although it hath Nature for it is Nature it selfe which doth awaken and hold the Wonders yet then it is with the Wonders in the Eternall Liberty seeing it hath taken in nothing of Matter therefore it is free 23. And Nature with its Wonders is a fiery sharpnesse and taketh hold of the Eternall Liberty and so maketh Majesty in the Liberty in the Wonders whence the Right Eye which is as it were dead here in this life becometh enlightned and doth f Or solace it selfe rejoyce with the left Eye for ever in the exceeding joyfull Majesty and seeth God with both Eyes eternally 24 This is one Gate He that seeth and knoweth this rightly in the Spirit he seeth all that God is and can doe he seeth also therewith through Heaven Hell and Earth and through the Essence of all Essences also it g Or the understanding of the whole Scripture is contained in it is the whole Scripture whatsoever hath been written from the beginning of the world hitherto but this is a rare and precious h S ght or vision seeing the Old Adam knoweth it not he seeth it not onely the New Man that is borne in God 25. But seeing the weake Minde will so hardly understand us therefore we will set it downe more plainely Behold if thou wilt see Gods Light in thy soule and wouldst be enlightned from God then doe thus 26. Thou art in the world hast thou an honest i Or employment calling voyde of Deceit continue in it worke labour finish thy businesse as necessity requireth seeke out Wonders both in the Earth and other Elements let the Art be what it will it is all the worke of God seeke Silver and Gold in the Earth and make Artificiall workes of them build and plant All serves to manifest Gods workes of Wonder But marke this * Or Lesson A. B. C. 27. Thou must not give thy spirit leave to enter into and fill itself therewith and so make a Mammon of it and k Or make its Nest therein set it selfe therein as in a Darkenesse else it is but a foole in the sight of God and the Devills Ape and its will is wholly fixt therein and so thy noble Image is altered according to thy Imagination in the Spirit and according to thy will which stickes in Covetousnesse and so thou losest Gods Image 28. For that is Magicall it is as subtile as a spirit yea much more subtile it is much more subtile and thin then the soule it selfe it is as God who dwelleth in the Eternall Liberty and yet is not comprehended by any thing for he is thinner then any thing and so is thy Noble Image 29. And yet it consisteth l Or of in heavenly flesh and bloud and is an Essentiality come out of the Divine Body it is Christs flesh and bloud and thy soule dwelleth therein The soule it is the fire of the Majesty therein 30. And the Holy Ghost sitteth in the Heart of the Image and proceedeth from the Image with voyces Languages wonders sounds and songs 31. If thou beest n Faithfull and sincere upright thou bringest thy wonders into this Image and doe it thus set thy left will upon the worke which thou doest and consider that thou art Gods servant in the vineyard of God and labour faithfully 32. And direct thy Right will upon God and that which is Eternall and thinke not thy selfe secure at any time thinke that thou art but at thy day-labour and must alwayes listen for the voyce when thy Master shall bid thee come home 33. Give Reason no o Or leave roome to say this is my treasure it is mine I have enough I will gather much that I may get honour in the world and leave much to my Children 34. But consider that thy Children are Gods Children and thou Gods servant that thy worke is Gods worke and that thy Money Goods minde and bloud are in Gods hand he may doe what he will with them when he calleth thee home into thine owne Country then he may take thy labour and give it to another 35. And give thy heart no p Or leave roome to suffer the Spirit of thy will to bring in haughtinesse into the Image but cast downe thy will continually in humility before God and so thy Image alwayes entreth with thy will in humility into the Majesty of God and so thy Image is continually enlightned with the high Triumphing Light of God 36. O! how cheerefull is the soule when its anguish source of fire q Or perceiveth tasteth Gods Light how exceeding r Or friendly courteous is it O! how it boweth it selfe before God! 37. Thus the soule and the Image in the Spirit are all three in one another for they are one Essence according to the Holy Trinity My beloved brother we answer to this Question of yours thus that the soule cannot be any other way enlightned then thus its Illumination is onely after this manner 38. The soule is in this world and also in God here in this life it is a servant of Gods Wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into Gods will and by no meanes say of any thing in this world this is mine I am Lord of this for it lyeth if it say so 39. All is Gods thou art a servant and shouldst walke in Love and Humility towards God and thy Brother for thy brothers soule is a fellow-member with thy soule thy brothers joy in Heaven with God is also thy joy his Wonders are also thy Wonders 40. For in Heaven God is All in All he filleth all the Holy Ghost is the Life in All theâ—e is meere Joy there is no sorrow there all is Gods also all belong to the Image of God all things are common one rejoyceth at the Power brightnesse and beauty of another there is no malice or envie for all that remaineth in Death and Hell 41. Therefore yee Elect Children of God who are borne againe in Christ take it into Consideration depart from Covetousnesse and self-will yee have been a long time led blindfold in Babell goe out from her you are called with a Å¿ Strong or loud sounding voyce shrill voyce it will shortly raise the Dead let it be a furtherance to you that you may obtaine Eternall Joy in God 42. The Spirit sheweth plainely that whosoever will not grow forth together with the new sprout which groweth in the t Viz. the Eternall Word Mother shall and must be cast into the Lake of Brimstone with the Dragons Whore in Babell 43. There is a time of earnestnesse at hand and though thou seest it not with earthly Eyes yet it will certainely come upon thee thou wilt see well enough in thy Death what kinde of Judgement this is and in what time and under what Turba thou hast lived we speake in
presently enters in with a Law and so the Spirit of God is as it were bound and so an antichrist is brought forth 14. Looke upon Israel when they rejected Samuel and their Judges and thought that if their Doctrine were but under a worldly Arme and that they had but a King then they would keepe their Law but it is knowne how they did did not their Kings bring in the a Idolatry Turba and make Calves to be worshipped and compell the people to adore their Idols this is mention'd out of my affection and good will 15. But wee give you no particular resolution of this Question you shall finde enough of it in the other Questions and wee dare write no plaine The nine and thirtieth Question What and where is Paradise with the Inhabitants thereof .1 WE have also hinted in the Enochian Life that it is in this world yet as it were swallowed up in the Mystery but it is not altered in it selfe it is onely withdrawne from our sight and our b Property or sense Source for if our Eyes were opened we should see it 2. Yes God in his Ternary is with us how then should Paradise be lost we have lost its c Property or working source and fruit in the outward Life as the Devill lost God when he wilfully exalted himselfe as an haughty Spirit and would be Lord so it is with us 3. When Adam did eate of the Earthly fruite of good and evill then he also gat an Earthly Life good and evill and was driven out of the faire Garden of Paradise where heavenly fruit did grow into this Earthly Life 4. Many have written wonderfull strangely of Paradise but now the Image of their blindnesse is manifested as cleare as the Day yet we contemne them not for they were Seekers Every d Or Seculum Age hath had its Seekers who have sought the e Or hidden Mysteriâ— Mysterium but it hath been a long time very darke in Babell 5. Now for these two hundred yeares it hath begun to be manifest in which time the fall of Antichrist hath discovered it selfe and men have begun to storme Babell on one side but her strong f Or Bulwâ—rke Tower standeth fast still indeed the Whore hath been somewhat discovered yet her g Worldly Authority Beast hath but growne the more lusty 6. Therefore there is yet a wonderfull time neare at hand wherein all things shall be altered many great Mountaines and Hills shall be made plaine and a Fountaine shall flow out of Zion wherein the afflicted and distressed shall drinke and be refreshed 7. And they shall be guided to the fresh pasture by one onely Crooke and the Shepheard shall rejoyce with the sheep that God is so gracious 8. At that time Silver and Gold shall be as common as in Solomons time and his Wisdome shall governe the whole Earth this is a Wonder The fortieth Question Whether is Paradise mutable and what shall it be afterwards 1. AS little as God is h Mutable alterable so little is Paradise h Mutable alterable for it is a part of the Deity and when this outward Dominion shall passe away in the very place where the world now standeth there will be meere Paradise for the Earth will be of an heavenly Essentiality so that we shall be able to dwell any where and be able to passe through and through it 2. At the last Day wee shall not ascend above the i Locus unversi place of this world but make our abode here in our owne Native Country and goe into our home in another world in another Principle of another k Or source Property 3 For there will be no cold or heat any more also no night we shall be able every where to passe quite through the heavenly Earth without interruption and then it will be Paradise and the Tabernacle of God with Man for it is written Behold I make all things New a New Heaven and a New Earth and the Old shall be no more remembred 4. This Earth will be like a Crystaline Sea and all the Wonders of the world will be seen l Or through and through transparently wholly perspicuously and the m Or Glance or Luster brightnesse of God shall be the light thereof and the Holy Jerusalem the Great City of God shall be therein where they shall offer up the calves of their lips there shall the bright City of God with rhe Wonders and Wisdome be established and the Temple of God the New Jerusalem shall be prepared upon the New Earth which is adorned from the Power and Wonders of God 5. All what ever the Prophets have written shall be there fulfilled for Gods word and Wonders shall flourish afresh upon the New Earth as grasse 6. There is no Death any more also no feare no sorrow no sicknesse no Superiour but onely Christ who will dwell with us we shall have one Communion with the Angels wee shall have fruit grow according to our desire and wish 7. There will be no old Age but one of a hundred yeares will be as a new-borne childe and we shall live in meere delightfull Love 8. All what ever is joyfull will be sought after and there the will of all will be bent to make one another rejoyce 9. We shall lead an Holy Priestly Life and we shall all speake of Gods wisdome and Eternall Wonders for the Divine Magia hath infinite and innumerable Wonders the more that is sought the more there is in it and this is the encreasing of the will of God 10. To this end God hath made himselfe manifest in his Images viz. in Angels and Men that so he might have joy in himselfe and eternally rejoyce with the essences of his Life Hallelu-jah 11. Thus my beloved friend we have set you downe according to our guifts a round Answer to your Questions and we exhort you as a brother not contemptuously to despise us in respect of our simple speech and n Or unlearnednesse incongruity 12. For we are not borne of Art but of simplicity and we speak great things in simple words take this as a singular guift from God you shall finde more in it then in the best o Artificiall Eloquent Oratours Eloquence of the highest Art except they also have their birth from this Schoole and then we will prescribe nothing to such but acknowledge them for our loving Brethren in Christ with whom wee have assured hope to rejoyce eternally in the heavenly Schoole of which wee here have attained a little fore-taste 13. Yet our knowledge here is but in part when we shall attaine p Or the totall perfection then we will say what God is and can doe AMEN A short Summary Appendix OF THE SOULE The Image of the soule and of the TURBA which is the Destroyer of the Image Written by the same Author I. B. In a Short Summary Appendix of which in the
those that understand it the soule trembleth at it and it may well be afraid of this captivity when the poore soule must be captivated by the Devill and must swim in the Lake of Gods Anger And this is the cause why God became Man that he might bring us againe in Ternarium Sanctum into the Angelicall world 96. And as wee are all with Adam gone out from God for wee have all Adams soule and flesh so God hath regenerated us all in Christ and in Christ the divine Kingdome standeth open every one that will may enter in whosoever putteth his will away from himselfe and putteth it into Christ and letteth all worldly Reason goe though it have never so faire a Lustre shall be regenerated in Christ and his soule attaineth the Eternall Flesh againe in which God became Man an incomprehensible Flesh of Eternall substantialitie 97. The old Adamicall q Or Mortall Flesh flesh of Death cometh not to be heavenly flesh no it belongeth to the Earth to Death but the Eternall Flesh is hidden in the Old Earthly Man and it is in the Old Man as the Fire in the Iron or as the Gold in the dark Stone 98. This is the Noble Pretious Stone Lapis Philosophorum the Philosophers Stone which the Magi or Wisemen doe finde which tinctureth Nature and Generateth a New sonne in the Old He who findeth that esteemeth more highly of it then of this Outward World For the Sonne is many thousand times Greater then the Father 99. O thou bright Crowne of Pearle art thou not brighter then the Sonne there is nothing like thee thou art so very manifest and yet so very secret that among many thousand in this world thou art scarce rightly knowne of any one and yet thou art carried about in â—any that kâ—â—w thee not 100. Christ saith Seeke and thou shalt finde r The Noble Stone It will be sought for a lazy Person findeth it not and though he carrieth it about with him yet he knoweth it not To whomsoever it revealeth it selfe he hath all joy therein for there is no end of its vertue or Glory he that hath it doth not give it away and if he doth impart it to any yet it is not profitable to him that is lazy for he diveth not into its vertue to learne that 101. But the seeker findeth the Stone and its vertue and benefit together and when he findeth it and knoweth that he is certain of it there is greater joy in him then the world is able to apprehend which no pen can describe nor no tongue expresse in an Adamicall manner 102. It is accounted the Meanest of all Stones in the Adamicall eyes and is troden underfoot for it affordeth no lustre to the fight if a man light upon it he casteth it away as an unprofitable thing none enquire after it though it be so very much sought for in this world There is none on Earth but desireth it All the Great ones and the Wise seeke it Indeed they finde one and thinke it is the right but they misse of it they ascribe power and vertue to it and think they have it and will keep it but it is not that it needeth no vertue to be ascribed to it All vertue lyeth hidden in it 103. He who hath it and knoweth it if he seeke he may finde all things whatsoever are in Heaven and in Earth It is the Stone which is rejected of the Builders and is the Chiefe corner Stone upon whatsoever it falleth it grindeth it to powder and kindleth a fire therein All Å¿ High Schooles or Academies Vniversities seeke it but finde it not by their seeking sometime it is found by one that seeketh it rightly But others that seeke it in selfe and for their own Gain despise it and cast it away and so it remaineth hidden still The Seventh Chapter 1. IT doth most of all concerne us Men in this world to seeke that which is lost And therefore if wee would seeke wee must not seek without our selves wee need no flattering Hypocrites nor such as tickle our eares to comfort us and promise us many Golden Mountaines if wee will but runne after them and make much of them and reverence them 2. If I should sit and heare Sermon prâ—â—â—hed all my 〈◊〉 long and did heare them alwayes preach of the Kingdome of Heaven and the New Birth with their singing and Repetitions and stay there and goe no further I should be never the neere If a stone be cast into the water and then taken out againe it is a hard stone as it was before and retaineth its a Forme Condition or Nature quality But if it be cast into the fire then it getteth another a Forme Condition or Nature quality in it selfe so also thou O Man though thou runnest to Church and wouldst seeme to be a Minister of Christ that is not enough if you rest there you are never the better 3. Also it is not enough that you learne all Bookes to rehearse them without Booke and did yearly and daily reade all Writings and could say the whole Bible without booke yet you are not a haires breadth the better in the sight of God then a keeper of swine who all that while did nothing but feed the swine or then a poore Prisoner in a dark Dungeon who all that while hath not seene the Day-light 4. Talking avayleth nothing nor that you know how to speake much of God and despisest the simple as the flattering Hypocrites upon the Antichristian Beast doe who forbid the Light to them that see as hath been done to this hand But it is as Christ saith Except you turne and become as one of these Children you shall not see the Kingdome of Heaven in Eternity you must be borne anew if you would see the Kingdome of God that is the right meanes 5. There needs no Art or Eloquence about it you need neither bookes nor cunning a Shepheard is as fit for it as a learned Doctor and very much fitter for he goeth forth from his own Reason into the b Barmhertzigkeit the Mercifulnesse Mercy of God he hath no great wise or deepe Reason therefore he doth not goe to that for Counsell but he goeth simply with the Poore Publican into the Temple of Christ whereas on the contrary the high and learned first set the c As a paire of Spectacles Vniversitie before their eyes and study first with what Opinion he will enter into the Temple of Christ he first sets Mens Opinions before him and will seeke God in this or that Opinion One in the d Papists Popes Opinion another in e Lutherans Luthers a third in f Calvinists Calvins a fourth in g Schwenkfeldians Schwenkfelds c. there is no end of Opinions 6. And thus the poore soule stayeth without the Temple of Christ standing in doubt it knocketh and seeketh and continually doubteth that it is not in the right
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
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
Or Syllable Schuff which signifieth Created but in all Words and Names that are in every Language of every Nation every one according to its own understanding and meaning 87. Indeed it is not good that man should have knowne it but since he is gone out of the Inward into the Outward and standeth now in the Seeking therefore he must enter againe into the Inward where in this hidden Mystery he beholdeth the mystery of the Creation 88. When you say Schuff which signifieth Created the p Or Breath Spirit formeth it selfe in the Mouth and shutteth the Teeth together and sisseth through the Teeth as a kindled Fire that burneth but openeth the Lips and keepeth them open and then goeth the pressure from the Heart and the upper Teeth leane upon the under Lip and the Tongue draweth back and leaneth upon the nether Gummes and the spirit or breath thrusteth the syllable Schuff forth through the Teeth and the word of distinction which the syllable Schuff thrusteth forth remaineth in its seate in the Heart and doth not awaken the soure Mother in the strong Might so that it kindleth no Fire The R is the Character of the fire-source for every Letter is a Spirit and is a forme of the Centre although by the transposing and turning of the word they alter yet every Letter hath a meaning or understanding in the Centre but it is wonderfull and yet is apprehended in the sense when the Light is shining in the Centre 89. Behold Man is the similitude of God for his soule is q Or from the Centre of the Crosse out of the Centre upon the Crosse where the Eternall Word is Generated comprehended by the Spirit of God there the Spirit hath comprehended all the Three Principles and brought them into a body as wee see that the Spirit liveth from the inward and from the outward viz. from the Spirit of the Centre as also from the Spirit of this world viz. from the Aire 90. Now as the Spirit of Eternity hath formed and framed all things so also the spirit of Man formeth them in his Word for all ariseth from r Alias one and the same Centre his Centre for the humane spirit is a forme figure and similitude of the Number-Three of the Deity whatsoever God is in his Nature that the spirit of Man is in it selfe and therefore he giveth every thing its Name according to the spirit and forme of every thing for the inward speaketh forth the outward 91. And as this world was from Eternity hidden in the Nature of God and stood in the Wisdome and as may be said hath a beginning and end from the Word of the Centre spoken forth from the outgoing spirit of the Centre understand out of the Substantiality of Nature into a comprehensible substance where this world appeareth as a Principle having its own source and Government And so also the Name and similitude of God viz. this world is in the spirit of Man and it speaketh them forth with its word in the same manner as they were spoken in the Nature of God from the Spirit of God in the Wisdome where then they were seene in the Light of God 92. Observe it rightly accurately and deedly the humane spirit in its Three-fold Forme hath all the Three Principles in it viz. the Kingdome of God the Kingdome of Hell and the Kingdome of this world and it speaketh forth from it selfe from the source forme and frame of every Beeing whether it be Heavenly Earthly or Hellish as it hath been spoken forth or expressed by the Spirit of God from Eternity in the invisible substance of the Eternall Nature as a figure or spirit of the Word of God and was without substance till the A and O and in the A and O in the beginning and end so also the spirit of Man speaketh it forth in beginning and end without substance for the substance was once Created in the Creature 93. And observe us thus further concerning the Language of Nature when wee say Im Anfang Schuff Gott Himmel und Erden in the Beginning God Created Heaven and Earth then wee name or expresse all that out of which Heaven and Earth was Created and this the Minde ſ Enlightned by God in the Light of God onely understandeth 94. For as the forme of this world was seene in the Light of God before the substance was so also the Minde in the Light of God seeth it in the Creation as it is brought into Essence or Substance for Nature in the spirit of Man and Nature in the Spirit of God according to the Three Principles is of one and the same Essence or Substance the humane spirit is a perfect Sparkle t Or of from it 95. But you must know that as the Eternall Nature hath not the Glance and Might of the Majesty in its own power so that it can comprehend the Number-Three in Ternario Sancto although indeed the Number-Three dwelleth in Nature and yet there is a difference between the Seaven Formes of Nature and the Number-Three so there is also a distinction between the soule 's spirit of Nature and the Number-Three of God so that the spirit of the soule when it imagineth back into Nature into the Centre of the Wrath looseth the Majesty and in the Wrath flieth out above the Majesty and then may be called a Reprobate Devill or cast-away 96. The Minde may understand the Word and the forming of the Word thus Observe when the Three-fold Spirit of Man saith Schuff which signifieth created then the Minde may observe the forme of the Generation of the Word first the spirit or breath frameth the Word in the Mouth and not in the Heart and closeth the Teeth together and fisseth through the Teeth like a kindled fire which denoteth the Comprehension for the Lippes doe open and the sissing is the fire from whence goeth the Aire understand it thus 97. Before Time was the world was in God but without Substance Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire which was not knowne in the Eternity for he would Domineere in the Might of the Fire above God and therefore the source of Fire became his Habitation 98. And wee meane here the sterne Fiat viz. the Mother of Nature the sourenesse and hardnesse which was kindled in its sterne Might and hath in the Centre of Nature attracted together the substantiality of the sterne Matrix out of the Numberlesse Essences whence Earth Stones and Metalls have come to be 99. For the Centre was u 🜠☿ 🜿 Sulphur Mercurius and Sal and it the Centre was but a Spirit but in the sterne Fiat in the sterne fierce attraction it came to be such hard Stones Metalls and Earth all according to the Formes of the Essences It is all become materiall that which before the Time in the Nature of the dark wrathfull substantiality x Ein Gestieb as dust
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.
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
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 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
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
care about the Number Thousand it standeth upon the Crowne of the Virgin in which are set Twelve Starres six of them Divine and six Humane k The Number 1000. is the Number of the Crowne the Number 100. is the Number of a Man the Crowne hath the Number Thousand and the Virgin the Number Hundred 9. Christ saith Seeke first the Kingdome of God and all other things will be added to you All lyeth in the willing for the willing maketh the desiring and the desiring receiveth where nothing is though indeed there is something there yet it is hidden to us Men unlesse a Man have attained the Stone upon the Crosse and then he findeth where Reason saith there is nothing for that which hath not been from Eternity is not at all and thereof wee know nothing we know onely of that which is and hath ever been though indeed not manifested to us Men but yet is of God in his Wisdome from Eternity to Eternity 10. Therefore although wee speake of two Kingdomes viz. of the Kingdome of God and of the Kingdome of this World in that manner as if we saw them with bodily eyes let it not seeme a wonder if God reveale himselfe in Man then is he in two Kingdomes and seeth with twofold Eyes and yet this way is not so hard and difficult as Reasons seeking in outward things it lyeth all in the willing the outward willing must enter into the inward it must deny it selfe as if it were dead to the outward and had no life in the outward and yet liveth as God liveth and is in the outward and the outward is dead to him so that it cannot apprehend him so also thou O Man thou art with thy soule in the inward but thy soules will hath turned it selfe about with Adam into the outward therefore if thou wilt behold God and the Eternity turne thy selfe about with thy will into the inward and then thou art as God himselfe for thou wert thus created in the beginning and thus thou livest according to the inward will unto God and in God and according to the outward will thou livest in this world and hath both Kingdomes thy own and art indeed rightly an Image and similitude of God thou searchest out all things and findest that which lay hidden in secret for thou findest that in the Eternity and beholdest it standing backward in the Out-birth in the Figure 11. The Ground of the Creation of this world is much easier to be knowne in the Inward Man in the Will of God then visible things to the outward Man the outward knoweth lesse that which he seeth with his eyes and taketh hold of with his hands heareth with his eares smelleth with his nose and tasteth with his mouth then the inward doth the Ground and the Existency of the outward The Inward seeth indeed the Creature in the Ground of it but is as it were dead to the outward and yet liveth therein and in that he liveth to the outward he liveth to God in regard of his Works of Wonder in that he manifesteth and bringeth into Beeing that which standeth hidden in the Figure 12. And yet wee say still that the Eternall standeth in the willing and the will maketh desiring and in the desiring standeth the Figure of the willing Thus it was before the Time of this world But when God moved himselfe in his willing he so created the desiring that it stood in a Beeing and other then this very thing wee know nothing 13. Therefore now the desiring is another thing then the willing for the willing is without Beeing or Substance and the desiring maketh Beeing and so out of the Eternall Nothing is come whatsoever is and before there was nothing but onely a willing which was a Virgin without Image and yet was a figure of an Image in the willing and this figure hath discovered the Spirit and created it into a Beeing or Substance as wee perceive in the Forme of this World the Figure hath caused the Spirit that it hath Expressed the Wonders in Figure and that is the Matrix of the Genetrix and that is the Spirit of this world for the Spirit could l Spoken forth or Created expresse nothing but a similitude of it selfe for there was nothing else 14. Therefore wee demonstrate the Creation to you thus for to create signifieth to comprehend in the willing whatsoever standeth in the figure in the willing for when a Carpenter will build an house he must first Frame a Modell of it in his willing how he will build it and then he buildeth it according to the Modell of his willing 15. Thus also hath the Spirit of God framed in his will a Modell after his likenesse and so created that Modell for you see in this world that when the Spirit through the word Fiat upon the First Day created the Out-birth in the Wrath viz. Water and Earth he comprehended the Figure in the Will and that was the Heaven which he created on the Second Day and tryed the Work on the Third Day and suffered to proceed out of the Earth formes and Images out of the Essences viz. Trees Hearbs and Grasse which were Images of the Essences of the desiring but the Image of the Spirit remained still hidden and yet was in Beeing even unto the Fourth Day Heere understand a Day without the Sunne is one turning about of the wheele of Nature in the desiring of the willing and the Inward Will hath the Number Six according to the six Spirits and the outward Will in the desiring of the Figure hath also the Number Six according to the similitude of the Spirit and the two Kingdomes viz the inward and the outward make with their Number Sixes m The twenty-foure houres in 4 Quarte s Morning Noone Evening Midnight foure and twenty which divide themselves into foure parts viz. six before noone and six after noone six before midnight and six after midnight till the beginning or morning againe 16. And according to this the Spirit in the desiring did set a signe and a Reckoning whence Times and Yeares proceed which were not before for Every Number of the Twelve which is heavenly Divine and Earthly humane or Beastiall hath a signe in the Firmament which the Spirit created into a visible Beeing together with the Crowne of the Centre which is the n Or Sphere Circumference of the Constellations And we give you notice that the Creating of the Spirit is a going forth out of it selfe into the outward For in Loco Solis in the place of the Sun is the Point where the Spirit created the similitude for the word Fiat stood there and went forth from the inward Number Ten as a Body that is Luna and in such a comprehension was the manner and forme of the Deepe apprehended and the Spirit went forth and drave the Essences of the Centre even to the Crowne and there o Or framed them into the Signes
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
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
take it to d Or conceive it in their Heart heart and barre up the Gates of Heaven against thee If thou art faire Beautifull and comely of body be not proud nor doe thou despise those that are not like thee that thy simple brothers and sisters soule may not loath thee and reject thee out of their Minde Be humble that thy brother and sister may rejoyce in thee and present thy Beauty to the Praise of God who hath created so Beautifull a Chast and Humble Creature be e Courteous modest and friendly in words and works 6. Thou that art Rich let thy streames flow into the houses of the miserable that their soule may blesse thee Thou that art in Authority bowe not the Right to please the Mighty that the oppressed may blesse thee in thy Righteousnesse and then thou also art in the Congregation of Christ If thou art exalted to high dignity give not place to thy minde to flie aloft humble thy selfe in the Congregation of Christ and then the Congregation will blesse thee and will receive thee into their Love 7. O how well is it with the Rich and Potent when the meane and simple Congregation of Christ love and f Desire all happinesse to them blesse them O how well is it with a Teacher Preacher who is a right Minister of Christ who giveth the meate and drinke of Christ to the Lambs that are committed to his trust and refresheth them therewith so that they yeeld their soules into his obedience and heartily love him and desire all welfare to him O how happy and shining is he in Christ how Glorious a Shepheard is hee for his Lambs follow him and he bringeth them to the chiefe Shepheard 8. O how ill a condition is he in whom they curse according to his true deserts the bright Garment will be taken away from him and he putteth on the vizard of wickednesse But he that is cursed for righteousnesse sake he presseth forth as the Gold out of the g Or Stone oare and putteth on Christs Crowne of Martyrdome wherein all the holy soules at the Last Day will highly rejoyce in that he hath continued a stedfast Disciple of Christ who hath not looked upon honour power money or goods but hath rightly fed the sheepe of Christ 9. Deare Brethren and Sisters in the Congregation of Christ beare with us let us a little rejoyce one with another wee beare a hearty Love towards you and speake from the Spirit of our Mother out of the Spirit of the Eternall Wisdome of God viz. from the Spirit of humility 10. Wee will speake friendly with you concerning our Mother and concerning our Native Countrey wee will speake of Great Wonders how things goe with us all and so wee will comfort our selves for wee are in a strange Countrey wee will perswade one another and agree and will goe home into our own Countrey to our Mother O how will shee rejoyce when shee seeth her children come to her into the Eternity wee will tell her of the Great afflictions which wee underwent in h That is in the way from Jerusalem falling among Theeves Jericho wee will speake of the great danger wee were in among many evill Beasts wee will speake of the Driver or Oppressour who held us so long captive and wee will speake how wee were freed from him let us be unanimous that our Mother be not grieved and offended with us 11. Rejoyce yee Heavens with us and let the Earth be glad for the Praise of the LORD goeth over all Mountaines and Hills Hee openeth the Doores for us that wee may goe to our Mother let us rejoyce and be glad for wee were borne blinde and now are come to see Open the Gates great honour and reverence to Men even from a good meaning out of your Love as thankfull People towards the Government of the Holy Ghost But because yee have given such honour to Men as belongeth unto God though God was contented so long as they continued in the Love of God in humility therefore they are fallen off from n From beeing endued with the power of God and his true Ordinance what they were into lust after temporall honour and have fallen into a Lust to domineere with cunning and deceit over your Goods and soules and are become a snare unto you for the Antichristian Devill is slipt into them and the Spirit of God is departed from them and they have no more spoken from the Spirit of God but from their Pride and Art strange Languages must doe the worke and must be the bringers sorth of the Mysterium Magnum 19. But behold deare Brethren how very Theevishly they have dealt with you they have set themselves up over the Earth and have o Vsurped drawne to themselves all Power might and honour and ascribe all authority to themselves and have blinded you with flattering Hypocrisie and have lead you from God into Opinions and there you goe astray they have egged yee on to Contention and Warres so that you have murthered one another and wasted your Native Countreys they have bereaved you of body and soule also of your goods and witts and made you beleeve you did God good service in it when you became Enemies to those that are not of your Opinion and yet you are all thus blinde even on both sides 20. Behold these are the p That have Cure of soules Beneficed Ministers that have Livings Curats over your soules your Spiritualty the Clergy looke upon Popery whence hath that sprung from the Devill at Rome Hee hath caused Asia Africa Assyria Persia and Greece to depart from his deceit for the Antichristian Priest-Devill hath blinded the whole world and brought them into vaine Traditions and Opinions and turned them away from that unanimous Love he hath placed more holinesse in one Order and Opinion then in another and hath sold the highest Degree of q Such as the Orders or Ordinations of Deacons and the severall Orders of Priests or Presbyters and of Bishops Primats Arch-Bishops Cardinalls c. Orders for Money that Order which had much and rich Livings and Revenues must give much to the Chiefe Devill that he might be fatt and a Lord upon Earth the simple Lay People were perswaded these Orders were Holinesse and so worshipped before the Dragon in the Revelation and sought for Pardon Absolution and forgivenesse of sinnes from thence O how the Common people were tied to them whosoever spake against it was accounted a Heretick and the People burnt them with Fire thus did the simple People doe and were perswaded they did God good service in it 21. O thou simple r Devotion Holinesse thou art not Guilty in so doing neither shall it be imputed or accounted to you at the Last Day for you went on blindly in it and though on that day the Holy Martyrs shall be set before your eyes yet you have been Zealous for God in Blindnesse The
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
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
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
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
I have my God in my Chist I will cover and leave my children great treasure behinde mee that they also may sit in my place of honour and dignity that is the best way and thereby he spoyleth many a good heart and maketh it take base and wicked courses and to think that to be the onely way to get happinesse and so if they have riches honour and power then they have goods indeed but if any consider it it is no better with these then others and besides the poore soule is lost thereby 20. For the Dainties of the Rich relish not so well with them as a Bit of Bread doth to the Hungry there is every where care sorrow vexation feare sicknesse and at last Death All in this world is but meere foppery The p Potentates Rulers and Magistrates Mighty sit in the Dominion of the Spirit of this world and they that feare God sit in the Dominion of the Divine Power and Wisdome The Dominion of this world taketh its End with the Dying of the Body and the Dominion in the Spirit of God continueth standing Eternally 21. It is a very lamentable thing that Man runneth so eagerly after that which would runne after Man if he were righteous and honest he runneth after cares and sorrowes and they runne after him he is as if he were continually Mad he maketh disquiet to himselfe if he would be contented he should have rest and quiet enough Hee putteth an q Or Canker eating Worme into his heart that plagueth and tormenteth him and causeth an Evill Conscience that gnaweth him and he is a meere foole with all this for he leaveth his goods to others and taketh the gnawing Worme in the Evill Conscience with him from this world and that which plagueth him Eternally that he holdeth for his Treasure There cannot be a greater folly found under the Sunne then that Man who is the Noblest and Rationallest Creature in this world should in Covetousnesse be the Greatest foole of all to hunt and presse so eagerly after that which he hath no need of for every one hath his sufficient portion given him from the Spirit of thâ—s world if he would but be contented therewith 22. Thus one Man is a Devill to another and tormenteth one another and all the businesse is but about a hand full of Earth or for a Stone of which the Earth hath enough And must not that needs be a Wonder indeed Doth not the fierce hellish Spirit accomplish it Wonders according to its wish in Man As the Booke of the Revelation witnesseth where one Seale of Anger hath been opened after another and men are become the servants and Ministers of wrath they have willfully entered upon it with their Bloud and r Or Estate Goods and thought they did God good service in it 23. O Blind Man how art thou captivated in the Anger what dost thou or where art thou why dost thou suffer the Devill to be-foole thee Heaven and Earth is wholly thine God will give it thee all Hee hath given thee all thou hast a Naturall Right and propriety in it the Sunne and the Starres are thine thou art Lord of all let now thy foolish will goe why dost thou give thy selfe up into Covetousnesse and haughtinesse Doth not the kingdome of God Consist in Love and Humility 24. Or doest thou suppose it is so good to dwell in the wrath Behold when the light of thy Eyes doth cease then thou goest into Darknesse and takest thy folly to which thou hast heere addicted thy selfe along with thee Is then the Darknesse better then the Eternall Light Ask the Night whether it be better then the Day or doest thou suppose that wee are mad that wee thus speak wee speake what wee see and testifie what wee know and thou art blinde 25. Thus art thou blinded by the Babylonish Whore which the Covetous-Devill brought forth when Men were secure and carelesse when they loathed the Word and Spirit of God as the Revelation of John testifieth saying I will come and take away thy Candlestick from thee And Paul saith God shall suffer powerfull Errours to fall among them that they shall beleeve the Spirit of Lying which speaketh Lyes in Hypocrisie and deceit So that they will stick Å¿ Cleave or hang to Devills close to the Devills But in the Last Time saith the Prophet David shall the word of the Lord spring up like grasse upon the Earth open the Gates in the World wide and set open the Doores that the Lord may enter in Who is the Lord hee is the Champion in the battell all swords and speares shall be turned into plowshares and sickles saith the Prophet of God and it shall be done whosoever shall call on the Name of the Lord shall be saved 26. Therefore it is Good to trust in God and though the Earthly Body should alwayes lye in Dung it is but for a little while and none know what houre his Time in this world is out and then followeth the Judgement according to his life Therefore desist from Covetousnesse it is the Eternall Roote of all Evill and of all Folly A Covetous Man is the Greatest Foole on Earth for he devoureth himselfe and causeth disquietnesse to himselfe and so bringeth Evill upon himselfe by it Hee knoweth not what Man it will be who shall possesse his Covetousnesse and many times it is shamefully consumed in Whoring That wherewith one hath destroyed his soule with the same another is frolick in another foolery for it must all come to its Effect But hee that trusteth in God hath continually enough whatsoever he hath he is contented with it and so he is much richer then the foolish covetous person who oppresseth the miserable for Money which cannot prolong his life from Death nor preserve him from Hell 27. The Honest and vertuous gathereth treasure in Heaven he getteth a New Body wherein there is neither hunger nor thirst nor frost nor heate and he hath rest in his Conscience and will Eternally rejoyce in his Treasure And the Covetous Foole gathereth an Earthly Treasure which he must leave to others and an Evill Conscience and a Treasure in the Abysse which will gnaw and eate him Eternally 28. Gods Blessing never leaveth any that sincerely trust in God and letteth that goe which will not stay God hath Wonderfull wayes wherewith he feedeth and nourisheth his children as Daniel in the Lyons Den and Elijah under the Juniper-Tree and the Widdow of Sarepta in the Famine Hee that trusteth in God hath built sure in Heaven and on Earth The Eighteenth Chapter Of Death and of Dying How Man is when he Dyeth and how it is with him in Death A Great Gate of Wonders 1. I Know that Reason will say thou hast never a Or undergone it tryed it and thou art yet in this world in the outward Life how then canst thou know this Indeed Deare Reason according to my outward Man I must say so too
their Å¿ Works Matters or Essences Doings also follow them in their strong Will and Desire and they have unspeakable Joy in the Love and t Barmhertzigkeit Mercifullnesse of God 30. For the meeke Love of God embraceth them continually all the Wonders of God are their food and they are continually in such Glory Power Might Majesty and Wonder as no Tongue can Expresse for they are Gods Children Gods Wonder Gods Power and vertue Gods strength Gods honour and glory they are his Prayse they sing his song of Prayse or Halelujah in Paradise in the Element and in the Centre of Nature there is no awakening of the Wrath there in Eternity but Every Spirit in Nature is a Love-desire they there know no Devill Anger nor Hell there is Eternall Perfection whatsoever the will desireth that is there and all in Power 31. It is written The kingdome of God consisteth in Power and not in the Earthly u Matter or Thing substance for this Earthly substance is not from Eternity therefore also it will not be to Eternity If you will conceive of the Heavenly Substance you must have a care that you bring a heavenly Minde to it and then the Spirit of God will well shew the Heavenly Substance it is much easier for the Enlightened to conceive of the Heavenly Substance then of the Earthly Let not the Reader Imagine the thing so difficult 32. But in the Thoughts of his owne Reason he cannot reach to it let him leave off for thereby he attaineth onely a Glimps even as Antichrist hath but a Glimps of the Word of God and of the Doctrine of Christ and yet strongly supposeth that he hath apprehended the Word but it is a meere foppery their Crying and Roaring is meere Juggling 33. If you have not the right hammer you cannot strike the Clock that awakeneth the poore captive soule Heaven and Earth and Every thing lyeth in Man you need but to use the right Hammer if you will strike his Clock and awaken him out of his sleepe your Crying aloud will not doe it you will not be able to beate the Divine sound into him if you your selfe have it not But those that have the right Hammer they awaken him indeed therefore all Teachers without Gods Hammer are but Jugglers Hammers for the Belly Hammers for the Eare and no Hammers for the soule 34. The soule dwelleth not in the outward Spirit Indeed the Outward Spirit hath insinuated it selfe as an y Germanice Schalk Evill Companion into the soule but hath not the Principle in it wherein the soule dwelleth but is onely a cover and hinderance to it 35. And so also the Antichrist is but a hinderance to the poore soule for if the poore soule were not so fast tyed and bound to the Crying which onely filleth peoples Eares in Sermons it would enter into it selfe and seeke it selfe it would endeavour after amendment and abstinence from sinne but now it supposeth that to be Holinesse which entereth in at the Eare and yet many times there is nothing but drosse filth and reproach against Love and Concord in it 36. What shall a Man say Is not all quite blindfolded and full of Hypocrisie every one endeavoureth after nothing but for the Belly Both the Shepheard and the Sheepe the Superiour or Magistrate and the Inferiour or Subject the Spirit of God is very scarce and rare among them and though they boast much of it yet it is but a shew of holinesse and hypocrisie where the heart knoweth little of the Spirit of God it is a meere Notionall Conjecturall knowledge and z Or Thing or confused Hotchpotch matter without spirit 37. O thou worthy Christianity behold thy selfe O Europe Asia and Africa open thy Eyes and looke upon thy selfe doe but a Or Examine seeke thy selfe Let every one seeke himselfe or else it will not be well with them There is a strong Bow bent fall into the Armes of the Archer and be converted and finde thy selfe or else thou wilt be shot away as an arrow out of a Bow Be not rocked asleepe by children but rise and walke upon thy owne feere it is high Time the sleepe is at an End the Angell hath sounded his Trumpet doe not draw back consider what the Revelation of Jesus Christ saith That those which hang to the Whore of Babell that is to the Confusion will goe along with her into the Lake which burneth with fire and brimston viz. the Lake of Gods Anger which burneth with Judgement Famine and Pestilence which will sweepe the whole Earth 38. For the Whore will not be converted shee must b What measure shee hath meted to others shall be meted to her drink of the Dregs of that Cup which shee hath filled therefore let every one himselfe open his owne Eyes for God is Great who will Judge her shee will continue and goe on in her sinnes and at length Despaire shee cryeth Mordio Murther Murther and yet none hurteth her but it is her owne Evill that plagueth and tormenteth her viz. the Hypocrisie supposed Holinesse high-minde and Covetousnesse shee hath Wolves that bite and teare her yet they are but Wolves that doe so and are none of the sheepe 39. Therefore it is necessary to awake not in much searching after Opinions and fooleries but in seeking thy selfe for much searching without Conversion from Evill is meere deceit and seduction from this way And though thou shouldst Reade this a thousand Times without Conversion of thy will thou wouldst undestand as much of it as the Asse doth of the c Psalter Psalm Booke and Just thus it is with the Belly-Priests the Antichrist 40. Doe you suppose it a slight matter to set an Asse upon a kingly Throne How then shall the Belly-Asse stand before God who setteth himselfe with an Asses Heart in the Throne of Christ which is the dwelling place of the Holy Ghost onely for Gaine honour and Esteeme sake and is meerely a teller of Stories or Relator of a History without any knowledge and besides is full of blasphemy and wickednesse Or dost thou suppose thou art fit enough to fit in the Throne of Christ when thou hast studied some Arts and forrain Languages Deare Sir consider Looke upon Gods choice upon Abraham and the Patriarcks also upon Moses and the Shepheards also upon the Prophets and Apostles and thou wilt soone see whom God chooseth and whether hee chooseth Art or Spirit 41. Therefore be warned let every one consider his state and condition he is in He that worketh worketh the Wonders of God and goeth in simplicity with his will into Gods will and hangeth as a childe to God he hath but two wayes to goe one in his work wherewith he may sustaine his belly the other in the will of God and so putteth his trust in God let him make and doe with him what he will and wheresoever he is or whatsoever he is going about he saith Lord it
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
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
that which is attracted doe stirre by the drawing then it causeth a jarring whereby Light and Darkenesse are mingled together in the sharpnesse 13. And we must consider 〈◊〉 the free Light is sharpened in the Essence in the sharpe stirring whereby we come to understand the r Lightening fire-flash and the eagernesse and yet we cannot say that there is any rending 14. For that which is Eternall without beginning admits no severing but stands as a wheele which begetteth it selfe in it selfe whereof you have a similitude in the Mind of Man where indeede there is a Will of a rising and runing but no removing the greater the Will is the greater also is the Å¿ Or Beeing Essence and the more strongly it is sharpned 15. Thus the still Liberty which is neither Darkenesse nor Light is sharpned in the sharpe Desiring attracting so that it appeareth as a flash which shineth 16. Also we cannot say that the Liberty doth take in the flash for from Eternity it hath had Nothing but we can well say that the Light and Splendor shineth in the Liberty 17. For that which is free letteth in the Light but that which is not free as the t Or estringency harshnesse which maketh Darkenesse and is materiall to speake in a Spirituall sense that doth not receive the Light 18. This we can truely say that whatsoever is transparent and not of a u Mild or fluid grosse Nature doth take in the Light as appeareth by the water which taketh in the Light and the harsh Earth not 19. Moreover in Fire you have a sufficient manifestation of the Essence of all Essences for you see that the Fire burneth in an harsh drie matter for it is the harsh Desire which entreth into it selfe like a great anguish and reacheth after the Liberty where also it receiveth the Liberty like a flash and it kindleth by the flash that it burneth 20. And although it must be understood that there is no such fire in the Eternall Essence as that is which appeareth externally yet it is internally in the harsh Desire and externally remaineth darke Therefore the Eternall Fire is externally darke and internally as it is in it selfe in the Will of the Eternall Liberty it is a Light which shineth in the Still Eternity 21. * Or dâ—fferences kinds or manners Now then we understand that in Fire there are ten Formes all which are borne in the Will and all belong properly to the Eternall Will therefore we rightly say that the Eternall Will is Gods Will and that the Liberty which hath the Will is God himselfe for it is the Eternity and nothing else The first Forme 22. First there is the Eternall Liberty which hath the Will and is it selfe the Will now every Will hath a x Or longing seeking to doe or to desire something and herein it beholdeth it selfe and seeth in the Eternity what it selfe is it maketh to it selfe a glasse of its owne likenesse for it seeth what it selfe is and so finding nothing but it selfe it desireth it selfe The second Forme 23. The second Forme is the Desiring and yet it hath nothing but it selfe thereupon its desire seeketh a modell of its owne Will in it selfe and maketh it selfe pregnant so that a darknesse or over-shadowing commeth to be in the Will which the Will would not have but the Desire the seeking causeth it and yet there is Nothing that is able to consume or expell the Desire 24. For that which is before the Desire beyond the seeking is Free and a Nothing and yet it is yet if it were a thing that could be perceived it were an Essence and must subsist in that Essence which brought it forth but seeing it is without Essence it is the Eternity viz. Good For it is no source and hath also no Mutability but it is a Rest and an Eternall Peace 25. But seeing the immense Space is bottomlesse therein being neither number nor end and also no beginning therefore it is like a Glasse it is All things and get as a Nothing it beholdeth it selfe and yet findeth nothing but an A which is its a Originali Textu A V ge Eye 26. A V is the Eternall Originall of something for it is the Eternall beginning and the Eternal End Thus the Eternal Abysse looketh into it selfe and findeth it selfe 27. The A is below and the V is above and the O is the Eye and although it be no Essence it selfe yet thus it is the Originall of Essence there is neither below nor above but its Glasse in the A V is a sight As the sight of the Eye 28. But whereas there is no ground therefore its Glasse is such an Eye as this O for God himselfe saith in the Revelations I am A and O the beginning and the end the first and the last 29. Consider us according to its precious depth for we speake not here according to Nature in a b Simâ—litude or Parable or Fâ—gure Forme but according to the Spirit above Nature in the c Go T tes Character T Divine Character T. 30. The ☉ is the Eye of God the Eye of Eternity This maketh and is a Glasse and it is a round circle like a Globe not like a Ringle for we cannot describe it otherwise Hereby we meane the Globe of Eternity wherein lieth the foundation of Heaven and Earth of the Elements and also of the Starry d Or Wheele or Orbe Spheare 31. For it is a Globe like an Eye it is e Gods wonderfull Eye the Eye of Gods Wonders wherein every thing was seene from Eternity yet without Essence as in a Glasse or Eye for it is the Eye of the Abysse concerning which we have no Pen Tongue nor utterance either to write or speake onely the Spirit of Eternity leadeth the Eye of the Soule thereinto and so we see it else it must remaine in Silence and this hand could not describe any thing of it 32. Now seeing that in the Eternity there is such an Eye which is God himselfe and yet is not called God but Eternity and according to the Eye he is called A and ☉ before the A there is Nothing and in the ☉ there is All and in the A and ☉ beginning and End hence we finde that there is a Will in the ☉ and the Will is the ☉ it selfe which maketh the A viz. the Eternall beginning of the e Drawing or longing or attracting seeking so that the Abysse beholdeth it selfe and maketh a Forme in it selfe like a Globe 33. For the Eye finding no bottome it closeth it selfe and becommeth like a round Globe of Glasse and so it is the similitude of Eternity in that it can finde it selfe for there is no finding in the Abysse because there is no place or limit but the meere Abysse and when it doth find it selfe in the Eye yet it findeth nothing but the Eye which is the Globe 34. Now the Eye maketh
a seeking of the Essences when the innumerable and Groundlesse multitude is alwayes borne in the Will and an Eternall craftinesse a continuall rising in the hunger an Eternall finding of the similitude of its owne desire the similitude of the Essences in the Will and this is manifest in the flash for the flash elevateth it selfe ever above the darknesse and the Essences are in the flash and are continually brought into the Will 115. Thus the Fire-will is a t Sucking or attraction seeking of the high swelling Pride and a Contempt of the darknesse it contemneth its owne roote it is covetous and would devoure more then it hath or more then it should it hath all lusts for the desiring Essences are manifest in the Fire and thence it cometh to passe that in each Will each Essence is againe Centre of a whole substance 116. And this is the cause of Creation of this world viz. that the Modell hath appeared from Eternity as in a Glasse and was in the Eternal Essences in the figure as in a virgine without bringing forth and was seene in the light of God and hence cometh the Matter of the Earth Starres and Elements also All Arts wit and subtlety deceit falshood covetousnesse haughtinesse in the Creatures of this world 117. For this world is a Materiall seeking comes from the Eternall u Viz. seeking and is become materiall and perceptible in the Creation viz. in the word x Verbum Fiat Let there be as Fiat Lux. Genesis 1. Let there be light Fiat by the Heaven of the waters as may be seen in Earth and stones and the Firmament together with the Elements is yet this y Or attraction seeking and still it seeketh the Earthy for it cannot reach back againe into the Eternall 118. For all substances goe forward in their progresse so long till the End findeth the beginning and then the beginning swalloweth up the End againe and is as it ever was but that the z Figure or Idea Modell remaineth for the Modell did proceed from the Eternall from which the Creation came forth into a substance as The Eye of Gods wonders 119. You must know also that the Spirit of the Aire proceedeth from the bitter Eternall Fire-spirit which also goeth forward after the Wonders in the will of the a Or attraction seeking of the Essences which are the Starres and therefore it maketh b Or Wheelings Or Jarring whirlings and cometh from many places as from above from beneath and sidewayes and many times round about like a wheele all according as the Fire-seeking is kindled by the Essences of the Starres 120. This is wholly like the wheele of the Minde and it hath its owne Spirit and a proper life of its owne and a proper Will of its owne and therefore it is a Principle and continued so long till the End findeth the beginning the the beginning taketh the End into it selfe and maketh the Middle which manifesteth what is done between both beginning and End therein which ye will consider further of unlesse ye be c Or Mad. foolish d Matth. 25.8 Virgins 121. Also this e Regiment Viz. Turba Regimen secundum Werdenhagen Dominion continueth no longer then it can remaine in the number of the Creation For every day of the Creation is a Circle of a Revolution in the Eye and hath its f 1. Number or Time number g 10. X. 100. 1000. Ten whereof is the ✚ the highest number and Man hath ten times ten viz. a hundred for his number and in the Crowne of Paradise he hath the number Thousand but in the Eternall Essentiality in the Divine Centre of the Majesty he hath h 0. no Number 122. Now looke narrowly with very cleere Eyes God created this world with every substance in six dayes and they were finished about the middle of the sixt Day somewhat after-noone towards the Evening and then the Rest and the Sabbath of the seventh Day began on the sixt Day And so the Eternall Rest found the beginning of the Greation on the sixt Day afternoone this was the End then came the Beginning and the End together in One againe and it was manifest what God had made in the Dayes 123. Seeing then Man by his Imagination hath destroyed the heavenly Angelicall Body and hath brought it into a corruptible number that is into the outward Principle and therefore he is in it for he hath lost the Paradisicall number and is placed in the hundreth number wherein he is also now given up to the Outward Life as to his leader that is he hath given himselfe up to this Leader so that his number to be fulfilled in the Circle of the Outward Principle is cleerely knowne to us 124. If we knew certainly the houre of the sixt Day wherein the Creation was finished we could then set you downe the yeare and day we meane the i Or Iudgement Day last Day for it goeth not a minute further it hath its limit hidden in the inward Circle 125. Therefore know for certaine that the time is neare for in the sixt Day afternoone the Rest of the Eternall Day began and therefore God instituted the Sabbath of the seventh Day for a Rest and an everlasting Remembrance 126. And as the Rest began on the sixt Day towards the Evening and the Entrance to the manifestation of the k Working Viz. the wonders workes of the Creation the End then taking in the beginning againe and the six Dayes stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the Spirit of Wrathfulnesse into Death l Which Spirit which hath now wrought its wonders in you these 5500. yeares and upwards 127. And now the End hath found the beginning againe and ye shall see also feele and finde what Paradise hath been even every one of them that shall be borne in God 128. For to speake after the manner of Reason and not according to God Paradise is borne againe but ye shall not escape mortality nor the wrath in the Flesh but Paradise is now already manifest in the Minde in the soule of the Children of God and they have the true taste of the Power 129. And no subtilty nor power can hinder it no subtilty can suppresse it nor can any Devill destroy it for the End hath found the beginning there can be no hinderance of it the Power of falshood breaketh and then remaineth nothing but a waiting for the bridegroome for the Children of God shall be found in Paradise when the Turba in the Wrath shall be swallowed up We speake high things yet we understand and know them certainly in the Wonders 130. Thus as is mentioned above if you understand us aright there is borne out of the Wrathfulnesse of the Anger out of the Eternall Centre out of which this world was produced and created which is a
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
if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and i Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medic ne or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power It governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it practiseth Witchery therewith 7. Yet we will speake so that the Children may understand us and reserve the full speaking of it for them for it is not good to write such things not knowing who shall be the Readers 8. But to the wicked wee say that they belong to the Devill and shall have no part in our writings wee shut them out with a wall and strong enclosure that they may be blinde and not know our Spirit for we will not set the Serpent in d Viz. in our Spirit it our will is gone out from them and therefore they shall not e Or understand us know us though they should Carrie us in their hands there is a fast seale upon it 9. Christ said if ye f Mat. 17.20 have Faith as a graine of Mustard-seed then you might say to the Mountaine be removed and cast thy selfe into the sea this is no vaine word without Truth The will (g If it be strong note what Faith is that goeth strongly forward is Faith The first Power of the Will of the Soule 10. It frameth its owne forme in the Spirit it hath also such h Or might Power that it can frame another Image in the Spirit out of the Centre of Nature it can i Change the body into another shape give another forme to the body according to the outward Spirit for the inward is Lord of the outward the outward must be obedient to it It can change the outward into another Image but not durably 11. For Adams soule hath let in the Turba of this world so that if the Turba see a strange childe it riseth against it instantly and destroyeth it It continueth to endure onely so long as the inward Spirit can subdue and over-power the outward 12. And this k kinde or manner of power Forme is called Negromancy a Transmutation where the inward over-powereth the outward for it is Naturally and wee understand that when l 1 Cor. 15.51 we shall all be changed that change will be made thus by the same Turba which hath the first Fiat in it 13. For the body is Sulphur and sticketh in the Tincture and the Spirit driveth forth the Tincture now if the first ground viz. the soule wholly consenteth to it then the soule can make another m Forme manner of Image in the Sulphur but the Devill readily mingleth himselfe therewith for it is the Wonder of the Abysse over which he is Lord. 14. You must understand Note the power of the Will that the earnest will which otherwise is called Faith can doe great things with the Spirit the will can change the Spirit it selfe into another forme as followeth The second Power of the Will of
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
Government be ordained of God 77. Therefore ye Rulers and Potentates of the world looke to it and see whether you be the Ordinance of God and are placed in the Right Divine Order Have a care how you deale with the distressed inferiour for now he standeth before your Eyes and blameth you saying that you have been the cause of all his sinnes and wickednesse 78. For there one will crie out and accuse the other saying that he hath caused me to commit such ludenesse and will curse him the Inferiour his Superiours and the Superiours their Superiours Also the Prince will accuse his false Counsellours and his Counsellours the Priests because they did not reprove their Courses but soothed and flattered them for Ambition and honour sake 79. How will you be able to stand ye i Or Universities high Schooles and Doctors even all of you who have set up your selves in Christs stead and have so proudly k Or disputed wrangled about Christs Cup also about Christs Doctrine and Glory that you have provoked and put on the Princes of your Land who are the Ordinance of God to warre and bloud-shed for a few l Termes of Art words sake which you your selves have m Or Contrived forged 80. Where is Christs teaching and Spirit of Love who said Love one another for thereby shall they know that ye are my Disciples Where is your Love looke upon your bloudy instigations wherewith you have encouraged men to battle and have lead the world astray from Love and n Or Concord Unanimity 81. Ye have made Rents and Divisions so that Kings have been at variance and enmity for your Pride sake in that you have wrested the words of Christ and have not regarded whether you have had Christs Spirit and o Or meaning Will or no and therefore you above all others shall give an heavie account for you have knowne the will of the Lord and have not done it you have run and thrust your selves into Christs Office meerely to get profit favour and Honour you have not regarded the Spirit of God therefore the Spirit calleth you Babell a confusion of all those that live 82. You have set the whole world at ods and though you should teach them Love you have taught them Contention and strife so that one brother hath hated and persecuted another for your p Opinions Doctrineâ— which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandalâ—sed for your disputations sake blasphemed for your contentîons sake whether will you betake your selves and where will you abide when this shall be set before your Eyes and the whole world crye woe woe woe to you 83. Also here the Angels who are the Reapers shall divide all into two Heards and place the r Or Righteous Honest at the Right hand and the wicked at the left viz. at the Eye of Anger for the Principle of Light is here called the Right hand and the Principle of Fire the Left 84. And thus the Tribunall or seate of Judgement will be set All the great Shepheards whom God hath sent forth for a Light to the world who have reproved and taught as the Patriarchs who taught of the Promise of Christ shall be placed with the Prophets and Apostles at the Right hand of the Judgement and Moses and all Teachers of the Å¿ And Law-givers Law at the left hand of the Judgement 85. For Moses and Elias and all those exceeding precious teachers of the Law beare the fiery Sword and require Gods Justice and they at the Right hand Gods Mercy 86. And in this houre is the very last Day when the Judge shall say Come ye blessed of my Father inherit the Kingdome prepared for you from the Beginning for I was hungry thirsty naked sick and in Prison and you have administred to me 87. And to the wicked company Goe ye cursed into everlasting fire I know you not for I have been hungry thirsty naked sick and in Prison and you administred not to me 88. And then they will excuse themselves before the presence of the Judge and say we knew thee not Lord but he shall say being you have not done this to my poore Children you have not done it to me 89. And here the Spirit of God will manifest himselfe forthwith in all the three Principles and stirre up the t Or Ground Center of Nature so that it shall burne in the fire of Anger for all both Heaven Earth and the Firmament will be set on Fire together 90. And the Turba will swallow up the Earthly world in the Fire and restore it to that which it was before the Creation onely the u Viz. All whatsoever grew was borne made or done by word or Deed from the beginning of the world to the End Wonders remaine still in two Principles the third Principle doth vanish quite away all but the Wonders which shall be brought into the beginning 91. And then the Earthly Life and the Earthly Body will fall away and the Fire will consume them 92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire with its owne Wonders which shall follow it and whatsoever is false shall remaine in the Fire 93. And so they shall be caried through the Fire in the twinckling of an Eye and the fire comprehendeth them not for as little as the fire can retaine the light or Wind so little can x The fire of Wrath. it retaine the Light of the Holy men for they can dwell in the Fire without feeling any paine 94. Then instantly by the kindling of the Fire the Divine Majesty and Paradisicall Life is made ready and thither they enter as Children and live Eternally with their Father in one Love in a simple Childe-like Life and this is a Communion of Saints together 95. There is no Day or Night there for the Sunne passeth away and the Starres passe away but their y Or operations Wonders remaine apparently in the Great z See in the small six points what the Magia is Magia to the glory of God thus they shall passe away 96. The wicked also must goe into the Fire and their Earthly Life will also fall away and their a Or Vizard monstrous Image will appeare in the Spirit according to the shape of all hideous abominable Beasts like the Devills 97. For they dwell in one and the same Principle and Lucifer is their great Prince whom indeed they served here though they depended on their Hypocrites for a false Paradise 98. Thus my beloved friend you have a briefe description and Declaration of the last Judgement Day for whatsoever is of this world shall passe away 99. The Earth and all stony Rocks and Elements will melt away and that onely will remaine which God would have and for the sake of which he hath created this word 100. Both the good and
They have their joy in their abominations and their chiefest joy is to scorne God in that they are fiery Spirits and God a Spirit of Light 4. Their boast is alwayes of their strong fiery might they are as a Dragon that spitteth fire they seeke destruction and finde abominations 5. They have also fruit growing out of their own Principle as the abominations of their wills are 6. They have a sort like such as play with fireworkes as Rockets and Balls of fire also spitting fire out of their mouthes k Jesting jeering scoffing and deriding in strange Apish gestures of face and body fooling tumbling and jugling is their passe-time though indeed there is no time nor no feare of any other Torment after the last Judgement Day but their whole life is a continuall feare horrour terrour and Lamentation every one hath his worke which he did here while he lived in the Figure which awakeneth the Turba there and so he rideth in the Fire 7. The soule hath no feeling of it because it selfe is Fire but the Turba doth plague it with those Abominations which it introduced there is an Eternall despairing in them and therefore they are Gods Enemies 8. To blaspheme God is their chiefest Power they devoure Hellish brimstone and Abominations for their fruits are a kinde of stuffe that is outwardly faire but inwardly meere l Strong Abominations malice or wickednesse wrathfulnesse such Hypocrites as they have been upon Earth such bread doth their Heaven afford them to eate 9. They are at Liberty and not shut up at all they may descend as deep as they will for the Abysse and darknesse is every where and yet they are but in their first place the deeper they desire to throw themselves the deeper they fall and yet they finde no end or bottome 10. Their m Their time not the time of Man number is not the number of any humane time their n Refocillation breath is a meere stinke of Fire and Brimstone when they consider themselves in their Abominations that they were once Angels and now Devills then presently the gnawing worme ariseth which biteth and tormenteth them 11. To what end should their wickednesses be described they are evill uncleane Beasts that which they practised on Earth that followeth them and that they desire to doe there also they drinke downe abomination and wickednesse without measure 12. Their o Or Dominion Government is no way better to be knowne then in the Antichristian p Or Beast horse and scornefull men who rave with cursing and blaspheming yet this is but a q Shadow or Resemblance Glasse of the hellish Abominations we will not mention them any further for they are not worth the speaking of The five and thirtieth Question What is the Enochian Life and how long is it to continue 1. THis is also above humane Reason no outward Reason can comprehend it but seeing r The Enochian life is brought forth it is borne it must be made manifest For there are such Mysteries couched in it as the world is not able to conceive neither ought we to mention them all for they have their Å¿ Bounds or appointed time limit how farre they shall be mentioned for in t Time or Age. this u Or Wonders Miracles are yet to be done upon the Earth for which cause our speech is taken away and we must hold our peace in silence 2. Indeed we may declare what kinde of life it is or whether Enoch is gone as also Elias and Moses it is no Fiction we declare onely what is given us here wee must not mention any further we must not be believe Reason for it is a foole herein 3. But we may well speake something of it for the time is x Or come borne for y Or prophesie Enoch to speake and z Or the Sword Elias to worke againe which Babell shall finde by experience for Moses hath a Or Beames or Rayes which with their light shall contend with darkenesse hornes and yet he is a patient Lamb. 4. O how wilt thou rejoyce if thou dost get into Moses his Flock for he hath a good Message Rejoyce O heaven and skip for joy O Earth for Enoch is in the Field and keepeth his Flock 5. What doth Elias desire for he is cloathed with a white Garment he was with Christ on the Mount and spake of the consummation of mans Redemption he spake also of the entring into Paradise and of the finall deliverance from b Or driver the Hunter 6. He that is borne blinde seeth nothing How can a lame man get the prize or a deafe man distinguish Languages doth not the Sunne shine daily and yet the Moale remaineth blinde shall Babell come to see we know she is a scorner and therefore she must be blinde though the Sun shine clearely to her 7. How can he hehold two worlds that alwayes liveth but in one or is it not Art and wit that hath understanding able to search out the deep Gates yet c Art and wit they passe away as a winde which bringeth forth nothing though it maketh a boasting noyse and so doth Babell 8. When we will speake of the Enochian Life we must looke into the Scripture and see who Enoch was and what life he led and then wee may soone finde where he is and what his taking up or Translation was 9. You know that the d Gen. 5.18 Scripture saith his Fathers name was e See the Mysterium magnum ch 30. ver 19 20. JARED if you understood the Language of Nature you had the whole ground already 10. And Enâ—ch begat Methusâ—lah who attained the highest age of Man and after he had begotten him he continued in a Divine Life till the Lord tooke him away into his owne Principle 11. But we must not understand it as if he were wholly perfect in the Light of the Divine Majesty and should not appeare at the day of Judgement Indeed he is in God without Death or want of any thing yes he is in Gods Love yet but in the birth of the Divine Principle for he had also Adams flesh 12. And you know well that the outward Kingdome with the Earthly flesh belongeth to the Turba and although it be cleare that he had the body of the Wonders of God in the outward body in which Divine body of the Wonders he was taken away into the Mystery so that the outward body was as it were swallowed up by the Mysterie 13. Yet now the Mysterie must give up all whatever it hath devoured as you know that at the end the outward body must appeare with all its f Substance or Essences workes before the Judgement and thus the Turba is in the outward body with the Wonders which shall be made manifest and tryed in the Fire 14. Now then if Enoch be thus taken up both body and soule with both the bodies then the
understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the Å¿ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limâ—t bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third fourth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is a Subject or Object resembling the Spirituall world the spirituall world is the Inward ground of the visible world the visible subsisteth in the Spirituall 134. The visible world is onely an Effluence of the seven Properties for it proceeded out of the six working Properties but in the seventh that is in Paradise it is in Rest and that is the Eternall Sabbath of Rest wherein the Divine Power and vertue resteth 135. Moses saith God created Heaven and Earth and all Creatures in six Dayes and rested on the seventh Day and also commanded y Or to rest on it it to be kept for a Rest 136. The understanding lieth hidden and secret in those words could not he have made all his workes in one Day neither can wee properly say there was any day before the Sun was for in the z Or depth or vast firmament above the Moone Deep there is but one Day in all 137. But the understanding lyeth hidden in those words he understandeth by each dayes working the Creation or Manifestation of the seven Properties for he saith In the Beginning God created Heaven and Earth The first Day 138. In the FIRST Motion the Magneticall Desire compressed and compacted the fiery and watery Mercury with the other Properties and then the grossenesse separated it selfe from the Spirituall Nature and the fiery became Metals and stones and partly Salnitre that is Earth and the watery became water then the fiery Mercury of the working became cleane and Moses calleth it Heaven and the Scripture saith God dwelleth in Heaven for this fiery Mercury is the Power and vertue of the Firmament viz. an Image and resemblance of the Spirituall world in which God is manifested 139. When this was done God said Let there be Light then the Inward thrust it selfe forth through the fiery Heaven from which a shining power and vertue arose in the fiery Mercury and that was the Light of the outward Nature in the Properties wherein the a Or growing vegetable Life consisteth The second Day 140. In the SECOND Dayes worke God separated the watery and fiery Mercury from one another and called me fiery the Firmament * The * seven Formes of Spirits mentioned REVELA cap. 1. ♄ ☽ The First forme Harsh Desiring will 1. Darke-world a similitude of it is a Candle ☿ ♃ Second Bitter or stinging ♂ ♀ Third Anguish till the flash of Fire ☉ Fourth Fire Dark-fire Light fire 2. Fire-world a similitude of it is the fire of a Candle ♀ ♂ Fifth Light or Love whence the watet of Eternall Life floweth 3. Light-world a similitude of it is the Light of a Candle ♃ ☿ Sixt. Noyse sound or Mercurie ☽ ♄ Seventh Substance or Nature  The First Principle Darke or Fire of Wrath Light or Fire of Love The second Principle The Dark-world hence God the Father is called an Angry zealous Jealous God and a Consuming Fire The Light world hence God the Sonne the word the Heart of God is called a Loving and Mercifull God The third Principle This world of foure Elements which is produced out of the two Inward Worlds and