second or re-comprehended Will is called the Tincture 18. For it is a glance or splendour in the darknesse and hath the power of life and sprouteth through the Death of the Essentiality and quieteth the Anguish yet it hath no Essences in it selfe but it is the Ornament and vertue of the Essences it is the joy and habitation of the Life it cannot depart from the anxious or painfull sharpnesse and yet the sharpnesse retaineth it not for it is free and a blossome of Lâ—fe it is not soft nor sweet but it is like burning Brimstone where the fire attaineth a Glance which otherwise in the Centre in the Anguish is black and dark 19. Thus wee distinguish to you the substance in the darknesse and though wee are very hard to be understood by you and though also little beliefe may be afforded to it yet wee have a very convincing proofe of it not onely in the created e Gesternte Constellation or firmament aliter Geisterne Spirits Heaven but also in the Centre of the Earth as also in the whole Principle of this world which would be too long to set down here but wee will discusse and set down a few things to open the understanding of the Reader 20. Consider the Centre of the Earth which God hath created by his Word even out of the Centre of the Deepe Eternity out of the Darknesse out of the Centre of the desirous Will but not out of any severall Place but out of the space and Depth so farre as the Word hath yeelded it selfe unto the f Receptacle or devourer Ether there hath the Centre been every where and is so now and remaineth so in Eternity for it hath been so from Eternity 21. And this is the beginning that the Word hath created or conceived a Will in the Darknesse to manifest the Darknesse with all its formes of the Wonders of God the Father in his Nature which he generateth in his Eternall Will and wee demonstrate it to you thus Behold the Earth Stones and Metalls which are all of them as it were dead and afford weight and also they are dark opaca and yet have in them the light viz. the Noble Tincture which is their light and life wherein the Oare or Minerall stone doth grow in which the Tincture is strong 22. Thus you see also how the Brimstony Fire is the Overcomer of Nature in which the Tincture doth exist and so through the Death of Nature springeth up in Stones and Metalls and in Nature bringeth forth the substantiality of the shining and glance or brightnesse which may be seene in gold silver and all glistering Metalls Wherein also wee g Or finde see the poysonous anguish of the Darknesse as also the soure death of the Darknesse and the strong matter of h Mixture or Copulation Conjunction as they understand who worke and deale therein 23. Also wee see how the Tincture can bring that which is lowest in the Death to its highest Ornament or Glory viz. an inferiour Metall into Gold and all that in respect of the great power of the Eternity And therefore also the Tincture is hidden from the Alchimists because it is originally out of the Eternity and they seeke only that which is Earthly if they did rightly seeke they should well finde it as wee have found in the Spirit 24. But wee have yet a greater knowledge of this in the many materialls or kindes of Earth which wee know to be created out of the Eternall Essences as an Out birth and so are in substance as an Image of the Essences where wee may see the i Or changing altering of the Will in the Essences and the Great Wonders of the Omnipotency of God 25. For all things which are come to an Essence proceeded out of the Eternall Genetrix not at severall times but all at once yet stood or were manifested in severall times in the forming of the Essence or Substance in the wrestling of the Centre in the Figure and were seene by the Heart of God in the Light which at length created it where the Time took its beginning 26. For the Deity hath
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
the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
power and vertue of Life which goeth forth from the Heart of God through the Spirit of God and that sprouting or vegetation is called Paradise and is a sprout in the Children of God together with which the soule also sprouteth for in this sprouting the new body of the soule groweth in the one Element in the substantiality before the Number-Three in Ternario sancto 116. And heere wee give you to understand in a true Ground as wee certainly know it that the Paradise is in this world and also without this world and that God dwelleth in this world and yet is every where and the source or property onely n Or is maketh the difference 117. For the Angelicall world is manifested in the Paradise but it is apprehended onely in the paradisicall source or property viz. in the one Element and not in the going forth in the Dominion of the foure Elements 118. For the Foure Elements are in another Principle of another property or source also have another Light viz. the Sunne But in the Pure Element the o Substances or beeings things of this world are only as a figure which is not palpable and there the foure distinctions are in one and that maketh no Darknesse And there the Liberty of God without Nature shineth in the Glance of the Majesty but in the foure out-Births there is a Darknesse for the o Substances or beeings Things thereof are grosse and palpable 119. For the Heaven which is a distinction between the Kingdome of God and the Kingdome of this world is a Firmament with all formes of Corporeity and is the vayle in our Eyes for wee have Firmamentall Eyes and therefore wee cannot see the Kingdome of God 120. And that is the heavy Fall of Adam that his Eyes and Spirit entered into the Outward into the foure Elements into the palpability viz. into Death and there they were blinde as to the Kingdome of God 121. For the outward in the foure Out-births out of the pure Element viz. the Substance of the foure Elements hath a beginning and end and is corruptible and therefore all things that live in it must corrupt 122. For the Principle of the Outward World passeth away againe for it hath a Limit so that it goeth into its Ether againe and the foure Elements into One againe and then God is manifested and the vertue and power of God springeth up as a Paradise againe in the One p Eternall onely Element and there the multiplicity or variety of things come into one againe but the figure of every thing remaineth standing in the one onely Element 123. For all things are come to a corporeall substance to the manifestation of Gods works of wonder that they might be seene Eternally by the Creatures viz. Angels and Men which before the time of the world were manifested onely in the Wisdome of God and now shall stand in substantiality in the presence of God 124. Yee deare children of God in Christ Jesus open the eyes of your Minde raise your minde up out of this world into the Element before God that is into the Glassie sea or Angelicall world and the Creation shall be rightly shewed to you heere and let not the Sophisters and Jugglers befoole you and leade you astray 125. For the Paradise which the soules of the holy children of God goe into when the body deceaseth is in the very place where the body deceaseth it is also in the Earth it is in all the foure Elements not divided but entirely every where 126. For in the pure Element out of which the foure Elements proceed is the Paradise it is a sprouting out from the substantiality before God its life and understanding is the Holy Spirit of the Number-Three of God its Light is the Glance of the Majesty of the Number-Three the Matter onely is about the Outward When the foure Elements in Man breake then is the soule already in the Paradise or in the Abysse of the Centre in the Dark Matrix all according to that wherein the soule was growne in this life time upon Earth 127. If it have set its q Resolution and purposes into God Goodnesse Imagination upon God then it is growne in Paradise and the stuffed dark body hath but covered it during this life time 128. But if it be growne in the sterne wrath in falshood and in pride to flie out above Paradise then it flieth in high-mindednesse in the sterne Matrix aloft over Paradise out and cannot get inwards into the Meeknesse and there it is in Hell with the proud Devill 129. For after this life there is no regeneration more for the foure Elements and the outward Principle wherein the Genetrix stood in the working and Creating are gone it hath no more to expect after this Time but onely when at the end of this Time this Principle shall goe into the Ether that the substantiality which hath been from Eternity shall be free again that it shall get a body againe out of the property and source of its own Mother where then all its works in its Mother shall appeare before it 130. For the Last Day is onely to awaken againe that which slept and to breake the Death which is in the foure Elements For the vayle must be done away and all that which is generated out of the Eternall must spring up againe and live 131. But that which is Generated out of the Death viz. out of the foure Elements as the Beasts and every living thing of the foure Elements attaine no body any more and if the spirit of it be generated onely in the foure Elements it breaketh with the foure Elements also and the Figure onely remaineth of the Elementary Substance viz. of the foure Out-Births 132. But that which is out of the Eternall out of the Centre of the Eternall Life is and remaineth for ever even all words and works which are generated out of the Eternall remaine in the Substance of the Figure but they cannot remaine for ever in the Spirit and power for a word of a r Breath Spirit doth not proceed from the Eternity but hath its beginning in the outward Principle 133. And therefore every Spirit will have joy and sorrow in its works and words in Eternity all according as it is in its place and source or property For when the Spirit shall consider with it selfe its source or condition and why it is in the place where it is then the source or property of its words and works ascend in it and giveth it joy or sorrow according to the condition or source and place that it is in every one in that which is it s own duly 134. But you must know that the sinnes evill works and words of the new Regenerate in Christ sprout out from the Death of Christ into which the Children of Christ are againe entered from their sinnes and shall receive another source or property and in the beholding and
And yet a thousand times better in our selves if wee know and consider our selves for the Spirit giveth every thing its Name as it standeth in the Birth in it selfe and as it formed them in the beginning in the Creation so it also formeth our Mouth and as they are generated out of the Eternall Beeing and are come to a substance so the humane Word goeth also forth out from the Centre of the Spirit in shape property and forme and it is no other then that the Spirit maketh such a substance as the Creation it selfe is when it expresseth the forme of the Creation 3. For it formeth the Word of the Name of a Thing in the Mouth as the Thing was in the Creation And thereby wee know that wee are Gods Children and Generated of God for as God from Eternity hath had the substance of this World in his Word which he hath alwaies spoken in his Wisdome so wee have d That substance Essence or thing it in our Word also and wee speake it forth in the Wonders of his Wisdome 4. For God is himselfe the e Eus Entium Essentia Essentiarum Substantia Substantiarum Beeing of all Beeings and wee are as Gods in him through whom he revealeth himselfe wee see that a Beast cannot expresse viz. it cannot give any thing its name according to its property which is because it cometh not out from the Eternity as Man doth it bleateth and barketh as the forme of the Out-birth of the foure Elements is and hath no higher Spirit then the Elements are though their flitting senses or perceptions are from the f Or Starres Constellations which yet are dumb or in articulate and without g Or Expression comprehension of any substance 5. Now therefore wee will set before you the Ground of the Heavens the Starres and Elements fundamentally that you may yet see what is Heavenly and what is Earthly what is Transitory and Mortall and what is Eternall and Permanent To which end onely wee have purposed to our selves to write this Booke not to boast of our high knowledge which is in God and is no worldly profit to us but out of Love in Christ as a Servant and Minister of Christ To seeke the lost Sheepe of the House of the Israel of God 6. For the Lord hath both the willing and the doing in his hands wee are able to doe nothing also our Earthly Reason understandeth nothing wee are yeelded into our Mothers Boosom and doe as the Mother sheweth us wee know not of any body else wee are not borne with it from the wisdome of this world neither doe wee understand it but what is bestowed upon us that wee bestow againe and wee have no other purpose herein neither doe wee know to what end wee must write these high things but meerly what the Spirit sheweth us that wee set downe 7. And thus wee labour in our Vineyard into which the h Or Father Master of the House hath put us hoping also to eate of the pleasant sweet Grapes which indeed wee have very often received out of the Paradise of God Wee will so speake as for the use of many and yet wee think wee write it but for our selves all which is hidden in God for the fiery driving will have it so as if wee did speake of and for Many and yet I know nothing of it 8. Therefore if it shall happen to be read let none account it for a work of outward Reason for it hath proceeded from the Inward hidden Man according to which this hand hath written without respect of any person 9. And therefore wee exhort the Reader that he will enter into himselfe and behold himselfe in the Inward Man and then wee shall be very sweet and acceptible to him this wee speake seriously and faithfully 10. When wee consider our selves rightly in this i Or description knowledge wee see cleerly that hitherto wee have been lockt up and led as it were blindfold and it is even the Wise of this world who have shut and barr'd us up in their Art and Reason so that wee must be tied to see with their Eyes both in Philosophie and k Divinity Theologie 11. And this Spirit which hath so long led us captive may well be called the Antichrist I finde no other Name in the Light of Nature which I can call it by but the Antichrist in Babel 12. Observe it well and you shall see it riding it shall rightly be shewed to you you need no spectacles or l Or Vniversity Academie to see it withall It rideth over the whole world in all Corners Cities Townes and Villages over body and soule and therefore the Angel in the Revelation biddeth us Goe out from it 13. It is so proud that it rideth aloft over Heaven and Earth yea over the Deity it is like a m Or Queene King riding over the Principle of this World and over Hell But whither wilt thou ride thou proud Woman when this Principle breaketh thou art then without God with all Devills Why doest thou not stay here among the Children 14. O Adam if thou hadst not mounted upon the proud Beast thou hadst remained with the Children of God in Paradise What doth it avayle thee that thou ridest in a strange Principle over God Were it not better for you to be in God What avayleth your Astrall wit that you ride as your own God in Pride you ride meerly in Death who will bring you out from thence if you light not off from your Beast There is none neither in Heaven nor in this world that can bring you out from thence but onely a lowly simple slaine Lamb who hath not the wisdome of this world How will you get out when you ride upon a Dragon The Lamb fleeth before thy Beast it will not bring thee into its Pasture 15. If you Light off and pull off your Dressing and goe in the forme of a Childe to the Lamb then you may catch it it goeth willingly with you if you play like a childe with it in simplicity you must not ride upon it But if you offer to ride upon it it fleeth from you and you finde not its Pasture neither can you light off your Beast it will not let you it holdeth you fast unlesse you heare the bleating or voice of the Lamb at which the Beast trembleth and falleth to the Ground and then you may flee or goe out from Babell If you understand not this you are held fast by the Beast and you ride in Babel in the Confusion 16. My deare seeking and hungry Minde if you would faine be released from the Beast Consider what wee here shall shew you wee wiil not push with hornes and cast you with the Dragon into the Abysse doe but light off and encline your eare to the voyce of the Lamb goe forth from your outward Man into the Inward Man and so you shall come to your true
the very life in our own knowledge or Experience not in an Opinion from the mouth of another but from our own Mouth wee see with our own Eyes which wee boast not of for the Power is the Mothers but wee exhort thee to enter into the Boosom of the Mother and learne also to see with thy own Eyes so long as you suffer your selves to be c Or lulled asleepe rocked in a Cradle and desire the Eyes of others which are strange Eyes in respect of your own you are blinde But if you rise up from the Cradle and goe to the Mother then you shall see the Mother and her children 36. O how good it is to see with ones own Eyes One that is blinde and seeth not the light of this world is accounted as one that is asleepe and dreameth for he heareth of the Pomp of the World but he knoweth it not he apprehendeth it by hearsay and many times thinketh it is better or worse then it is because he seeth it not and so imagineth it by that which is said but he that seeth the light he speaketh according to the Truth for he apprehendeth the Thing as it is 37. So also say I wee are all asleepe in the outward Man wee lye in the Cradle and suffer our selves to be rocked asleepe by Reason wee see with the Eyes of the dissimulation of our Hypocrites who hang Bells and Babies about our Eares and Cradles that wee may be lulld asleepe or at least play with their Bables that they may be Lords and Masters in the House 38. O Blinde Reason Rise up from thy Cradle art thou not a Childe of the Mother and an heire to the Goods and moreover a Childe and Lord of the House why sufferest thou thy servants thus to use thee Christ saith I am the Light of the World he that followeth mee shall have the Light of the Eternall Life He doth not direct us to the flattering Hypocrites Murtherours and Contenders but only to himselfe wee should see with the Inward Eyes in his Light and so wee should see him for he is the Light when wee see him then wee walke in the Light He is the Morning Starre and is Generated in us and riseth in us and shineth in our bodily Darknesse 39. O how great a Triumph is there in the soule when he ariseth then a Man seeth with his own Eyes and knoweth that he is in a strange Lodging Concerning which wee will here write what wee see and know in the Light 40. Wee are children of the Eternity but this world is an out-birth out of the Eternall and its palpability taketh its originall in the Anger the Eternall Nature is its Roote but that which is an Out-birth is corruptible because it hath not been from Eternity and it must all returne into the Eternall Essence out of which it was borne 41. The Starres are out of the Centre of Nature they are the Essences of the Seaven Formes of Nature and from each forme there goeth another Forme all d Or caused by the wrestling Wheele from the wrestling Wheele of Nature and therefore they are so various and numberlesse in our account Though indeed there is a certaine number of them whereby wee know that they must enter againe into the Ether 42. For in the Eternall Centre there is no Number or Measure but it is the Omnipotence in the springing up without number for that which cannot be numbered or comprehended is not Eternall it hath a beginning and end But wee know that the spirit and soule of Man hath no beginning end nor can it be numbered or measured which wee understand by the Constellations of the minde from whence so many thoughts arise which are numberlesse for out of one Thought in a while there may goe forth many more as many as the Starres in the Firmament wherein wee highly knows our Eternity and doe most highly rejoyce that wee know it 43. e Or observe us well heere Understand us aright how this world is in the Ground and foundation of it The Eternall Centre and the Birth of Life and the Substantiality is every where If you make a small Circle as small as a little f As small as a Mite Punctum or Atome Graine or kernell of Seede there is the whole Birth of the Eternall Nature and also the Number-Three in Ternario sancto conteined therein but you include not nor comprise the Eternall Nature much lesse the Number-Three but you comprehend the Out-birth of the Centre the Eternall Nature is incomprehensible as God also is 44. when I take up any thing and carry it away I doe not carry away the Eternity much lesse God and yet the Eternity is in that very thing but the thing is g Exgeneratum out-borne and stirreth not the Eternity and that which is out-borne comprehendeth not the Eternity but the Eternity comprehendeth that which is out-borne throughly without stirring for the Eternity as also the Deity is in one place as well as in another every where for there is no place in the Eternity but the out-birth maketh a place and roome Therefore God saith I am A and O the beginning and the End 45. This world maketh a beginning and God in the Number-Three not without it is the beginning and it also maketh an end and that is the Eternity and also God For before the time of this world there was nothing but God from Eternity and after this world there will be nothing but God in Eternity but the cause why wee comprehend not this is because there is no comprehensibility in God For where there is a Comprehensibility as there is in the Trinity there is beginning and end And therefore wee are shut up in darknesse that wee might labour and manifest God as wee have mentioned to you concerning the Seaven Formes of Nature what an Eternall labour there is therein so that one forme generateth another till they are all brought to Light and so the Eternall is manifest in a Threefold Forme which otherwise would not be knowne 46. And wee declare unto you that the Eternall Beeing and also this world is like Man the Eternity generateth nothing but that which is like it selfe for there is nothing in it but is like it and it is unchangeable or else it would h Or cease to be passe away or it would come to be some other thing and that cannot be 47. And as you finde Man to be just so is the Eternity consider Man in body and soule in good and evill in joy and sorrow in light and darknesse in power and weaknesse in life and death All is in Man both Heaven and Earth Starres and Elements and also the Number-Three of the Deity neither can there be any thing named that is not in Man all Creatures both in this world and in the Angelicall world are in Man All of us together with the whole Essence of all Essences are but one
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
and the Holy Ghost is its Aire and Spirit of Life but the Creatures viz. Angels and Men have theâ—r own Spirit of life from themselves 6. For Every Angell and Man is like the Totall God he hath in him the Number-Three and the Holy Ghost proceedeth forth in him also of which you have a similitude in a c A Red Hott Iron flaming piece of Iron The Iron resembleth the Creature the fire resembleth the Deity the heate of the Iron resembleth the Creatures own Spirit the Aire which goeth forth from the Heate which hath no source or painfull quality resembleth the Holy Ghost 7. In this manner wee give you in simplicitie sufficiently to understand these high things If any will now be blinde God helpe them and wee can thus with good ground set you downe what Man was before the Fall and what he came to be in the Fall what he is in the New Birth againe and what he shall be after this Life For wee know what he is in Death and what he is in Life wee know also what he is in Hell and that not from our own wisdome as if that were greater then any Man 's Living but wee understand it in the boosom of the Mother in the Mothers Spirit 8. I am dead and as nothing as to my own selfe when I speake and write thus also I write not from my selfe but from the Mother out of her knowing and seeing and yet I live in anguish cares and labour in feare and trembling and in affliction like all other Men for I am also clothed with Adams skin and yet live also in the Hope of Israell 9. Know therefore upon this description that our Father Adam in Paradise was in the Divine Body and is gone out from it into the Body of this World into the Dominion of the Starres and Elements which have now captivated the Adamicall Body and Spirit d Till it reach to the poore soule so far as to the poore soule which is in the roote of this world between Heaven and Hell and Hell and the Anger have bound it fast to the Darknesse and to the source or property of the Anger with a strong Chaine which is called Centrum Naturae the Centre of Nature 10. And God is come to helpe it againe and is become Man and hath received the humane soule againe into his heavenly Body and hath bound it fast to him e To Christ in Christ againe Thus the soule standeth in the middest being beneath in the Hellish Fire and above in God in Heaven and so whithersoever it casteth its will and into what it yeeldeth it selfe there it is and is a servant to that there is no recalling out of Hell 11. Thou Great Whore of Babell if thou hast f Jus Divinum Divine power help us and thy selfe behold thy selfe heere with thy Dreames if thou canst then breake this chaine viz. the Centre of Nature in sunder But wee are told wee must be borne a new the Divine Fire must be kindled in you like a flaming Iron for as the workman will not touch it with his bare hand no more can the Devill touch the soule for it burneth him he is in Darknesse and if he should come to the Light his evill envious tricks would be discerned which he is ashamed at and g Or shrinketh slideth back into the Darknesse as Adam and Eve crept behinde the Trees he doth not relish this bit of the New Birth he doth not love to smell such Divine Fire for it is Poyson to him if he knew but of one such spark of fire in his Habitation he would not endure it there but would run away from it as indeed he must flie away from Man when the Divine Fire with the New Birth cometh into him 12. O how cowardly and faint is he when the soule beginneth to storme his Fort how many hundred thousand tricks doth he study up to keepe the soule off from storming O how he fawneth and streweth sugar before the soule and ascribeth great holinesse to it as if it had Divine Power that it is no sinner any more that he might by any meanes bring it to the top of the Pinnacle of the Temple that it might elevate it selfe O how busie is he what good companions doth he bring to it till the good companions or hypocrites begin to play with their own holinesse and ability as the Antichristian Church hath done for a long while 13. All that while that the soule goeth on in its own security the Devill is at quiet none storme his Hell and he gets good fat venison which he sendeth to Saint Peter with good h Passes Licences or Warrants Passports or absolutions and if Peter be in the Abysse he will reade them well enough but if he be not there then the Great Prince Lucifer will reade them they will please him very well 14. O Deare Children see but in what misery wee lye captivated in what lodging wee are for wee are captivated by the Spirit of this outward world it is our life it nourisheth and bringeth us up it ruleth in our Marrow and Bones in our Flesh and Bloud it hath made our flesh Earthly so that wee lye captivated in Death 15. Wee swimme in water up to our very lipps as the Prophet and King David saith The water reacheth up to my soule Great Bulls have compassed mee round about I dwell amongst Serpents and Dragons O thou lamentable miserable and toylesom life how dead are thou thou swimmest in the water in a handfull of Bloud and yet art so proud and lofty 16. What is thy Beauty thy state honour and riches doe but consider thy selfe seeke and finde thy selfe goe forth from this dangerous life of Adders and Serpents into the Eternall you have it fully in your power 17. Whosoever teacheth otherwise teacheth from the Devill who will not allow that it lyeth in Mans i Or possibility power to turne to be a childe of God though the Scripture saith That God hath given Man power in Christ to become the Children of God and God willeth that all men should be saved also Thou art not a God that willest evill or doth delight in wickednesse And in Ezekiel it is written As I live I desire not the Death of a sinner but that he turne and live 18. For God hath no other will but to save that which is lost therefore must none despaire for if the Spirit of the soule lift up it selfe earnestly it is stronger then God and overcometh God for the Anger belongeth unto God and is Gods Greatest Might which it overcometh it is stronger then the Abysse of Hell it can remove Mountaâ—nes without k A Storme any stirre onely with its will For by the will God created Heaven and Earth and such a Mighty Will is hidden also in the soule 19. But now it swimmeth in misery and much weaknesse in the sinking downe of Death it is tyed
of the source of the Fire 35. For it is so subtile that the Fire cannot hold it and so is an attracting and t Or flying away recolling againe For the Fire willeth eagerly to have that againe which is flying forth and so there is a perpetuall strife 36. Thus you see it very plainly and openly that the life of the fire letteth goe the Aire for it will not stay in the source or property of the fire for it flieth eagerly and the source or u Or vertue property of the fire continually attracteth the same back againe into it And so the Fire is blowne up or else it would be smothered and become dark and for that cause it reacheth thus after the Substantiality viz. after the Aire 37. For no x Vertue or Life source desireth the shutting up in Death and that is also called Death when the Life is shut up besides that there is no Death 38. For in the Eternity there was never any death at all nor shall be ever But that which is called the Eternall Death is a shutting up of the Tincture where the Tincture goeth away like a y Or figure shadow and so the Centre viz. the source or fountaine of the Fire remaineth in the Darknesse and floweth in meere wrath in it selfe and would very faine reach the Tincture againe and yet it hath no power to doe so for the Tincture onely is the power which bloweth up the Fire 39. Consider heere what Hell and the Eternall Death is for it is just so and know that the Devills have lost the Tincture of Meeknesse who now are a wrathfull fire-source without substantiality for they have no Body 40. Secondly Consider also the Element of Water and as you know that it hath its originall in the spirit of the Creature so also it hath its originall in the Deepe of the World which is also a Spirit and hath such a life as other Creatures have 41. And Thirdly Consider that there are two sorts of Fires a Hot and a Cold for as the Heate z Or concreteth contracteth together so doth the Cold which turneth Water into Ice and maketh a a Heterogene body strange body out of the Substantiality or Water which is not its owne 42. By this wee give you dearly to understand the Fall of Lucifer who thus reached into the Centre of Nature into the harsh Matrix and awakened it so that it concreted the Substantiality and so Earth and Stones came to be 43. You will say Why did God suffer b The fall of Lucifer it The Answer is He was a Prince and Throne-Angell and was created with the first Creation and therefore since he was a cause of the Third Principle understand of the Out-Birth therefore Christ called him also a Prince of this World for he had also a Free will like us Men. Wee oftentimes c Or make doe workes which are contrary to God onely for our State and Honour as is seene in Forts Castles and * Pallaces Sumptuous Great Houses 44. So Lucifer also would be as a God and Creator all which might have been well enough for that was not his Fall no more then it was Adams Fall that he Imagined whereupon God suffered the Tree of Temptation to Grow but it was his Fall that he awakened the Matrix of the Fire and would domineere over the Meeknesse of the Heart of God 45. That awakened Matrix of the Fire is now his Hell and God hath captivated that Hell with the Heaven viz. the Matrix of the Water For Lucifer would faine that the Place of this World d For the place of this world would have burnt in the Fire for Lucifer should burne in the Fire for him to domineere in and therefore God moved himselfe to the Creation and did create and so there was Water which captivated his wrathfull Hell as the Pleasant Sunne shutteth up the Astringent Cold and turneth Ice into Water whereby Fishes and other Creatures grow and Live 46. And the Cause of the Sea and of the Great Deepe Waters whose bottom cannot be fathomed is that the Matrix of Nature was in e Where the Great Waters are those places so far enkindled in the Fire 47. And heere wee give you an Example of this Consider Sodom and Gomorrha when their sinnes became Great and that the Devill dwelt there and would have a Kingdome there for himselfe God permitted that the Prince of this world should burne those five Kingdomes wherein the Devill intended to dwell with fire and Brimstone But when the Devill thought to be Lord and to have his Habitation there then God brake his Pride and Stoutnesse and caused Water to come upon that Place and alayed his Pride 48. And in this wee have an Excellent Example of Gods care for his children which depend on him for when he saw the f Or that the Anger was kindled Wrath he brought forth Lot out of Sodom And further you have heerein a full Example that when the Wrath of God beginneth to be kindled he maketh it knowne to his Children before hand that they might flie from it as he told it to Abraham and Lot and commanded him to flie from it and so he hath done from the beginning of the World For the Prophets were for no other end but to declare the Anger of God and to command the children of God to flie from it as may be seene by what was done to Jerusalem and the Jewish Nation and hath been alwayes done to all People from the beginning of the world to this Time For when no Punishments or Judgements more can be expected then Prophecying shall cease 49. Therefore let none blindfold themselves Note but consider what such a Warning and Revelation signifieth which at present is propounded to the World This is the Time of the overthrow of the Dragon with the Whore of Babell which shall goe downe into the Abysse Now he that will not flie yet let him have warning of it He that will bring the Whores marks forth into the Light will have great ignominy and reproach by it wee speake what wee ought the Day dawneth the Sun will suddenly arise account it not for a Fiction it is concluded and knowne in Ternario Sancto Looke into the Scripture in the Revelation which the Sophisters had rather it were cast out of the Bible but the understanding of it will soone bud forth and then the Pedlers of the Beast and of the Whore will stand in great shame and none will buy their ware any more No sword destroyeth the Whore but her own Mouth choaketh her for there are nothing but Lyes and Blasphemies in it and yet shee seemeth as if shee were God Therefore say wee let every one looke to his own Doing lift up your heads as Christ saith for the time of your Redemption draweth neere you are baptized with water but he that will baptize with the Holy Ghost and
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
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
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
then come to see 93. Thou Antichrist shalt not devoure him with thy Dragons Mouth as may be seene in the Revelation He possesseth his Kingdome to the End but when thou shalt be gone downe into the Pit and that Christ himselfe shall feed his Lambs then he will come to be of the fold of the Lambs when thy murthering sword is broken thou shalt not be broken with Speares or l Pikes weapons of warre thou hypocrite but thy lyes shall stifle thee 94. Hee that goeth about to slay Antichrist is Antichrists Beast upon which he rideth he will be but the more potent in Contention for the Hearts of people turne away from the truth and goe out from God into Contention and there every one looketh after the Wonders of the Contention and run after the Eloquent Sermons and so come out from Christ into Opinions and seeke wayes in the Darknesse wherein there is no Light thus the Devill Ruleth in the Antichrist and leadeth the children astray into by-wayes of Humane Inventions so that they see no more in the Light of Christ 95. Thus it happened also to the Mighty Countreys over which the Alcoran ruleth where they departed from Christ and fell into Opinions and then there grew to them a Tree out of Nature in their heart and they fell upon one opinion and so lived in that Wilde Tree 96. But the Antichristian Kingdome liveth in many Trees they run from one to another and know not which is the best for they are gone forth from the Paradise of Christ they boast of the Doctrine of Christ and deny the power thereof and thereby they testifie that Christ is not in them nay they desire not to have him in them they thrust him with his body and bloud with his Humanity out of the Congregation they will have a signe from him whereby they may in their Pride possesse his place and so keepe up their rich fat Bellies Christ in this outward Life upon the Earth was poore and had not whereon to lay his head But they in Christs place will be rich and fat they say He is in Heaven wee will therefore erect a stately glorious pompous Kingdome to his honour that wee may enjoy good Times and honour in his Office Wee are the highest in this world for wee are Gods m Embassadours or Vicegerents Stewards wee manage the Office of Christ and have the Mysterium Magnum How dare any speake against us wee will quickly make them hold their peace 97. O beloved children of Christ open your Eyes and see doe not run so after the Devill doe you not see pray learne to see doe you not see how all is done for Money if one give them store of Money they praise him for a gracious Christian who is beneficiall and bountifull to the Church If one die though all his Life long he was an unjust false Usurer whore-monger Thiefe and Murtherer and they know it very well if he or his bestow much upon the Church Colledges or Learned Men O how is hee applauded for a blessed and gloriour Man What great n And Monuments Epitaphs and Poemes Sermons doe they make for him that other unrighteous men may heare and consider and follow their example to doe the like But stay doth the Kingdome of Christ consist in such giving of Money and in the Mouth of the Priest No it shall not prosper heere the Wine-presse yeeldeth much bloud as that Revelation of John speaketh 98. And thus the Innocent are seduced or the poore souls heerby fall into despaire for he that giveth not them much or hath it not to give is no honest Man with them Hee is not beneficiall towards the Ministry if but the least moate be found amisse in his life oh how they divulge it and make a great matter of it how is he troden underfoote how ever at length they devoutly send a good wish after him and say God forgive him Open your Eyes yee children of Christ this is the Antichrist goe not a whoring after him Many such haue been sinners and have turned from their sinnes and have entred into Christ and their soule is in Christ an Angell of God and therefore how dare you proud Antichrist according to your owne pleasure despise one that is the Angel of God O thou blinde Man doest thou not see this Art thou the Shepheard and Minister of Christ and Steward of God hast thou the Mysterium Magnum about thee Is thy office the office of Christ as thou boastest why then art thou a Lyar in applauding the wicked for Money hath Christ and his Apostles done so 99. Hearken thou opposer of Christ looke into the Acts of the Apostles Where one sold his Possessions and laid a part of the Price of the Money at the Apostles feete And Peter asked him saying Have you sold the field for so much and he sayd yea and had a false doubtfull and deceitfull Minde then said Peter thou hast lyed unto the Holy Ghost behold the feet of them that stand at the doore shall carry you away out of the Congregation of Truth what thinke you now of your selfe beeing this hath happened to the Hearers of Peter what would have been done to Peter himselfe if he should have thus lyed for greedinesse of Money and so blasphemed the Holy Ghost But thou art he that doth so thou applaudest the unrighteous that thou maist but get money but thou regardest not his soule neither dost thou regard how thou broachest forth thy lyes in the Congregation how many times doe some stand and bewaile the wickednesse and deceit of those thou praisest wherewith he unjustly oppressed and wronged the needy and also bewaile thy flattering hypocrisie and lyes 100. Hearken Is not the Name of Christ blasphemed thereby and the Congregation of Christ scandalized when they say The Priest telleth lyes in the Pulpit for Money if it were a sinne he would not doe it and so in like manner when any lye and deceive people to get money goods and honour if they can but cover it with a fine pretence what matter is it for they think if it were so great a sinne the Priest would not doe it they thinke they will once repent of it and the Priest hath Grace enough in store for them 101. Behold thou false and wicked Antichrist thus thou lyest to the Holy Ghost in Christs office who tryeth the Heart and thou lyest to the Congregation of Christ and dost scandalize it therewith It were a great deale better they had never heard thy lyes and then their hearts would not have been so filled with lyes 102. How canst thou say that thou executest the office of Christ seeing thou art a lyar and mocker of Christ thou art not borne of Christ but of lyes and when thou speakest lyes thou speakest from thy Beast on which thou ridest in the Revelation thou speakest of thy owne from the Spirit which is in thee and yet wilt take upon thee
God in his heavenly Virgin out of which the heavenly Substantiality is espied and attaineth substance in the Tincture of the Fire is a substance which substance God with the Word and Heart with the receiving in of the Tincture out of Maries bloud in which the soule dwelt did with the Word Fiat as with the Eternall astringent Matrix comprehend and let them together become flesh and bloud after a humane way and manner understand as the Eternall Substantiality with the Wisdome viz. the Eternall Virginity hath given it selfe into the perished Tincture and Matrix of Mary wherein was the Promised Word which gave it selfe also in the Eternall Substantiality into the Perished Tincture or life and so became a New Man being strange and unknowne to the Earthly Man so this New Body of Christ understand the Inward p Christus Christ which the outward Man which was mortall covered gave it selfe under Bread and Wine as an Outward thing into the Tincture of the Soules of the Apostles and became Man in the Apostles in the Tincture of the soule and that is the New Body which Christ hath brought us from Heaven of which he said None goeth to Heaven but he that is come from Heaven so that when wee wholly yeeld up our selves to him in Obedience and with our old will goe out from our selves into his will and so come into Christs Congregation and desire his flesh and bloud with all his benefits then he giveth us this body and bloud to eate and to drinke which the Inward Man borne of God receiveth for the Body of Christ is q Omnipraesens et Omnisubsistens Corpus Every where present in Substance it conteineth the Second Principle that is the Angelicall world according to which God is called Mercifull and the Eternall Good 17. For to say that Christ feedeth the soule with Spirit without Body is not true the Holy Ghost maketh not a Principle but the Eternall Substantiality in which the Holy Ghost dwelleth and goeth out from thence in a forme of many thousand innumerable Essences even that which is so gone forth is the Virgin of Chastity viz. the Eternall Wisdome in which all the Wonders of this world were beheld from Eternity 18. Understand us right according to its high and precious worth That Substantiality wherein the Virgin of God consisteth Adam had on him for the Spirit of this world was given him and breathed into him therein but the Essences were Paradisicall and sprung up through the one pure Element which the Substantiality conteineth and that Substantiality the Spirit of this world in Adam tooke into it selfe into its Power as the Water taketh the Light in a flaming red hot Iron into it and quencheth it 19. First the Heavenly Substantiality had the Power or predominancy but afterwards when Adam went back with his lust into the Earthly Substantiality then the Earthly Substantiality got the Power and predominancy and that is the Cause that our perished heavenly Substantiality is become Earthly and therefore must God with the heavenly substantiality in us become Man and in the Heavenly Virgin and in the Earthly God is become Man and hath put on upon our souls the heavenly Substantiality againe viz. his heavenly body yet our Earthly must passe away but the heavenly remaineth standing for ever 20. And yet neverthelesse wee are captivated poore sinners with the old Adam into which the Devill hath an entrance and wee goe many times out from the faire Image understand the soule turneth its will often into the Outward Man and therefore God hath appointed this r The Lords Supper Testament so that when wee turne againe to him he then giveth our soule the New Garment againe viz. the New body and reneweth and feedeth it 21. Hee that once getteth the Body of Christ it departeth not from him unlesse he spoyle it as Adam did it is onely covered with the old Adam and moreovâ—r passeth into the Mystery and it is very possible for the soule to goe out from it therefore the soule should not be secure or carelesse but watchfull 22. Therefore know that Christ gave his Disciples his True All-present Eternall Divine Body to Eate and his Bloud to drinke out of which the Holy Ghost proceedeth and the Inward Mouth which received it was the desirous willing of their soules for the soule of Man hungreth and thirsteth continually since the heavie fall after such flesh and bloud and putteth the same on as the Garment of God for the soule in it selfe is a Spirit and hath need of a Body and there it attaineth a body a new Eternall incorruptible body into the old Adamicall Body 23. Thus you are to know the bread which Christ gave to his Disciples was that which the outward Mouth took and gave to the belly but the word whereof Christ said Eate this is my Body that same word was the Eternall body of Christ and had heavenly flesh and bloud in it and that the soule received as a New body and thus there was at once in the hand of Christ two Kingdomes viz. a Heavenly and an Earthly 24. But you must know that the Heavenly cannot be comprehended or carried forth by the Earthly for the heavenly Man viz. the heavenly Body of Christ which was in the Outward Christ that all at once and in Eternity also filled the Angelicall world viz. the second Principle of God so that without that same bodily substance God is not knowne at all for the power of the Deity hath manifested it selfe therein and yet the Outward Image remaineth standing Å¿ Note so that in heaven men see the Humane Nature palpably and apprehensively standing in that forme it was in heere upon Earth thou seest nothing else in it but the Majesty of the Clarity of the Brightnesse which filleth the Angelicall world and wheresoever now the Majesty is there is the Substantiality of Christ for the Heart and the Word of God hath united it in the Substantiality as wee consider that the Word is every where so is the Substantiality the body of the Word every where though indeed without Image for the Creature hath onely the formation or Image 25. Behold I give you a similitude Consider all things are created out of the Water and in the Water was all Power and vertue for you finde that all things have Water though it be a very Stone or flesh or whatsoever it is but the Sulphur is therein with the power of Nature which formeth the Substantiality 26. Now behold in the whole Deepe there is nothing but Water Aire and Fire out of which there is the Substance viz. the Body or the Earth come to be 27. Now you see very well that the Sun being but one causeth that and is also the vertue and majesty in this Elementary Substance It all belongeth to the Sun and all desireth the Sun and the Sun with its vertue affordeth the Dominion or Government of every thing in the
Universe 28. See and consider this in a similitude God is the Eternall Sun in the second Principle understand the Heart splendour vertue and Majesty and the Elements Fire Water and Earth are spoken by way of similitude as it were God the Father Now the Sun standeth there as a Body as indeed it is which resembleth the Creature Christ and the whole substance of the foure Elements resembleth the Substantiality of the Creature wherein the splendour of the Sun shineth the Sun resembleth the Word and the Majesty and the foure Elements resemble the vertue of the Body and the Father out which the Sonne shineth 29. Therefore know that in Heaven every where all over is the Fathers vertue or power and in the vertue the Word and the Word hath the substantiality which belongeth all to the Person of Christ for Christ standeth in the Father as an Image as the Sun in the Elements 30. If God should once open himselfe the whole world would be meere Sun for the Deepe receiveth the splendour of the Sun or else if there were no such thing in the Deepe as the Sun is the Deepe could not receive the Light but thus it desireth its like and thus it is also in Heaven the Sonne is every where in the Father and is become Man the Totall Holy Number Three without end and substance hath manifested it selfe in an Image in substance and that is Christ and wee are his Members wee are Gods if wee continue in him he is our fountaine our Light and wee are his Starres Hee giveth us his Body and vertue and his splendour for our Light 31. Thus he feedeth us heere upon Earth in the Supper and when wee desire it with the vertue of his Body and with the spirit which proceedeth from that vertue for that is the spirit and life of the vertue or power then wee receive the Totall Holy t Or Trinity Number Three the substantiality hath Sulphur understand the Body of Christ that is the Father and the Sulphur hath the vertue or power and in the vertue is the Light of life as another Person and out of the vertue in the Light goeth forth the smell and spirit of the vertue and is not comprizable or detainable by the vertue and yet it goeth forth from the vertue and is the Holy Ghost 32. Understand us aright thus wee receive not in the Supper another creature with a new soule no but wee receive on to our soule the Body of Christ which filleth Heaven and is already beforehand the Eternall Creature the soule Eateth Christs flesh and drinketh his bloud which filleth Heaven and out of that which the soule receiveth and eateth there groweth a body to the soule and in that body it is in the hand of God and can at the End of the world goe with that Body through the fire of the Anger of God without feeling of it and as the fire cannot lay hold on Christ in the Number Three so not of us neither for the fire receiveth the meeknesse or allay from Gods meeknesse and ours and becometh in us changed into a rising up of the desire of Love so that our fire and burning in us is a meer Love-desire for it cometh to be a brightnesse of the Majesty and thus wee are in God and the Children of God Halelujah Halelujah Halelujah Concerning the Baptisme 33. And after such a manner is it with the u Poedobaptisme Baptisme of Infants Baptisme of Children the soule consisting in two things viz. in Fire Water for the bloud hath two formes viz. sulphur and water sulphur giveth Tincture and life for it giveth light which is the burning out from the sulphur and that is life The Phur is fire and the sul is Light and out of the Light goeth the Meeknesse which draweth the phur to it againe and quencheth its fiercenesse therewith and that attracting maketh the meekenesse substantiall which is water and Mercury maketh therein the Great Life viz. a life in the water and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud wherein is the Centre of Nature with seaven formes 34. Now Observe When the Seede to the childe is sowne then the Tincture of the Fire viz. the Mans Tincture is sowne into the Tincture of Venus out of which proceedeth a Twofold Life viz. a fire-life of the soule and in Venus a water-life of the Spirit or a Water-Spirit-Life which spring up together and become a Man And thus now both Tinctures in Adam are corrupted 35. The Tincture of the soule was captivated by the Eternall Anger of God wherein the Devill sate and the Tincture of the Spirit was captivated by the Spiritus x Macrocosmi Majoris Mundi the Spirit of the Great World the Spirit of this world and they had both remained captivated by the Devill if the Verbum Domini the Word of the Lord which at length became flesh had not interposed in the midst as a Mediator 36. Therefore hath God through Christ instituted two Testaments One Testament for little Children in the Holy Ghost who performeth the Office who chiefly manageth the office in the Baptisme and maketh in the water of the soule a water of life in his vertue and one other Testament for poore sinners that are more in yeares to understand it in the Word of Life as in flesh and bloud where the Word viz. the Heart of God chiefly manageth the Office and feedeth with his body and giveth his bloud for drinke which Testament with flesh and bloud belongeth to the Tincture of the fire-life to the soule and the Testament of water belongeth to the Spirit-Life viz. to the other Tincture and yet is but one Man But before the Birth of Christ the Devill used great treachery and wrought much mischiefe with Man in that he spiritually possessed them as may be read concerning the Idoll Oracles and heere in the Baptisme his trade and handicraft was laid aside for Christ erected for the Children a Laver of Regeneration in the Holy Ghost for a Childe hath not Faith as yet also there are very few that learne or are taught what Faith is that there might be one Testament that might preserve poore ignorant Man 37. Not that the Holy Ghost alone baptiseth indeed he chiefly manageth the Office and taketh the vertue of the Number Three wherewith he Baptizeth and so when the Baptizer saith I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost then the Holy Ghost taketh hold in the Number Three and Baptizeth in the Water of the soule in the Water of Life which is in the Bloud of the Tincture which containeth the Spirit Life viz. the second Centre of Nature and so the spirit of the soule receiveth the vertue y Of the Office and Office of the Holy Ghost and heere lyeth the Mysterium Magnum the Great Mysterie 38. Deare Brethren in Babell doe not so dance about
Earth was his Ornament and sport altogether childe-like without Covetousnesse he needed no other cloathing and as the Gold was pure without drosse so was his childe-like Minde also 48. But the Devill awakened unto him the Sulphur or Grosse Matter therein and hath set the Beastiall spirit in the superiour Dominion in him that which Man should have ruled over ruleth over him and that is his Fall 49. Thus now the Devill hath gotten power in as much as the Outward Dominion is generated out of the Inward viz. the Centre of Nature and that he dwelleth in the most innermost and so he slideth out of the innermost into the outermost and kindleth the outermost in the Minde from whence arise false lusts and inclinations and evill Concupiscence so that two Dominions viz. the inward and the outward strive against the soule and so the poore soule is in the midst between the Dominion of this world and the Dominion of the Hellish source or quality and there it standeth before the Gate of Heaven in a very great Deepe in great danger its Roote is the Anger of God and Hell-fire its superiour or predominant spirit is the Dominion of this world and there it standeth in the Tincture of the Fire in the midst and whither soever it inclineth thither it entereth if it goe into the lust and pleasure of this world then it standeth therein and is captivated by the Devill but if it enter into it selfe inwards into God then the Devill will buffet it for then it is in his Countrey 50. But when it getteth the flesh of Christ for a new Body then it is not in his Countrey that is a Tree before him which is poyson and death to him at which he is vexed and loath to touch it but he stirreth up his servants and Ministers against the outward Body that must beare i Shame and disgrace reproach and scorne that thereby he may cover and hide this Tree that it may not be knowne else it might bring forth more branches whereupon at last Hell would be too narrow for him therefore he will prevent it as long as he can 51. And so now when the poore soule breaketh away from him and with its deare Bridegroome Christ turneth to the Love of God so that through earnest Repentance and turning into God it enter into the will of God yet then the Devill hath seaven k Snares or Ginnes coards still with each of which he holdeth it fast before he will let it goe and then it must get it selfe through all the seaven and leave his cords wholly to himselfe These seaven Bands are the seaven spirits of Nature hereafter mentioned 52. And Eightly it must goe through the Fire and there is the Earnest severe Proba or hard trial And when it is come through it getteth the heavenly Tincture in the Ninth Number and in the Tenth Number upon the Crosse it getteth the Body of Christ and so is an Angell in Heaven and a stranger and Pilgrim upon Earth in this Tabernacle 53. The seaven snares wherewith it is entangled are the seaven spirits of the outward Nature of the Dominion of this world these it must winde through and presse quite through them and cast them all behinde it and in the Eighth Number standeth Moses with his Law and there is first read to the soule what a * Or faire Bird. fine Fowle it was and there cometh the Devill with his l Or Account Register or Catalogue and readeth what it is sheweth his right to it and there it is directed to bow downe and lay hold on the Wounds and Passion of Christ and heere it is necessary that the poore soule take hold on the Merits and Death of Christ and wrap it selfe fast therein for out of these swadling bands the Devill cannot pull the soule nay he dareth not touch them and heere the Devill must leave the soule for Christ standeth in the fire of the Fathers Anger and is the accomplishment of Obedience and there the soule is brought into the Ninth Forme into the Tincture of the Eternall Life and there it is surrounded with the Majesty of God and the faire blessed Virgin the Wisdome of God meeteth it with her Garland of Pearles and Crowneth the soule as a heavenly Conquerour 54. What Joy is heere to the Angells of God and what Joy the soule attaineth there wee have no Pen to describe it nor in this world any tongue to Expresse it Onely wee wish to the Reader and all Men that they might themselves have experience of it for which cause wee goe about this Writing with much toyle and deepe labour 55 For wee write what wee our selves have knowne and have seene with spirituall Eyes wee speake it not to our owne boasting but that the Reader may know that if he will follow us what he is to expect from it seeing he perceiveth how the world maketh a Gazing stock of the children of God But wee shall after this short Life have full recompence and moreover this Garland is more delitious then this whole world and though it be often covered and hidden from us yet it dyeth not 56. For as the rough winter hideth the budding and flourishing of the Earth so that reason saith all is Dead but when the Spring cometh then it beginneth to bud and blossome againe and so also it is with the Noble and faire Garland of Christ when that springeth againe then it produceth Lillyes without Number and every Spring when the Minde is renewed in Christ it multiplyeth Tenfold Of the Company and assistance of the Holy Angells 57. As wee that are Men in this world if wee be the children of God assist and help one another in necessitie and distresse and readily deliver one another from misery and trouble thus also it is in heaven concerning the children of God while the soule belongeth to the fellowship of Angells they affect the company of honest vertuous and chast Men that feare God and stand by them in necessitie for the Scripture saith They are all Ministring Spirits sent forth for the service of those that are to inherite the Kingdome of God they often avert the fiery darts of wickednesse what mischiefe would the Devill often doe if he were not opposed and hindered by the Throne-Princes of the Legions how often would he terrifie and cast men downe headlong to the ground 58. But the Angells are our servants and keepers if wee be Christians and not Beasts though indeed the Devill setteth upon Christians most of all how very often would many be drowned and killed by a fall who yet receive wonderfull deliverance from Angells they are ready about people who sing and speake of God they have great delight among little Infants so that they many times manifest themselves to an Infant and play with it if it be the childe of God 59. How many Examples are there in the Scripture of the Angells leading and conducting of the Children of
you why doe you despise them and kill them Try them whither their Spirit be borne of God or no or whither they seeke their own way of their Belly in Antichrist surely it is time to awake from sleepe No jesting matter will follow you should not dare to jest so with the Keyes of the Holy Ghost and make Conclusions of Faith according to your own Opinions Tenets and Conceits Faith will not be begotten by Conclusions and Cannons but is awakened by true sincerity as by being obedient children of Christ 29. Saint Paul did not say to his Disciple Dispute of the Mysteries of God but he said Awaken or stirre up the Gifts that are in thee No mans own wit can doe it much lesse the Pride of the High Schooles or Universities which yet they cloake with hypocrisie and hide it under the Mantle of the Holy Ghost why doe you make Conclusions about the Body and the Person of Christ Have you power and authority to doe so Is it not a Mysterie to you and you understand nothing in it unlesse you be new Borne againe in Christ Doth he not say Behold I am with you even to the End of the World Is he with you Why then doe you set your selves upon his Throne and deny his Presence Are you not Pilate who sentenceth Christ from whom have you the might and authority to make Conclusions and Articles are you his Lords then you are not children have a care you prove not the Eldest sonne in the House who striveth about the Inheritance and about the power and Authority and yet continueth to be a proud Angry Murmurer against the Father Deare children it availeth nothing to goe such a way Christ said to his Disciples when he drave the Devill out of the Lunatick that was possessed which the Disciples could not doe in their own Reason This kinde goeth not out but by Fasting and Prayer 30 Deare Brethren you will not be able to drive the Devill out of us if you have not Christ with you your Art and Conclusions of Reason will doe nothing else but cause people to goe out from God into their owne selfe will Wee must fast and Pray that wee fall not into Temptation and into the Netts and snares of the Devill in our Reason for the Devill alwayes holdeth his Net before Reason and he that falleth into it supposeth he is caught in Christs fishing Net but he is taken in Antichrists q Pursenet Net Reason Comprehendeth Nothing of the Kingdome of God but the husk the vertue and power of it remaineth hidden to Reason unlesse it be borne in God and then Reason goeth forth as a burning Fire in the Spirit of God but the Spirit letteth it not flie aloft but boweth it to the Earth in humility for he knoweth the r Satan Warriour that fighteth against Reason 31. A watchfull Life is requisite which is chastened and not overflowne with the fleshly voluptuous spirit of this world and not a Life alwayes drunken and full for as soone as the soule is inflamed with the vigour and power of the Earthly Spirit then Gods Spirit passeth into its owne Principle and the soule is captivated by the Spirit of this world and the Devill gaineth an accesse to it and then its former wit and understanding knownâ—â—n God is changed into outward Reason and then Man supposeth still that it is Gods Spirit 39. O no friend the Å¿ Or Configuration of the Starres in us Constellation which should rest in the Spirit of Christ lusteth also to possesse such a heart and soule where the Spirit of God hath been sitting for every Creature longeth after the vertue and power of God but the Constellation though it come into the Temple of God driveth on its own matters that lie in its power it knoweth nothing of Divine Wisdome it hath a wisdome and t Maketh constituteth the Spirit of this world indeed it hath great Art and Learning for the Earthly and Elementary Mysterium Magnum lyeth therein but it hath not the Key to the Principle of the Liberty of God without and beyond Nature for it hath a beginning and End and looketh no further it maketh and seeketh onely an Hypocriticall Beastiall life 33. Therefore let us not be u Stout surly proud and secure nor rely upon Art and Learning much lesse upon the Letter for the spirit thereof is hidden to us without the Spirit of God wee have the will of God in the Holy Scripture yet without the Spirit of God wee have but the Husk and the Dead Word except Gods Spirit first awaken the Living Word in us that wee may understand the Letter and the written Word which is plaine enough in that the Learned in Arts are but Learned in the Letter and not x Or Taught of God Learned in God otherwise they would not contend and wrangle about Christs honour and Doctrine nor so dispute about the Cup of Christ 34. Though there were a Thousand men x Or Taught of God Learned in God who are borne in the Spirit of Christ and were together and had each of them a speciall gift and knowledge in God yet they would all be but one in the Roote of Christ and would every one desire onely the Love of God in Christ what Disciple or Scholler will exalt himselfe above his Master wee are one Body in Christ why then should one Member contend with the other about the food when the desirous Mouth feedeth then all the Members receive strength and vertue Every Member hath its owne Office or work in opening the Wonders of God wee doe not all bring one and the same words but one spirit in Christ every one hath that which is his owne imparted to him what he shall open in God that the Great Mysteries of God may be made manifest and the Wonders which have been foreseene from Eternity in his Wisdome might be revealed to which End the soule was created of God 35. I know and the Spirit sheweth it to mee that thou Antichristian Sophister wilt Object against mee that even among the Apostles there hath been strife and contention about the words of Christ T is true indeed and it was Satans Master-Piece to sift Christs Disciples the Disciples of those Disciples so soone as they became secure forthey were Men well as wee and one was stronger in Spirit then the Other according as they did * Or Examine search themselves and raise up themselves in God for they lived among Evill Men and many times must apply themselves to the world and must give the Weake Milke to drinke at which others many times stumbled in their Reason and grew hot and Zealous and reproved one another for it as may be seene about Cornelius when Peter went in to the Heathens and the other Apostles supposed that the Kingdome of God belonged onely to Israel 36. But you are to know that the Love of God is so y Lowly submissive
it inclineth inwards and in the syllable me it comprehendeth the Heavenly Substantiality and this is done in the Will of the soule 47. And when wee say wer then the whole Creature goeth along in the will for wer hath the whole Centre and with the syllable de it layeth it selfe downe in Obedience in the Meeknesse and will not kindle the wer in the fire as Lucifer had done 48. And when wee say ge then the soule goeth into the Heavenly Substantiality as a quiet childe without Anger and then hei is the powerfull entring upon the Crosse into the Number-Three where the soules will presseth into the Majesty into the Light of God with the syllable li the soules will hath comprehended the Holy Ghost In the syllable get there the soules will goeth forth with the Holy Ghost for the brightnesse of the Majesty shineth in the will and the Holy Ghost goeth along in the Glance of the Majesty upon the Chariot of the soule for the will is the soules i Or Triumphant Chariot Wedding Chariot with which it rideth in Ternarium Sanctum into the Holy Ternary wherein the Holy Ghost sitteth with the brightnesse of the Deity The Second Petition Dein Reich komme Thy kingdom come 49. Dein there the poore soule giveth it selfe up againe into the will of God as Gods childe 50. Reich heere the soule giveth it selfe into the vertue and Power of the Angelicall world and desireth to come out of the Deepe of the waters into the power of God 51. Komme in the syllable kom it goeth in into the vertue and power and apprehendeth it and with the syllable me it maketh the Heaven be open and goeth forth with the apprehended power into the Kingdome as a sprout for the me maketh the Lips be open and letteth the sprout of the Will goe forth and lets it grow softly by degrees The Third Petition Dein willen geschehe wie im Himmel also auch auff Erden Thy will be done as in Heaven so also on Earth 52. Dein heere the soule doth with its will as in the first and second Petition it casteth it selfe into Gods will 53. Wil is its desire to will the same with the Holy Ghost len with this syllable it taketh in the Spirit with the Will into the Centre as into the Heart and willeth that its will in the Holy Ghost should k Or boyle up flow up in the Heart 54. Ge with this syllable it goeth into the will sche with this syllable it worketh the work of God for there it doth what the Counsell of the Father is what the Heart of God will as the soule of Christ suffered it selfe to be hanged on the Crosse and as wee in misery bow downe under the Crosse he in this syllable it taketh patiently what God worketh it l Yeeldeth or submitteth boweth it selfe as a childe 55. Wie there it goeth againe into the voyce of the high Majesty Im is the Heart of God out of which the Spirit goeth forth in which will it would be Him is m See in the first Petition againe the Creating of the Creatures mel is the soule that is it willeth to act in the will of God like the Angells who doe that which Gods will accepteth 56. Al there it comprehendeth that will and driveth it on with the syllable so out of its Centre into this world into the outward Principle Auch there it affordeth all whatsoever it hath in it selfe out into the outward out from it selfe into this world 57. Auff With this syllable it apprehendeth the same againe and desireth that its substance should not be dissipated for it onely letteth the will of the substance goe forth through the closed Lips to the Teeth and desireth that the forme of the will should remaine as a figured substance Eternally 58. Er with this syllable it bringeth its substance into the Spirit of this world upon the Earth and there the Will shall work n Or Miracles wonders as in the Kingdome of the Angells in the Power of God the will must manifest the hidden Secrets of God den with this syllable it sheweth that they must not be done in the fire of the Anger in which the Devill dwelleth for this syllable doth not break up the Centre they should be done in meeke Love and yet be taken out of the Er The soule shall mightily rule in all hidden secrets but it must not let in the Devill 59. Heere our want is very much the Heavy Fall presseth us hard O there is very much heerein hidden which would be too long to describe For the Will of God should be done and not the Will of the flesh and of the Devill o Note And therefore it is that wee are so doubtfull in Prayer because the poore soule runneth on in the will of the Flesh and of the Devill If it did live in Innocency wee should have this skill perfect and there would be no doubting in our Prayers but an acting and accomplishment of them This the Apostles of Christ wanted when they asked why they could not cast out the dumb Devill wee doe rightly swimme heere in misery which the Spirit of the Wonders sheweth us The Fourth Petition Gieb uns unser taglich Brodt heute Give us our Daily Bread to Day 60. Gieb there the will sticketh in the Heart and presseth outwards and the Mouth catcheth it that is the soule would be fed what the Word giveth forth that the soule taketh for that belongeth to it it will have that 61. Vns with this syllable the soule desireth food for all its fellow Members viz. for all soules as if they were but one Tree with many Branches whereof every branch must have sap and vertue from the stock and so it desireth to have this in common out of the vertue of God for the Life of all soules for it attracteth that with all its desire to it and in all others as a loving brother it willeth to have it in common and not alone to it selfe in Covetousnesse as the Devill did 62. Vn with this syllable the will of the soule goeth into the Eternall Wisdome wherein before the Creation in the seede it was discerned in the Eternall Will ser with this syllable it taketh the Originall of Nature in the Will where one forme in the Originall generateth filleth and preserveth the other and that is the Band of the soule whereby it Eternally liveth and subsisteth and that the will or the soule desireth else it would be dissolved For a Spirit desireth no more then to retaine its Band and to fill it with vertue that it may flow forth 63. And heere lyeth the Key of the Greatest hidden Secret of the Beeing of all Beeings Beloved Doctor if you were Learned you would seeke heere and if you understand nothing heere nor will to understand then you are not learned but are onely tellers of stories which the simple if he did use himselfe to it would
seeing the soule knoweth that it stood not out in the first Temptation when it was brought into the spirit of this world when the Verbum Fiat breathed it into the Image therefore it flyeth now to the Holy Ghost intreating that he would not enter with its will into the Temptation Proba or Tryall for it trusteth not in it selfe that it shall stand stedfastly against the Devill when he shall sift it as Christ said to Peter The Devill hath desired to sift thee but I have prayed for thee that thy Faith faile not that is I have enclosed thee in the Word and have not given the Devill any leave but I have in my Prayer brought thee into the will of God that thou shouldst be preserved by the Holy Ghost else thou shouldst have been sifted by the Devill through the Anger and through the spirit of this world 78. Vns this syllable once againe compriseth the Brotherly union as in one will in the Majesty and flyeth into the Spitit 79. Nicht in this syllable the will rendeth it selfe quite out from the roote of the Anger and reteineth a peculiar Government d Extra Iram without the Anger and then the soule burneth forth from the fire and is the true Life without the Fire in the light flaming Tincture in Aire and vertue or Power 80. Im there it standeth as a sound and substance of its owne as if it were the Centre it selfe ver there it must with the will goe through the fierce wrath and mitigate or satiate it and must coole it that it might not enflame its Meeke Life such with this syllable it presseth through the fierce wrath with its love-Tincture viz. through the Centre of Nature and quencheth the fierce wrath after a Divine manner and driveth the suttlety of the Devill out of the fire-source out of the Originall where otherwise he would have an accesse into the soule vng there the soule taketh the vertue out of the seaven formes of its Nature with it as a Spirit and setteth it selfe mightily over the Centre and ruleth over it as a King over his Kingdome for now it hath overcome or cooled the Centre with its Love and will now let in the Tempter no more The Seaventh Petition Sondern Erlöhse uns vom vbel But deliver us from Evill 81. Son in this syllable e The Soule it appeareth in the Majesty with its vertue power and brightnesse over the Centre of the Heart and hath a principle of its owne in the Majesty dern there it commandeth the fierce wrath in the Centre and ruleth over it and tameth it with its will as may be seene by Moses when the fierce wrath said Let mee alone that I may consume Israel 82. Er there it bringeth a blossom and sprout out of the Centre and openeth the Wonders of God for it heere goeth about with the Centre as it will for it hath overcome löh that is the sprout which groweth out of the fierce wrath out of Nature and is now lovely good and usefull in the Kingdome of God se there it continueth to be fruit upon Gods Table free from the Anger 83. Vns there it once againe taketh the union of all soules with it and layeth it open there that it was a roote in the Kingdome of God before its Creation and hath now brought forth many that is it is a Tree and hath put forth many Branches and presenteth them there as in a Tree 84. Vom that is the Great Wonder that God hath made of one two and yet it remaines but one it sheweth this for yee see that the Roote in the Earth is another thing then the stalk which groweth out of the Roote so you must understand it also concerning the true holy soule that groweth as a stalke out of the Roote out of the Centre of Nature and is another thing then the Centre and yet the Centre generateth it and it moveth in full Omnipotence over the Centre and ruleth over it as God ruleth over Nature and yet there the Name of the Number-Three in the Eternall Nature ariseth And as God is free from Nature and yet Nature is of his Essence or Substance and unseperated from God so is the soule also it is free from Nature and is a Lord of Nature for it is one Spirit with God and yet blossometh or sprouteth out of Nature Indeed God is not wholly to be likened to the soule for Gods Eternall will is a cause and beginning of Nature but the soule is to be likened to the Majesty of God whose brightnesse ariseth out of the sharpnesse of the Eternall Nature and yet ariseth before Nature like the flash of the Eternall Liberty from whence Nature in its sharp generating receiveth the Lustre and elevateth it in the fire to a Triumphant high Light for which cause sake the Eternall Liberty without Nature longeth after Nature because it desireth to be manifested in Wonders and will have Majesty in Glory and Power 85. For if there were no Nature there would be no Glory nor Power much lesse Majesty also there would be no Spirit but onely a Stillnesse without Substance Essence or Beeing But thus in Nature there appeareth Power and Vertue Might Glory Majesty Number-Three Trinity and Beeing Essence or Substance and are the Manifestation of the Eternall Beeing Now since the soule as a Spirit is discovered and taken out of this Beeing it hath therefore two formes One is Nature and the other is the Divine Blossom or the Sprout out of Nature which is above Nature and is a Spirit in it selfe as God is a Spirit in himselfe as you may see this by the Fire the Fire is the Nature and the flame with the Aire or vapour which goeth forth out of the Fire is a Spirit with all the Power of the Fires Nature and yet is above the Fires Nature for the Fires Nature cannot f Or rule it comprehend it and so also the Fires Nature could not subsist if the Spirit of the Aire did not blow up the Fire againe 86. Thus the Fire generateth the Spirit with the Lustre and longeth earnestly againe after the Spirit and attracteth it continually into it selfe and yet reteineth it not for it is the life of the Fire and the Glance or Lustre is out of the sharpnesse of the Fire yet there is no feeling in the Glance or Lustre and yet the Glance hath the vertue or power and not the Fire for from the vertue of the Lustre there springeth up and groweth a sprout and not from the Fire as you may perceive by the Sun-shine or Lustre of the Sunne 87. Now seeing the poore soule in the heavy fall of Adam was captivated by two fires viz. by that fire through which the Spirit of this world hath comprised it in it selfe under which lyeth the fire of the Originall therefore it would be againe free with its Spirit-Life in which it is an Angell and the Image of God and goeth with its
I have my God in my Chist I will cover and leave my children great treasure behinde mee that they also may sit in my place of honour and dignity that is the best way and thereby he spoyleth many a good heart and maketh it take base and wicked courses and to think that to be the onely way to get happinesse and so if they have riches honour and power then they have goods indeed but if any consider it it is no better with these then others and besides the poore soule is lost thereby 20. For the Dainties of the Rich relish not so well with them as a Bit of Bread doth to the Hungry there is every where care sorrow vexation feare sicknesse and at last Death All in this world is but meere foppery The p Potentates Rulers and Magistrates Mighty sit in the Dominion of the Spirit of this world and they that feare God sit in the Dominion of the Divine Power and Wisdome The Dominion of this world taketh its End with the Dying of the Body and the Dominion in the Spirit of God continueth standing Eternally 21. It is a very lamentable thing that Man runneth so eagerly after that which would runne after Man if he were righteous and honest he runneth after cares and sorrowes and they runne after him he is as if he were continually Mad he maketh disquiet to himselfe if he would be contented he should have rest and quiet enough Hee putteth an q Or Canker eating Worme into his heart that plagueth and tormenteth him and causeth an Evill Conscience that gnaweth him and he is a meere foole with all this for he leaveth his goods to others and taketh the gnawing Worme in the Evill Conscience with him from this world and that which plagueth him Eternally that he holdeth for his Treasure There cannot be a greater folly found under the Sunne then that Man who is the Noblest and Rationallest Creature in this world should in Covetousnesse be the Greatest foole of all to hunt and presse so eagerly after that which he hath no need of for every one hath his sufficient portion given him from the Spirit of thâ—s world if he would but be contented therewith 22. Thus one Man is a Devill to another and tormenteth one another and all the businesse is but about a hand full of Earth or for a Stone of which the Earth hath enough And must not that needs be a Wonder indeed Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man As the Booke of the Revelation witnesseth where one Seale of Anger hath been opened after another and men are become the servants and Ministers of wrath they have willfully entered upon it with their Bloud and r Or Estate Goods and thought they did God good service in it 23. O Blind Man how art thou captivated in the Anger what dost thou or where art thou why dost thou suffer the Devill to be-foole thee Heaven and Earth is wholly thine God will give it thee all Hee hath given thee all thou hast a Naturall Right and propriety in it the Sunne and the Starres are thine thou art Lord of all let now thy foolish will goe why dost thou give thy selfe up into Covetousnesse and haughtinesse Doth not the kingdome of God Consist in Love and Humility 24. Or doest thou suppose it is so good to dwell in the wrath Behold when the light of thy Eyes doth cease then thou goest into Darknesse and takest thy folly to which thou hast heere addicted thy selfe along with thee Is then the Darknesse better then the Eternall Light Ask the Night whether it be better then the Day or doest thou suppose that wee are mad that wee thus speak wee speake what wee see and testifie what wee know and thou art blinde 25. Thus art thou blinded by the Babylonish Whore which the Covetous-Devill brought forth when Men were secure and carelesse when they loathed the Word and Spirit of God as the Revelation of John testifieth saying I will come and take away thy Candlestick from thee And Paul saith God shall suffer powerfull Errours to fall among them that they shall beleeve the Spirit of Lying which speaketh Lyes in Hypocrisie and deceit So that they will stick Å¿ Cleave or hang to Devills close to the Devills But in the Last Time saith the Prophet David shall the word of the Lord spring up like grasse upon the Earth open the Gates in the World wide and set open the Doores that the Lord may enter in Who is the Lord hee is the Champion in the battell all swords and speares shall be turned into plowshares and sickles saith the Prophet of God and it shall be done whosoever shall call on the Name of the Lord shall be saved 26. Therefore it is Good to trust in God and though the Earthly Body should alwayes lye in Dung it is but for a little while and none know what houre his Time in this world is out and then followeth the Judgement according to his life Therefore desist from Covetousnesse it is the Eternall Roote of all Evill and of all Folly A Covetous Man is the Greatest Foole on Earth for he devoureth himselfe and causeth disquietnesse to himselfe and so bringeth Evill upon himselfe by it Hee knoweth not what Man it will be who shall possesse his Covetousnesse and many times it is shamefully consumed in Whoring That wherewith one hath destroyed his soule with the same another is frolick in another foolery for it must all come to its Effect But hee that trusteth in God hath continually enough whatsoever he hath he is contented with it and so he is much richer then the foolish covetous person who oppresseth the miserable for Money which cannot prolong his life from Death nor preserve him from Hell 27. The Honest and vertuous gathereth treasure in Heaven he getteth a New Body wherein there is neither hunger nor thirst nor frost nor heate and he hath rest in his Conscience and will Eternally rejoyce in his Treasure And the Covetous Foole gathereth an Earthly Treasure which he must leave to others and an Evill Conscience and a Treasure in the Abysse which will gnaw and eate him Eternally 28. Gods Blessing never leaveth any that sincerely trust in God and letteth that goe which will not stay God hath Wonderfull wayes wherewith he feedeth and nourisheth his children as Daniel in the Lyons Den and Elijah under the Juniper-Tree and the Widdow of Sarepta in the Famine Hee that trusteth in God hath built sure in Heaven and on Earth The Eighteenth Chapter Of Death and of Dying How Man is when he Dyeth and how it is with him in Death A Great Gate of Wonders 1. I Know that Reason will say thou hast never a Or undergone it tryed it and thou art yet in this world in the outward Life how then canst thou know this Indeed Deare Reason according to my outward Man I must say so too
they gather it into their Barnes 54. Therefore let every soule try and examine it selfe and consider what kinde of fruit it is it is good converting while wee are heere in this Life and to prune off the Evill Branch and to send forth a better from its roote but when the Great Reaper cometh he cutteth off all one and other and then the weeds and evill branches are bound in Bundles and cast into the fire but the good hearbs are set upon Gods Table 55. Wee have very faithfully opened this according to our Gifts and whosoever is hungry let them eate and whosoever thirsteth let them drinke they may have it without money that our Joy in God may be full and that wee also may have to eate in the m The world to come other world Hallelujah Amen The End of the Booke of the Threefold Life An Alphabeticall Table of the Materiall Contents of the severall Verses of this Booke of the Threefold Life of Man Abysse Chap. 5. WHerein the Abysse of the Anger of God consisteth Verse 109 Chap. 5. Admonition to the Seekers that suppose the Abysse where the Devills dwell to be a farre off Verse 111 Chap. 5. The Abysse upon which the Foure Elements stand is the Anger of God and the Habitation of the Devill Verse 141 Chap. 6. The Abysse of Hell is in this world Verse 67 Chap. 9. How the Abysse mixeth its wonders among the wonders of God Verse 11 Chap. 14. Whence the Great Covetousnesse which is the first Roote of the Abysse ariseth which affordeth nothing to any willingly Verse 32 Chap. 14. Of the Enviousnesse in the Word of the soule the second roote of the Abysse from whence lyars and slanderers arise the Authour lamenteth the Great Misery Verse 33 Chap. 14. The Third Roote of the Abysse which is the seate of the Devill viz. the Anguish of the wonderfull working of the Devill in this property Verse 34 Chap. 14. The working of the Devill in the Fourth Roote or forme of the Abysse viz. the Flash the springing up of the Light in the understanding Verse 35 Adam Chap. 5. How Adam was in Paradise before his sleepe Verse 135 Chap. 5. How Adam is become Beastiall and Earthly Verse 136 Chap. 5. Out of what Adam is Created Verse 137 Chap. 5. How Adam would be like God and how Eve was mis-led Verse 138 Chap. 5. How Adam was Created in the beginning Verse 144 Chap. 5. How Adam should have remained for ever Verse 145 Chap. 6. Out of what it was that God spake to Adam Verse 1 Chap. 6. A Lamentation that Adam and his Generation hath not continued to be children of God in Paradise Verse 14 Chap. 6. How the perished soule of Adam was againe set in the Eternall Humanity Verse 85 Chap. 6. The Fall of Adam is likened to the quenching of Iron Verse 90 Chap. 6. The Deity was not Extinguished in the Fall of Adam the Condition of Adam if his will had continued in God Verse 91 Chap. 6. How Adam was captivated by the world by Death by the Devill and Hell Verse 92 Chap. 6. What the Fall of Adam was Verse 93 Chap. 6. How the poore soule of Adam was ashamed and what his cloathing was before the Fall Verse 94 Chap. 7. From Adam to Christ the Tree of Pearle grew hidden under the vayle of Moses Verse 12 Chap. 7. The Power and Condition of Adam before his Fall Verse 26 27 Chap. 7. The will of Adam before his Fall was in God and God in him and He in Paradise Verse 28 Chap. 7. Why the Commandement not to Eate of the Forbidden fruit came also how long Adam was in Paradise before he fell asleepe Verse 29 Chap. 7. How Adam in his sleepe became Male or Man and so Eve was formed into a Woman Verse 30 Chap. 7. The miserable condition of Adam after the Fall and of ours also Verse 31 Chap. 7. How wee are shut up in the Anger with Adam Verse 43 Chap. 8. Adam was in Paradise in the Divine Body and now he is between Heaven and Hell Verse 9 Chap. 11. Reason should open both Eyes The Creation of Adam Explained also the Cause why God did not at first create Adam an Angel Verse 11 Chap. 12. A speech to all that are proceeded from Adam Verse 12 Chap. 18. How Adam was before his Eve Verse 15 Aire Chap. 7. Of the Instability and wrestling of the Aire Verse 76 Chap. 7. Of the Spirit of the Aire in the Creatures and its transitorinesse Verse 78 Allmighty All All things Allmightinesse Chap. 3. Men should search their own Property All is full of God Verse 33 Chap. 3. Men must be scorned also how All may be found that is desired Verse 36 Chap. 4. All consisteth in the Will the Will carrieth and leadeth us Verse 6 Chap. 4. The Essence of All Essences is a continuall hunger and satiating Also how All changeth and yet remaineth still Verse 7 Chap. 4. Whence All that is come to be hath proceeded also where Time began Verse 25 Chap. 9. How All is become substantiall Verse 45 Chap. 15. All shall be tryed in the Fire Verse 13 Chap. 5. Why All things are come to a coporeall substance Verse 123 Chap. 17. God hath given All to us Verse 23 Chap. 10. How in the will of God wee are able to doe All things Verse 32 Chap. 2. How God is Allmighty Verse 26 Chap. 4. Nature consisteth of Endlesse Formes no number is found in the Allmightinesse Verse 9 Amen Chap. 16. How in the Amen is understood the seeking of the Eternall Nature Verse 95 Chap. 16. How the whole Alphabet proceedeth out of â—he A Also of the syllable men If God were not become Man wee could not attaine him Verse 96 Angells Chap. 14. How the Angells often assist the vertuous in necessity Verse 58 Chap. 14. How the Angells often deliver Christians Verse 57 Chap. 14. What the Condition of the Holy Angells is Verse 61 Chap. 14. What condition they are of that want the Assistance and society of Angells Verse 62. Chap. 14. The Angells accept of no honour nor worship from us Verse 63 Chap. 14. The Angells strive with the Devills about the soule of Man Verse 67 Anger Chap. 3. The Anger of God is not a thing without God neither is it the meere Deity Verse 19 Anguish Chap. 2. What the Desire of the Anguish is Verse 30 Chap. 3. That which maketh Anguish in the dark Centre maketh Joy in the Light Verse 15 Antichrist Antichristian Chap. 6. The Spirit which hath Blinded us in the Antichrist Verse 11 Chap. 6. How Antichrist rideth over Heaven Earth and God Verse 13 Chap. 11. Heere the proud covetous Antichrist is told where its poore soule shall remaine Verse 48 Chap. 11. Of the very Antichrist his Mysticallnesse every Man carrieth him in his heart Verse 52 Chap. 11. The Antichrist hurteth not the Ignorant God will manifest him and he shall loose his sting in the
children of God Verse 53 Chap. 11. The Antichrist is a cause of the falling away of the Asians Assyrians Egyptians Moores Grecians and Africans the Indians are better then the Antichrist Verse 90 Chap. 11. They that will slay the Antichrist are the very Beast whereupon he rideth also what Contention Effecteth Verse 94 Chap. 11. How the Antichrist Pronounceth People happy for Money Verse 97 Chap. 11. A speech to Antichrist concerning the buisinesse between Peter and Ananias Verse 99 Chap. 11. It were often better not to be Hearers of the Lyes of Antichrist Verse 101 Chap. 11. Antichrist is borne of Lyes also where he feedeth his sheepe Verse 102 Chap. 11. How Antichrist is to be slaine and pulled downe Verse 106 Chap. 12. How by the buisinesse of Cain and Abel Antichrist may be discerned Verse 17 Chap. 12. A speech to the Antichrist concerning his leading people astray Verse 29 Chap. 12. Who are the Beares and Wolves of Antichrist also when the Mystery of the Kingdome of God shall be manifest Verse 30 Chap. 12. Advice to Princes Antichrist sticketh in all Covetousnesse Verse 32 Chap. 12. The Marks of the Last Antichrist admonition to the Children of God Verse 34 Chap. 6. How the Antichristian spirit shall be rightly shewen to us Verse 12 Art Chap. 3. How Men binde true understanding to Art and study Verse 83 Chap. 4. Without the Will of God all that is done in Naturall Art is but a Graven Image Verse 46 Chap. 7. Art Eloquence and an Vniversity availe nothing Verse 5 Asia Chap. 12. Why Asia Africa and Greece are to be accounted happy Verse 25 Authour Chap. 1. Who those are that can understand the Authour Verse 22 Chap. 1. The End of the Authours writing Verse 41 Chap. 1. The Authour will shew what wee are in body and soule also what God Heaven and Hell are and saith wee are blinder then the Heathen Verse 44 Chap. 2. The Authour speaketh of his knowledg Verse 18 Chap. 2. The Deity subject to no Alteration The Authour speaketh but in Part. Verse 66 Chap. 3. The Authour will shew that which hath been hidden since the Fall of Adam Verse 6 Chap. 3. Advice to the Children of Christ The Authour doth not forbid going to the Churches of stone Verse 90 Chap. 3. The Authour hath not sought after the Sophisters but the Heart of God Verse 92 Chap. 4. If the Authour did not see and understand he should hold his Peace Verse 3 Chap. 4. The Authour writes these things downe for a Memoriall to himselfe Verse 4 Chap. 5. The Authour speaketh as a childe speaketh of its Mother Verse 23 Chap. 5. To those that are not borne of God the Authour is Dumb. Verse 25 Chap. 5. The Authour speaketh from two Languages Verse 26 Chap. 5. The Authour Admonisheth the Wolves to Embrace the poore A B C Schollers Verse 78 Chap. 6. Why the Authour hath undertaken to write this Booke Verse 5 Chap. 6. The Authour writeth as for many Verse 7 Chap. 6. The Authour speaketh by Living Experience Verse 35 Chap. 6. The Authour speaketh what he knoweth and must speake Verse 73 Chap. 7. The Authour will shew the hard Prison of our blindnesse Verse 53 Chap. 7. The Authour bewaileth our Blindnesse Verse 59 Chap. 8. The Authour is cloathed with Adams skin and also liveth in the Hope of Israel Verse 8 Chap. 9. The Authour speaketh what he must speake and despiseth none Verse 30 Chap. 9. The Authour speaketh what he himselfe hath Tryed Verse 38 Chap. 10. The Authour sheweth how farre wee ought to search Verse 29 Chap. 11. The Authour desireth not to blemish Mankinde by his wonderfull discovery in his writings Verse 30 Chap. 13. The Authour speaketh what is given to him and knowne to him Verse 63 Chap. 14. The Authour writeth that which he hath seene with spirituall Eyes Verse 55 Chap. 16. The Authour hath Experimented what he mentioneth concerning the soule Verse 10 Chap. 18. The Authour hath Ability to write these Mysteries Verse 2 Babell Chap. 3. When Babell breaketh then there is the Tabernacle of God with Men. Verse 81 Chap. 3. Babell reproved for Judging those that are in the Angelicall world Verse 88 Chap. 7. What the Poore soule in Babell must doe to be Happy Verse 7 Chap. 8. A wonderfull description of the Fall of Babell and the Dragon that is the Contentious Disputation and Tyrannicall Government Verse 49 Chap. 10. Vengeance denounced over Babell Verse 35 Chap. 14. An Admonition to Babell Also concerning the Eternall satisfaction or Attonement Verse 39 Band. Chap. 1. Sourenesse and bitternesse together are the Band that maketh it selfe Verse 29 Chap. 1. Of the Eternall Band out of which All things are made Verse 40 Baptize Baptizer Baptisme Chap. 13. The Schoole Rabbies will be Baptized by One that is Comming who will Baptize with the Fire of Anger Verse 39 Chap. 13. They that say the Testaments or Sacraments are but meere signes or symboles are the Antichrist Also how a simple Person is able to Baptize Verse 38 Chap. 7. Wherefore Christ hath Instituted the Baptisme for us Verse 50 Chap. 13. A wonderfull yet certainly true description of the Baptisme of Infants Verse 33 Chap. 13. Why God by Christ Instituted two Testaments or Sacraments How the Devills Oracles ceased at the coming of Christ An Exposition how the Baptisme is for the Ignorant and such as have not Faith yet Verse 36 Chap. 13. The Holy Ghost chiefly manageth the Office in Baptisme Verse 37 Beast Beasts Chap. 3. The Spirit resembleth us to an abominable Beast upon which he setteth the fine Spiritualty or Clergy Verse 61 Chap. 3. What Beast the dainty Woman rideth upon not Christs Asse but the Devill Verse 62 Chap. 5. In the Courts of Princes the vialls of Anger are powred forth through the Instigation of the Hypocrites the Clergy the Might of Princes is the Beast of the Whore Verse 66 Chap. 6. Advice to the seeking Minde that would be rid of the Beast Verse 16 Chap. 8. A Beast understandeth not its beginning but there is another life in us Verse 26 Chap. 8. Wee are not meerly out of the Earth as a Beast is Verse 27 Chap. 8. How the Flesh of Beasts which wee eate sullyeth the soule Verse 19 Chap. 8. Wee are both Men and Beasts Verse 25 Chap. 8. Of the Desire which Beasts have Verse 28 Chap. 9. Whence the Weedes and Evill Beasts have their Originall Verse 12 Chap. 9. The Evill Beasts are proceeded according to the Devills desire Verse 55 Beginning Chap. 4. What the Beginning is Verse 21 Birth Chap. 1. How wee may enter into the New-Birth Verse 17 Chap. 1. No Nature is felt in the Divine Life The soule is a Fire in the Eternall Nature The soule is a Spirit having seven Formes wherein Heaven and Hell consist The Authour heere understandeth the Eternall Birth Verse 19 Chap. 2. Of the Birth of Nature in a similitude Verse 27 Chap. 2. How the Birth
of Man is for Power Honour and Glory Verse 19 Chap. 9. The second Desire is for Riches Plenty and Voluptuousnesse Verse 20 Chap. 9. The third Desire is for the Kingdome of Heaven Verse 21 Chap. 9. How the Desire goeth inwards into it selfe to God Verse 69 Chap. 10. All Lyeth in the Will the Desire assumeth where nothing is Verse 9 Chap. 10. The Desire and the Will are two distinct thâ—ngs Verse 13 Despaire Chap. 14. Advice not to Despaire in distresse Verse 60 Devill Devills Chap. 5. Why the Devill is called a Prince of this world Verse 18 Chap. 5. A Prince doth as readily serve the Devill as a poore Shepheard doth yet each of them beareth his Office for God Verse 65 Chap. 8. When it is that the Devill standeth in feare Verse 13 Chap. 9. The Devill and this world strive with the soule Verse 5 Chap. 9. The Tricks of the Devill when the soule heareth any thing taught concerning the New Birth Verse 25 Chap. 9. The Tricks of the Devill when the Teacher slaundereth and when he reproveth fully according to his Duty Verse 26 Chap. 9. The Devill hath kindled the life of the Evill Beasts in himselfe Also in what Formes the Devills shape their Bodies in Hell Verse 56 Chap. 10. The Devill dwelleth neere us He hateth the Light and is the poorest Creature in the Crowne Verse 23 Chap. 14. Of our Misery of the Great Assaults of Satan against Man Also where it is that the Devill hath Power Verse 30 Chap. 14. How the Devill hath gotten Power in the outward Dominion Also how the poore soule is between two Dominions in the Deepe Verse 49 Chap. 14. How the soule is released from the Devill Verse 50 Chap. 14. Of the seaven coards of the Devill which he holdeth the soule fast withall Verse 51 Chap. 14. How those must doe to whom the Devill setts all the sinnes they have committed before their Eyes that the Devill may be faint and weake Verse 64 Chap. 14. How the Devill betrayeth the soule Man is the Devills best beloved Lodging Verse 65 Chap. 14. Where it is that the Devill hath power outwardly Verse 66 Chap. 16. How the Devill overwhelmeth the soule terribly Verse 7 Chap. 16. In what manner the Devill assaulteth the soule in its security Verse 16 Chap. 17. One Man is a Devill to another Verse 22 Chap. 2. How the Devills lost the Light of God and now are in the foure Formes Verse 48 Chap. 2. How the Devills came into the Abysse of Hell in a Moment Verse 54 Chap. 4. The Devills stand in the Wonders of God to Gods Glory Verse 90 Chap. 7. Why the Devills are not Transitory Verse 16 Chap. 7. How the Devills are Eternall Spirits in the fierce Matrix and are a looking Glasse for Angells and Men. Verse 17 Chap. 7. Whence the Originall of the Devills is wherein all Corporeity doth consist Verse 69 Chap. 8. How the Devills have lost the Tincture of Meeknesse They have no Palpable Body Verse 93 Chap. 10. Where the Devills dwell how the world scorneth all Revelation Verse 22 Chap. 11. Of the Great Mystery of the Anger and of the Devills also of the two Dominions in Man also of the Totally false soules Figuration outwardly courteous and inwardly a Devill and so betrayeth it selfe Verse 42 Divines Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor doe the Divines understand the Spirit of the Holy Scriptures Verse 17 Doctrine Chap. 12. Of the seede which the Antichristian Devill hath sowne into the Doctrine of Christ Verse 16 Doings Chap. 17. All our Doings are acceptable to God if they be not false or wicked Verse 15 Doubt Doubtfull Doubting Chap. 7. How the soule is kept in Doubt by leaning to Opinions Verse 6 Chap. 7. It is good to see with our owne Eyes others Eyes make us but Doubt Verse 55 Chap. 9. It is a great sinne to Doubt of the Grace of God Verse 55 Chap. 11. That Men should not Doubt in Prayer plaine instruction Verse 56 Chap. 11. How poore soules fall into distrust and Doubt Verse 98 Chap. 17. Why the soule is Doubtfull in Prayer Verse 3 Chap. 4. The Minde searcheth after the most inward Ground which is here shewen also how Doubting cometh Verse 60 Chap. 11. Whence Doubting in Prayer ariseth faire Instruction Verse 57 Chap. 16. In the word Erden which signifieth Earth lie many hidden Mysteries Also concerning our Doubting in Prayer and our Miserie Verse 59 Chap. 17. How the Devill bringeth Doubting into the soule and maketh a severe Judge of God Verse 4 Driver Chap. 11. A Song concerning the Fall of the Driver who hath set us at odds Verse 114 Die Dieth Dying Chap. 18. How a childe in the Mothers womb is at first old enough to Die Our Limit is hidden in us Verse 13 Chap. 18. The Authour must speake by way of similitude how one is when he Dieth Verse 17 Chap. 12. How the simple Dying Man knoweth not whither his soule shall goe Verse 26 Chap. 12. Where the simple Dying Mans soule remaineth whence Purgatory is framed where the soules of the Deceivers remaine Note it is wonderfull Verse 27 Earth Chap. 5. Out of what the Earth Stones and Metalls come Verse 98 Chap. 6. What the Earth signifieth Verse 64 Chap. 9. How the Earth springeth in its owne Life Verse 58 Chap. 10. Where the Devills dwell also of the wheeling of the Globe of the Earth and of the other Planets Verse 21 Chap. 11. Of the longing of the Earth why it wheeleth or is wheeled about Verse 5 Chap. 11. How the budding forth of the Earth springeth towards the Sun also of the unlastingnesse of the fruits of the Earth Verse 6 Chap. 11. Of the Matrix of Earth being a Corrupted Matrix what it was before the Fall Verse 8 Chap. 12. Whence the Divisions among all people of the Earth have arisen Verse 18 Chap. 18. He that hungreth let him Eate and he that thirsteth let him drinke without Money Verse 55. Elders Chap. 5. Of the Glassie Sea before the Seates of the Elders Verse 10 Chap. 9. What the seaven Spirits are where the Sonne of Man standeth and also the Foure and Twenty Elders before the Throne of God Election Verse 79 Chap. 7. Whence the Election of the Children of God cometh Verse 35 Chap. 7. Of the Election among the Children of Jesse Verse 45 Chap. 7. The Election is not Ordained from Eternity in God Verse 46 Element Elements Chap. 5. Out of what the Element of water is Created Verse 13 Chap. 5. How the fruit getteth its Ornament and how all is like a wrestling viz. in the Pure Element Verse 54 Chap. 5. How the Foure Elements are in One pure Element Verse 118 Chap. 5. Out of what the foure Elements have proceeded Verse 105 Chap. 5. How Gods Spirit drave forth the foure Elements that have appeared as a peculiar Principle Verse 106 Chap. 5. Why all that
Chap. 10. The most Inward Tincture is the Ninth Number the Tenth Number is the Eternall Fire of God with a wonderfull description of it Verse 28 Chap. 11. What Fire that is which will melt away the Stones and Earth Verse 16 Chap. 11. How all must passe through the Fire and the floare be purged Verse 28 Chap. 14. How the soule must passe through the Fire viz. the Eighth Forme or the Law of Moses Flash Verse 52 Chap. 2. The Flash is free from Nature Verse 25 Chap. 2. The Flash is the Third Forme Verse 28 Flesh Chap. 11. Wee are all one Flesh soule and spirit Verse 69 Chap. 11. How the Flesh that in Adam became Earth became Heaven againe Verse 71 Chap. 11. How Christs soule and Flesh is our soule and Flesh also how wee live in Christ Verse 72 Forme Formes Chap. 2. Harsh soure tart sterne fierce attraction is the first Forme Verse 32 Chap. 2. Bitter Sting is the second Forme Verse 33 Chap. 2. The Flash of Liberty is the Third Forme Verse 34 Chap. 2. What maketh the Third Forme in Nature Verse 35 Chap. 2. What is called the Fourth Forme in Nature Verse 36 Chap. 2. How the Fift Forme riseth up Verse 73 Chap. 2. How the Fift Forme is the true Originall of Life Verse 74. Chap. 3. How the Sixt Forme in Nature is Generated Verse 13 Chap. 3. Of the Seaventh Forme of the Eternall Nature Verse 29 Chap. 1. The Two first Formes soure and bitter are the originall of every thing and the Eternall will is the Mother of them Verse 28 Chap. 2. How the two first Formes hold the Centre Verse 20 Chap. 2. How the two Formes without the other are in Great Anguish Verse 21 Chap. 2. Further of the working of the foure Formes Verse 47 Chap. 2. The Authour will shew the Three other heavenly Foâ—mes that are generated out of the first foure Formes Verse 65. Chap. 5. A Mention of the seaven Formes Verse 15 Chap. 14. A Mention of the foure Formes that conteine the Originall of Nature Verse 31 Forsaken Chap. 17. He that letteth goe what will not willingly stay will not be Forsaken of God Verse 28 Fruit. Chap. 18. Man is a Roote in the feild of God what Fruit belongeth to Gods Table and what to the wrathfull Mother Verse 52 Chap. 18. As a Fruit Groweth so it tasteth Verse 53 Furious Chap. 18. How can one Furious person appease another furious person Verse 45 Garden Chap. 11. How wee walke under the Figtree in the Garden of Roses Verse 113 Generator Genetrix Chap. 2. Wherefore the Generator of the Word is called Father Verse 88 Chap. 1. The Genetrix is a Darknesse the Birth of the Eternall Beeing Verse 35 Chap. 2. The Ground of the Genetrix and Circle of Life Verse 1 Chap. 2. How all is generated out of the Genetrix Of the Eternall Word and of the Name God Verse 6 Chap. 4. Of the Properties in the Genetrix or the Eternall Mother Verse 35 Chap. 11. Mention concerning the Beeing of All Beeings Of the Genetrix and of the Three Kingdomes Verse 1 Chap. 13. How the Mother the Genetrix desireth to Generate a young Sonne in her Old Age. Verse 53 Chap. 16. How the Genetrix of the Anger of God and the Genetrix of the outward Nature are working in this outward Life Verse 90 Gifts Chap. 12. How one soule shall rejoyce over the Gifts of another Verse 3 God Chap. 1. None can know God rightly without the Spirit of God Verse 46 Chap. 1. A warning not to seeke God onely above the Starres Verse 47 Chap. 2. How God is a Consuming Fire Verse 58 Chap. 2. How Men shall speake rightly of God Verse 68 Chap. 3. God is without Beginning his Word hath an Eternall bottomlesse Beginning and is rightly called a Person Verse 2 Chap. 3. The Authour telleth the Minde of the Reader that he meaneth not two but one God Verse 16 Chap. 5. Wee must Lodge in Heaven with God or in Hell with the Devills Verse 27 Chap. 5. A direction how to finde and see God Verse 31 Chap. 5. How wee are not able to know any thing of God Verse 51 Chap. 5. How God is manifested in a Creaturely Forme by the Angelicall world Verse 60 Chap. 5. The A. B. C. Schollers reach the Deepe of God their speech is various Verse 73 Chap. 5. What is truly called lifting ones selfe above God Verse 76 Chap. 5. Why wee cannot see the Kingdome of God Verse 119 Chap. 6. By what wee may know that wee are the Children of God Verse 3 Chap. 6. Wee are Gods in God also why a Beast cannot speake Verse 4 Chap. 6. How God is found of them that sought him not Verse 24 Chap. 6. How God is in us and wee without God and how wee enter into God Verse 31 Chap. 6. Nothing is from Eternity and in Eternity but God Verse 45 Chap. 6. Why God becâ—â—e Man Without the New Birth all is lost Verse 61 Chap. 7. What is the right meanes to see the Kingdome of God Verse 4 Chap. 7. God moveth himselfe no more but Thrice Verse 19 Chap. 7. The first second and Third Moving of God Verse 20. 21. 22 Chap. 8. God and all heavenly properties are but one Body Verse 4 Governe Government Chap. 18. The Spirit of God and not the Old Man should Governe there is a twofold seeking in the soule also of the true Life of the soule Verse 48 Chap. 4. What Government there was before the Time of the Angelicall world Verse 56 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 13. A wonderfull discourse concerning the Rise and Fall of a Kingdome Government Dominion or Religion Verse 47 Chap. 17. All in this world is but meere Foppery Also of the Government of the Potentates and the Government of such as feare God Verse 20 Heart Chap. 4. The Eternall Essence desireth a Number or Limitt The Heart of God is the End of Nature Verse 10 Chap. 4. What is necessary to the Attaining of the Heart of God Verse 47 Chap. 4. The Principle of the Heart of God changeth not Verse 49 Chap. 5. Wherefore the Word is the Heart of God Verse 36 Chap. 5. Why the Body must passe away and the soule not and why the Heart God must become Man Verse 139 Chap. 6. The Forme of the Heart of God described by the smilitude of a Rain-Bow Verse 68 Chap. 7. If the Heart of God had not become Man the Image of the Number Three or the Eternall Virgin had not been knowne to the Angells Verse 24 Chap. 9. How the Heart is in Anxiety Verse 90 Heathen Chap. 6. A False Christian is without God as well as a wicked Heathen Verse 20 Chap. 11. Gods wilt standeth Open to all Men also how an Heathen may be saved Verse 80 Heaven Heavens Chap. 4. Wherein
of Nature wherein the five Senses are to be found God maketh the Genetrix Verse 1 Chap. 3. How the sourenesse sharpeneth it selfe in the Love Verse 14. Chap. 12. A cleere Invitation to Love and Concord Verse 10 Chap. 12. Wherewith wee are well-pleasing to the Most High by seeking every one with our Love Much knowledge is not profitable Verse 36 Lucifer Chap. 4. Of the heavy Fall of Lucifer Verse 33 Chap. 4. The Minde asketh what moved Lucifer to Fall Verse 34 Chap. 4. Whence the superiour Principall Dominion cometh In the Matrix the purpose and Imagination of Lucifer is to be understood Verse 38 Chap. 4. The cause of the Pride of Lucifer and his Angells Verse 40 Chap. 4. Lucifer was created in the fourth Forme of the Matrix where Love and Anger stand opposite Verse 41 Chap. 4. The Desire of Love is generated in Humility which was not in Lucifer Verse 44. Chap. 4. The Minde is warned of that whereby Lucifer became a Devil Verse 61 Chap. 5. Why Lucifer with his whole Dominion is Fallen Verse 61. Chap. 8. The Fall of Lucifer is compared to the Cold Fire that maketh Ice Verse 42 Chap. 8. Lucifer being a Throne Prince had Free-will like us Men. Verse 43 Chap. 8. What was Lucifers Fall and what was not his Fall Verse 44 Chap. 9. Of the Creation Also how Lucifer lost his supposed Kingdome Verse 50 Chap. 10. Lucifer would be Creator in the Tenth Number he sought the Eternall Originall Fire which is now his Hell Verse 30 Chap. 12. Wee wrestle for the Crowne which Lucifer once had Verse 46 Luna Chap. 10. How Luna shineth not of it selfe but from Sol. Verse 7 Lust Chap. 9. Out of what the provocation or Lust to copulate in all kindes ariseth Verse 43 Chap. 15. The second lesson Youth learne is the Beastiall Lust Verse 8 Lye Chap. 11. They that goe into a Lye goe out from Christ into the Devill Verse 104 Magistrate Chap. 12. Of the Office of the Magistrate Advice to Subjects Verse 37 Chap. 13. The Office of Princes but not Babells Tricks are founded in Nature Babell maketh the Magistrate blindfold The Princes are the True Head of the Church Verse 7 Chap. 18. All hunt for the Belly both the Shepheard and the sheepe Magistrate and people so that there is very little of the Spirit of God amongst Men. Verse 36 Majesty Chap. 4. The Majesty hath Generated Nature Verse 88 Chap. 11. What the food of the Majesty is Verse 50 Maker Chap. 2. God and the Will have no Maker Verse 7 Man Men. Chap. 1. Man belongeth not to the outward World Verse 1 Chap. 1. Man hath a Threefold Life Verse 2 Chap. 1. How Man may know God and rightly speake of him Verse 45 Chap. 4. The Three Principles stand open in no Creature but in Man Verse 58 Chap. 4. How God in Love and Anger hath manifested himselfe in Man and how the Omnipotence of Man was barred up through Adam Verse 76 Chap. 5. According to the outward Man wee are strangers in our Mothers House and therefore understand not the Mother Tongue Verse 24 Chap. 5. How Man is drawne by two and is in this world as a Ballance Verse 30 Chap. 5. When the foure Elements in Man breake then the soule is either in Paradise or in the Abysse Verse 126 Chap. 6. Wee wholly sleepe in the outward Man Verse 37 Chap. 6. When it is that Man seeth with his owne Eyes Verse 39 Chap. 6. Man cannot carry the Eternity up and downe much lesse the Deity what that is that maketh Locality and why God is A. and O. Verse 44 Chap. 6. All whatsoever can be named is in Man Verse 47 Chap. 6. The whole Man consisteth of Three Principles and how that can be Verse 48 49 Chap. 6. How Man was constituted of Three Principles and which they are Verse 55 Chap. 6. How Man standeth between the Kingdome of God and the Kingdome of Hell and is the servant of that he yeeldeth to Verse 56 Chap. 6. The Fall of Man toucheth not God How the number Three dwelleth in the Anger Verse 57 Chap. 6. How Mankinde is without beginning Verse 74 Chap. 6. How the Eternall Flesh is hidden in the Earthly Man which must perish Verse 97 Chap. 7. The soule must not set the Garland of Pearles upon the old Man Verse 10 Chap. 7. How children are begotten in two Kingdomes also of the strife about Man Verse 33 Chap. 8. A description of Man before the Fall in the Fall in the Regeneration and after this Life Verse 7 Chap. 9. Hell in the Anger the spirit of this world and the Kingdome of God All Three strive about Man Verse 17 Chap. 9. The Desire of Man standeth in Three things or Dominions Verse 18 Chap. 9. How Man followeth all Three Desires Verse 23 Chap. 9. The Gate of the Deepe ground of Man was barred up by Adam and opened to the Authour Verse 39 Chap. 9. What wee must doe to know what Man is Verse 40 Chap. 9. Heere the Author beginneth to handle the Image of Man how Man cometh to be or is Incarnate Verse 42 Chap. 10. How Man seeth in two Kingdomes with a twofold Eye the inward will should be Lord what Man must doe to be like God and to finde all things Verse 10 Chap. 11. How God created Man to his Image and out of what he is created Verse 10 Chap. 11. Mans ability before the Fall and his Condition Verse 19 Chap. 11. Why God Created Man in a seaventh Day by himselfe and not that Day that the Beasts were created also why he created but one Man 20 Note that according to our Authours setting it downe the 23 verfe of the first Chapter of Genesis is put after the 24 and 25 verse and that not without Ground and so the Conclusion of the fift Day and God saw that it was good followeth then upon the End of the 25 verse Chap. 11. How the Man soweth soule and the Woman spirit How Adam saved Eve and Eve Adam Verse 24 Chap. 11. Of the Devills practice in Mans carelesnesse and evill constellations Verse 37 Chap. 18. How Heaven and Earth and all things lye in Man also of the true Heaven Verse 33 Chap. 7. What concerneth us Men most of all Verse 1 Chap. 9. Men can better remember the slanders then that which concerneth the soule Verse 27 Mary Chap. 6. The Errour of the Auntient that sppuosed Mary was one come from Heaven and not of Earthly Parents Verse 76 Chap. 6. Of the Blessing of Mary and how God and Man became one Verse 77 Chap. 6. How the Word became Man in Mary Verse 79 Meeknesse Chap. 4. Of the two Centres the one thirsting after Meeknesse the other after fiercenesse The Meeknesse is generated out of the fiercenesse Verse 67 Chap. 5. How the fiercenesse is changed into Meeknesse Verse 21 Chap. 7. How the Meeknesse of God holdeth the Anger Captive Verse 68 Mercy
Eternity and n The Modell it is in the Eye of God as a figure and all the wonders of the Abysse of Eternity are therein and are beheld in the Light of the Majesty as one wonder in many Endlesse wonders 76. Also it is an Image of God a virgin full of purity and chastity and no begettresse for the Holy Spirit onely openeth the Wonders in the Power Erblicket 77. Yet this Virgin is the similitude of God his Wisdome wherein the Spirit o Discovereth it selfe discerneth it selfe and alwayes and in Eternity openeth the wonders therein and the more is opened the more is in it 78. For she * The wisdome is without ground and number and as unmeasurable as the Eye of God himselfe is there is nothing like her also nothing can be found that may be likened to her for she is the onely similitude of the Deity and the Spirit of God is her Essence therein 79. She is a Circle and Modell which so openeth our mind that wee see her and God in her for our will is cast into her and she is in our Will Therefore wee speake of God and see him in her as in our Owne propriety according to the hiddennesse of the Humanity this p Or Seeing sight is exceeding precîous 80. We must speak somewhat also of q Of the way or condition of Darknesse It is in it selfe an inclosing though there be nothing which barreth it up but it shutteth it selfe up and begetteth it selfe and is its owne Enemy to it selfe for it maketh its own source without Ground and number and hath no giver that can bestow this but the Darknesses owne Forme 81. It ariseth from the first Desiring when the Desiring r Or draweth into it selfe contracteth it selfe and impregnateth it selfe so that it becometh a very stinging bitter ſ Or astringent harsh hard cold wrathfull fire-Spirit For the Desire causeth harshnesse by the Attracting in the will yet the drawing is stinging and the suffering bitter which the Will willeth not and therefore goeth forth from the stinging and entreth into it selfe and maketh a peculiar Principle wherein the Majesty appeareth 82. Thus the great Anguish ariseth in the bitter suffering and yet nothing is there neither that can suffer but it is thus in it selfe and it is its owne Life and if this were not the t Or glance splendour of the Majesty would not be the one is the cause of the other for the flash is in the Darknesse and the Light with the Majesty is in the Liberty 83. And this onely is the u Or differencing divorce that the Liberty is a still Nothing which receiveth the Light into it and maketh the Darknesse materiall and yet there is no comprehensible x Or Substance Essence but a darke Spirit and power a filling of the Liberty in it selfe that is within the desire and not without it for without it is the Liberty 84. Therefore God is the most hidden and the most manifest and that is the * Or Mysterium magnum Great Mystery and the Abysse is hidden and yet manifest as the Darknesse is to our fight But the source is unsearchable till the Will sinke downe into it and then it will be found and felt when the Will loseth its y Or Life Light And herein lieth the Ground of True Faith let this be told you yee Teachers in Babel 85. Seeing then there is an Abysse which in regard of the impression of the darknesse is called Ground wherein the source is a cause of the life for the wrathfull flash is the awakening of the life although it be nothing there but in it selfe and it is also a Desiring and that desiring is a seeking and yet it can find nothing but a glasse and a similitude of the darke wrathfull source wherein Nothing is 86. For it is a Figure of the Earnest wrathfull flash and of the sharp and z Sterne severe power which is Gods according to which he calleth himselfe a consuming Fire and an Angry a Or zealous Jealous God 87. And this glasse is also without Ground without beginning and without End and yet hath an Eternall beginning and an Eternall End and is the only Cause that the Abysse is blew dusky and fierie Ir is the cause of the Starres and Elements for the Firmament is a second Glasse proceeding from this 88. As there is a Threefold source in every thing and each is alwayes the Glasse begetter and cause of the other nothing excepted all things are according to the Essence of the Ternarie 89. Seeing then there is a Glasse in the Abysse in which the source beholdeth it selfe so it is also a figure and Image of the source which standeth before the source and doth or bringeth forth nothing but is a Virgin of the source wherein the wrathfulnesse of the Flash b Or discovereth it selfe discerneth it selfe infinitely without number and alwayes openeth its wonders therein by the bitter Spirit of the c Or rigling stirring Essences 90. which hath its life in the flash so that it flieth more swiftly then a Thought and even the thoughts of the Creatures are and proceed herein also the Spirits of all living creatures are herein with their root each life according to its Principle 91. And in this Spirit of the Fire-flash consisteth the Great Almighty Life for it is consuming as the flash consumeth the Darknesse and as the Fire consumeth all things and yet remaineth a Life in it selfe yet it is an Hunger and Thirst and must have d Substance Essentiality or else it remaineth a darke Hungry Fire a will to devoure and to enjoy nothing a will to Rage and sting and to finde Nothing but it selfe whence Essentiality viz. the water and also * Or Substantiality or Earth Sulphur is begotten and begetteth it selfe from Eternity to Eternity 92. And here my beloved friend seek the first root of the soule in the Fire life and the second in the life of the Light in the Majesty and so you shall finde Gods Image and likenesse and the Greatest e Or hidden secrets Mysteries of the Deity lying therein 93. And although there be such an Eye of the wrathfulnesse wherein the Earnest f Or strong or sterne severe Fire-life taketh its Originall yet it is not at all g Or rent sever'd from the life of the Light but is one only life that hath two Principles for it burneth in two sources which are within one another and it is one onely Spirit having two differences and two wills one will dwelling in the Fire and the other in the Light 94. And know certainly for a Truth that the darke Fire-life is the Abysse of Hell for it is the h Or sterne or fierce severe Anger of God 95. But doe not you seeke as Babell that great City of confusion upon Earth hath sought which wee blame not for any thing but
in the Flesh b Must be taken to be is in respect of the soule For the Tincture is higher and giveth the Ens of the Spirit wherein the Light-fire is understood Humanity Flesh number 48. 219. Under the words Pure Element on the upper c Or stroake line of the Crosse number 27. Death standeth and the Word beginneth at the left Circle and goeâ—h through the Crosse and through the first Circle at the Right hand There looke upon both the outward Circles that at the left and that at the righâ— above and below and then thou shalt quickly finde what the d Or Jurisdidiction Right of Death is and that it is the dying source in the Magick fire and holdeth the Essentiality captive in it selfe as at the left hand below number 8. and at the right number 48. may be seene and then above at this Circle number 44. and at the left above number 5. is seene that the spirituall life goeth and sprouteth forth through Death and possesseth the highest Circle For whatsoever will attaine the Divine life must goe through the dying Magick Fire and subsist therein as the Heart on the Crosse must subsist in the e Or Divine fire Fire of God 220. Moreover we must know that in Adam we have turned our selves away from the Crosse and are above the Crosse with our lust and Desire number 23. and gone with our will into f Or owne Regiment a selfe Government and now Death hath captivated us in it selfe we must therefore sinke downe from Death upon the Crosse upon the line of Christ into the Heart againe and be borne anew in the Heart or else Death retaineth us captive For Death standeth now upon the line of the Crosse but at the Judgement it shall be given to the Darke world For our wil must now enter into Rest through the Death on the Crosse but the outward Crosse shall be done away and then death shall be made a scorne 221. Thirdly it signifieth that the life of God in Christ made death a g A shâ—w spectacle upon the Crosse when death was destroyed on the Crosse h Or In. by the Dying of Christ where life grew up through death and the Heart yielded it selfe into the Middle viz. into the Centre as a Conquerour of Death Paradise number 49. 222. Under the Heart number 49. standeth Paradise the word beginneth at the outward Circle on the left hand where above number 5. is the Spirit of the Great Mysterie of the Abysse of Eternity viz. V. and below at the same Circle number 8. Essence is written and it goeth through the Crosse and at the right hand through all the three Circles and into the Liberty which signifieth the i Or Place Station of Paradise It ariseth in the Mysterie of Eternity and groweth up through the outward world and also through the Light world hidden in the outward world and manifest in the second Principle in the Light world and therefore that word goeth through all the Three Circles signifying the Originall of the humane body Divine * Or substantiality Essentiality number 50. 223. For in this Place out of this Essentiality was Adams Body understand the outward Body created according to the third Principle and the Inward body understand the body of the Image out of the heavenly part in the Light world out of the Divine Essentiality as it is set downe at the right hand neere Paradise number 50. Christs Flesh number 51. 52. 224. That Divine Essence understand Essence not Spirit is inclosed in the wisdome of God and the Heavenly Tincture is in it For this Essence brought Gods word which became Man k Into in Mary into her Essentiality viz. in the body of the Image which was inclosed in Death and in l Viz. the Essentiality Or substantiality it God and Man became one person For this flesh is Christs flesh according to the Heavenly Part therefore after Essentiality standeth Christs Flesh number 51. 52. 225. Christ had such flesh in the Inward Man as Adam had before Eve was taken out of him when he stood in the Divine Image in Purity and therefore none can enter into Paradise except they obtaine that flesh againe that Adam had before the fall and Christ in his Incarnation Therefore we must all be n Regenerated borne anew out of the Heart upon the Crosse and put on Christ Mysterie number 53. 226. Under the word Paradise number 53. standeth o Mysterium Mysterie and the word ariseth at the left hand in the second Circle where above at the same Circle number 4. the Character O standeth and below Principle and Fire number 7. and it goeth to the right hand through the Crosse and through the first Circle at the right hand This rightly sheweth mans creation according to the body 227. For the body is a mysterie taken out of the Inward and outward world from above and beneath understand out of the Matrix of the Earth this is the Matrix of the Earth out of this p Principium Principle q The Earth it is created and we see that it was created out of the Inward and outward r Or substance Essence that is out of the Darke and Light world and is mixed with Evill that is with wrath and also with Good Wonder number 54. Angel number 55. Spirit number 56. 228. But Man was created out of the Mysterie an Image and similitude of God for Å¿ Or a wonder of God a Divine Wonder Therefore at the right hand number 54. there standeth Wonder for he was a wonder of all Essences a Lord of all Essences taken out of all Essences and he was an Angel in the Inward Image as next the word Wonder there standeth Angel in the Liberty number 55. for his spirit dwelt in the Liberty of God that is in the Majesty as after the word Angel there standeth Spirit number 56. which signifieth every true Man viz. the first before the Fall and the second in Christ into whom he must enter againe or else he remaineth separated from God Foure Elements number 57. 229. Under the word Mysterie there standeth at number 57. Foure Elements which arise at the outward Circle on the left hand and goe to the right hand through the Crosse and through two Circles which signifieth the outward world which ariseth as an t Or Out-birth Effluence out of the inward Essence of the outward Circle and bringeth its wonders into the Mysterie first into the second Principle into the first two Circles for it should not goe with its Essence through the third Circle at the right hand into the Liberty but in the Principle passe into the Mysterie and be u Or Refined or purified tryed in the Principle viz. in the Fire for there is the limit of Separation The Soules Joy * In the Holy Ternary or Trinity in Ternario Sancto number 58. 230. Above at
the second Circle on the right hand number 45. standeth Sonne who is the Judge and x Or Separatour Arbitratour and below at the same Circle standeth Soules Joy in Ternario Sancto signifying that the soule shall have Joy in its workes which it hath brought into the inward Mysterie in the Angelicall world and which it hath wrought in the foure Elements to the prayse of God for the foure Elements stand with their root in the Great Mysterie 231. And were not the y Angelicall Earth Earth come into such a corrupt state and Condition and if the poyson of the Devill and his kindling had not procured it it had been one Essence in the other three Elements as in the Heavenly Essence it now is Spirituall Bodies Habitation number 59. 232. Adam hath swallowed this morsell and thereby lost his Angelicall forme For the foure Elements should be hidden in him and he should live but in the one Element in Divine Power and know nothing of Evill as at the right hand in the Liberty number 59. there standeth the Spirituall bodies Habitation and there should the body of the Image that is the body of the soule dwell but it was hindered it must under the Earth and be shut up in the Earth Earth number 60. 233. Under the words Foure Elements standeth Earth number 60. signifying that Earth is wholly slipt out or fallen off from the inward world for the word Earth toucheth neither the left nor the right Circle it is as it were dead but the Crosse goeth through it signifying its Restauration that the Humane Earth is Regenerated on the Crosse and that the Heavenly Divine Essence shall be severed from the Essence of the Darke world by the Divine Fire where then there shall be new Earth in a Heavenly source forme Essence and property and that which is in the Earth hidden shall spring up againe in the heavenly part and here the Resurrection of Man is to be considered and further it is to be considered that the Earth is placed thus in the Abysse for it reacheth no Principle therefore it must vanish Earthly Man number 61. 234. Under the word Earth standeth number 61. Earthly Man there the Crosse is between the words which signifie the fallen Earthly Man that is fallen under and into the Earth that is he is fallen z Or to the Earth as to his owne home Or to the subject to it to be the Earths and the Crosse parteth the words Earthly and Man for Man shall be severed from the Earth againe and enter into his Eternall part whether it be into the Light or Darke world Wonder number 62. 235. Under the line of the Crosse standeth number 62. Wonder which signifieth that the Evill Wonders and also the Evill part of the Earth shall * Or in at the Judgement of God when God shall make separation fall a As to its owne place home to the Abysse of Darknesse and be the Earth for all Devills and b Or Evill wicked people to dwell together upon for the Abysse standeth under it number 1. Babell number 63. 236. Next to that word Wonder standeth number 63. Babel signifying that Babel is onely a Wonder of the Abysse and she worketh onely Wonders in the Abysse * Or selfe Reason Owne Reason in Babell number 64. 237. A little above under the Circle at the right hand after Earthly Man number 64. standeth Owne Reason in Babel which goeth about the Circle of the second Principle and goeth along in its owne Power under the Divine world it supposeth it selfe to be in God and that it serveth God and yet it is without God in it selfe and teacheth and doth its owne Matters onely it ruleth the outward world according to its owne Reason without the Spirit and Will of God even according to its owne selfe-will onely Therefore it goeth about the Light world flattering and giveth God c Or good faire words but remaineth without God still in the Abysse and entreth into it Wonder of the Great Folly number 65. 238. Under Owne Reason number 65. standeth Wonder of the Great Folly signifying Babell which hath found all d Or Inventions Arts e Cunning deceit fallacies subtleties and f Feates or tricks devices and lost it selfe it seeketh Gold and loseth God it taketh Earth for Gold Death for life and that is the greatest folly that can be found in the g Or Being of all Beings Essence of all Essences as is enough demonstrated in other places The Conclusion 239. Thus we see where our home is not in this world but in the two inward worlds in which of them we h Or converse trade here in this life into the same we enter when we dye we must leave the outward we must be new-borne onely on the Crosse 240. Babell hath wholly turned it selfe away from the Crosse which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly 241. The Earthly Man upon the Crosse number 61. signifieth that simple flock of people which yet hang to the Crosse of Christ and are at length regenerated through the Crosse 242. But Reason hath also rent it selfe off from the Crosse i By taking its owne pleasure and makiag Lawes according to its owne power though against right by owne pleasure owne Power and Lawes and that is the Wonder of Folly which the very Devills doe mock at 243. The Reader should consider this further for there lyeth much under it it hath the understanding of all the three worlds behold thy selfe therein it is a most true Glasse for the Ternarie is a Crosse and it hath two Kingdomes in One which part themselves by sinking through Death 244. Therefore the Devill would be above God and therefore God became Man that he might bring the soule out of the Wrath through death into another life into another world which yet remaineth in the first but it turneth the back to it as this Figure is and the Crosse standeth between the two Principles and goeth from the Fire-life into the life of Light 245. Understand us thus my beloved friend the soule hath its Originall in the fire-life for no Spirit subsisteth k Or sine absque without the source of the fire and it goeth out from it self with its own will through Death it accounteth it selfe as dead and sinketh it selfe downe as dead and so falleth with its will through the Principle of Fire into the Divine light Eye and there it is the Chariot of the Holy Ghost whereon he rideth 246. But when it will goe of it selfe then it continueth in its owne Fire-nest in the Originall wherein it was awakened as Lucifer did for it is awakened at the beginning of the Crosse at the left hand as is to be seene in this Figure and that is its Originall as shall be further mentioned hereafter 247. l The soule It is a whole Figure of
Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by vs. unfadomable to us 342. For no Spirit can sound it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming or fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it sound that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to sound but not our owne Making 345. And yet we know and finde the first Fiat in Viz. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not soare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spâ—rit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day Note Or Kingly in the same houre in which Christ was hanged on the Crosse after the body was finished the a Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening
of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams fiâ—st flâ—sh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein the fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10 And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it
through the Turba viz. through the Anger of God and quite through Death and when it is through then it is in Gods m Or substance Essence 3. It remaineth in its n Deedes and wonders and Essences which it wrought here It beholdeth the Majesty of God and the Angels face to faâ—e 4. Wheresoever it is it is in the Abyssall world where there is no End nor Limit whither should it goe where the carkasse is there the Eagles gather together It is in Christs flesh and Bloud with Christ its Shepheard 5. Though it should goe a thousand miles off yet it were then in the same place from whence it went for in God there is no Limit neere and farre off is all one 6. It is as swift as a Thought it is Magicall it dwelleth in its Wonders they are its House 7. The Essentiality that is without it is Paradise a springing blossoming and growing of all manner of faire heavenly fruits just as we have all kinds of fruit here in this world which we eate after an Earthly manner so also there are all manner of fruits in Paradise which the soule may eate they have colours and vertues in the substance and not like a thought though they be as thin and subtile as a Thought but substantiall comprehensible and palpable to the soule virtuall and sappy with the water of Life and all this from the heavenly substantiality 8. For the heavenly body of the soule is from the pure Element whence the foure Elements are brought forth and that giveth flesh and the Tincture giveth bloud the heavenly man hath flesh and bloud and Paradise is the Power of the substantiality it is heavenly Earth incomprehensible to our outward Reason 9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them hidden in the Old Adam yea among very many not one but the Regenerate who are departed from their owne will into Gods will in whom the Noble Graine of Mustard-seed is sowne out of which a Tree is growne 10. Most soules depart from the body without Christs body yet they hang as by a o The small threed of Faith threed and are at last in their Faith gotten into the will these soules indeed are in the Image in the Spirit but not in Flesh 11. Such as these waite for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the voyce of Christ even that Image which Adam had in his Innocency which hath been washed with Christs Bloud 12. But the Earthly Body shall not touch it that must come before the Judgement in the Turba but after the Sentence of the Judgement the Turba shall swallow it up and the p Or workes Wonders of it shall onely remaine 13. You must understand us aright These soules that must waite till the the last Day for their Bodies they remaine with their bodies in the still Rest till the last day without feeling any q Or Source paine but in another Principle 14. They have neither Darknesse nor Majesty in the Earth but are at rest without paine in the Eternall still Liberty without touching of the Body 15. Yet they see their r Or workes Wonders but they effect nothing in them for they expect God and are in Humility fot they are sunke downe through Death and are in another world yet there is a great Å¿ Gulfe or distance Space between them and the holy soules that are in Christs flesh and Bloud but not a Principle they are in one and the same Principle 16. But a Spirit without a body hath not that t Or Power might which the Spirit in the body hath therefore they rest and are under the Altar of God 17. When the last Day shall come then shall they come forth and eat of the Bread of God and put on the Divine Body as is mentioned in the Revelations of John Rev. 6.9 10 11. where the soules under the Altar cloathed in White say Lord when wilt thou avenge our Bloud and it was answered them that they should rest a little while till their brethren were accomplished which should be killed for the witnesse of Jesus 18. But the soules of the wicked have another place viz. in the most u the innermost in the utter Darknesse innermost which also is the most uttermost of all Darknesse they dare not goe up and downe they remaine meerely with the body in their x Esseâ—ce of workes substance yet not in this world neither doe they touch the Earth 19. It hath indeed power enough over the Earth it can open it without y Essence and feeling substance and perceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make z Shew jugling tricks Apparitions in the a Or Spirit of the Aire fydereall Spirit 20. As many appeare againe in the Astrall Spirit and seeke b Or Rest Abstinence and make many afraid with keeping a racket in houses all which they doe by the Astrall Spirit till that be consumed and then their c Or Pompe and shew trickes lie in the Darknesse and they expect the last Judgement 21. Our Babell sath it is the Devill which goeth up and downe in the shape of the soule indeed the damned soule hath enough of the Devill but it is not the very Devill he is in the Abysse and tormenteth the soule in the time of the body willingly in the Abysse of the soule 22. Neither doth he altogether want a cloake for his knavery for he can put on an outward cloake to seduce or terrifie men in 23. But this complaint we have against Babell that she is so extreme blinde and hath so little knowledge of God she hath cast away Magick and Philosophie and received the Antichrist now she hath lost her understanding she hath a kinde of Art still but her understanding quite faileth her she hath broken the Glasse and peereth through the holes of the Spectacles 24. What shall we say The world is blind-folded it is led by a string and taken captive and it seeth it not yet it were at liberty if it did but see it once the snare wherewith it is bound is malicious Knavery thou shalt soone be made to see It is broad day-light doe but awake thou Keeper of Israell 25. Thus my beloved friend know that there is a difference of Places where soules are according to that whereinto the soule is entred if it be Holy and Regenerate then it hath a d The body of Christ Body which expecteth onely the e Or workes Wonders of the body at the last Day it hath f Conceived or formed comprehended them already in the Will but at the Day of Judgement it must stand before the Judgement 26. All soules
good and had shall every one receive their Sentence and Reward The Holy shall be set in the presence of the wicked that they may see and g Or taste feele the cause of their h Or source paine 27. If any should feigne a peculiar Residence or place where they should consort or sit together that contradicts the Rule of the Magia Every soule is in its owne Country and not bound to the place of the body but it may be where it will wheresoever it is it is either in God or in Darknesse 28. God is every where and Darknesse is every where the Angels also are every where each in its owne Principle and in its owne i Or soure Property 29. The Fiction of outward Reason without the knowledge of the Principles is k Or a false Glasse a conceit as a fighting with a shadow If I should aske a thousand times and should alwayes be told somewhat from God himselfe and yet were but in flesh and bloud I should looke upon it as Babell doth which supposeth that the soule flyeth into a Heaven above the Starres I know not that Heaven they speake of and I desire not to come there 30. Heaven is indeed above but there are the Angelicall Ptincipalities and Thrones This Eye of the l Skies Mansions or Spheares Aether is our Principality and Kingdome 31. The same is with them above which is with us but our Creation and Essence is in our Aether A soule may come to them if it earnestly desireth and the Angels of God will lovingly entertaine it 32. For the same Essence of God which is with us is with them this onely is the difference that they have among them Angelicall workes wholly pure without blemish and we have the great wonders and therefore they long to be with us and besides they are our servants during the life of the body and withstand the Devill 33. Now if the Angels be in this world in the Holy Principle whither then shall the soule flie first might Babell thinke perhaps into Pride as Lucâ—fer did O no! they continue in humility and looke m What God deth Gods Wonders as Gods Spirit moveth so doe they The two and twentieth Question What doth every Soule doth it rejoyce till the last Judgement Day 1. THis Question containeth the exceeding joyfull Gate of Glory leading to the knowledge of the n Or Trâ—umphant victorious Garland of the soule 2. When a Darling-Sonne travelleth a farre off into a strange Countrey for Art and Honour he often thinkes of home and of the time when he shall enjoy his Parents and friends he rejoyceth at the thought of that Day and expecteth it with inward joy and Longing also he plyeth himselfe hard in his businesse that he may get Arts and skill wherewith he may make his Parents kindred and friends rejoyce 3. Thinke of this similitude and take it into consideration It is just so with the soule the soules without o The body of Christ body have a great inward Joy and waite for the last Day with great inward Desire when they shall againe receive its faire and Holy Body with its p Or workes which it did here Wonders 4. Also their Ornament is in their will where they behold their workes after the manner of the Eternall Abyssall Magick which they shall then first receive at the last Day in the Figure with the new body out of the Old 5. Also we know and q Or sully highly perceive yet in the Spirit onely according to its knowledge that the blessed soules doe rejoyce in the labour which they tooke here and exceedingly recreate themselves in their wonders which they see Magically for they that have led many to Righteousnesse they have their Reward in the Magia in the will before their Eyes 6. They that have suffered much Persecution for the Truthes sake they see their bright r Or Crowne of Victory Triumphant Garland which at the last Day they shall put on upon the New body 7. They that have done much Good they see that plainely shining in the will 8. They who have been scorned contemned persecuted and slaine for Christs Doctrine honour and Truths sake they see the Triumphant Victory like one that hath overcome his Enemie in a fight and then sets it forrh Triumphantly to his Prince or King and for which he hath exceeding great Glory when his King receiveth him with great joy and keepes him with him for his faithfull assitant 9. We have no Pen that can write what exceeding joy is in them onely this wee know that those for the most part have put on the Divine Body in this world and so have greater perfection then the other they expect the last Day with great joy and Glory when their workes shall be presented to them and set before their Eyes in heavenly figures and the wicked shall see them Å¿ Or who they have tyrannised over against whom they have kicked 10. Every soule rejoyceth before the face of God in great hope of that which it shall receive againe for it knoweth its Reward but without the body it cannot receive it for it hath wrought its workes in the Body and therefore its workes follow it in the New body and come to it againe 11. For although the exceeding precious Holy soules have put on Christs body in this world so that they stand in Heaven viz. in the Image of God yet all their workes were wrought in the Old Body which was Gods Glasse and in the Resurrection they shall be represented in the true heavenly Figure in t Or Old body that body 12. For the first Image which Adam was before the fall is Regenerated in Christ and shall againe with its Wonders be put upon the soule and although it had the Divine Body before yet the u Or workes Wonders stand in the first Image 13. But the Turba with the outward Kingdome of the outward Source is gone for x The first Image it was a Glasse and is now become a Wonder it liveth without Spirit as a Wonder and shall be put upon the soule in great y Clarity Transfiguration or brightnesse Glory which it shall have from the Light of God at which the holy soules doe exceedingly rejoyce and expect it with great longing 14. You must know that every blessed soule trimmeth its Lamp so that it willingly meeteth its Bridegroome at the last Day it alwayes reneweth its will and thinketh how it shall rejoyce with all holy men and Angels in its new Body in the Wonders there is a continuall springing up of Joy in them when they thinke of that which is to come each as it's vertues are 15. And as their workes have been different upon Earth so also is their hope for a Day-labourer who hath wrought much rejoyceth at his wages so also here there is a friendly Essence among them and in them 16. All the scorne and
the Day of the Appearance 5. They take no care about devillish matters it belongeth to the Angels to strive with the Devills and to defend man No f No holy soule soule imagineth into Hell it is Enmity to it The nine and twentieth Question What is the Soules Rest g Or Resurrection Awakening and h Clarification or transfiguration Glorification 1. THis is already sufficiently cleared their Rest is without Essence in the stillnesse where they are in Gods hand and no i Paine or Turba source toucheth them they have no feeling of any source but they are as one that lyeth in a sweet sleep and resteth very pleasingly 2. Their glorification in this meane time is when they consider of the Joy to come then the k Viz. the Spirit of the soule Spirit entreth into the Majesty of God and receiveth Joy and l Glorious illustration Clarity and so all this time they trim their Lamps that they may the more m cheerefully readily receive their bridegrome in their New bodies 3. There is a very sweet Magicall Paradisicall joy in them but Paradise is not yet fully n Stirring or working manifested in them with totall perfection for that belongeth to the New body which shall rise out of the Earth 4. The first body which God created and Christ redeemed with his bloud that will bring the Wonders with it and enter againe into Paradise and be clothed with the Majesty of God and then the Tabernacle of God is with Men. The thirtieth Question What is the Difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 1. CHrist saith concerning this that there shall be a great difference therefore we direct you to the Scripture for it shall come to passe just according to the Holy Scripture 2. Seeing that humane Reason cannot search or finde it out how should I answer you more then the Scripture speaketh of yet seeing you so earnestly desire and long to know these things you even become the Finder in your seeking and I am but the Instrument 3. And although it be declared and given to me yet it is not a thing that consisteth in my understanding or knowing but the knowing consisteth in the Spirit of Christ according to which this hand speaketh of us for it speaketh from two Persons and two Persons say not I but we and speaketh of two as a Lord who speaketh of his person and of his o Office Authority Power or Jurisdiction Dominion 4. Thus also the Children and servants of God ought not to say the knowledge is mine the understanding is mine but give God the glory and in their manifestation of the Wonders of God should speake of two viz. of the Giver and Receiver 5. Neither should any vnderstand this our manner of writing so as if the hand did glory or boast it selfe of its humane Authority and worthinesse though indeed we are worthy in Christ but as to the outward Man we will have no honour or Renowne for the Renowne is Gods 6. Wee are Children of the Father and must doe as he will have us and not bury the Talent which he giveth us in the Earth for the Father will require it with increase and if there be no increase of it he taketh away that which he hath given and giveth it to him who hath gained much which would be a very lamentable taking away from me for me to know and enjoy God and then to lose him againe it were much better for me to lose the whole world and the outward Life then God and the Kingdome of Heaven 7. Neither is it a light matter to be disobedient to God see what was brought upon Corah Dathan and Abiram by Moses wee say the same shall come upon the disobedient and scorners 8. Indeed the scorner seeth not his punishment instantly but his p Viz. hâ—s perturbation malice and wickednesse maketh a figure of it Turba taketh it in îf he hath been a jeering scorner and Reviler and now would faine be delivered from his q Or sinne Turba then he must bewaile it in bitter lamentation and sorrow in the sight of God or else he will carrie his scorne with him into the Fire of Anger and then it will gnaw him for ever we would have this spoken for a warning 9. For we shall here describe a very earnest matter be not deceived God is not mocked the wrathfull Anger is in his Power he hath Heaven and Hell in his Power the last Judgement is an r Severe earnest worke 10. And because wee are to set downe the Resurrection of the Dead we must write the manner of it what it is and by what power this world shall Å¿ Or passe away perish and the Dead arise it will be in earnest account it no jesting matter we shall speake of the very ground of it 11. Doe not thinke it it is a Fable it proceedeth from the t Disturbance or confusion Turba upon the u Or when the measure of your sinne is full Crowne the x The Spirit of the awakened wickednesses Spirit of your owne Turba declareth this unto you for the End hath found the beginning thus the y Or workes Essences of the whole world are brought to z That they may be seen Light in the middle and thence your Prophet ariseth viz. from the a Or workes Wonders which you have wrought and he speaketh of the Destruction 12. For the Spirit of the Turba shall not Governe but the Spirit of Christ he hath overcome Death and taken the Turba captive He leadeth Captivitie captive as a Conquerour 13. But the Turba will execute b Or Justice Judgement for it is Gods servant in the Anger not his Master but his servant therefore that Thunder which shall make the Earth to tremble will proceed out of the Mouth of God which shall set the Elements and Firmament on fire 14. The last Judgement belongeth to the Judge Christ and the Holy Ghost for here the Center of the Eternall Spirit will stirre up it selfe having also divided it selfe into three Principles whereof one is the Spirit of Anger and the other the Divine Spirit of Love and the third is the Airy Spirit of the outward world 15. The last c Or manifestation moving belongeth to him who according to the Deity is in the Mouth of Christ but according to the wrath he is in the Hellish d Or property source of Anguish and according to the e Or workes Wonders he is in the Spirit of this world 16. And as he was the f Artificer or framer of all things Worke-master of all Essences so also it is he that shall give every thing it s owne Mansion and gather every thing into its owne Granary 17. For he hath many helpers viz. the Angels they shall sever and part all asunder and then the Father
And so man shall be Judged according to his heart minde and thoughts for the Turba is in all malice or wickednesse which is contrary to Love here will be no making of excuse for every one will accuse himselfe his owne Turba will accuse him 56. And thus you must understand the Spirit which is All in All will raise up every Life which hath been immortall and by the Fiat give it to the body for the Fiat draweth the body to the soule and all its deeds and Wonders with it yea all that it hath done in this life by word or Deed all that hath reached the o The most inward and deepest ground Abysse of the soule must come forth 57. For in the still Eternity there shall be no Tuâ—ba more and therefore Every Essence shall be p Tried washed cleansed or purged refined by the Fire and the q Sinne and wickednesse Turba shall remaine in the Fire and all whatever is evill and capable of the Turba unlesse it were washed away in the water of life by the conversion of the soule here in this life must remaine in the Fire 58. Now if any man have sowne much in the Fire he shall suffer losse as the Scripture telleth us that the workes of the wicked shall remaine in the fire and he shall suffer losse 59. But you must understand us aright the body which hath been here upon Earth that evill corruptible body which hath devoured the Noble and excellent Image of Paradise shall come and stand forth with its precious Image in it It must give an account of the Image of God 60. Now blessed are they that have Christs Spirit they have their first Image in the word Fiat which must restore it againe to the soule and that in the Adamicall Body 61. But they that have not Christs Spirit shall stand forth in the evill body but their soule shall have lost their true Image and they shall have such an Image in the Spirit of the Soule us their wills have been here as their daily lust hath been so shall their Image be 62. And in that houre also the wrathfull Fiat of the Darknesse shall bring forth the Devills who shall then receive their wages and lodging at the hearing of which they tremble 63. Thus all the Dead both good and evill shall arise every one in his r The transitory and Eternall body twofold body and shall have the soule with the Spirit in the body 64. One shall have the outward Earthly Å¿ Life in foure Copies it may be body by the sense Life and therein a bestiall Image in the Spirit of the Soule and in the Inward Image he shall have the Essentiality of the wrathfull Anger 65. Another shall have the outward body and Christs Image therein and the Divine Spirit of Love shall shine in the Spirit of his soule which body the word Fiat cloatheth againe with the true and pure Adamicall Image 66. For the pure Image hath been hidden in God in the Word which became Man and now when the Soule commeth to the Limit it obtaineth that againe and also the faire and excellent t See the booke of the three Principles ch 12. ver 53. Virgine of the Wisdome of God 67. For the noble Image was destroyed in Adam when the woman was taken out of him so that he retained onely the Tincture of the Fire and the woman had the Tincture of the Spirit but u In the Resurrection now both returne to them wholly againe 68. For the woman shall receive the Tincture of the Fire in the Divine Fire so that she shall be as Adam was neither Man nor woman but a Virgine full of Chastity without the x Forme or distinction shape or members of Man or woman 69. And then they shall no more say thou art my husband or thou art my wife but they are brethren indeed there shall some remaining tokens of the differences be in the Divine Magicall Wonders but none will regard that for they are all of them meerely the Children of God living the life of Children in the delighting sport of love 70. All this shall be done before the Sentence for the tryall will be the first and the sentence the last Day of Judgement and those that are then alive shall not dye but shall be presented with the other by the voyce of God before the y Or Righteousnesse Judgement of God 71. The word Fiat shall bring all thither and all shall be presented in their owne Order by the Fiat as first Emperours and Kings and then their Subjects over whom they reigned Princes Noblemen Governours Magistrates and Superiours every one in his z Or Calling Condition 72. And here all those that have taken upon them to be Christs Shepherds without a The Divine calling or true Jus Divinum the calling of God shall stand in the midst of their flock of sheep and give an account of their b Doings or workes and teaching course of Life and Doctrine and whether they have been Christs Shepheards and have fed the Sheep or no or whether they have been c For livings or Money as Hirelings servants or Ministers to their owne Bellyes And here the Spirit will make enquirie into their calling and trie whether they have entred into the sheepfold by his Election and Power or by mans favour without the Spirit and Election of God 73. For the Judge will say unto them now give an account of your life workes words deeds and wayes there the Turba of every one will declare what he hath been for now all things shall appeare in the Figure within them and without them so that there shall be no d Or lying denyall for the Spirit e Of the Judge by the Turba proveth the soule Spirit and Flesh here all will be manifested 74. Kings and Princes shall be constrained to give an account of their Subjects how they have ruled and protected them what kinde of Government they have used why they have taken away the lives of many by Tyranny and why they have shed innocent bloud also why they have made warre for their Covetousnesse and their Pleasures sake 75. In like manner all other Superiours will be called to an account why they have intruded themselves into Office and made themselves f Or Magistrates Lords over the simple and have afflicted oppressed and squeezed them and why they have taken away their sweat and spent it in Pride 76. Here the roote whence they came and from which they are growne will be enquired after whether they beare the g Or stamp Ordinance of God and whether they have their Originall in the Heavenly Fiat or in the Hellish Fiat from the Anger There every one must give an account of his h Or State Condition whether he hath thrust himselfe into Office out of Covetousnesse and Pride and made himselfe a Magistrate or whether his
outward body is in the g In the outward secret hiddennesse Mysterium and the Inward body in the h In the inward secret hiddennesse Arcanum an heavenly Mysterie and so he liveth in two Mysteries being invisible and incomprehensible to the outward world and thus we give you to understand that Paradise is yet present and unperished though seeming to be as it were devoured by the curse of God and it lyeth yet as a Mysterie in the curse uncorrupt 15. For we are able to say with good ground in Truth that Paradise is still upon the Earth yet we are not in it but Enoch is in it and yet he hath the body of the Turba in the Mysterie and in the Heavenly i Mysterie he hath the Divine body Or Arcanum a Paradisicall Body which is capable of Paradise and thus he is as a Wonder and is a Prophet in the Crowne at the k Or End Limit of the Wonders 16. For you know that the Scripture saith that after he had begotten Methusalah viz. the Man of the greatest Age he continued afterward in a Divine Life and this hath a deep meaning 17. Methusalah signifieth the end of the Wonders of this world and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah signifieth the manifestation of the Wonders and a plaine Ministery viz. a preaching of Righteousnesse whereby the Turba of every one shall be shewen him and the End of the Wonders of this world shall be declared viz. the vengeance of God and his Reward to the good 18. And the time after Enoch wherein Methusalah lived to the l Viz. the end of an Age or Seculum Number of the Crowne when Enoch and his preaching was taken up doth signifie that the Enochian Light which shined in his time will enter againe into its Principle and seeke out the Earthly body which Enoch had and will finde that the Turba is in it still and then there will be no further seeking for the Turba is found in the Limit and worketh to the Fire and Judgement 19. And thus the end of the world is as the dregs and it worketh in the Turba to the blowing up of the Fire and the Judgement for the outward world was produced out of the Turba and tooke its beginning in the Turba and the Turba is its propriety thus the beginning seeketh the end againe in the wrath 20. And as this world was corporeall in the wrath so the Spirit will have the beginning at the end againe in the wrath for the Beginning and the End is one also you plainely perceive that in the Beginning the Turba devoured Adam and brought him into the Anger and murthered Abel 21. Therefore O ye Elect let none of you desire to live to the end of the time after Enochs taking up but behold when Enoch preacheth then the Sunne shineth and then goe out from Babell it is a golden time but your Turba is the cause that Enoch shall be taken up 22. Enoch is not gone out of this world he is entred into the m Repository Mysterie in the Wonders for he is Gods Preacher and after the Turba hath overcome the world he must be silent till the six Seales have ended their Wonders and till the Angels of the Turba have poured out their Viols then the n Or workes Wonders of the Anger are finished 23. Then Enoch commeth out of the Mysterie againe and entreth into the o Ministerium or Office of teaching or preaching Ministry and relateth what hath been done and punisheth the world because of the p Malice or wickednesse Turba for suffering q Or sinnes Abominations to enter into them without resisting 24. And after that the world is fat and wanton in the golden yeares and r Or becommeth seeketh Sodome and Gomorrah againe then also its Turba will become fat and wanton and seeke the wrath and the Limit then the golden dayes are done and will be devoured by the Turba and then Methusalah the oldest man dyeth and instantly the Deluge of Fire approacheth consider it for it will be in earnest 25. We doe not say that you shall feele Enoch with your Hands no! Enoch did not preach from the Spirit of the Earthly Life but from that which was a Prophet which brought the outward man into the Principle and so you shall not feele the outward Enoch but you shall heare the Prophet which speaketh from Enoch from the Mysterie 26. Babell doth mock and scorne at this and contemneth Å¿ Or Prophesie Enoch for a while and then Enoch calleth t Preaching or Teaching Noah but they call him old foole for preaching so of the downefall of Babell 27. But Noah goeth into the other world through the u Simplicity or humility water and calleth x Or Miracles Moses with his Wonders and he commeth for he hath the Wonders of God! 28. For he is passed through Death and brought his body through Death when the Turba desired to consume it and the Devill contended for it and would have the y Corruption or transitorinesse Turba which was in Moses because he had been an angry man and carried the z Or destroyer Turba in him 29. But it was old the Devill that the Turba in the Fire did not belong to him for it belonged to the Majesty of God and contained the Wonders and the Turba in the Darknesse of the wrath onely belonged to him who is without the City he must not dwell in the City in the Principle but without it 30. For God did not create him a Or for in the Fire let him remaine therefore in his owne awakened Fire-Life he hath nothing to doe with Moses his body for his Wonders in the Anger belong not to his b The Devill Turba he is a very out-cast a castaway 31. Also Moses his body is passed through Death his unfadable Body which had the Wonders hath swallowed up that which was Earthly in the Turba and yet not consumed it to putrefaction but it also is in the Mysterie and his c Anger sharpnesse or severity Turba which killed the first-borne in Egypt drowned Pharaoh in the water slew them that worshipped the Calfe and swallowed up Corah Dathan and Abiram into the Earth continued in d Moses death Death 32. For when he dyed then his Spirit and soule departed e Or from the Anger and severity and passed into Innocency and so was but an Instrument of Gods Anger in true Resignation and not in selfehood from the Turba and he remained in the Wonders in the Mystery 33. And now he is become a Lamb and putteth his workes amongst the goods of Isaack and Sem as a Mystery of God in his deeds of Wonder but the house is Isaacks and all dwell in the Tents of Sem in his Kingdome take notice of this both Jewes and Christians 34 Now therefore seeing Moses
other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and The soule or the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is knowne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Lust pleasure will or desire Longing of God would have the soule and on the contrary the Center in the power of the Fire would have it 12. For the life of the soule hath its originall in the Fire and that makes the striving for the Image of the soule and which of these two Formes whether it be the Fire or meeknesse of Love that overcommeth that will be the quality of the soule and as the quality of the will of the soule is such an Image will the soule have 13. And we must know that if the will of the soule change it selfe then its Forme will be also changed for if the Quality or property source of the soule be fiery then it hath also a fiery Image 14. But if the soule turne its Imagination into the Center into the strong Or harshnes Astringency and bitternesse then its faire Image is also captivated in the darke astrengency and infected with the Astringent wrath 15. And then this wrath is a Turba which possesseth the Image and destroyeth the similitude of God for in God there is Love Light and meeknesse but in this Image there is Darknesse astringency and bitternesse and the Essentiall Quality or property source is fire proceeding from the Essences of wrath and then this Image belongeth not to the Kingdome of God so long as it continueth in this Quality condition or property source and forme in the Darknesse 16. Fire is a further similitude of the soule the soule is an Essentiall Fire and the flash of the Fire is the Life of it The soule resembleth a Globe or an Eye of Fire 17. The burning Fire in the source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the source which ariseth from the Fire and goeth forth from the firelike Aire that is the true Spirit of the source of the Life of the Fire which continually bloweth the fire up again and maketh it burne 18. Now the fire shineth and giveth Light out of the source and dwelleth in the source where it shineth and the source comprehendeth not the Light and this signifieth the second Principle wherein God dwelleth 19. For we know that the Or Vertue Power is in the Light and not in the Fire the fire onely giveth Essences to the Light and the Life or the Light produceth meeknesse and substantiality viz. water 20. Now we understand that there is a Or amiable Loving meeke Life in the Light without Or paine source and yet it selfe is an insensible Or paine source it is nothing but a Longing or desire of Love 21. Which Source we account a Tincture in which the budding and blossoming hath its Originall yet the Fire is the cause of it and the meeknesse is a cause of the substantiality for the Desire of Love in the Light attracteth it and keepeth it so that it becommeth a substance but the Desire of Fire consumeth the substantiality 22. Also we must conceive that as
the soule is purely and alone in the Center it is an Essentiall Fire in the Eye of Eternity and yet that Eye desireth a figure and Image of the wisdome of God 23. And the Image is in its desire in its Imagination for the Verbum fiat word Fiat hath comprehended it that it might be a similitude of the Eternall wisdome of God wherein he dwelleth and wherein he may manifest himselfe by his Spirit and what ever hath been in his Eternall Counsell 24. Thus the Majesty of God flameth in the Image in the Essentiall Fire if the Essentiall Fire putteth its desire into the Majesty but if not then the Image is Voyd or empty raw and naked without God and the Tincture is false 25. For the Image is in the Tincture and hath its originall in the Tincture in the Light not in the source of the Fire and as the Heart or word of God hath its Originall in the Light of the Majesty in the Eternall Tincture of the fire of the Father so hath the Image of the soule 26. Indeed the Image dwelleth in the fire of the soule as Light dwelleth in the Fire but it hath another Principle as the Light is such a source as is different from Fire 27. And so the true Image of God dwelleth in the Light of the Fire of the soule which Light the fiery soule must create in the fountaine of the Love of God in the Majesty by putting and yeilding its Imagination into it 28. And if the soule doe not so but putteth its Imagination into it selfe into its wrathfull forme of the source of the fire and not into the fountaine of Love into the Light of God then its owne source of Sternesse sharpnesse or eagernesse fourcnesse astringency and bitternesse riseth up and the Image of God becommeth a Turba and swalloweth up the similitude of God in the wrath 29. And then the Astringent Fiat in the fiery Essence of the soule figureth for the soule an Image of the Imagination that is in its will whatsoever the Essentiall fire of the soule desireth that will be figured in the soule viz. Earthly Figures that which the will of the Heart casteth it selfe into that Image the Fiat of the soule will make that is as farre as the third Principle and the Spirit of the Starres and Elements hath power 30. So that if the will of the soule doe cast it selfe into the Kingdome of this world then the outward Kingdome hath power to bring its Imagination into the inward Principle and if the inward Fiat perceive that in the fire of the soule then it becommeth pregnant with it and keepeth it 31. And then the soule hath the Image of a Beast in the third Principle and that cannot be destroyed for ever except the will of the soule returne againe out of the earthly Lust and pierce into the Love of God againe and then it getteth the Image of God againe which may be done onely in this life while the soule is Essentially in its Ground or soyle or bed of Earth Ether in the growing of its Tree but after this Life it cannot be done 32. Thus you may understand what the soule Spirit Image and Turba are the soule dwelleth in it selfe and is an Essentiall Fire and its Image standeth in it selfe in the Imagination in the Light of the soule if it cleave to God if not then it is in Anxiety in the wrath of darknesse and is an Vizard or Monster abominable Image or an Image of the Devill 33. The Turba of the soule which destroyeth the Divine Image is the Essentiall wrathfulnesse and it is caused by the Imagination or false Love and Or Imaging Representation and therefore all lyeth in the Imagination the Image consisteth in that which we suffer to come into our Desire 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud and to yield the Spirit of our wills into the mercy and Love of God and alwayes cast our selves into the will of God and not count Earthly Or profit goods and pleasure our treasure setting our desire upon it which will destroy the Image for it is a Turba of the Image of God and bringeth Earthly properties into the Image 35. Or to conclude To summe up all Christ said where your treasure is there will your Heart be also according to which God will judge the secrets of Mankinde and sever the cleane from the uncleane and give that which is false to the Turba of the Fire to be devoured and bring the Holy thing which is entred into God into his Kingdome AMEN THE CLAVIS OR KEY OR An Exposition of some principall Matters and words in the writings of JACOB BEHMEN Very usefull for the better apprehending and understanding of this Booke Written in the Germane Language in March and Aprill ANNO. 1624. BY JACOB BEHMEN Also called Teutonicus Philosophus Printed in the yeare 1647. THE PREFACE TO THE READER Of these writings 1. IT is written the Naturall man a Understandeth or receiveth not perceiveth not the things of the Spirit nor the Mysterie of the Kingdome of God they foolishnesse unto him neither can be know them therefore I admonish and exhort the Christian Lover of Mysteries if he will studie these High writings and read search and understand them that he doe not read them outwardly onely with sharp speculation and meditation for in so doing he shall remaine in the outward Imaginary Ground onely and obtaine no more then a b Or feigned shadow of them counterfeited colour of them 2. For a mans owne Reason without the Light of God cannot come into the Ground of them it is impossible let his wit be never so high and subtill it apprehendeth but as it were the shadow of it in a Glasse 3. For Christ saith without me you can doe nothing and he is the Light of the world and the Life of men 4. Now if any would search the Divine Ground that is the Divine c Or manifestation Revelation he must first consider with himselfe for what end he desireth to know sucb things whether he desireth to practise that which he might obtaine and bestow it to the glory of God and the welfare of his neighbour also whether he desireth to die to Earthlinesse and to his owne will and to live in that which he seeketh and desireth and to be one Spirit with it 5. If he have not a purpose that if God should reveale himselfe and his mysteries to him he would be one Spirit and have one will with him and wholly resigne and yeild himselfe up to him that Gods Spirit might doe what he pleaseth with him and by him and that God might be his knowledge will and d Or working deed he is not yet fit for such knowledge and understanding 6. For there are many that seeke Mysteries and hidden knowledge meerely that they might be respected and highly esteemed the world and for their
her negligence and carelessenesse and for seeking her Owne Glory and power and by that meanes hath ensnared her selfe in the wrathfull Anger of God which hath a long time subjected her under its wonders and drawne many soules into its source Consider this 96. In the third Booke of our writings this is set downe at large and that booke is somewhat easier to be understood then this is but in this is the deepest ground of Eternity so farre as a spirit can conceive for it cannot beare more well may it be described more largely but not more deeply for it is comprehended in the Abysse in both the Principles for the soule ariseth in the Abysse in both Principles and in the spirituall will in the Eternity 97. And yet if it be not wary and circumspect the Devill may easily ride in its Chariot viz. in its Will but if it be circumspect and doe cast it selfe into the will of the Majesty of God then the Holy Ghost rideth in its Will and it is his Chariot 98. And herein you may now finely search the Ground of Heaven and Hell of Angels and Devills of Evill and Good of Life and Death if you seeke as wee shall further direct you The sixt Forme of Fire 99. Seeing then two Principles are so in one Essence as no man with Reason can speake against it for every life consisteth in venome and in Light each in its owne principle and according as it hath the source so hath it also its Light therefore we must search what that is which sustaineth the life that it be not starved and what driveth forth its source that it can endure for ever 100. This now also hath two differences for the Light-life hath its owne source and driving and the Fire-life also its source and driving each in it selfe but the Fire-life is the cause of the Light-life and the Light-life is Lord of the Fire-life and herein lyeth the i Mysterium Magnum Great Mysterie 101. For if there were no Fire there would be no Light and also no Spirit and if there were no Spirit to blow up the Fire it would be smothered and Darknesse would be and the one would be a Nothing without the other therefore they belong both together and yet divide themselves one from another but without any k Or removing fleeing and yet there is a fleeing of the Spirit 102. You may understand it by this looke upon the glowing Fire first there is the Matter from whence it burneth viz. the harsh attracted bitter substance which hath an Anguish source and is a l Corpus Opacum darke Body whether it be wood or any such thing 103. Now when it comes to be kindled you see Three Principles first the wood in the Darknesse with the Externall m Property and Condition or Quality source of this world which also hath its owne Life or else it would not take fire 104. Now the Fire hath a wrathfull harsh strong bitter desiring n Quality source which begetteth thirst a devouring and consuming and the great bitternesse is its right Spirit an Enrager and awakener which hath all Essences of the Life in it and it is the power of the life and of the driving otherwise there would be no burning 105. That maketh the great anguish-seeking after the Liberty and in the Fire it attaineth the Liberty for it consumeth the darknesse in the wrathfulnesse and also the matter of the Fire from which it burneth 106. And thereby wee know that one Spirit which divideth it selfe into two Principles o Inseparabiliter into two Spirits but not severedly and yet fleeing one before another and the one catcheth or apprehendeth not the other and the one is the life and cause of the other 107. And therefore they are two Principles seeing they have a twofold source and life and yet there is but one roote from whence they proceed and one of them affordeth life and the other affordeth food for that life This is a wonder and yet no wonder for there is nothing that can wonder at it for it selfe is All things in one only Essence 108. Now the fire 1. Fire in it selfe is first a seeking 2. Seeking to draw into it selfe and that is the substantiality the Phur for the seeking maketh it in the Desiring by its attraction 3. Desiring attraction or else there were Nothing and the Attraction is the bitter sting a destroyer which the substantiality 4. Substantiality or Corporality cannot endure and will not suffer and that not willing to suffer is an anguish a will to overcome the substantiality with the bitter sting 5. Sting and the anguish 6. Anguish pierceth into it selfe and catcheth at the Liberty 7. Liberty and the Liberty is a light in comparison of Darknesse 109. Now the Anguish is an horrible sharpnesse and thus the Liberty is taken and sharpned so that it becommeth a fire-flash and the Anguish-will in the sharpnesse of the bitter flash consumeth the Substantiality be it wood or any other thing 110. Now when this hath consumed it then the Anguish is a Darknesse againe and the flash remaineth hidden in it selfe againe and is an Extinguishing and the anguish is in the darknesse as at first before the flashing of the Fire and it remaineth onely in a terrible source where the bitternesse is alwayes made more terrible by the rough attraction 111. Now this is thus according to the Outward Principle of this world as we see undeniably by experience seeing then there is an alwayes enduring Essence in the Eternity we therefore demonstrate it thus behold and consider it deeply and reade this with diligence 112. The sinking of the anguish in the Eternall darknesse is an Eternall hunger and an Eternall thirst and an Eternall Desiring and the darknesse in it selfe attaineth nothing in the Eternity that p Or Liberty it can satiate it selfe withall out of the q Understand by this the sinking of the hunger and thirst of Hell and of Anger Eternity therefore it is rightly and truly the hunger and thirst of the Abysse of Hell and of the anger of God 113. But the will in the anguish because it can attaine or finde nothing therefore it maketh a figure and a similitude to it selfe in the desiring with the eager attraction and the eager harsh bitter darke Essence is the Materiall similitude it selfe it eateth it selfe and is it selfe the matter of the Fire that so the Eternall flash may alwayes continue and the wrath is alwayes an Eternally continuing burning and burneth Eternally out of the Darknesse and hath its owne Life in it selfe viz. the bitter sting of the Anguish which rageth and raveth and is the r Rigling stirring and originall of the Life and that is Å¿ Or Principium A Principle 114. And understand hereby the Eternall desiring seeking an Eternall Coveting and yet having nothing but it selfe an Eternall Envious Enmity