rejoycing yet it is seene that Devils came to be and that they became Gods enemines therefore the source or fountaine of the Cause must be sought viz. What is the Prima Materia or first Matter of Evill and that in the Originalnesse of God as well as in the Creatures for it is all but one onely thing in the Originalnesse All is out of God made out of his g Being or substance Essence according to the Trinitie as he is one in Essence and Threefold in Persons 6. Behold there are especially three things in the Originalnesse out of which all things are both spirit and life motion and comprehensibilitie viz. h Wherein the kindling consists Sulphur i The Spirit of a substance Mercurius and k Salt body or substantiality Sal but you will say that these are in Nature and not in God which indeed is so but Nature hath its ground in God according to the first Principle of the Father for God calleth himself also an Angry Zealous God which is not so to be understood that God is angry in himselfe but in the Spirit of the Creation or Creature which kindleth it selfe and then God burneth in the first Principle therein and the Spirit of the Creation or Creature suffereth paine and not God 7. Now to speak in a Creaturely way Sulphur Mercurius and Sal are understood to be thus SUL is the Soule or the Spirit that is risen up or in a similitude it is God PHUR is the Prima Materia or first Matter out of which the Spirit is generated but especially the l Astringency or attraction Harshnesse Mercurius hath a fourfold forme in it viz. Harshnesse bitternesse fire and water Sal is the childe that is generated from these foure and is harsh eager and a cause of the comprehensibility 8. m Observe or consider Understand aright now what I declare to you Harshnesse bitternesse and fire are in the Originalnesse in the first Principle the water-source is generated therein and God is not called God according to the first Principle but according to that he is called wrathfulnesse angrinesse the earnest severe or tart source from which Evill and also the woefull tormenting trembling and burning hath its Originall 9 This is as was mentioned before the harshnesse is the Prima Materia or first matter which is strong and very eagerly and earnestly attractive that is Sal the bitternesse is n Generated in the strong attracting for the spirit sharpeneth it selfe in the strong attracting so that it becometh wholly aking anxious or vexed For example in man when he is enraged how his spirit attracteth it selfe which maketh him bitter or soure and trembling and if it be not suddenly withstood and quenched we see that the fire of anger kindleth in him so that he burneth in malice and then presently a o An essentiall reall imagination or purpose substance or whole essence cometh to be in the spirit and minde to be revenged 10 Which is a similitude of that which is in the originall of the generating of Nature yet it must be set down more intelligibly and plainly Mark what Mercurius is it is harshnesse bitternesse fire and brimstone-brimstone-water the most horrible p Being substance or thing Essence yet you must understand hereby no Materia matter or comprehensible thing but all no other then spirit and the source of the originall nature Harshnesse is the first essence which attracteth it self but it being a hard cold vertue or power the spirit is altogether prickly stinging and sharp Now the sting and sharpnesse cannot endure attracting but moveth and resisteth or opposeth and is a contrary will an enemy to the harshnesse and from that q Or rigling stirring cometh the first mobility which is the third form Thus the harshnesse continually attracteth harder and harder and so it becometh hard and tart strong or fierce so that the vertue or power is as hard as the hardest stone which the bittternesse that is the harshnesses own sting or prickle cannot endure and then there is great anguish in it like the horrible brimstone-spirit and the sting of the bitternesse which rubbeth it self so hard that in the anguish there cometh to be a twinkling flash which flieth up terribly and breaketh the r Or astringent attraction harshnesse but it finding no rest and being so continually generated from beneath it is as a turning wheele which turneth anxiously and terribly with the twinkling flash Å¿ Or senselesly and madly furiously and so the flash is changed into a pricking stinging fire which yet is no burning fire but like the fire in a stone 11 But being there is no rest there and that the turning wheel runneth as fast as a swift thought for the prickle driveth it so fast the prickle kindleth it selfe so much that the flash which is generated between the astringency and bitternesse becometh horribly fiery and flieth up like a horrible fire from whence the whole Materia or matter is terrified and falleth back as dead or overcome and doth not attract so t Or eagerly strongly to it selfe any more but each yeeldeth it selfe to go out one from another and so it becometh thinne for the fire-flash is now predominant the Materia or matter which was so very harsh astringent or attracting in the originalnesse is now feeble and as it were dead and the fire-flash henceforth getteth strength therein for it is its mother and the bitternesse goeth forth up in the flash together with the harshnesse and kindleth the flash for it is the father of the flash or fire and the turning wheel henceforth standeth in the fire-flash and the harshnesse remaineth overcome and feeble which is now the water-spirit and the Materia or matter of the harshnesse henceforth is like the brimstone-spirit very thin raw aking vanquished and the sting in it is trembling and it drieth and sharpneth it selfe in the flash and being so very dry in the flash it becometh continually more horrible and fiery whereby the harshnesse or astringency is still more overcome and the water-spirit continually greater and so it continually refresheth it self in the water-spirit and continually bringeth more matter to the fire-flash whereby it is the more kindled for in a similitude that is the u Or wood fewell of the flash or fire-spirit 12. x Or consider seriously observe or mark Understand aright the manner of the existence of this Mercurius The word MER is first the strong tart harsh attraction for in that word or syllable Mer expressed by the tongue you * understand that it jarreth proceeding from the harshnesse and you * understand also that the bitter sting or prickle is in it for the word MER is harsh and trembling and every word or syllable is formed or framed from its power or vertue and expresseth whatsoever the power or vertue doth or suffereth You may * understand that the word or syllable CU is or
never at all be able to reach it 71. For he is alwayes shut up in the first Principle as in the eternall Death and yet he raiseth himselfe up continually thinking to reach the heart of God and to domineere over it for his bitter sting in the birth climeth up thus eternally in the k Or Roote source of the fire and affordeth him a proud will to have all at his pleasure but he attaineth nothing his food is the l Fountaine of poyson source of water viz. the brimstone-Brimstone-spirit which is the most aking mother from which the indissoluble band is fed and nourished his refreshing is the eternall m Viz. the cold fire fire an eternall freesing in the harsh mother an eternall hunger in the bitternesse an eternall thirst in the source of the fire his climeing up is his fall the more he climeth up in his will the greater is his fall like one that standing upon a high clift would cast himselfe downe into a bottomlesse pit he looketh still further and he falleth in further and further and yet can finde no ground 72. Thus he is an eternall enemy to the heart of God and all the holy Angels and he cannot frame any other will in himselfe His Angels and Devils are of very many severall sorts all according to the Eternall Birth For at the time of his Creation he stood in the kingdome of Heaven in the point Locus or place where the holy Ghost in the birth of the heart of God in Paradise did open infinite and innumerable Centres in the eternall Birth in this seate or place he was n Or Created bodified and hath his beginning in the opening of the o In the opening of the ground as a building from the Earth Centres in the Eternall Nature 73. Therefore as is mentioned before in the third Chapter when the Birth of life sprung up every Essence had againe a Centre in it selfe according to its owne property or quality and figureth a life according to its Essences viz. Harshnesse bitternesse fire and sound and all further according to the ability of the eternall birth which is p Or established confirmed in the kingdome of Heaven 74. Seeing then that they stood in Heaven in the time of their Creation therefore their quality was also manifold and all should have been and continued Angels if the great fountaine Lucifer from whence they proceeded had not destroyed them and so now also every one in his fall continueth in his own Essences onely the second Principle is extinguished in them and so it is also with the soule of man when the light of God goeth out in it but so long as that shineth therein it is in Paradise and eateth of the word of the Lord whereof shall be clearly spoken in its due place CHAP. V. Of the third Principle or creation of the materiall world with the Starres and Elements wherein the first and second Principle is more clearly understood 1. BEcause I may happen not to be understood clearly enough by the desirous Reader and shall be as one that is altogether dumb to the unenlightned for the eternall and indissoluble band wherein the Essence of all Essences standeth is not easily nor in haste to be understood therefore it is necessary that the desirous Reader do the more earnestly consider himself what he is and from whence his Reason and a Inward senses or thoughts Senses do proceed wherein he findeth the similitude of God especially if he consider and meditate what his Soul is which is an eternall uncorruptible Spirit 2. But if the Reader be b Or be in true resignation born of God there is no neerer way for him to come to the knowledge of the third Principle then by considering the new Birth how the soul is new born by the love of God in the light and how it is translated out of the prison or dungeon of darknesse into the light by a second birth And now if you consider that darknesse wherein it must be without the new birth and consider what the Scripture saith and what every one findeth by experience that falleth into the wrath of God and whereof there are terrible examples that the soul must endure irksome torment in it self in the birth of the life of its own self so long as it is in the wrath of God and then that if it be born again exulting great joy ariseth in it and thus you finde very clearly and plainly two Principles as also God Paradise and the kingdome of Heaven 3. For you finde in the root of the originall of the spirit of the soule in it self in the substance of the eternall birth and uncorruptible eternall band of the soul the most exceeding horrible inimicitious irksome c Or torment or working property source wherein the soul without the light of God is like all Devils wherein their eternall source consisteth being an enmity in it self a will striving against God and goodnesse it desireth nothing that is pleasant or good it is a climbing up of pride in the strength of the fire a bitter fierce odious malice or wrathfulnesse against Paradise against God against the kingdome of heaven also against all creatures in the second and third Principle lifting up themselves alone against all this as the bitternesse d In wrath or anger doth in the fire doth 4. Now the Scripture witnesseth throughout and the new-born man findeth it so that when the soul is new born in the light â—f God then on the contrary it findeth how very humble meek courteous and cheerly it is it readily beareth all manner of crosses and persecution it turneth the body from out of the way of the wicked it regardeth no reproach disgrace or scorn put upon it from the Devill or Man it placeth its confidence refuge and love in the heart of God it is very cheerfull it is fed by the word of God in which there is a Paradisicall exulting and triumph it cannot be hurt or so much as touched by the Devill for it is in its own substance wherein it stands in the first Principle of the indissoluble band enlightned with the light of God and the holy Ghost who goeth forth out of the eternall e Generation begetting or working birth of the Father in the heart and in the light of the heart of God he goeth forth in it and establisheth it the childe of God 5. Therefore all that it doth seeing it liveth in the light of God is done in the love of God the Devill cannot see that soul for the second Principle wherein it liveth and in which God and the kingdom of heaven standeth as also the Angels and Paradise is shut up from him and he cannot get to it 6. In this consideration you may finde what I understand by a Principle For a Principle is nothing else but a new birth a new life besides there is no more than one Principle wherein there
the anguish than the fire for it is the end of nature and it generateth againe the anguish and the source as may be perceived Now therefore the dark anguishing aking or anxious minde hath not onely one substance viz. one being or essence in it selfe but many or else no quality could be generated and yet it is truely but one being essence or substance and not many 44. Thou deare soule thus saith the high Spirit to thee yeeld up thy minde here and I will shew it thee Behold what doth comprehend thy will or wherein consisteth thy life If thou sayest in water and flesh No it consisteth in the fire in the warmth if the warmth were not then thy body would be stiff with cold and the water would dry away therefore the minde and the life consisteth in the fire 45. But what is the fire First there is the Darknesse the Hardnesse the eternall cold and the Drinesse where there is nothing else but an eternall hunger Then how cometh the fire to be Deare soule here in the fires coming to be the Spirit of God viz. the eternall Light cometh to helpe the hunger for the hunger existeth also from the Light because the divine vertue beholdeth it selfe in the darknesse therefore the darknesse is desirous and longing after the Light and the desirousnesse is the will 46. Now the will or the desirousnesse in the drinesse cannot a Or attaine reach the Light and therein consisteth the anguish in the will longing after the Light and the anguish is attractive and in the attracting is the woe and the woe maketh the anguish greater so that the anguish in the b Sourenesse or astringency harshnesse attracteth much more and this attracting in the woe is the bitter sting or prickle or the bitternes of the woe and the anguish reacheth after the sting or prickle with attracting and yet cannot c Or catch it comprehend it because it resisteth and the more the anguish attracteth the more the sting or prickle raveth and rageth 27. Now therefore the anguish bitternesse and woe in the sting or prickle are like a brimstone spirit and all spirits in Nature are Brimstone they torment or cause the anguish in one another till that the light of God cometh to help them and then there cometh to be a flash and there is its end for it can clime no higher in nature and this is the fire which becometh shining in the flash in the soule and also in the minde For the soule reacheth the vertue of the light which doth put it into meeknesse and in this world it is the burning fire in Hell it is immateriall and there it is the Eternall fire which burneth in the d Or property quality 48. Now thou deare soule here you see in a Glasse how very neere God is to us and that he himselfe is the heart of all things and giveth to all vertue power and life Here Lucifer was very e Carelesse inconsiderate heedlesse and became so very proud that when this Brimstone Spirit in the will of the minde of God was created then he would faine have fline out above the end of nature and would drive the fire out above the meeknesse he would faine have had all burne in the fire he would have ruled or domineered the sparks of fire in the Brimstone Spirit did elevate themselves too high and these Spirits pleased not the Creator or the Spirit in the Fiat and therefore were not established Angels although in the first minde when the Centre was opened to the creation of the Spirits he came to helpe them and f Or reflected on them beheld them as well as the other Angels but they indeed generated a fiery will when they should have opened their Centre to the regeneration of their mindes and so should have generated an Angelicall will 49. The first will out of which they were created that was Gods and that made them good and the second will which they as obedient children should have generated out of their Centre in meeknesse that was evill and therefore the g The Generator for the will which he generated Father for generating such a childe was thrust out from the vertue of God and so he spoyled the Angelicall kingdome and remained in the source of the fire and because the h The will that was borne out of their minde evill childe of their minde did turne away from the meeknesse therefore they i Or came to be attained what they desired For the minde is the God and the Creator of the will that is free from the Eternall Nature and therefore what it generateth to its selfe that it hath 50. Now if you aske Wherefore came not the Love of God to helpe them againe No friend their minde had elevated it selfe even to the end of Nature and it would faine have gone out above the Light of God their minde was become a kindled source of fire in the fierce wrath the meeknesse of God cannot enter into it the Brimstone Spirit burneth eternally in this manner he is an enemy to God he cannot be helped for the Centre is burning in the flash his will is still that he would faine goe out above the meeknesse of God neither can he get frame or create any other will for his source hath revealed the end of Nature in the fire and he remaineth an unquenchable source of fire the heart of God in the meeknesse and the Principle of God is close shut up from him and that even to Eternitie 51. To Conclude God will have no fiery Spirit in Paradise they must remaine in the first Principle in the Eternall Darknesse if they had continued as God had created them when the meeknesse shined or appeared to them and had put the Centre of their mindes into the meeknesse then the light of God should for ever have k Or throughly enlightened them shined through them and they should have eaten of the Verbum Domini the Word of the Lord and they should with the roote of their Originall have stood in the first Principle like God the Father himselfe and with the will in the minde they should have stood in the second Principle thus they should have had a Paradisicall source quality or property and an Angelicall will and they should have been friendly in the l Or heavenly Earth Limbus of Heaven and in the love of God CHAP. XI Of all Circumstances of the Temptation 1. NOw the Highest Question is What that is which caused the minde of the Devill so to elevate it selfe and that so great a number of them are fallen in the high mindednesse or pride Behold when God set the Fiat in the will and would create Angels then the Spirit first separated all qualities after that manner as now you see there are many kinds of Starres and so the Fiat created them severall Then there were created the Princely Angels and the Throne-Angels according
Tincture is the fire of the body and so all are seething and therefore when the Suâ—â—e is underneath so that its beames or shining is no more upon a thing then the Tincture is weaker for it hath no kindling from the vertue of the Sunne and although the vertue of the Starres and the quality are kindled from the Sunne yet all is too little and so it becometh feeble or as it were dead and when the Tincture is feeble then the vertue in the bloud which is the Tincture is wholly weake and finketh into a sweet rest as it were dead or overcome 23. But now in the Tincture onely is the understanding which governeth the minde and maketh the thoughts or senses therefore all is as it were dead and the Constellation now onely ruleth in the roote of the first Principle where the Deity like a glance lustre or vertue worketh in all things There the starry Spirit in the glance of the Glasse of the divine vertue in the Element of fire looketh into the Matrix of the water and setteth his jawes open after the Tincture but that is voyde of power and therefore he taketh the vertue of the Tincture viz. the minde and mingleth or qualifieth with it and then the minde sealeth the Elements and worketh therein Dreames and e Representations visions all according to the vertue of the Starres for it f The minde consisteth standeth in the working and quality of the Starres and these are the Dreames and visions of the night in the sleepe The gate of the highest depth of the life of the Tincture 24. Though the Doctor it may be knoweth what the Tincture is yet the simple and unlearned doth not who many times if they had the Art have better gifts and understanding than the Doctor therefore I write for those that seeke though indeed I hold that neither the Doctor nor the Alchimist hath the ground of the Tincture unlesse he be borne againe in the Spirit such a one seeth through all whether he be learned or unlearned with God the Peasant is as acceptable as the Doctor 25. The Tincture is a thing that seperateth and bringeth the pure and cleere from the impure and that bringeth the life of all sorts of Spirits or all sorts of Essences into its highest pitch degree or exaltation Yea it is the cause of the shining or of the lustre it is a cause that all creatures see and live but its forme is not one and the same in every thing it is not in a Beast as in Man so also it is different in stones and hearbs although it is truly in all things yet in some things strong and in some weake 26. But if we search what it is in essence and propertie and how it is generated then wee finde a very worthy precious noble g Being essence or thing substance in its birth for it is come forth from the vertue and the fountaine of the Deity which hath imprinted h The Image of it selfe it selfe in all things and therefore it is so secret and hidden and is imparted to the knowledge of none of the ungodly to finde it or to know it and although it be there yet a vaine false or evill minde is not worthy of it and therefore it remaineth hidden to him And God ruleth all in all incomprehensibly and imperceptibly to the Creature the creature passeth away it knoweth not how and the shadow and the figure of the Tincture continueth eternally for it is generated out of the eternall will but the Spirit is given to it by the Fiat according to the kinde of every creature also in the beginning of the Creation it was implanted and incorporated in jewels stones and metalls according to the kinde of every one 27. It was from Eternity in God and therefore it is eternally in God But when God would create a similitude of his Essence and that it should be generated out of the darknesse then it stood in the flash of fire that went forth in the place where the fift forme of the birth of love generateth it selfe in the similitude for it was generated out of the fountaine of the will out of the heart of God and therefore its shadow continueth in the will of God eternally and for the sake thereof also the shadow of all creatures and of every essence substance or thing which was ever generated in the similitude remaineth eternally for it is the similitude of God which is generated out of the eternall will yet its Spirit continueth not eternally in the third Principle of this world that ceaseth or passeth away with the ceasing of the springing or the ceasing of the life 28. For all whatsoever liveth in the third Principle corrupteth or passeth away and goeth into its Ether and end till it come to the figure of the Tincture and that continueth standing eternally as a shadow or will without spirit or mobility But in the second Principle the Tincture continueth eternally standing in the spirit and in the substance or essence all very powerfully viz. in Angels and Men as also in the beginning or first springing of every substance for their Centre to the Birth is eternally fixt or stedfast Of it s the Tinctures Essences and property The deepe Gate of Life 29. It s Essence is the flash in the Circle or Circumference of the springing of the Life which in the water maketh the glance and shining and its roote is the fire and the stock is the soure harshnesse Now the flash separateth the bitternesse and harshnesse from the water so that the water becometh soft fluid and cleere wherein then the i Or faculty of seeing sight of all creatures doth consist so that the Spirit in the flash in the Matrix of the water doth see and the flash standeth therein like a glance or lustre and k Fulfilleth or satisfieth filleth the Spirit of the Essences from which the Essence draweth vehemently to it selfe for it is the soure harshnesse and the flash continually separateth the darknesse from the light and the impure from the pure and there now standeth the divine vertue or power and the divine glance continually imagineth or imprinteth it selfe in the pure from which the soure strong property is separated out from Nature and the divine Glance maketh the pure sweet for it mingleth it selfe or infecteth there 30. But the sweetnesse is like Oyle or fire wherein the flash continually kindleth it selfe so that it shineth But the Oyle being sweet and mingled with the Matrix of the water therefore the shining light is steady constant and fixt and l Pleasant sweet But being it cannot in the nature of the water continue to be an oyle onely because of the infection of the water therefore it becometh thick and the nature or kinde of the fire coloureth it red and this is the Bloud and the Tincture in a Creature wherein the noble life standeth Of the Death and of the Dying The
prickle or the first bitternesse after the Light is kindled and that the first Birth standeth in perfection generateth againe out of its own quality an ſ Twig or branch essence wherein there is a Centre where also a new fountaine or source springeth up in a new fire or life having the condition and property of all the qualities and yet the bitternesse in this new sprout is chiefest among all the qualities so that there is a bitter bitternesse a bitter tartnesse a bitter water-spirit a bitter sound a bitter fire a bitter love yet all perfectly in the t Or exulting great Joy rising up of Great Joy 16. And the fire generateth now also a fire according to the property of every quality in the tart spirit it is tart in the bitter bitter in the love it is a very hearty yearning kindling of the love a totall fervent or burning kindling and causeth very vehement desires in the sound it is a very shrill tanging u Or life fire wherein all things are very clearly and properly distinguished and where the sound in all qualities telleth or expresseth as it were with the lips or tongue whatsoever is in all the fountain spirits what joy vertue or power essence substance or property they have and in the water it is a very drying fire 17. The propagation of the Love is most especially to be observed for it is the loveliest pleasantest and sweetest fountain of all when the love generateth again a whole birth with all the fountains of the original essences out of it self so that the love in all the x Or well-spring springing veins in that new birth be predominant and chiefe so that a center ariseth therein then the first essence viz. the Tartnesse is wholly desirous or longing wholly sweet wholly light and giveth it self forth to be food to all the qualities with a hearty affection towards them all as a loving mother hath towards her children and here the Bitternesse may be rightly called Joy for it is the rising or moving thereof what joy there is here there is no other similitude of it than when a man is suddenly and unexpectedly delivered out of the pain and torment of hell and put into the light of the Divine Joy 18. So also the sound where the Love is predominant it bringeth most joyfull tidings or newes into all the forms of the Birth as also the fire in the love that kindleth the love rightly in all the Fountain-spirits as is mentioned above and the Love kindleth Love in its essence When the Love is predominant in Love it is the sweetest meekest humblest lovingest fountain of all that springeth in all the fountains and it confirmeth and fixeth the heavenly birth so that it is a holy divine Essence or Substance 19. You must also mark the form of the Water-spirit when that generateth its like so that it is predominant in its regeneration or second birth and that a center be awakened in it which it self in its own essence doth not awaken but the other fountain-spirits do it therein it the Water-spirit is still and quiet as a meek mother and suffereth the other to sow their seed into it and to awaken the center in it so that the fire riseth up from whence the life y Or beginneth to stirre is moved In this form the fire is not a hot burning scorching fire but cool milde soft and sweet and the bitternesse is no bitternesse but cool milde budding and flowing forth from whence the forming or figuring and beauteous shape in the heavenly glory proceedeth and is a most beautifull substance for the sound also in this birth floweth forth most pleasantly and harmoniously all as it were palpably or feelingly or in a similitude as a word that cometh to be an essence or a comprehensible substance For in this regeneration that is brought to passe in the water-spirit that is in the true mother of the regeneration of all the fountain-spirits all is as it were comprehensible or substantiall although no comprehensibility must be understood here but spirit CHAP. IV. Of the * Or right true eternall Nature that is of the numberlesse and endlesse †Begetting or propagation generating of the Birth of the eternal Essence which is the Essence of all Essences out of which were generated born and at length created this World with the Starres and Elements and all whatsoever moveth stirreth or liveth therein The open Gate of the great Depth 1. HEre I must encounter with the proud and seeming wise conceited who doth but grope in the dark and knoweth or understandeth nothing of the Spirit of God and must comfort both him and also the desirous longing Reader who loveth God and must shew them a little doore to the Heavenly Essence and shew them in what manner they should understand these writings before I come to the chapter it self 2. I know very well and my spirit and minde sheweth me as much that many will be offended at the simplicity and meannesse of the Authour for offering to write of such high things and many will think with themselves he hath no authority to do it and that he doth very sinfully in it and runneth clean contrary to God and his will in presuming being but a man to goe about to speak and say what God is 3. For it is lamentable that since the fall of Adam we should be so continually cheated and befooled by the Devill to think that we are not the children of God nor of his a Substance or off-springs essence He continually putteth the monstrous shape or form into our thoughts as he did into our mother Eve which she gazed too much upon and by her representing it in her imagination she became a childe of this world wholly naked and vain and void of understanding And so he doth to us also continually still he would bring us into another Image as he did Eve that we might be ashamed to appeare in the presence of the Light and power of God as Adam and Eve were when they hid themselves behinde the trees that is behinde the monstrous shape or form when the Lord appeared in the centre of the birth of their lives and said Where art thou Adam And he said I am naked and am afraid which was nothing else but that his beliefe or faith and knowledge of the holy God was put out for he beheld the monstrous shape which he had made to himselfe by his imagination and lust by the Devils instigation representation and false perswading to eat of the third Principle wherein b Destruction or perdition corruption was 4. And now when he saw and knew by that which God had told him that he should die and perish if he did eat of the knowledge of good and evill it made him continually imagine that he was now no more the child of God and that he was not created out of Gods own essence or substance out of
it selfe back into the Anguish of the foure formes of the Originall and will horribly f Or Worke in continuall generating as the breath goeth in and out continually for the preserving of life breath forth out of pride in the Originall of the Fire knowing it selfe shall so become powerfull it so becometh a Devill For the Devils also with their Legions had this Originall and they out of pride would live in the g Or Strong fierce wrath of the fire and so they perished and remained Devils 22. Yet if the soule elevate its h Or exercise its thoughts and purposes in resignation Imagination forward into the light in meeknesse and comelinesse or humility and doth not as Lucifer did use the strong power of its fire in its qualification or breathing then it will be fed by the i Verbum Domini Word of the Lord and getteth vertue power life and strength in the i Verbum Domini Word of the Lord which is the heart of God and it s owne Originall strong fierce wrathfull source of the Birth of the Eternall life becometh Paradisicall exceeding pleasant friendly humble and sweet wherein the k Laughing for joy rejoycing and the fountaine of the Eternall l Or Halelujahs Songs of Praise springeth up and in this Imagination it is an Angel and a childe of God and it beholdeth the Eternall Generating of the m Note what is possible to be spoken of and what not indissoluble Band and thereof it hath abilitie to speak for it is its own Essence or substance but it is not able to speak of the infinite generating for that hath neither beginning nor end 23. But if it undertaketh to speak of the unmeasurable space or infinite Geniture then it becometh full of lyes and is troubled and confounded for it belyeth the unmeasurable Deity as Antichrist doth which will have the Deity to be onely above the starry Heaven that thereby himselfe may remaine to be God upon Earth riding upon the great Beast which yet must shortly goe into the originall lake of Brimstone into the n Or Dominion of the anger of God Kingdome of King Lucifer for the time is come that the Beast shall be revealed and spewed out concerning which wee may be well enough understood here by the Children of Hope but there is a wall and seale before the servants or ministers of o The whore of the Beast Antichrist till the wrath be executed upon her whoredome and that shee have received her full wages and that the p Or Ornament of her kingdome Crowne of their Dominion which they have worne be their shame and till the eyes of the blinde be opened and then shee will sit as a scorned whore which every one will adjudge to Damnation The very sublime Gate of the Holy Trinity for the Children of God 24. If you lift up your thoughts and minds and ride upon the Chariot of the soule as is before-mentioned and looke upon your selfe and all creatures and consider how the Birth of life in you taketh its Originall and the light of your life whereby you can behold the shining of the Sunne and also looke with your Imagination without the light of the Sunne into a huge vast space to which the eyes of your body cannot reach and then consider what the cause might be that you are more Rationall than the other Creatures seeing you can search what is in every thing and consider farther from whence the Elements Fire and Aire take their Originall and how the Fire cometh to be in the Water and generateth it selfe in the Water and how the light of your body generateth it selfe in the Water 25. And then if you be borne of God you attaine to what God and the Eternall Birth is for you see feele and finde that all these must yet have a higher roote from whence they proceed which is not visible but hidden especially if you look upon the starry Heaven which endureth thus unchangably therefore you ought to consider from whence it is proceeded and how it subsisteth thus and is not corrupted nor riseth up above nor falleth downe beneath though indeed there is neither above nor beneath there Now if you consider what preserveth all thus and whence it is then you finde the Eternall Birth that hath no beginning and you finde the Originall of the Eternall Principle viz. the eternall indissoluble Band and then secondly you see the separation in that the materiall world with the Starres and Elements are out of the first Principle which containeth the outward and third Principle in it for you finde in the Elementary Kingdome or Dominion a cause in every thing wherefore it is generateth and moveth as it doth but you finde not the first cause from whence it is so there are therefore q Viz. The first and the third Principle Two severall Principles for you finde in the visible things a corruptibility and perceive that they must have a beginning because they have an end 26. And thirdly you finde in all things a glorious power and vertue which is the life growing and springing of every thing and you finde that therein lyeth its beauty and pleasant welfare from whence it stirreth Now look upon an hearb or plant and consider it what is its life which makes it grow and you shall finde in the Originall harshnesse bitternesse fire and water and if you should separate these foure things one from another and put them together againe yet you shall neither see nor find any growing but if it were severed from its own mother that generated it at the beginning then it remaineth dead much lesse can you bring the pleasant smell nor colours into it 27. Thus you see that there is an Eternall Roote which affordeth this and if you could bring the colours and vegetation or growing into it yet you could not bring the smell and vertue into it and thus you will finde in the Originall of the smell and of the taste there must be another Principle which the stock it selfe is not for that Principle hath its originall from the light of Nature 28. Now look upon the humane life a little further you neither see finde nor apprehend any more by your sight than flesh and bloud wherein you are like other Beasts secondly you finde the Elements of aire and fire which r Or Mingle themselves worke in you and that is but an animall or beastiall life for every beast hath the same in it from whence proceedeth the lust to fill them and to propagate themselves as all plants hearbs and grasse and yet you finde no true understanding to be in all these living creatures for although the Starres or Constellations doe operate in Å¿ Animall or Beastiall man Man and afford him the senses yet they are onely such senses as belong to nourishment and propagation like other Beasts 29. For the Starres themselves are senslesse and have no
in the qualification and flieth aloft no more but continueth in its mother and loseth its fiery right or propriety and trembleth and rejoyceth in its mother 51. And in this joy in the water-spring or source the pleasant n Or stream source of the o Unsearchable unfathomable or inconceiveable bottomlesse love riseth up and all that riseth up there is the second Principle for the whole begetting or generating falleth into a glorious love for the harshnesse now loveth the light dearly because it is so refreshing chearly and beautifull for from this pleasant refreshing it becometh thus sweet p Gentle or friendly courteous and humble or lowly and the bitternesse now loveth the harshnesse because it is no more dark nor so strongly eagerly or fiercely attractive to it selfe but is sweet milde pure and light 52. And here beginneth the taste whereby one continually trieth tasteth and proveth the other and with great desire mingle one within another so that there is nothing but a meer courteous embracing thus the bitternesse now rejoyceth in its mother and strengtheneth it self therein and for great joy riseth up through all the essences and declareth to the second Principle that the loving childe is q Begotten born to which then all the essences give heed and rejoyce at that dear childe from whence the hearing ariseth which is the sixth form where the wheel of the birth standeth in triumph And in this great joy the birth cannot contain it self within its bounds but expandeth it self flowing forth very joyfully and every essence or substance generateth now again a centre in the second Principle 53. And there beginneth the unfathomable or unsearchable multiplication for the flowing and springing spirit that proceedeth from the first and second Principle confirmeth fixeth and establisheth all and in the whole birth it is as a growing or multiplying in one will and the birth attaineth here the seventh form viz. the multiplication r Or in into an essence of love and in this form consisteth Paradise or the Kingdome of God or the numberlesse divine birth out of one onely essence Å¿ Or in all things into all essence 54 Although here the tongue of man cannot utter declare expresse nor fathome this great depth where there is neither number nor end yet we have power to speak thereof as children talk of their father but to dive into the whole depth that troubleth us and disturbeth our souls for God himself knoweth neither beginning nor end in himself 55. And now being to speak of the holy Trinity we must first say that there is one God and he is called the Father and creator of all things who is Almighty and All in All whose are all things and in whom and from whom all things proceed and in whom they remain eternally And then we say that he is three in persons and hath from eternity generated his Sonne out of himselfe who is his Heart Light and Love and yet they are not two but one eternall essence And further we say as the holy Scripture telleth us that there is a holy Ghost which proceedeth from the Father and the Sonne and that there is but one essence in the Father Sonne and holy Ghost which is rightly spoken 56. For behold the Father is the originall essence of all essences and if now the second Principle did not break forth and spring up in the birth of the Sonne then the Father would be a dark t Vacuum or valley of darknesse valley And thus you see that the Sonne who is the Heart the Love the brightnesse and the milde u Or Satiating rejoycing of the Father in whom he is well pleased openeth another Principle in his birth and maketh the angry and wrathfull Father as I may say as to the originality of the first Principle reconciled pleased loving and as I may say mercifull and he is another manner of person than the Father for in his x Or ground centre there is nothing else but meer joy love and pleasure And yet you may see that the Holy Ghost proceedeth from the Father and the Sonne for when the heart or light of God is generated in the Father then there springeth up in the kindling of the light in the fift forme out of the y Or Welspring of water which is the ground of Humility Water-source in the light a very pleasant sweet smelling and sweet tasted Spirit and this is that Spirit which in the Originall was the bitter sting or prickle in the harshnesse or tartnesse and that maketh now in this Water-source many thousand z Centra Centres without number or end and all this in the fountaine of the Water 57. Now you may well perceive that the birth of the Sunne taketh its Originall in the fire and attaineth his personality and name in the kindling of the soft white and cleere light which is himselfe and himselfe maketh the pleasant smell taste and satisfaction or reconciliation and well-pleasing in the Father and is rightly the Fathers heart and another person for he openeth and produceth the second Principle in the Father and his own Essence is the power or vertue and the light and therefore his is rightly called the power or vertue of the Father 58. But the Holy Ghost is not a Acknowledged or manifest as the aire is not knowne or breathed forth in the originall of the fire before the light be kindled knowne in the Originall of the Father before the light breake forth but when the soft fountaine springeth up in the light then he goeth forth as a strong allmighty Spirit in great joy from the pleasant source of water and from the hight and he is the power and vertue of the source of water and of the light and he maketh now the forming shaping figuring and Images or species and he is the centre in all Essences in which Centre the light of life in the hight of the Sunne or heart of the Father taketh its originall And the Holy Ghost is a severall Person because he proceedeth as a living power and vertue from the Father and the Sonne and confirmeth the b Begetting generating or working Birth of the Trinity 59. Now wee pray thus Our Father which art in Heaven hallowed or sanctified be thy Name and in the first of Genesis it is written God created the Heaven out of the midst of the Water by which is meant or understood the Heaven of the third Principle and yet indeed he hath created it out of his own Heaven wherein he dwelleth Thus you may easily finde that the Birth of the Holy Deity standeth in the source of Water and the powerfull Spirit is moreover the former framer and fashioner or moulder therein 60. Thus now the Heaven in this forming or framing and the framing and generating out of it in infinitum or endlesly is the Paradise of God as the highly worthy Moses writeth The Spirit of God moved upon
manifested in Paradise and in the beginning also it was forbidden to man to eat of the fruit of good and evill from the most originall matrix neither should man have known this most originall matrix if he had not imagined thought or longed after it and eaten of the fruit thereof whereby the Matrix presently took hold of him captivated him acteth or qualifieth in him nourisheth and also driveth him as is plaine before our eyes 15. And thus you are to know that the second Principle hath it in its power and there onely is wisdome and understanding also therein now is the omnipotence almightinesse and this third Principle is the seconds proper own not seperate but one essence in it and with it all over and yet there is a birth between them as may be seen by the Rich Man and Lazarus Luk. 16. the one being in Paradise and the other in the most Originall Matrix or Hell 16. And therefore God created or generated the third Principle that he might be r Made known to Angels and men manifested by the materiall world he having created the Angels and Spirits in the second Principle in the Paradisicall world they could thereby understand the eternall Å¿ Generating working or begetting Birth in the third Principle also the wisdome and omnipotence of God wherein they could behold themselves and set their Imagination meerly t Or Into upon the heart of God in which * Or Condition forme they could remaine in Paradise and continue to be Angels which the Devils have not done but they meant to rise up in the Matrix and domineere in great power over Paradise and all Angelicall u Principalities Thrones and Dominions Regions upon which they fell out of Paradise and besides were driven out of their place or Locus into x Narrownesse or a Corner restraint so that the Matrix of this world also holdeth them captive 17. For the y The universall place of this world as farre as the creating word Fiat spreads it selfe Locus or space of this world was their Angelicall Dominion or Kingdome where they were in the place of this world 18. But though wee speake of the Paradisicall Essence and also of the principle of this world of its power and wonderfull birth and what the Divine and Eternall Wisdome is yet it is impossible for us to utter and expresse it all for the z Fountaine or Well-spring Lake of the Deepe can be comprehended in no Spirit whether it be Angel or Man therefore the innumerable Eternall a Or Working Birth and Wisdome maketh a wonderfull eternall joy in Paradise This innumerable power and wisdome may now also be knowne by us men in the third Principle if we will take it into our consideration if we looke upon the Starry Heaven the Elements and living Creatures also upon trees hearbs and grasse wee may behold in the materiall world the similitude of the Paradisicall incomprehensible world for this world is proceeded out of the first roote wherein stand both the materiall and also the Paradisicall spirituall world which is without beginning or transistorinesse 19. And now if wee meditate and consider of the Originall of the foure Elements wee shall cleerly finde see and feele the Originall in our selves if we be men and not beasts full of malice and gainsayings against God and the b Mother the Eternall Nature or Roote Matrix of this world for the Originall is as well knowne in man as in the Deepe of this world although it seemeth wonderfull to the unenlightened Man that any should be able to speake of the originall of the Aire Fire Water and Earth as also of the Starry Heaven he supposeth this impossible to be knowne thus he c Glideth away in his thoughts imperceptibly swimmeth in his own Mother and desireth not to know it neither was it good for man to know it but since the Fall of Adam hath cast us headlong into it it is highly necessary for us to know it that wee may flie from the beastiall Man and learne to know the true Man 20. And if you open the eyes of your minde you will see that fire is in water as may be seene in a storme of Lightening and yet it is no durable fire though it be true fire which setteth houses on fire and burneth them so also you may see that there goeth forth from it a mighty forcible aire and that they are in one another and besides you see that water is generated in the storme 21. But you will not finde this roote here you must looke into the d Or womb The temporary Matrix is the temporary Nature and the Eternall Matrix is the Eternall Nature Matrix and there it is wholly manifest and you may know it in all things for the Matrix of this world standeth in the eternall Matrix from which Paradise and the kingdome of Heaven hath its Originall Now as the Eternall Matrix is a Birth that goeth forth where in the Originall there is harshnesse darknesse hardnesse and anguish so you may see that when the Spirit of God hath e Or awakened kindled the inward Matrix then it becometh stirring working and active 22. For there is in the Originall first f Astringent attraction harshnesse which attracteth shutteth up maketh darknesse and sharpe cold but the tartnesse cannot endure the attracting for the attracting in the cold maketh in the bitternesse a sting or prickle which rageth and resisteth against the hard death but not being able to come away out of the tartnesse being its Mother wherein it standeth therefore it rageth very horribly as if it would breake the harshnesse in pieces it flieth out upwards and sidewayes and yet findeth no rest till that the Birth of the harshnesse fall into an aking horrible essence like a Brimstone Spirit very rough hard stinging in it selfe or kindling in it selfe like a whirling wheele and that the bitternesse flie up very swiftly from whence proceedeth a twinckling flash at which the darke harshnesse is terrified and sinketh backe as vanquished And so when the bitternesse findeth the mother overcome and as it were halfe dead or soft or meeke it is terrified more than the mother But the skreek or terrour being past in the harsh mother which is now halfe dead or soft pliable or meeke then the bitternesse looseth its terrible right or property and becometh white light and cleere and thus is the kindling and birth of the Fire as is mentioned before 23. Deare Reader account not this ridiculous that this birth which also is just so in the g In the Mothers womb beginning of your life may not trouble or confound you and observe it further 24. When God in the first Matrix moved himselfe to create and created the Angels he created them in Paradise in the light holy Matrix which is this and no other but the Matrix with its fiery dark and harsh
God it seeth it still and there is nothing that is farre off or unsearchable for the eternall birth which standeth hidden in the centre of man that doth nothing that is new it knoweth worketh and doth even the same that ever it did from eternity it laboureth for the light and for the darknesse and wotketh in great anguish but when the light shineth therein then there is meere joy and knowledge in its working 7 So that when the heaven and the birth of the elements are spoken of it is not a thing afarre of or that is distant from us that is spoken of but we speak of things that are done in our body and soule and there is nothing nearer us than this birth for we live and move therein as in the house of our mother and when we speak of heaven we speak of our native countrey which the enlightned soule can well see though indeed such things be hidden from the body 8 For as the soule of man moveth and swimmeth between the vertue of the Starres and Elements so the created heaven also moveth between Paradise and the kingdome of Hell and it swimmeth in the eternall matrix its limit reacheth as farre as the Ethera skies or receptacle hath yeelded it selfe up to the creation so farre as the kingdome of Lucifer did reach where yet no end is to be found for the vertue or power of God is without end but our sense reacheth onely to the fiery heaven of the Starres which are a f Or outbirth issue or off-spring propagation in the fifth form of the eternall Mother or a Quinta essentia wherein the separation in the time of the third Principle or in the beginning of this world the vertue or power of the matrix was g Gr divided into parts or varyed separated where now the separation is thus movind and then every essence in the propagation in the manifold centres of the Starres have a h Attracting longing desire one after the other and a continuall will to infect impregnate or mix influences and the one essence or vertue is the i Food meat and drink as also the chest case or receptacle of the other 9 For as in the Paradisicall principle the holy Ghost in the Trinity of the Deity continually goeth forth floweth very softly immoveably and imperceptably as to the Creature and yet formeth and fashioneth all in the Paradisical matrix so also doth the third Principle After that the Matrix became visible and materiall every vertue in the matrix hath had a great attractive longing towards one another a continuall springing blossoming and fading again like a bud or some boyling seething matter wherein the sournesse coldnesse and eager fierce strongnesse attract without ceassng and this attracting prickle or sting stirreth alwayes without ceasing and striveth or resisteth so that the soure matrix because of the inward hellish or most originall matrix standeth continually in anguish with a great desire of the light which it espyeth in the root of the fire and is continually affrighted at it and becometh milde soft and materiall whereby the Elementary water is continually generated 10 In this manner you must understand the foure elements which yet are not foure divided things or essences but one onely essence and yet there are foure differences or distinctions in this birth and each element lieth in the other as in a chest and it is its receptacle also it is a member therein Understand and consider the ground aright which followeth The k Or astringency is the root of the mother sournesse is the matrix and a cause of all things which in its own substance is very dark cold and as nothing but the eternall Deity being there and speculating or beholding it selfe in the sournesse therefore the dark sournesse is desirous after the Divine vertue and attracteth although there is no life or understanding in the sournesse yet it is the gtound of the first essence and the originall whence somwhat cometh to be Here we can search no further into the ground of the Deity for it troubleth disturbeth or confoundeth us 11 Now the sournesse in its lust or great longing or panting after the light attracteth continually and in its own substance it is nothing else but a vehement hunger very dry and as a vacuum or nothing at all a desiring will as the darknesse after the light and its hunger or attracting maketh the bitternesse the woe or lamentation that it cannot be satiated or mollified from whence the anguish ariseth so that the will or prickle or sting is rub'd or l As steel and a flint strike fire struck in it selfe from the lust of the desiring and it will not yeeld it selfe to the dark nothing or dead will but setteth its desire and anguish and also it s eager or strong will so very hard towards the hidden light of God that thereby the will becometh a twinkling flash like a sparkling or m As when ye throw water into the fire crackling fire whereby the sournesse that is so very aking is continually filled and as it were deadned whereby the soure spirit cometh to be soft sweet and materiall even water 12 But the bitternesse being so very much affrighted at the flash of fire in the sournesse it catcheth its mother the sournesse which is become materiall from the crack and flieth out and is clouded or n Impregnated swelled from the materiall sournesse as if it also were materiall and moveth and strenghtheneth it selfe continually in the mother and that is the element called Aire in this world which hath its originall in the watry mother and the water hath its originall from the aire and the fire hath its originall from the longing anguish and the earth and stones took their beginning in the strong attraction at the fall of Lucifer when the sournesse was so fierce strong rising and attractive which attraction is stopped again by the light in the third principle 13 Thus it may very plainly be understood that the light of God is a cause of all things and you may hereby understand all the three Principles For if the power vertue and light of God were not then there would be also no attractive longing in the dark eternity and also the soure desire which is the mother of the Eternity would be nothing at all and it may be understood that the Divine vertue shineth in every thing and yet it is not the thing it selfe but the Spirit of God in the second principle and yet the thing is his Ray glance or lustre which thus proceedeth from the longing or attracting will But now the Heart of God is in the Father in the first will and the Father is the first desiring or longing after the Soone and the Sonne is the vertue and o Lustre or brightnesse light of the Father from whence the eternall nature becometh alwayes longing and so from the heart of God in the eternall
eternall Spirit of God 31. For every forme in the Matrix hath its visible creatures and such as are invisible to humane eyes which creatures in part as to us are as it were but meere o Shapes and formes of appearance figured Spirits as the fire hath spirits and creatures that are invisible to our materiall eyes and wee cannot see them there are also in the Aire invisible spirits which wee see not for the Aire being immateriall so are also the spirits thereof The water hath materiall creatures which are not visible to us and because they are not out of the fire nor aire they are of another p Property quality and are hidden as to the fiery and airey spirits except they will manifest themselves 32. As Fire Aire Water and Earth lie in one case or chest and they foure are but one thing and yet of foure distinct differences and none of them can comprehend nor retaine the other and somewhat of one of the foure being q Or predominant fix in every creature that creature cannot binde it selfe as to that but is manifested therein and according to that spirit is comprehensible and perceptible and yet is incomprehensible to the spirits of the other Elements 33. For all things are come to be something out of nothing and every creature hath the Centre or the circle of the birth of life in it selfe and as the Elements lie hidden in one another in one onely mother and none of them comprehendeth the other though they are members one of another so the created Creatures are hidden and invisible to one another for every Creature looketh but into its mother that is fix or predominant in it The materiall creature seeth a materiall substance but an immateriall substance as the spirits in the fire and in the aire it seeth not as the body seeth not the soule which yet dwelleth in it or as the third Principle doth not comprehend nor apprehend the second Principle wherein God is though indeed it selfe is in God yet there is a r Or Principle birth between As it is with the spirit of the soule of man and the elementary spirit in man the one being the case chest or receptacle of the other As you shall finde about the Creation of Man CHAP. VIII Of the Creation of the Creatures and of the springing up of every a Vegetable or fruit growing thing as also of the Starres and Elements and of the Originall of the b Or essence Substance of this world 1. IN the beginning of the last fore-going Chapter it is mentioned that it is not strange for a man to write speak and teach of the Creation of the world though he was not present when it was doing if he have but the knowledge in the Spirit For there he seeth in the Mother as in a glasse the genetrix of every thing for one thing alwayes lyeth in another and the more is sought the more is found and there is no need to cast the minde beyond this world for all is to be found in this world yea in every thing that liveth and moveth Whatsoever any looketh upon and searcheth into he shall finde the Spitit with the Fiat therein and the divine vertue or power discovereth or c Appeareth beholdeth it selfe in all things as it is written The word is neare thee even in thy heart and lips For when the light of God dawneth or breaketh forth in the centre of the spirit of the soule then the spirit of the soule seeth very well the d Or Creating creation of this world as in a cleare glasse and nothing is afarre off 2 Therefore now I direct the Reader to the creatures that he may search into them and so he shall finde all things and that more wonderfully than any man can write or speak if we be born of God We must not e Or fundamentally conceive think with our understanding and skill of Gods making or creating as of a man that maketh somewhat as a Potter maketh a vessell of a lump of clay or a Stone-cutter or Carver maketh an Image after his pleasure and if iâ— doth not please him then he breaketh it again No the works of God in the creation of the world were altogether fix and stedfast good and perfect as Moses writeth And GOD saw all that he had made and behold it was very good 3 For he took not one lump after another or many lumps together and made beasts of them that is not likely and it is much more a bestiall than a humane thought But as is mentioned before after that the Devil was fallen with his legions who had his throne f In loco in the place of this world standing bodily after the manner of a Spirit in the first Principle and g With lustre or brightnesse throughly enlightned all over with the second Principle truly dwelling in Paradise and in the divine vertue or power and yet with pride fell from the light of God and catched at his own mother the root of the fire thinking to domineere over the meeknesse of the heart of God then his dwelling continued to be the first Principle in the fiery dark Matrix and God created the Out-birth out of the matrix for a Principle and in the eternall matrix in the longing will opened the centre or birth of life and there after the manner of the Deity as the eternall Deity from eternity hath alwayes generated arose and sprung up the third Principle in which the Deity standeth as it were hidden yet forming imagining or imprinting it selfe powerfully in all things which is incomprehensible and unprofitable for the Devill 4 Yet the third Principle is a similitude of the Paradisicall world which is spirituall and standeth hidden therein And thus God manifested himselfe and seeing the spirituall world of the Angels in the place of this world continued not therefore he gave another Principle to this place wherein a light springeth up still and where there is a pleasant refreshment for the purpose of God must stand and the first creatures must continue in darknesse rather than that the purpose of God should faile 5 So the matter of this world as also the Starres and Elements must not be looked upon as if God were not therein his eternall wisdome and vertue or power hath formed it selfe with the Fiat in all things and he himselfe is the Master-workman and all things went forth in the Fiat every thing in its own essence vertue and property For as every starre in the Firmament hath a property different from the other thus is it with the mother also out of which the fifth h Substance or forme essence of the stars went forth For when the fiery form of the starres was separated from her she was not presently severed from the first eternall Birth-right but she kept her first eternall vertue Onely the rising power of the fire is severed from her so
pride that is in your minde and walke along into the Paradisicall Garden of Roses and there you shall finde an hearb if you eate of it your eyes will be opened so that you shall see and know what Moses hath written 36 The x And Marginall notes Glosses that are put upon Moses from Reason will not shew you Paradise much lesse the Creator The Prophets and Apostles learned more in the Paradisicall Schoole in one houre than the Doctors in their y The Universities Schooles in thirty years Ones own wisdome availeth nothing God giveth it to him whom he loveth for nothing It cannot be bought for money nor favour as King Solomon will tell you 37 If we will be still so very earthly minded as to think that God made all the beasts of a lump of earth of what then is their Spirit made Seing that earth is not very flesh and the blood is not meere water Besides the earth and the water is not life and though the z Or breath aire come in it yet it still remaineth such an essence as springeth only in the Fiat and the tincture which riseth up in the fire and from whence the noble life is stirred is hidden 38 Moses writeth Let there come forth all manner of a Animals or living creatures beasts every one according to its kinde Now then the question is Out of what should they come forth Answer Out of the Matrix What is the Matrix out of which they should come forth It is the foure Elements which are together in the earth The Fiat brought forth the beasts or living creatures very b Without order indigestedly as they are in the essence not from heaven but out of the Matrix of the earth and the Matrix of the earth is one and the same thing with the Matrix in the deep above the earth and hath one and the same c Rule or governing dominion The constellation ruleth in all things and it is the Limbus or the d Mars Masculine wherein the tincture consists and in the Matrix of the earth is the Aquastrish or watery Spirit they come forth onely out of the Matrix of the earth that they might be of the essence of the earth that so they might eat of the fruits that grow out of the earth For every Spirit lusteth after its mother from whence it came 39 Now then if the Beasts or Animals nature were meerly out of a lump of earth then they would eat earth but seeing e The bestiall nature it is proceeded out of the Matrix of the earth by the Fiat therefore it desireth also such food as the matrix affordeth out of its own essence and that is not earth but flesh yet this flesh now is a f Or Concretion Masse whence the g Corpus body cometh and the spirit of the constellation maketh the h Or penetrating the life and the blood tincture therein which Spirit ruleth over all as in one mother and in every life it maketh the understanding for the spirit of the constellation ruleth in all things in the earth stones metals elements and creatures 40 For in the beginning of the creation at the time when the earth became materiall all was generated out of one onely substance and there was no more done but a separation made of one i Part. from another therefore in every separation there must needs be alwayes a vehement hunger of one k Part. after another An example whereof you have in propagation for the sake whereof the separation was so made For you see that there is a male and a female and that the one continually desireth copulation with the other that they may l Engender generate This is a great hidden secret Observe when the Creator by the Fiat separated the Matrix from the Aquaster or watery Mother for the first form is heavenly and incorruptible as long as the kingdome of this world standeth and the root of the first form m toucheth or reacheth holdeth Paradise I will set it down more intelligibly or plainly for the simplest Readers sake 41 Observe as hath been often mentioned that as in the Fiat in the aking matrix viz. the dark harshnesse or sournesse the fire rose up in the breaking wheele in the kindling and that in the fiery the light of the Sunne and of all the Starres sprung up which is done in the harsh matrix which from the light is become thin lowly and materiall water and the pleasant source of love sprung up so that one form vehemently loverh the other in respect of the kinde meek light which was come into all formes So now the soft meeknesse was become a new childe which was not the dark originalnesse in the anguishingnesse But this childe was the Paradise yet being it stood not in the Materia or matter therefore the matrix of the harshnesse could not comprehend it but n The matrix it yeelded it selfe forth very desirously and longing with great earnestnesse according to the fire and bitternesse to comprehend the pleasant source of love and yet could not comprehend it for o The source of love it was Patadisicall and thus it still stood in great longing and generated water 42 But now God separated the fire viz. the fifth essence or form from the water and out of that made the starres and the Paradise is hid in the matrix Therefore now the mother of the water desireth with great earnestnesse the mother of the fire and seeketh the childe of love and the mother of the fire seeketh it in the mother of the water where it was generated and there is between them a continuall vehement hunger one after another to copulate 43 Now God sayd Let all manner of beasts come forth every one after its kinde and so there came forth out of the essence of every ones kinde a male and a female And thus the Spirit of the Starres or the Spirit in the form of Fire had now by its longing copulated with the watry Spirit and two Sexes sprung out of one essence the one according to the Limbus in the forme of fire and the other according to the Aquaster or spirit of the water in the watry form yet so blended or mixed that they were alik as to the body and so the Male was qualified according to the Limbus or form of fire and the female according to the Aquaâ—â—er in the watry forme 44 And so now there is a vehement desire in the creatures The Spirit of the male seeketh the loving childe in the female and the female in the male for the irrationality of the body in the unreasonable creatures knoweth not what it doth the body would not if it had reason move so eagerly towards propagation neither doth it know any thing of the impregnation or conception onely its spirit doth so burne in desire after the childe of love that it seeketh love which
God and then it becometh a Paradisicall childe and getteth the key of Paradise and that soule seeth into the midst thereof 28. But the grosse body cannot see into it because it belongeth not to Paradise it belongeth to the Earth and must putrifie or rot and rise in a new vertue or power which is like Paradise in Christ at the end of dayes and then it also may dwell in Paradise and not before it must lay off the third Principle viz. this skin fleece or covering which father Adam and mother Eve are gotten into in which they supposed they should be wise when they should weare all the three Principles manifested on them if they had rather worne two hidden in them and had stayed in the f In the Principle of light one it had been good for us of which further about the Fall 29. Thus now in the essence of all essences there are three severall distinct properties which yet are not parted asunder with one source or property far from the other but they are in one another as one onely essence and yet the one doth not comprehend the other as these three Elements fire aire water are all three in one another and neither of them comprehendeth the other and as one Element generateth another and yet is not of the essence nor source or property thereof so the three Principles are in one another and one generateth the other and yet none of them all comprehendeth the other and none of them is the essence or substance of the other The Depth in the Centre or Ground 30. As hath been often mentioned God is the essence of all essences wherein there are two essences in one without end and without Originall viz. the Eternall Light that is God or the Good and then the Eternall Darknesse that is the g The nature or the working property Source and yet there would be no source in it if the Light were not The Light causeth that the Darknesse longeth after or is in anguish for the Light and this anguish is the source of the wrath of God or the hellish fire wherein the Devils dwell From whence God also calleth himselfe an angry Zealous or Jealous God these are the two Principles the Originall of which we know nothing of onely we know the h Or working activity birth therein the indissoluble Band which is as followeth 31. In the Originalnesse of Darknesse there is i Sourenesse tartnesse sharpnesse astringency or attractivenesse harshnesse and austerenesse this harshnesse causeth that it be light for harshnesse is a desirousnesse an attracting and that is the first ground of the willing or longing after the light and yet it is not possible to comprehend it and the attracting in the will is the sting or prickle which the desirousnesse attracteth and the first stirring or moving Now the prickle cannot endure the attracting in the will but resisteth flieth up and yet cannot get away from thence for it is generated in the attracting but because it cannot remove from thence nor can endure the attracting therefore there is a great anguish a desirousnesse or longing after the light like a furiousnesse and like a breaking whirling wheele and the anguish in the bitternesse riseth up in the k Fiercenesse wrath after the light but cannot get it being desirous in the anxiety to lift up it selfe above the light yet doth not overcome but is infected impregnated or mingled with the light and attaineth a twinckling flash and as soone as the harshnesse or the hardnesse viz. the Darknesse getteth the same into it it is terrified and instantly goeth away into its l Or receptacle Ether and yet the darknesse continueth in the Centre And in this horrour terrour or skreeke the hardnesse or harshnesse becometh milde soft supple and thin and the flash is made in the bitternesse which flieth up thus in the prickle thus the prickle discovereth it selfe in the Mother which so terrifieth the mother with the flash that shee yeeldeth her selfe to be overcome and when the prickle strengtheneth it selfe in the mother and findeth her so milde then that is much more terrified and looseth it s fierce strong wrathfull propriety and in the twinckling of an eye becometh white cleere and bright and flieth up very joyfully trembling with great delight lust and desire and the mother of harshnesse from the light cometh to be sweet milde thin and materiall even water For shee looseth not the essence of the harsh condition and therefore the essence attracteth continually to it out of the mildnesse so that out of the nothing somewhat cometh to be viz. water 32. Now as is mentioned before when the joy riseth up from the mother as the light cometh into her which yet shee cannot m Or take hold of comprehend then the joy in the ascending will hath a centre in it againe and generateth out of it selfe againe a very soft and pleasant source or fountaine an humble amiable source which is immateriall for then there can be generated nothing that is more pleasant and full of joy and refreshment therefore here is the end of Nature and this is the warmth or the Barm or as I may say the Barmhertzigkeit the mercifulnesse For here Nature neither seeketh nor desireth further any n Or working Birth more it is the perfection 33. Now in this pleasant source the moving Spirit which in the Originall in the kindling was the bitter aking Spirit springeth forth very joyfully without removing and it is the Holy Ghost and the sweet o Well-spring source or fountaine which is generated in the centre from the light it is the Word or heart of God and in this joy is the Paradise and the birth is the Eternall Trinity in this you must dwell if you will be in Paradise and the same must be borne or generated in you if you will be the childe of God and your soule must be in it or else you cannot enjoy nor see the kingdome of God 34. Therefore the p Sure or strong firme stedfast faith and confidence thus bringeth us into God againe For it getteth the divine Centre q To the of Regeneration in the Holy Ghost or else there is nothing that availeth Other matters which men doe here are but r Works essences which follow him in the shadow wherein he shall stand for as there is the birth in the holy Deity which in the Originall standeth in the willing desiring and aking before the light breake forth so also must thou O man that art gone forth out of Paradise in anguish longing and in a defirous will goe into the birth againe and so thou shalt attaine Paradise againe and the light of God 35. Behold thou reasonable soule to thee I speake and not to the body thou onely apprehendest it When the birth is thus continually generated then every forme hath a centre to the Regeneration for the whole divine essence or substance
active property with the Indissoluble Band is generated in every soule and there is no soule before the kindling of the light in the childe in the mothers body for with the kindling the eternall Band is knit or tied so that it standeth eternally and this Worme of the three Essences doth not die nor sever it selfe for it is not possible because they are all three generated out of one onely fountaine and have three qualities and yet are but one being or substance as the holy Trinity is but in one onely Essence or substance and yet they have three Originalities in one Mother and they are one onely being or substance in one another Thus also and not a whit lesse is the soule of man but onely one degree in the first going forth for it is generated out of the Fathers eternall will and not out of the heart of God yet the heart of God is the neerest to it of all 11. And now it may very exactly be understood by the Essences and property of the soule that in this house of flesh where it is as it were generated it is not at home and its horrible fall may be also understood thereby for it hath no light in it selfe of its own it must borrow its light from the Sunne which indeed springeth up along with it in its Birth but that is corruptible and the Worme of the soule is not so and is seene that when a man dyeth d The light of the Sunne or a Mans facultie beholding of that light ceaseth it goeth out And if then the divine light be not againe generated in the Centre then the soule remaineth in the eternall Darknesse in the eternall anguishing source or quality of the Birth where nothing is to be found in the kindled fire but a horrible flash of fire in which source property or quality also the Devils dwell for it is the first Principle 12. And the soule here in this world useth the light of the third Principle after which the soule of Adam lusted and thereupon was captivated by the Spirit of the great world But if the soule be regenerated in the Holy Ghost so that its Centre to the regeneration spring forth e In true resignation then it seeth with two lights and liveth in two Principles and the most inward Principle viz. the first is shut up fast and hangeth but to it in which the soule is tempted and afflicted by the Devill and on the contrary the f The vertue or power of God virgin which belongeth to and is in the Tincture of the Regeneration and in the departure of the body from the soule shall dwell in the same Tincture is in continuall strife and combate with the Devill and trampleth upon his head in the vertue and power of the soules Prince and g Saviour or Conquerour Champion viz. the sonne of the virgin when a new body out of the vertue or power of the soule shall h Or be generated spring forth in the Tincture of the soule 13. And that when the soule is i Or seperated departed from the body it might no more be possibly tempted by the Devill and Spirit of this world there is a quiet rest for the soule included in its Centre in its own Tincture which standeth in Paradise betwixt the kingdome of this world and the kingdome of Hell to continue untill God shall put this world into its k Or receptacle Ether when the number of men and figures according to the depth of the eternall minde of God shall be finished 14. And now when wee consider how the temporary and transitory life is generated we finde that the soule is a cause of all the l Organs or Instruments members or faculties of or to the life of Man and without it there would not be one l Organs or Instruments member to or of the life of man generated For when wee search into the beginning and kindling of life wee finde strongly with cleere evidences all manner of faculties or members so that when the cleere light of the soule kindleth then the Fiat standeth in very great joy and in the twinckling of an eye doth in the Matrix sever the pure from the impure of which the Tincture of the soule in the light is the m Or Work-master worker which there reneweth it but the Fiat createth it 15. And now when the soure harsh Matrix is made so very humble thin and sweet by the light the sterne or strong horrour which was so very poysonous before the light kindled flieth upward for it is terrified at the meeknesse of the Matrix and it is a terrour of great joy yet it retaineth its strong or sterne right or property and cannot be changed neither can it get farre from thence for it is withheld by the Fiat but it raiseth it selfe suddenly aloft and the terrour maketh it a filme from the soure or harsh Fiat which holdeth the terrour fast and that is now the Gall n Above upon about or neere the heart of the heart 16. But when the Matrix from which the terrour was gone forth was thus loosed from the terrour of the anxiety and became so very sweet like sweet water then the spirit of the great world figured or imprinted it selfe instantly in the Matrix and filleth the foure Elements also within it and thinketh with it selfe now I have the sweet virgin and the Fiat createth o That which was brought in it and severeth the Elements which also are in strife and each of them would have the virgin and are in a wrestling till they one overcome another and that the fire being the mightiest and the most strong stay above and the water sink down and the earth being a hard grosse thing must stay below But the fire will have a p Kingdome or Dominion Region of its own 17. For it saith I am the Spirit and the life I will dwell in the virgin and the soure harsh Fiat attracteth all to it and maketh it a Mesch Massa q Or substance concretion and moreover it maketh it flesh and the fire keepeth the uppermost Region viz. the heart for the foure Elements sever themselves by their strife and every one of them maketh it selfe a severall r Or Dominion Region and the Fiat maketh all to be flesh onely the Aire would have no flesh for it said I dwell in no house and the Fiat said I have created thee thou art mine and closed it in with an inclosure that is the bladder 18. Now the other Regions set themselves in order first the sterne flash that is the Gall and beneath the flash the fire whose Region â—â— the heart and beneath the fire the water whose Region is the Liver and beneath the water the earth whose Region is in the Lungs 19. And so every Element qualifieth or acteth in its own source or manner of operation and one could doe nothing without
the other neither could one have any mobility without the other for one generateth the other and they goe all foure out of one Originall and it is in its Birth but one onely thing or substance as I have mentioned before at large about the Creation concerning the Å¿ Or generating birth of the foure Elements 20. The soure strong or bitter Gall viz. the terrible poysonous flash of fire kindleth the warmth in the heart or the fire and is it selfe the cause from whence all else take their Originall 21. Here we finde againe in our consideration the lamentable and horrible fall in the Incarnation because when the light of life riseth up and when the Fiat in the Tincture of the spirit of the soule reneweth the Matrix then the Fiat thrusteth the death of the stifling choaking checking or stopping and perishing in the sternnesse viz. the impurity of the stifled or checked bloud from it selfe out of its Essences and casteth it away and will not endure it in the t Corpus body but as a u Excrement superfluity the Fiat it selfe driveth it out and of its tough glutinous sourenesse maketh an enclosure round about it viz. a filme or gut that it may touch neither the flash nor the spirit and leaveth the nethermost port open for it and x Condemneth banisheth it eternally because that impurity doth not belong to this Kingdome as it happened also to the earth when the y At the Creation Fiat thrust it out of the Matrix in the middest in the Centre upon a heape as a lump being it was unfit for heaven so also z In the Incarnation here 22. And we finde greater mysteries yet in a Testimonie evidence of the horrible fall for after that the foure Elements had thus set themselves every one in a severall Region then they made themselves Lords over the spirit of the soule which was generated out of the Essences and they have taken it into their power and qualifie with it The fire viz. the mightiest of them hath taken it into its b Or Dominion Region or jurisdiction in the Heart and there it must c The Spirit must there be kept in obedience keepe and the blossom and light thereof goeth out of the heart and moveth upon the heart as the kindled light of a Candle where the Candle resembleth the fleshly heart with the Essences out of which the light shineth And the fire hath set it selfe over the Essences and continually reacheth after the light and it supposeth that it hath the virgin viz. the Divine vertue or power 23. And there the holy Tincture is generated out of the Essences which regardeth not the fire but setteth the Essences viz. the soule in its pleasant d Refreshment or habitation joy Then come the other three Elements out of their Regions and fill themselves also by force therein each of them would taste of the virgin receive her and qualifie or mingle with her viz. the water that filleth it selfe by force also therein and it tasteth the sweet Tincture of the soule and the fire saith I would willingly keepe the water for I can quench my thirst therewith and refresh my selfe therein And the Aire saith I am indeed the spirit I will blow up thy heate and fire that the water doe not choake thee And the fire saith to the Aire I will keepe thee for thou upholdest my quality for mee that I also goe not out And then cometh the Element of Earth and saith What will you three doe alone you will starve and consume one another for you depend all three on one another and devour your selves and when you shall have consumed the water then you extinguish for the aire cannot move unlesse it have some water for the water is the mother of the aire which generateth the aire Moreover the fire becometh much too fierce violent and eagar if the water be consumed and consumeth the body and then our e Dominion or rule Region is out and none of us can subsist 24. Then thus say the three Elements the fire the aire and the water to the Earth Thou art indeed too dark too rough and too cold and thou art rejected by the Fiat wee cannot take thee in thou destroyest our dwelling and makest it dark and stinking and thou afflictest our virgin which is our onely delight and treasure wherein wee live And the Earth saith yet pray take my f Its fruits Children in they are lovely and of good esteemes they afford you meate and drinke and cherish you that you never suffer want 25. Hereupon thus say the three Elements but so they may afterwards get a dwelling in us and may come to be strong and great and then wee must depart or be in subjection to them and therefore wee will not take them in neither for they may come to be as rough and cold as thou art yet this wee will doe thou mayst let thy children dwell in our g In the stomack and Gutts Courts and Porches and wee will come and be their Guest and eate of their h The vertue of their fruit fruit and drinke of their drinke else the water which is contained in the Element would be too little for us 26. Now thus say the three Elements fire water and aire to the Spirit fetch us children of the earth that they may dwell in our Courts wee will eate of their i Or substance Essences and make thee strong Here the Spirit of the soule like a captive must be obedient and must reach with his Essences and fetch them forth And then cometh the Fiat and saith No thou k Or mayest escape mee mightest so out-run mee and the Fiat created the reaching forth and there came forth from thence hands and all other essences and formes as it is before our eyes and the Astronomicus Astronomer knoweth it well yet he knoweth not the secresie of it although he can expound the l Marks or tokens signes according to the Constellation and Elements which qualifie and mingle together in the Essences of the Spirit of the soule 27. And now when the hands in the will reach after the children of the Earth which reaching forth yet is no other than a will in the spirit of the childe in the Mothers body then the Fiat is there and maketh a great roome in the Courts of the three Elements and a tough firme inclosure round about it that they may not touch the flesh for the flesh is afraid of the children of the earth because the earth is throwne away for its rough stinking darknesse and it trembleth for great feare and it looketh still about after the best meanes least the children of the earth should be too rough for it and might cause a stinke that so it might have an m Out-let opening and might cast away the stink and the filth and so it maketh out of the Court which is
the maw or stomack an outlet and Gate and environeth the same with its tough soure harshnesse and so there is a Gutt 28. But because the n The stinke Enemy is not yet in substance but onely in the will of the Spirit therefore it goeth away very slowly downwards and seeketh for the Port where it will make an outlet and Gate that it may cast away the stinke and filth from whence the Gutts are so very long and o Vinding and bloubing like foulds crooked 29. Now when this Conference which is spirituall between the three Elements fire aire and water was perceived by the Spirit of the earth viz. the Essences in the Region of the Lungs then p The spirit of the earth it cometh at last when the habitation or the Court was already built for the children of the earth and saith to the three Elements Wherefore will yee take the body for the Spirit Will you take the children of the earth and feed upon them I am their spirit and am pure I can strengthen the Essences of the soule with my vertue and essences and uphold them well take mee in 30. And they say yes wee will take thee in for thou art a member of our spirit thou shalt dwell in us and strengthen the Essences of our spirit that it may not faint yet wee must also have the children of the earth for they have our quality also in them that wee may rejoyce and the Spirit of the Lungs saith Then I will live in you wholly and rejoyce my selfe with you The Gate of the Sydereall or * Astrall spirit starry Spirit 31. Thus now when the light of the Sunne which had discovered and imprinted it selfe in the fire-flash of the Essences of the spirit and was shining in the fire-flash as in a strange vertue and not in the Sunnes own vertue when he seeth that he hath gotten the q Rule government or predominancy Region and that the r Note the Essences of the soule are the Worme or Spirit that never dyeth Essences of the soule which are the Worme or the Spirit as also the Elements will rejoyce in his vertue and splendour and that the Elements have made their foure Regions or Dominions and habitations for an everlasting possession and that Å¿ The Sunne he should be a King and that t The Elements they should serve at Court in the Spirit of the Essences in the heart and so exceedingly love him and rejoyce in their service and have besides brought the u The fruits of the Earth children of the earth that the spirit might present them where then they will first be frolick and potent and eate and drinke of the x Or vertues Essences of the children of the earth then y The Sunne he thinketh with himselfe it is good to dwell here thou art a King thou wilt bring z The worldly wise or the Children of the Sunne thy kindred off-spring or Generation hither and raise them up above the Elements and make thy selfe a Region or Dominion art not thou the King here is the Gate where the children of this world are wiser than the children of light O Man Consider thy selfe And he draweth the Constellations to him and bringeth them into the Essences and sets them over the Elements with their wonderfull and unsearchable various Essences whose number is infinite and maketh himselfe a Region and Kingdome of his Generation in a strange Countrey 32. For the Essences of the soule are not this Kings own he hath not generated them nor they him but he hath by lust imprinted himselfe also in its Essences and kindled himselfe in its fire-flash of purpose to finde its virgin and live in her which is the amiable divine vertue or power because the spirit of the soule is out of the eternall and had the virgin before the Fall and therefore now the Spirit of the great world continually seeketh the virgin in the Spirit of the soule and supposeth that shee is there still as before the Fall where the Spirit of the great world appeared in Adams virgin with very great joy and desired also to live in the virgin and to be eternall because he felt his corruptibility and that he was so rough in himselfe therefore he would faine partake of the loving kindnesse and sweetnesse of the virgin and live in her that so he might live eternally and not break corrupt or perish againe 33. For by the great longing of the Darknesse after the light and vertue of God this world hath been generated out of the Darknesse where the holy vertue of God shone or beheld it selfe in the Darknesse and therefore this great desiring and longing after the divine vertue continueth in the Spirit of the Sunne Starres and Elements and in all things All groane and pant after the divine vertue and would faine be delivered from the vanity of the Devill but seeing that cannot be therefore all creatures must waite till their a Corruption Dissolution when they shall goe into their Ether and get a place in Paradise yet onely in the figure and shadow and the Spirit must be a Corruption dissolved which here hath had such lust or longing 34. But now this lust or longing must be thus or else no good creature could be and this world would be a meere Hell and wrathfulnesse And now seeing the virgin standeth in the second Principle so that the spirit of this world cannot possibly reach to her and yet that the virgin doth continually behold her selfe or appeare in the Spirit of this world to satisfie the lust and longing in the fruit and growing of every thing therefore b The spirit of the great world he is so very longing and seeketh the virgin continually he exalteth many a creature in great skill and cunning subtilty and he bringeth it into the highest degree that he can and continually supposeth that so the virgin shall againe be generated for him which he saw in Adam before his fall which also brought Adam to fall in that c The spirit of the great world he would dwell in his virgin and with his great lust so d See more of this strife in cap. 12. from 39 to the 47 verse pressed Adam that he fell a sleepe that is he set himselfe by force in Adams Tincture close to the virgin and would faine have qualified in her and mingled with her and so live eternally whereby the Tincture grew weary and the virgin withdrew 35. And then Adam fell and was feeble which is called sleepe This was the e Adams inward tree of Temptation Tree of Temptation to try whether it was possible for Adam to live eternally in the virgin and to generate the virgin again out of himselfe and so generate an Angelicall Kingdome 36. But seeing it could not so be because of the spirit of this world therefore was the outward Temptation first taken in
the beginning and shee discovereth her selfe in all created things so that by her the wonders of all things are brought to the Day-light The strong Gate of the Incarnation or becoming Man of Jesus Christ the Sonne of God 23. And out of this Heart and Word of God the Father with and through the chast virgin of God of his wisdome of the Omniscience is proceeded the Treader upon the Serpent in and with the Word of the Promise of God the Father to Adam and Eve and their children and hath Imaged or imprinted it selfe in Adam's and Eve's minde and espoused it selfe in Eternity therein and opened for the soule the Gate to the Kingdome of Heaven and hath with the chast Å¿ The wisdome of God virgin set it selfe in the Centre of the light of life in the Gate of God and hath given the virgin to the soule for a perpetuall Companion from whence Man hath his skill and understanding or else he could not have understanding shee is the Gate of the t Or thoughts senses and yet shee u Or avoydeth leaveth the Counsell of the Starres because the soule liveth in the source or quality of the Starres and is too rough crude or soure and therefore shee cannot imprint or unite her selfe with the soule yet shee sheweth it the way of God But if the soule become a hellish Worme then it withdraweth into her Gate and standeth before God before his Word and Heart 24. But because the soule of Adam and of Eve and of all the children of Men were too rough wilde and too hard kindled from the first Principle so that they had the source of Hell in them being inclined to all evill malice or mischiefe therefore the Word and the Treader upon the Serpent did not so instantly Image or imprint it selfe in the soule of Adam but stood opposite to the Kingdom of the Devill and of Hell and against their poysonous Darts in the minde and in the Minde of those men which incline and yeeld themselves to the Treader upon the Serpent it breaketh the head of the Serpent the Devill 25. And so it was tried for a long time whether it were possible that Man should be recovered this way so that he might yeeld himselfe wholly to God that the soule might be borne in the Word and at last stand before God yet all was in vaine the kindled soule could not stand but there came to be Man-slayers and Murtherers also self-willed people in meere lechery and unchastity of the flesh also aspiring in state pride and domineering according to the x Rule or Dominion Regiment of the Starres and Elements that driveth the body and soule of Man at all times and there were but few that did cleave to the Word of God 26. Then God sent the Deluge of Flood upon the whole world and drowned all flesh except Noah who did cleave to the Word of God he and his sonnes and their wives were preserved and so the world was tryed whether it would be afraid of the horrible judgement and cleave to the Word but it was all in vaine Then God chose to himselfe the Generation of Sem which did cleave to the Word that so he might erect a light and office of Preaching that the world might learne from them But all availed nothing the Starreâ— ruled Men according to their source or quality in meere covetousnesse unchastity and pride which was indeed so very great that they purposed to build a Tower whose top should reach to Heaven such blinde people they were as to the kingdome of God 27. And then God confounded their Language that they might yet see that they had onely confounded senses or thoughts and should turne them to God that they also might see that they did not understand the Language of the Saints or holy people of the stock of Sem and that they must be scattered abroad over the whole world so that a holy seede might be preserved and that all might not perish but it availed nor they were wicked 28. Then God out of the fiercenesse of the first Principle burnt Sodom and Gomorrah those five kingdomes with fire for a Terrour but it availed not sinne grew like a greene Branch And then God promised the chosen Generation that if they would walke before him he would blesse them as the Starres of Heaven and make them so great that they should not be numbered and yet there were still among them evill Birds hatched And then God brought them into a strange Land and prospered them to try whether they would acknowledge his goodnesse and depend on him but they were yet worse 29. Then God did stirre up a Prophet among them even Moses who gave them Lawes and sharp Doctrines as Nature y Promoted or thrust forth required and these were given them through the Spirit of the z Macrocosme great world in zeale in the fire Yet seeing they would live still in the roughnesse therefore they were tryed or tempted to see whether they would live in the Father and God gave them Bread from Heaven and fed them forty yeares to try what manner of people they would be and whether they would by any meanes be brought to cleave to God he gave them Ordinances and Customes to observe in meats and drinks and also a Priestly Order with heavy and hard precepts and punishments which he published also to them but it availed not they were onely wicked and walked in the Dominion or Regiment of the Starres and yet far worse they walked altogether according to the wrathfulnesse of Hell 30. And there is a great matter for us to see in the severall Meats which God forbad them especially Swines flesh whose source quality or property will not subsist in the fire but affordeth onely a stinck and so it doth also in the fire of the soule which reacheth or stirreth the Originality of the first Principle from whence the first Principle in the soule stincketh or maketh a stinck which is a Or loathsom contrary to the Word and the noble virgin and it maketh the Gates of the breaking through into the light swelled thick misty fumy and dark for the soule is also a fire which burneth and if it receive such a b Or fuell for its burning source quality or property then that darkeneth it the more and burneth in the vapour like a flash of lightening as may be seene in the fat of swine for which cause God did forbid it them 31. And there was no other cause of their employment about offering sacrifice than because Man was earthly and so the Word standing neere the soule in the Gate of the light of life c God he heard their Prayers through the earthly source quality or property of their smells d Or Offerings of Incense or Incense and so they had a token in the fire that their prayer was acceptable to God as may be seene in many places in Moses which
Fall he did illustrate or manifest himselfe by the holy Eternall Virgin of his Wisdome in the Eternall Wonders in x Barmhertzigkeit mercy which alwayes floweth out of his heart and did comprehend with his speculation or manifestation the Throne and did further illustrate himselfe in the Throne into many millions without number and established his Covenant with his Oath therein with his precious Promise of the Womans Seed 19. Thus my very precious minde apprehend it aright This same Throne was made in Time when as the Time of his Covenant was revealed an Angelicall Principality in the mercy of God in the holy Pure Element in the Sacred Ternary that is in the holy Earth wherein the Deity is substantially knowne so that the whole Mercy of God which is unmeasurable and every where in the Sacred Ternary which is likewise so great in the holy Element that comprizeth Heaven and this world became a Man that is a substantiall Similitude of the Spirit of the Trinity in which likenesse the Trinity dwelleth with compleat-fulnesse and in this great Angelicall Throne and Principality stood in the beginning and from Eternity the Aspect in the infinite multiplicity proceeding from all the Essences in the Limbus of the Father and became truely illustrate or manifest in the Time of the Promise 20. Thus now even unto this very day all things are yet in the Fiat or creating and the Creation hath no end untill the judgement of God where that which hath growne on the holy Tree shall be separated from the unholy Thistles and Thornes and wee men are these innumerable aspects or idea's in the Fiat of the great Princely Throne and we who are holy shall be created in the body of this Prince in God but we that degenerate or perish shall be cast out as naughty y Fruit. apples unto the swine of the Devill 21. Thus we were foreseen or elected in Christ Jesus before the foundations of the world were laid that we should be his Angels and Servants in his high Princely Throne in the body of his Element in which his Spirit viz. the holy Trinity will dwell 22. This I would clearly demonstrate unto thee z Or upon it as by an Example in the Kingdome of this world yea in all things thou shalt not be able to name any thing out of which I will not demonstrate it unto thee if God gave us leave but seeing it will here take up too much roome I will write a booke by it selfe of it if the Lord permit 23. Therefore my beloved soule be lively and see what thy noble Bridegroom hath left thee in his Testaments for a Legacy as namely in the Baptisme the water of his Covenant flowing from his holy Originall body whereas we in this world viz. in the externe birth of his body do acknowledge foure things namely fire aire water and earth wherein our earthly body consisteth So likewise in the heavenly body there are foure such things The fire is the enkindling of the divine desire The water is that which the fire desireth whence it becomes meeke and a light The aire is the joyfull spirit which bloweth up the fire and maketh in the water the motion And the earth is the true Essence which is borne in the Three Elements and is rightly called Ternarius Sanctus the Sacred Ternary in which the Tincture is brought forth in the light of the meeknesse and therein also is borne the holy bloud out of the water being an oyle of the water in which the light shineth and the spirit of life consisteth 24. Understand it thus that water is the water of the Eternall Life in the a Or seede Limbus of God in the Holy Ternary and that is the water which baptizeth the soule when wee keepe the b Or Celebration use of his Testament for the soule in his Covenant is dipped and washed in that water and it is rightly the Bath or Laver of Regeneration for by its dipping in the Holy Water it is received and quickned by the holy Water and cometh in the Covenant of Christ into the soule of Christ indeed not fully into his soule but into his body and becometh the Brother of the soule of Christ for Christs soule is a Creature as our soules are and is in the body of the Mercifulnesse in the Trinity being surrounded therewith and hath the same in it for food and strength or refreshment So also our soules in the Covenant if they be faithfull and continue in God they are the brethren of Christs soule 25. For Christ hath taken this Pledge viz. our soule from us Men in Mary at which wee rejoyce in Eternity that the soule of Christ is our Brother and the Body of Christ our Body in the Mew Man And should I not rejoyce that my soule is in the body of Christ and that the soule of Christ is my brother and that the Holy Trinity is the foode and vertue or strength of my soule Who can judge mee lay hold of mee and c Spoyle or hurt mee destroy mee when I am in my true Man in God When as I am Immortall in my new Man wherefore should I be much afraid in the Earthly Man which belongeth to the Earth Let every thing take its own and then my soule will be d Or rid of the Driver freed from the e Or from corruption Driver 26. Or what shall I say Must I not in this Body which I here in the Earthlinesse carry about mee through the New Man reveale the Wonders of God that so his Wonders might be manifested I speake not onely concerning my selfe but concerning all Men good and bad every one must manifest the Great Wonders wherein he standeth in f Gods his Kingdome whether it be in Love or Anger after the breaking or dissolution of this world it must all stand in the Figure For at present this world standeth in the Creating and in the t Or seed time Sowing and is like a field which beareth fruit 27. Thus wee every one of us labour and finish our dayes-worke every one in his own field and in the Harvest every one shall stand h Or be in his employment by his Labour and enjoy his fruit which he hath sowen therefore my hand shall not be weary of l Diving or searching digging this wee speake seriously according to its high worth in the Wonders of God knowne in the Counsell of the k The wisdome of God Noble Virgin Of the l Celebration or Participation use of the highly Precious Testaments of Christ the Sonne of God 28 Christ began the use of the Baptisme by John who was his forerunner and John was borne into this world before Christ which hath its signification therefore open thy eyes As the water is in the Originality and a cause and beginning of the life and then in the water by the Tincture the m Or beginning of the
which is a Roote or stirre up of the Roote of the fiercenesse and therefore it was necessary that God should passe with the new Body into the Seperation of the Roote and of the Kingdome of this world as into the Death of the fiercenesse and should destroy Death and spring with its own vertue and power through Death as a flower springeth out of the Earth and so hold the inward fiercenesse captive l In the new bodies own vertue or power in his own vertue of the New Body 11. And this wee understand of Christ who is truly entred in such a manner and hath taken the strong Anger and the Devill in it captive and hath sprung with his holy heavenly body through Death and hath destroyed Death so that the Eternall Life springeth forth through Death and thus Death was taken captive by the New Eternall Body and it is an Eternall imprisonment so that an Eternall life is growne in Death and the New Body treadeth upon the Head of Death and of the fiercenesse the property of Death standeth in the Prison of the New Eternall Life 12. And so the Woman in whom the Eternall Life springeth standeth upon the Earthly Moone and despiseth that which is Earthly for that which is Earthly perisheth and then there remaineth of that which is Earthly the hard frozen Death and so now the Word of God as a living m Source or actâ—ve propertie fountaine is entred into Death and hath generated the soule in its selfe and springeth forth out of the soule through Death like a new flower and that flower is the new Body in Christ 13. After this manner you may understand how he destroyed Death by the Springing of the Eternall Life in the Deity through Death and you may understand how the new Body in the Love of God holdeth the Eternall source of the Anger captive for the Love is the prison of the Anger for the source of the Anger cannot enter into the Love but continueâ—h onely by it selfe as it was from Eternity and therein the Devils are imprisoned for the Light of God striketh them downe they neither can nor dare behold that Light in Eternity a Principle is between for the Love springeth forth in the Centre of the soule and therein the Holy Trinity appeareth or shineth 14. Thus wee have gotten a Prince of the Eternall Life and wee need doe no more but to presse in to him with a firme trust and strong Beliefe and then our soule receiveth hiâ— Love and springeth forth with him through death and standeth upon that which is Earthly viz. upon flesh and bloud and is a fruit in the Kingdome of God in the body of Jesus Christ and triumpheth over the fiercenesse for the Love holdeth that captive and that is a reproach to Death as Paul saith O Death where is thy Sting O Hell where is thy Victory Thanks be to God who hath given us victory 15. And because wee cleerly understand and apprehend it in the Spirit therefore wee are indebted to shew the light to those that apprehend it not and doe lie thus captivated in Reason and continually search into the Circumstances why it happened so in the Passion of Christ For Reason saith If it must needs be so that Christ must enter into Death and destroy Death and spring up through Death and so draw us unto him what is the cause then that he must be so despised and n Or whipped scourged and crowned with a Crowne of Thornes and at last be Crucified between Heaven and Earth Could he not dye some other Death and so spring through Death with his Heavenly Body 16. These hard Points cast downe all Jewes Turkes and o Infidels or Heathens Pagans and they keepe them back from the Christian Faith Therefore now wee must write for the sake of the Tree of Pearle and not conceale what appeareth to us in the Great Wonder Behold thou Childe of Man consider what wee set downe here gaze not on the hand of the Penne if you doe you erre and will loose the Jewel which in all Eternity you will be sorry for consider thy selfe onely and thou shalt finde in thy selfe all the causes of the Passion of Christ that are here written downe for there was a Wonderfull Penne in the writing of it and neither thou nor the Hand knoweth him sufficiently that directed it in the writing though indeed the Spirit knoweth him very well yet the naturall Man is blinde in it neither can it be expressed with earthly words Therefore consider thy selfe and if you search into the new-borne-Man then you will finde the Pearle The very horrible wonderfull Gate of Mans Sinnes 17. As wee have in the beginning of this Booke mentioned the Eternall p Or working Birth in the Originality so wee have mentioned the Birth of the Essences and the seven Spirits of the Eternall Nature and therein wee shewed how there is a Crosse-Birth in the Eternall Birth in the fourth forme where the Essences in the turning wheele make a Crosse-Birth because they cannot goe out from themselves but that the Eternall Birth is every where so in all things in the Essence of all Essences 18. And wee give you to understand thus much in very exact knowledge at the instant of this Text that all Essences in all qualities at the time of the over-coming of Death when Christ was to overcome death and destroy hell and captivate the Devill were predominant for so it must be he must release the soule from all Essences 19. Now the Crosse-Birth is the middlemost in the Essences yet before the Fire q The Crosse-Birth it standeth in the Anxious Death in the fiercenesse of the Hell as you may reade before for from the fierce flash in the Brimston Spirit the fire cometh forth and in the flash the Light and the fiercenesse it selfe maketh the brimstone-Brimstone-Spirit and out of that in the Light cometh water as is before-mentioned Now then the soule of Man is discovered in the flash as a Spirit and held by the Fiat and so is created or generated and was brought in it selfe into the fift forme of the Birth as into the Love where then it was an Angel in the Light of God 20. But this world being created as a Principle in the fourth forme as an out-Birth and the Paradise being between the fourth and the fifth forme and the r The one pure Element Element being in the fift forme and therein the Eternall Light of the Deity having opened another Centre and the soule having reflected back againe into the fourth forme and entered thereinto it made all Essences predominant in it which stood in the fourth forme 21. And now when the body of the soule in the fourth forme was come to be a Masse out of the water with a mixture of the other formes then stuck all Essences out of the fourth forme upon the soule and it was captivated with this body and it had
Body was not dead but the Earthly onely the soule sprung up in the Heavenly through Death and stood forty houres in Rest these were the forty houres in which Adam was asleepe when his wife was taken out of him as also the forty dayes when Moses was on the Mount and Israel was tempted to try whether it were possible to live in the vertue or power of the Father in the Kingdome of Heaven But when it was found to be impossible then presently the people fell away from the Law of the Father viz. from the Law of Nature and worshipped a Calfe that they had made to be instead of God and Moses brake the Tables of the Law 74. And God spake further to Israel in the fire that they should see that it was not possible to enter into the Land of Promise into Paradise till the right Joshua or Jesus came who should bring them through Death into Life consider this further I will set it downe very cleerly in the other Bookes concerning the Tables of Moses search for it and you will finde the whole ground of whatsoever Moses hath spoken and done Of Christs Resurrection out of the Grave 75. As Adam went out of the cleere Light of God into the dark Kingdome of this world and the soule of Adam stood between two dark Principles as between Death and Hell and grew up in the body so also would Christ in his growing body rise up from the dead at midnight and make the night in his holy body to be a cleere Eternall Day whereinto no night ever came but the Light of God the Father and of the Lamb shone therein 76. Thou shouldst not think that the soule of Christ these fortie houres was in any other place than in the Father g As fire goeth out in the Iron by the waters quenching or killing of it and yet remaineth in the Iron in its own Principle and in his body where it sprung up in great meeknesse upon the persecution it had as a Rose or faire flower out of the Earth as also our soules in our Rest in the Body of Jesus Christ at the Last Judgement-day in the destruction of this world shall in the new body breake forth againe out of the Old and in the meane while the soule groweth up in the Holy Element in the body of Christ till h Our appointed time our forty houres also come about and not one houre longer than the appointed time is Thus is the body of Christ in the power or vertue of the Father through the soule risen againe and gone forth and hath in it the Light of the Holy Trinity 77. It was not needfull that the Stone should be rowled away from the Grave but to convince the blinde Jewes that they might see it was but folly in them to goe about to detaine or shut up God also because of the Disciples weake Reason that they might see that he was risen for certain for when the Stone was rowled away they could goe into the Grave and see it themselves 78. Also the Angel appeared to them there and comforted them Thus will Christ comfort his afflicted ones who are afflicted for his sake yea he is present with them as he was with Mary Magdalene and with the two Disciples going to Emaus 79. Thou must know that no Stone or Rock can keepe or retaine his body he pierceth and penetrateth through all things and breaketh nothing he comprehendeth all things and the thing comprehendeth not him he comprehendeth this world and the world comprehendeth not him he is hurt by nothihg the whole fulnesse of the Deity is in him and is not included in any thing i Note he appeareth a Creature in our Humane forme in the same k Circumscription and bignesse dimensions that our bodies have and yet his body hath no end or limit he is the whole Princely Throne of the whole Principle 80. When he was here upon Earth in the earthly Man his outward body was circumscribed and limited as our Bodies are but the Inward body is unlimited for wee also in the Resurrection in the Body of Jesus Christ are unlimited yet visible and palpable or comprehensible in the heavenly flesh and bloud as the Prince of life himselfe is l Note wee can in the heavenly figure or shape be great or little and yet nothing be hurt or wanting in us there is no need of compressing the parts of that body 81. O deare Christians leave off your Contentions about the body of Jesus Christ he is every where in all places m Note yet in the Heaven and the Heaven wherein God dwelleth is also every where God dwelleth in the body of Jesus Christ and in all holy soules of Men even when they depart from this outward body and if they be regenerated then they are in the body of Jesus Christ even while they are in this Earthly body A soule here in our body upon Earth hath not the body of Christ in a palpable substance but in the word of power or vertue which comprehendeth all things in Christ indeed body and power is one thing but wee must not understand this of the foure Elementary Creature which is in this world 82. And the Spirit n Or witnesseth signifieth that if you doe not leave off this Contention you shall have no other signe given you then the o When the fire devoured the unbeleeving Captaines and their fifties signe of Elias in fire in zeale the zeale shall devoure you and your contention must devoure your selves you must consume your selves therefore are you not madd Are yee not all Brethren are yee not all in Christ If you did converse in Love what should you need to strive about your Native Countrey wherein you dwell O leave off your cause is evill in the sight of God and yee are all found to be in Babell be advised the day breaketh how long will yee keepe Company with that adulterous Whore Arise your noble Virgin is adorned in her Orient Garland of Pearle shee weâ—reth a Lilly which is most delightsome be brotherly and shee will adorne you indeed p Note wee have seene her really and in her Name wee write this 83. There is no need of Contention about the Cup of Jesus Christ his body is really received in the Testament by the faithfull as also his Heavenly Bloud and the Baptisme is a Bath or Laver in the water of the Eternall Life hidden in the outward Baptisme with water in the Word of the Body of Christ Therefore all Contention or Disputation is in vaine be in Brotherly Love and forsake the Spirit of Pride and then yee are all in Christ 84. These very deepe and difficult matters are not profitable for you you ought not to looke after them wee must onely set them downe that you may see what the ground is and what the Errour is For wee are not the cause of these Writings but you
he hath made him Lord over all the Creatures of this world and hath endued him with b Or sense Minde Reason and Vnderstanding above all the rest of the Creatures especially with Speech or Language so that he can distinguish every thing that soundeth stirreth moveth or groweth and judge of every things vertue effect and Originall and that all is put under his hand so that he can bend them use and mannage them according to his will as pleaseth him 2. Moreover God hath given him higher and greater knowledge than this in that he can penetrate into the Heart of every thing and discerne what Essence vertue and property it hath both in the Creatures in Earth Stones Trees Hearbs in all moveable and immoveable things also in the Starres and Elements so that he knoweth what substance and vertue they have and that in their vertue all naturall sensibility c Growing vegetation d Propagation or encrease multiplication and life doth consist 3. Above all this God hath given him the understanding and perception to know God his Creatour What and whence Man is how he is and where he is and out of what he proceeded or was created and how he is the Image e Or Being substance f Inheritance or possession propriety and childe of the Eternall uncreated and infinite God and how he is created out of the substance of God in which God hath his own substance and propriety in whom he liveth and governeth with his Spirit by which God manageth his own work and loveth him dearely as his own Heart and substance for whose sake he created this world with all the Creatures that are therein which for the most part without the Reason and Government of Man could not live in such a g Or Qualification or manner of Life Condition as they doe 4. Tbe Divine Wisdome it selfe standeth in such a high Consideration and hath neither number nor end and therein is the Love of God towards Man knowne in that Man knoweth what his Creator is and what he would have him doe and leave undone and it is the most profitable thing for Man in this world that he can search for and seek after for heerein he learneth to know himselfe what matter and substance he is of also from whence his understanding cogitation perceptibility and sensibility is stirred and how he is created out of the h Essence or Being Substance of God and as a Mother bringeth forth a Childe out of her own substance and nourisheth it therewith and leaveth all her Goods to it for its own and maketh it the possessour of them so doth God also with Man his Childe he hath created him and preserved him and made him heire to all his Eternall Goods In and by this Consideration the Divine knowledge buddeth and groweth in Man and the Love towards God as of a Childe to its Parents so that Man loveth God his Father for that he knoweth that he is his Father in whom he liveth is and hath his being who nourisheth him preserveth him and provideth for him for thus saith Christ our Brother who is begotten of the Father to be a Saviour and sent into this world This is the Eternall Life that they know thee to be the onely true God and whom thou hast sent Jesus Christ 5. Now seeing wee our selves know that wee are created out of Gods own substance and made his Image substance and peculiar Inheritance it is therefore equall that wee should live in obedience to him and follow him seeing he leadeth us as a Father doth his Children And wee have also his Promise that if wee follow him wee shall obtaine the light of the Eternall Life without such a Consideration as this wee are altogether blinde and have no knowledge of God but we run on as dumb Beasts and wee look upon our selves and upon Gods Creation as Heifers look upon a i Which being strange they start backe at it and are afraid to goe into their own Lodging new Doore made to their Stalls and set our selves against God and his will and so live in opposition and enmity to the perdition of body and soule and of Gods Noble Creatures wee fall into this terrible and abominable Darknesse because wee will not learne to know our selves what wee are of what k Or matter substance what wee shall be whether wee are Eternall or whether wee are wholy transitory as the body is or whether also wee must give an account of our l Substance matters and doings seeing wee are made Lords of all Creatures and of the whole Creation and have all this in our power to manage 6. Even as wee see know and finde undeniably that God will require an account of all our Doings how wee have kept house with his m Or Creation works and that when wee fall from him and his Commandements he will punish us terribly of which wee have fearefull Examples from the beginning of the world and among the Jewes Heathens and Christians especially the Example of the Flood and in Sodome and Gomorrha also in Pharaoh and the Children of Israel in the Wildernesse and ever since till this very Time Therefore it is indeed most necessary that wee learne wisdome and learne to know our selves how great vice and wickednesse we carry about us how horrible Wolves are amongst us which strive against God and his will 7. For there is none that can excuse himselfe and plead ignorance because the will of God is put into and written in our Minds so that wee very well know what wee should doe and all the Creatures beare witnesse against us Moreover wee have Gods Law and Commandements so that there is no excuse but onely our drowsie lazie negligence and carelesnesse and so wee are found to be sloathfull unprofitable servants in the Lords Vineyard 8. Lastly it is in the highest measure most needfull for us to learne to know our selves because the Devill dwelleth with us in this world who is both Gods Enemy and ours and daily misleadeth us and entrappeth us as he hath done from the beginning that wee might fall away from our God and Father that so he might enlarge his Kingdome and bereave us of our Eternall Salvation as it is written He goeth about as a roaring Lyon and seeketh whom he may devour 9. Seeing therefore wee are in such horrible danger in this world that wee are environed with enemies on every side and have a very unsafe Pilgrimage or Journey to walke and above all wee carry our worst Enemy within us which wee our selves hide and desire not to learne to know it though n Viz. our evill corrupt nature will which is inclined to all evill it be the most horrible Guest of all which casteth us headlong into the Anger of God yea it selfe is the very Anger of God which throweth us into the Eternall Fire of Wrath into the Eternall unquenchable torment therefore
be new-borne in him 17. Therefore there is nothing more profitable to Man in this world while he dwelleth in this miserable corrupted house of flesh than to learne to know himselfe now when he knoweth himselfe aright he knoweth also his Creator and all the Creatures too also he knoweth how God entendeth towards him and this knowledge is the most acceptable and pleasant to me that ever I found 18. But if it should happen that these Writings should come to be read and perhaps the Sodomitish world the fatted swine thereof may light upon them and roote in my Garden of Pleasure who cannot know or understand any thing but to scorne scandalize reproach and d Or dispute alwayes arguing without looking after the Salvation of their souls Cavill in a proud haughty way and so doe know neither themselves nor God much lesse his children I entend not my writing for them but I shut and lock up my Book with a strong Boult or Barre from such Ideots and wilde Heifers of the Devill who lye over head and eares in the Devils murthering Denne and know not themselves they doe the same which their e Or Schoolemaster Teacher the Devill doth and remaine children of the severe Anger of God But I will heere write plainly and clearly enough for the children of God the world and the Devill may roare and rage till they come into the Abysse for their Houre-Glasse is set up when every one shall reape what he hath sowen and the Hellish Fire will sting many sufficiently for his proud spitefull and despising haughtinesse which he had no beliefe of while he was heere in this life 19. Besides I cannot well neglect to set this downe in writing because God will require an account of every ones Gifts how they have employed them for he will demand the Talent which he hath bestowed with the encrease or use and give it to him that hath gained much but seeing I can doe no more in it I commit it to his will and so goe on to write according to my knowledge 20. As to the Children of God they shall perceive and comprehend this my writing what it is for it hath a very convincing Testimony it may be proved by all the Creatures yea in all things especially in Man who is an Image and Similitude of God but it continueth hidden and obscure to the Children of Malignity or Iniquity and there is a fast f A Seale that can be opened by no Academick or University or Scholastick learning but by earnest repentance fasting watching praying knocking and seeking in the sufferings of Iesus Christ by the Holy Ghost Seale before it and though the Devill dis-relish the smell and savour and raise a storme from the East to the North yet there will then in the wrathfull or Crabbed soure Tree grow a Lilly with a roote as broad as the Tree spreadeth with its branches and bring its sent and smell even into Paradise 21. There is a Wonderfull Time coming but because it beginneth in the g Or Great darknesse or blindnesse Night there are many that shall not see it by reason of their sleepe and great drunkennesse yet the Sunne will shine to the h Children oâ— Sophia or Divine Wisdom Children at Midnight Thus I commit the Reader to the i Or Sweete Meeke Love of God Amen The First Chapter Of the First Principle of the Divine * Beeing or substance Essence BEing we are now to speak of God what he is and where he is we must say that God himselfe is the Essence of all Essences for all is Generated or borne Created and proceeded from him and all things take their first beginning out of God as the Scripture witnesseth saying Through him and in him are all things Also the Heaven and the Heaven of Heavens are not able to contain him also Heaven is my Throne and the Earth is my footstoole and in Our Father is mentioned thine is the Kingdome and the Power understand All Power 2. But that there is yet this difference to be observed that Evill neither is nor is called God this is understood in the first Principle where it is the Earnest fountaine of the Wrathfulnesse according to which God calleth himselfe an Angry Wrathfull and Zealous God for the Originall of Life and of all Mobilitie consisteth in the wrathfulnesse yet if the tartnesse be kindled with the Light of God it is then no more tartnesse but the severe wrathfulnesse is changed into Great Joy 3. Now when God was to Create the world and all things therein he had no other a Or materials Materia Matter to make it of but his own b Essence or substance Beeing out of himselfe But now God is a Spirit that is incomprehensible which hath neither beginning nor end and his Greatnesse and Depth is All yet a Spirit doth nothing but ascend flow move and continually generate it selfe and in it selfe hath chiefly a threefold manner of forme in its Generating or Birth viz. Bitternesse harshnesse and c Or scorching heate and these three manner of forms are neither of them the first second nor third for all these three are but one and each of them d Begetteth beareth or bringeth forth Generateth the second and third For between e Astringency or at tracting Harshnesse and Bitternesse Fire is Generated and the wrath of the Fire is the bitternesse or sting it selfe and the harshnesse is the stock or father of both these and yet is generated of them both for a Spirit is like a will sence or thought which riseth up and in its rising beholdeth f Infecteth impregnateth or mixeth seed in it selfe perfecteth and generateth it selfe 4. Now this cannot be expressed or described nor brought to the understanding by the Tongue of Man for God hath no beginning but I will set it down so as if he had a beginning that it might be understood what is in the first Principle whereby the difference between the first and second Principle may be understood and what God or Spirit is Indeed there is no difference in God onely when it is enquired from whence evill and good proceed it is to be known what is the first and originall fountaine of Anger and also of Love since they both proceed from one the same original out of one mother and are one thing thus we must speak after a creaturely manner as if it took a beginning that it might be brought to be understood 5. For it cannot be said that Fire bitternesse or harshnesse is in God much lesse that aire water or earth are in him onely it is plain that all things have proceeded out of that Originall neither can it be said that Death Hell-fire or sorrowfulnesse is in God but it is known that these things have come out of that Originall For God hath made no Devill out of himselfe but Angels to live in Joy to their comfort and
beneficialnesse welfare of a thing that which is lovely and dearest in it in a creature it is the light by which the creature seeth or perceiveth and therein Reason and the Senses consist and it is the spirit which is generated out of the PHUR The word or syllable PHUR is the prima materia or first matter and containeth in it self in the third Principle the i Or great world Macrocosme from which the Elementary Dominion or Region or Essence is generated But in the first Principle it is the essence of the most inward birth out of which God generateth or begetteth his Sonne from eternity and thereout the holy Ghost proceedeth understand out of the SUL and out of the PHUR And in Man also it is the light which is generated out of the Sydereall spirit in the k Or second ground of the little world second center of the Microcosme but in the Spiraculum and spirit of the soul in the the most inward center it is the light of God which that soul onely hath which is in the love of God for it is onely kindled and blown up from the holy Ghost 8. Observe now the depth of the Divine l Or of the eternall divine working birth there is no Sulphur in God but it is generated from him and there is such a vertue or power in him For the syllable PHUR is or signifieth the most inward vertue or power of the originall source or spring of the anger of the fierce tartnesse or of the mobility as is mentioned in the first chapter and that syllable PHUR hath a fourfold form property or power in it as first harshnesse or astringency and then bitternesse fire and water the harshnesse is attractive and is rough cold and sharp and maketh all hard hungry and full of anguish and that attracting is a bitter sting or prickle very terrible and the first swelling or boyling up existeth in the anguish yet because it cannot rise higher from its seat but is thus continually generated from beneath therefore it falleth into a turning or wheeling as swift as a thought in great anguish and therein it falleth to be a twinkling flash as if a steel and flint or stone were strongly struck together and rubbed one against another 9. For the harshnesse is as hard as a stone or flint and the bitternesse rusheth and rageth like a m As the wheel in a firelock strikes fire by turning round breaking wheel which breaketh the harshnesse and stirreth up the fire so that all falleth to be a terrible n Rumbling or thunder-clap crack of fire and flieth up and the harshnesse or astringency breaketh in pieces whereby the dark tartnesse is terrified and sinketh back and becometh as it were feeble or weak or as if it were killed and dead and runneth out becometh thin and yeeldeth it self to be overcome But when the strong flash of fire o Or reflecteth shineth back a-again upon or into the tartnesse and is mingled therein and findeth the harshnesse so thin and overcome then it is much more terrified for it is as if water were thrown upon the fire which maketh a crack yet when the crack or terror is thus made in the overcome harshnesse thereby it getteth another source condition ot property and a p Or skreek crack or noise of great joy proceedeth out of the wrathfull fiercenesse and riseth up in the fierce strength as a kindled light for the crack in the twinkling of an eye becometh white clear light for thus the kindling of the light cometh in that very moment as soon as the light that is the new crack of the fire is infected or q Or filled impregnated with the harshnesse the tartnesse or astringency kindleth and skreeketh or is affrighted by the great light that cometh into it in the twinkling of an eye as if it did awake from death and becometh soft or r Or lovely meek lively and joyfull it presently loseth its dark rough harsh and cold vertue and leapeth or springeth up for joy and rejoyceth in the light and its sting or prickle which is the bitternesse that triumpheth in the turning wheel for great joy 10. Here observe the shreek or crack of the fire is kindled in the anguish in the brimstone-spirit and then the skreek flieth up triumphantly and the aking or anxious harshnesse or brimstone-spirit is made thin and sweet by the light for as the light or the flash becometh clearer or brighter from the crack of the fire in the vanquished harsh-tartnesse and loseth its wrathful fierce Å¿ Dominion or jurisdiction property so the tartnesse loseth its authority by the infection or mixture of the light and is made thin or transparent and sweet by the white light For in the originall the harshnesse or astringency was altogether dark and aking with anguish by reason of its hardnesse and attracting but now it is wholly light and thereupon it loseth its own quality or property and out of the wrathfull harshnesse there cometh to be an t Or springing substance essence that is sharp and the light maketh the sharpnesse altogether sweet The * The Divine everlasting gates or doors by which we have entrance to the Deity Gates of God 11. Behold now when the bitternesse or the bitter sting or prickle which in the originall was so very bitter raging and tearing when it took its originall in the harshnesse attaineth this clear light and tasteth now the sweetnesse in the harshnesse which is its mother and then it is so joyfull and cannot rise or swell so any more but it trembleth and rejoyceth in its mother that bare it and triumpheth like a joyfull wheel in the birth And in this triumph the birth attaineth the fifth form and then the fifth source springeth up viz. the u Or loving favour friendly love and so when the bitter spirit tasteth the sweet water it rejoyceth in its mother the soure tart harshnesse and so refresheth and strengtheneth it selfe therein and maketh its mother stirring x With or for in great joy where then there springeth up in the Sweet-water-spirit a very sweet pleasant source or fountain for the Fire-spirit which is the root of the light which was a strong fierce rumbling skreek crack or terrour in the beginning that now riseth up very lovely pleasantly and joyfully 12. And here is nothing but the kisse of love and wooing and here the Bridegroome embraceth his beloved Bride and is no otherwise then when the pleasing life is born or generated in the soure tart or harsh death and the birth of life is thus in a creature for from this y Or riggling stirring moving or wheeling of the bitternesse in the essence of the harsh astringent tartnesse of the Water-spirit the birth attaineth the sixth z Property vertue or power form viz. the sound or noise of the motion And this sixth form is rightly called Mercurius for it taketh its
form vertue and beginning in the aking or anxious harshnesse by the raging of the bitternesse for in the rising it taketh the vertue of its mother that is the a The substance that springeth or buddeth out of the tartnesse essence of the sweet harshnesse along with it and bringeth it into the fire-flash from whence the light kindleth And here the triall or experience beginneth one vertue beholding the other in the fire-flash one vertue feeleth the other by the rising up by the stirring they one hear another in the essence they one tast another and by the pleasant lovely source spring or fountain they one smell another from whence the sweetnesse of the light springeth up out of the essence of the sweet and harsh spirit which from henceforth is the water-spirit and out of these six forms now in the birth or generating cometh a sixfold self-subsisting essence which is inseparable where they one continually generate another and the one is not without the other nor can be and without this birth or substance there could be nothing for the six forms have each of them now the essences of all their sixfold vertue in it and it is as it were one onely thing and no more onely each form hath its own condition 13 For observe it although now in the harshnesse there be bitternesse fire sound water and that out of the springing vein of the water there floweth love or oyle from whence the light ariseth and shineth yet the b Or astringent attraction harshnesse retaineth its first property and the bitternesse its property the fire its property the sound or the stirring its property and the overcoming the first harsh or tart anguish viz. the returning down back again or the water-spirit its property and the springing fountain the pleasant love which is kindled by the light in the tart or soure bitternesse which now is the sweet source or springing vein of water its property and yet this is no separable essence parted asunder but all one whole essence or substance in one another and each form or birth taketh its own form vertue working and springing up from all the forms and the whole birth now retaineth chiefly but these foure forms in its generating or bringing forth viz. the rising up the falling down and then through the turning of the wheele in the foure harsh tart essence the putting forth on this side and on that side on both sides like a Crosse or as I may so say the going forth from the point or center towards the East the West the North and the South For from the stirring moving and ascending of the bitternesse in the fire-flash there existeth a crosse birth For the fire goeth forth upward the water downward and the essences of the harshnesse sidewayes CHAP. III. Of the endlesse and numberlesse manifold engendring * Begetting hatching bearing bringing forth or propagation generating or birth of the eternall Nature The Gates of the great Depth 1. REader understand and consider my writings aright we have no power or ability to speak of the birth of God or the birth of the Deity for it never had any beginning from all eternity but we have power to speak of God our Farher what he is and how he is and how the eternall a Nativity birth or generation or working geniture is 2 And though it is not very good for us to know the austere earnest strong fierce severe and originall birth into the knowledge feeling and comprehensibility of which our first parents hath brought us through the b Mixture poysoning venoming or temptation infection instigation and deceit of the Devil yet we have very great need of this knowledge that thereby we may learn to know the Devill who dwelleth in the most strong severe or cruell birth of all and that we may learn to know our own enemy Self which our first parents c Or roused up awakened and purchased for us which we carry within us and which we our selves now are 3. And although I write now as if there were a beginning in the eternall Birth yet it is not so but the eternall Nature thus begetteth or generateth it self without beginning my writings must be understood in a creaturely manner as the birth of man is who is a similitude of God although it be just so in the eternall Being essence or substance yet that is both without beginning and without end and my writing is onely to this end that Man might learn to know what he is what he was in the beginning how he was a very glorious eternall holy man that should never have known the Gate of the strong or austere birth in the eternity if he had not suffered himself to lust after it through the d Or temptation infection of the Devill and had not eaten of that e Viz. the fruit of the austere matrix or genetrix fruit which was forbidden him whereby he became such a naked and vain man in a bestiall form and lost the heavenly garment of the divine power and liveth now in the kingdome of the Devill in the f Or poysonous vertue infected Salnitre and feedeth upon the infected food Therefore it is necessary for us to learn to know our selves what we are and how we might be redeemed from the anguishing austere birth and be regenerated or born anew and live in the new Man which is like the first Man before the fall in Christ our g Who bringeth us forth out of the Wrath into the Love of God Regenerator 4. For though I should speak or write never so much of the Fall and also of the Regeneration in Christ and did not come to the root and ground what the fall was and by what it was we come to perish and what that property is which God abhorreth and how that was effected contrary to the command and will of God What should I understand of the thing just nothing and then how should I shun or avoyd that which I have no knowledge of or how should I endeavour to come to the New birth and give my selfe up into it if I knew not how wherein nor wherewith to doe it 5. It is very true the world is full of Books and Sermons of the Fall and of the New birth But in most part of the Books of the h Theologie Divines there is nothing but the History that such a thing hath been done and that we should be regenerated in Christ but what doe I understand from hence nothing but onely the History that such a thing hath been done and done againe and ought to be done 6. Our h Theologie Divines set themselves hand and foot with might and main with their utmost endeavour by persecution and reproach against this and say that men must not dare to search into the deep Grounds what God is men must not search nor curiously pry into the Deity but if I should speak
plainly what this trick of theirs is it is the dung and filth wherewith they cover and hide the Devill and cloake the injected malice and wickednesse of the Devill in Man so that neither the Devill nor the anger of God nor the i Or Evill will Evill Beast in Man k But remaine hidden and undiscovered can be discerned 7. And this is the very reason because the Devill smelleth the matter and therefore he hindereth it that his kingdome might not be revealed but that he might continue to be the Great Prince of the world still for otherwise if his kingdome were knowne men might flie from him where is it more needfull for him to oppose than on that part where his Enemy may break in He therefore covereth the hearts minds thoughts and senses of the Divines he leadeth them into covetousnesse pride and wantonnesse so that they stand amazed with feare and horror at the Light of God and therefore they shut it up for they are naked nay they grutch the light to those that see it this is rightly called the service and worship of the Devill 8. But the time is coming when the Aurora or Day-spring will break forth and then the Beast that evill childe or childe of perdition shall stand forth naked and in great shame for the judgement of the Whore of the Great Beast goeth on therefore awake and flie away ye children of God that you bring not the Mark of the Great Evill Beast upon your forehead with you before the cleare Light or else you will have great shame and confusion of face therewith It is now high time to awake from sleepe for the Bridegroom maketh himselfe ready to fetch home his bride and he cometh with a cleere shining Light they that shall have oyle in their Lampe their Lamps shall be kindled and they shall be Guests but those that shall have no oyle their Lamps shall continue dark and they shall sleep still and retaine the marks of the Beast till the Sun rise and then they shall be horribly affrighted and stand in eternall shame for the judgement shall be executed the children of God shall observe it but those that sleep shall sleep till day Further of the Birth 9. The Birth of the Eternall Nature is like the thoughts or senses in Man as when a thought or sense is generated by somewhat and afterwards propagateth it self into infinite many thoughts or as a roote of a Tree generateth a stock and many buds and branches as also many roots buds and branches from one roote and all of them from that one first roote Therefore observe what is mentioned before whereas nature consisteth of six formes or properties so every forme generateth againe a forme out of it selfe of the same quality and condition of it selfe and this forme now hath the quality and condition of all the formes in it selfe 10. But l Or understand and consider it aright observe it well the first of the six formes generateth but one m Or Budding property source like it selfe after the similitude of its own fountaine-Spirit and not like the first Mother the harshnesse but as one twig or branch in a Tree putteth forth another sprout out of it selfe For in every fountaine-Spirit there is but one centre wherein the fire-source or fountaine ariseth and the light ariseth out of the flash of the fire and the first six-fold forme is in the n Or Springing property source or fountaine 11. But mark the depth in a similitude which I set down thus the harsh-spring in the Originall is the Mother out of which the other five Springs are generated viz. Bitternesse fire love sound and water Now these are members of this Birth of their Mother and without them there would be nothing but an anguishing dark vale or vacuum where there could be no mobility nor any light or life But now the life is borne in her by the kindling of the light and then shee rejoyceth in her own property and laboureth in her owne tart soure quality to generate againe and in her own quality there riseth a life againe and a centre openeth it selfe againe and the life cometh to be generated againe out of her in a six-fold forme yet not in any such anguish as at the beginning but in great joy 12. For the Spring of the great anguish which was in the beginning before the light in the tart harshnesse from which the bitter sting or prickle is generated that is now in the sweet fountaine of the love in the light changed from the water-spirit and from bitternesse or pricklinesse is now become the fountaine or spring of the joy in the light Thus now henceforth the fire-flash is the father of the light and the light shineth in him and is now the onely cause of the moving Birth and of the birth of the love that which in the beginning was the o Or Lake of Torment aking source is now SUL or the oyle of the lovely pleasant fountaine which presseth through all the fountaines so that from hence the light is kindled 13. And the sound or noise in the turning wheele is now the declarer or pronouncer in all the fountaines that the beloved childe is borne for it cometh with its sound before all Doores and in all Essences so that in its awakening all the vertues or powers are stirring and see feele have smell and taste one another in the light for the whole Birth nourisheth it selfe in its first mother viz. the p Or Soure tart springing substantiality harsh essence being now become so thin or pure meek sweet and full of joy and so the whole birth standeth in very great joy love meeknesse and humility and is nothing else than a meere pleasing taste a delighting sight a sweet smell a ravishing sound to the hearing a soft touch beyond that which any tongue can utter or expresse how should there not be joy and love where in the very midst of death the Eternall Life is generated and where there is no feare of any end nor can be 14. Thus in the harshnesse there is a new birth againe understand where the tart soure astringency is predominant in the Birth and where the fire is not kindled according to the bitter sting or prickle or from the beginning of the anguish But the rising or exulting Joy is now the Centre and kindling of the light and the tartnesse or astringency hath now q Or for in its own quality the SUL Oyle and Light of the Father Therefore now the Birth out of the Twig or Branch of the first tree is qualified altogether according to the r Or tart soure fountaine harsh fountaine and the fire therein is a tart or soure fire and the bitternesse a tart bitternesse and the sound a tart sound and the love a tart love but all in meere perfection and in a totally glorious love and joy 15. And thus also the first bitter sting or
the Water in the framing forming or fashioning of the world This is and continueth so in its Eternity that the Spirit of God in the birth of the Sonne of God moveth upon the Water for he is the vertue or power and out flowing in the Father out of the kindled c Light water light a water out of the water and light of God 61. Thus God is one onely undivided Essence and yet threefold in personall distinction one God one will one heart one desire one pleasure one beauty one almightinesse one fullnesse of all things neither beginning nor ending for if I should goe about to seeke for the beginning or ending of a small dot point punctum or of a perfect Circle I should misse and be confounded 62. And although I have written here as if it tooke a beginning writing as it were of the beginning and first springing of the second Principle and the d Or continuall operation birth of the divine Essence yet you must not understand it as having any beginning for the eternall birth is thus without beginning or end and that in the Originalnesse but I write to the end that man might learne to know himselfe what he is and what God Heaven Angels Devils and Hell are as also what the wrath of God and Hell-fire is For I am permitted to write as far as of the Originalnesse 63. Therefore O childe of Man consider what thou art in this time esteeme not so sleightly or poorly of thy selfe but consider that you remaine in Paradise and put not out the divine light in you or else you must hereafter remaine in the Originall of the source of anger or wrath in the valley of darknesse and your noble Image out of God will be turned into a Serpent and Dragon 64. For you must know that as soone as the divine light went out in the Devils they lost their beauteous forme and Image and became like Serpents Dragons Wormes and evill Beasts as may be seene by Adams Serpent and thus it is also with the damned soules For this wee know in the Originall of the first Principle very well If you aske how so reade this following A description of a Devill how he is in his own proper forme and also how he was in the Angelicall forme 65. Behold O childe of Man All the Angels were created in the first Principle and by the e Or moving working flowing Spirit were formed and bodified in a true Angelicall and spirituall manner and enlightened from the light of God that they might encrease the Paradisicall joy and abide therein eternally but being they were to abide-eternally they must be figured or formed out of the indissoluble Band out of the first Principle which is an indissoluble Band and they ought to looke upon the heart of God and feed apon the Word of God and this food would be their holy preservation and would make theit Image cleere and light as the heart of God in the beginning of the second Principle enlighteneth the Father that is the first Principle and there the Divine Power Paradise and kingdome of Heaven springeth up 66. Thus it is with those Angels that continued in the kingdome of heaven in the true Paradise they stand in the first Principle in the indissoluble Band and their food is the divine Power and their Imagination or Imagining in their thoughts and minde is the will of the holy Trinity in the Deity the confirmation or establishing of their life will and doings is the power of the Holy Ghost whatsoever that doth in the generating of Paradise the Angels rejoyce at and they sing the f Or Hallelujahs joyfull songs of Paradise concerning the pleasant saving fruit and eternall birth all they doe is an increasing of the heavenly Joy and a delight and pleasure to the heart of God a holy sport in Paradise a satisfying of the desire or will of the eternall Father to this end their God created them that he might be manifested and rejoyce in his Creatures and the Creatures in him so that there might be an eternall sport of love in the centre of the multiplying or eternall Nature in the indissoluble eternall Band. 67. This sport of love was spoiled by Lucifer himselfe who is so called because of the extinguishment of his light and of being cast out of his Throne who was a Prince and King over many Legions but is become a Devill and hath lost his beautifull faire bright and glorious Image For he as well as other Angels was created out of the Eternall Nature out of the eternall indissoluble Band and hath also stood in Paradise also felt and seene the g Or working Birth of the holy Deity the birth of the second Principle of the heart of God and the confirmation of the Holy Ghost his food should have been of the Word of the Lord and therein he should have continued an Angel 68. But he saw that he was a Prince standing in the first Principle and so despised the birth of the heart of God and the soft and very lovely h Working or influence qualification thereof and meant to be a very potent and terrible Lord in the first Principle and would qualifie or work in the strength of the Fire he despised the meeknesse of the heart of God he would not set his imagination therein or his thoughts upon it and therefore he could not be fed from the Word of the Lord and so his light went out whereupon presently he became a loathsomenesse in Paradise and was spewed out of his princely Throne with all his Legions that stuck to him or depended on him 69. And now when the heart of God departed from him the second Principle was shut up to him and so he lost God the kingdome of heaven and all Paradisicall knowledge pleasure and joy he also presently lost the Image of God and the confirmation of the holy Ghost because he despised the second Principle wherein he was an Angel and Image of God thus all things departed from him and he remained in the i Or Valley of Darknesse dark valley and could no more raise his imagination up into God but he continued in the foure Anguishes of the Originalnesse 70. And when he raised up his Imagination then he kindled to himselfe the source or roote of the fire and then when the roote of the fire did seeke for the water viz. the true Mother of the eternall Nature it found the sterne or tart astringent harshnesse and the mother in the aking death and the bitter sting or prickle formed the birth to be a fierce raging Serpent very terrible in it selfe rising up in the indissoluble Band an eternall Enmity a will striving against it selfe an eternall despaire of all-good the bitter sting also formed the minde to be as a breaking striking wheele having its will continually aspiring to the strength of the fire and to destroy the heart of God and yet could
bitter property remained altogether hidden for the light of God from eternity preserved it and kept it pleasant cleare and bright But when God moved himselfe to create then it became manifested for the Angels were created out of the indissoluble Band out of the Matrix and were bodified from the moving Spirit of God 25. Now when God had created great potent princely Angels and that in the place of the fourth forme in the Matrix where the source of Fire hath its originall they stood not neither did they cast their h Or Their minds into resignation imaginations forward into the fift forme wherein the sprouting forth of Paradise consisteth but they cast their Imaginations back into themselves and formed or created a will or purpose in the Matrix to domineere in the fire over the light of God and Paradise For the fiery Matrix viz. the abysse of Hell moved it selfe in the creation so hard that Lucifer that great Prince hath formed his will out of it and is continued therein supposing that so he should be a Great and terrible Lord in his whole place of Dominion 26. Thus the Devill moved the Matrix and the fiery forme moved the Devill for i The fiery forme would have a Creature of its own that also would be creaturely as well as all the other formes in the Matrix which yet was opposite to the fift forme in the Matrix where in the meeke and cleere light the pleasant source of love springeth up wherein the second principle standeth eternally 27. When this storme was in the Creation in the first Principle the Matrix became very big or much impregnated and kindled and every forme in the Matrix wrought stirred or acted But because the anger and the wrath had there elevated it selfe and that this place could not thus subsist in Paradise therefore God moved this place yet more in the Matrix which was yet the more kindled where then is to be the Devils Bath repository or dwelling place and the fourth forme stood in the flash of the fire which reflected back into the mother and k Felt or perceived found the Spirit of God in the forming or creation where in a moment that fourth forme lost its wrathfull smart fierce property authority or right and became in great joy white cleere and l Or Bright light and in thâ—s place or thing consisteth or standeth the Fiat by which God created Heaven and Earth for before the fiat the third Principle was not manifested but there was meerly Paradise in the place of this world 28. But God seeing that the great Prince Lucifer would domineere in the Matrix in the strength of the fire in his place therefore he shut up the fift forme in the Matrix of Paradise from him for it is shut up both in its inward corporeall forme and outwardly also m With or rarified 29. For when the Matrix became thin again dead and vanquished from the risen light then the materiall Matrix turned to water as wee may perceive and in this kindling before the light of the Sunne when the Matrix was still in the harsh fiercenesse the Matrix attracted that which was wrought together into a water-spirit out of which came the rocky clifts stones and the dark earth which before the time of the Creation was but a n Dust cloud durt or puddle Chaos and in that time sprung forth the third Principle the fiery Heaven in the fift forme in the Matrix by the fiat which the Father spake through his heart or Son by and in the going forth of his Spirit who there o The Spirit moved upon the Water upon the Matrix in the fift forme framed the fiery Heaven as the highly worthy Moses hath cleerly written of it for the Matrix is the water-spirit in the originall in the first forme and now when it became materiall in the place of this world then the Spirit moved upon the Water in the heavenly Matrix which is immateriall from whence the materiall water is generated and so formed the Creatures 30. Thus in this springing up or going forth the materiall Matrix was extinguished and the wrathfulnesse tartnesse or fiercenesse is come in the stead thereof And the Devill remained in the originall of the Matrix which cannot be altered in Eternity between Paradise and this world in the dark Matrix and with the creation of the Earth he was thrust downe from his high Throne or seate where now the fiery starry Heaven is CHAP. VI. Of the Separation in the Creation in the third Principle 1. IF ye consider of the a Distinction specificall difference or forme or variation whereby every thing hath its own peculiar Essence Separation and the springing forth in the third Principle of this world how the starry Heaven should spring up and how every Starre hath a peculiar forme and property in it selfe in every of which a severall Centre is observed so that every one of them is fixed or steady and master or guider of it selfe and that every one of them ruleth in the Matrix of this world and b Or qualifieth worketh and generateth in the Matrix after their kinde And then afterwards if wee consider the Sunne which is their King heart and life without whose light and vertue c The starres they could neither act nor effect any thing but remain in the hard dark death and this world would be nothing but a fierce rough hardnesse And further if we consider the elements of fire and water and observe how they continually generate one in another and then how the constellations doe rule in them as in their own propriety and also consider what the mother is from whence all these things must proceed then we shall come to see the separation and the eternall mother the d Or bringer forth genetrix of all things 2. Nay we have it clearly and plainly to be seen in our selves and in all things if we would not be so mad blinde and self-conceited and would not be so drawn and led by a e Outward Reason School-boy but did stick close to the Schoolmaster himselfe who is the master of all masters for we see indeed that all things spring out of the eternall mother and as she is in her own birth so she hath generated this world and so is every creature also generated And as that mother is in her springing forth in multiplication where every fountain or source hath another centre in it from the genetrix and a separation or distinction but undivided and not asunder so also this world is generated out of the eternall mother which now is such another genetrix and yet is not separated or sundred from the eternall f Or Nature mother but is come to be in a materiall manner and it hath through the Sun attained another light and life which light and life is not the wise master himselfe but the wise
the râ—â—der might come to understand what that heaven is which God then created consider what Moses writeth of it God made a Firmament between the waters and separated the water beneath the Firmament from the waters above the Firmament and the Firmament he called Heaven which is very right but hitherto it hath been very ill understood 15. Now observe the Heaven is the whole Deep so farre as the Ethera or Skies have u Expanded or spred given up themselves to the birth of this world and that heaven is the matrix out of which earth stones and the materiall water is generated And there God separated the materiall water from the matrix and here it is very plainly discerned that the materiall water is as it were deaded or hath death in it for it could not abide in the x Viz the Aire moving mother but was created to be upon the globe of the earth and God called it Sea Méér in which word is understood in the language of Nature as it were a springing or growing in death or a life in y The corruptibility corruption z That is the reader wil not understand it although herein I shall be as one that is dumb to the Reader yet I †Or understand know it very well and I am very well satisfied therewith but because the bestiall man is not worthy to know it therefore I will not here cast the Pearle before the Swine but for the children of God which will be benefited by it the Spirit of God will certainly teach and instruct them in it 16. Now when the heaven became cleare or pure and cleansed from the earth and the dark mist or dust in the concretion or driving together then in the matrix of the heaven there was the three Elements Fire Aire and Water which are three in one another in one mother and that mother is here called the Heaven therefore henceforward in my writing I shall use the word Heaven in stead of the word Matrix 17. For the Heaven is the Matrix and is called Heaven because of the separation because the fifth essence of Heaven is severed and set in the higher Heaven where the Matrix is more firery as it is properly understood in the language of Nature and is plain before our eyes But here the quality birth and property of the heaven ought to be described because the foure Elements sprung out of it as out of their mother and beeause the vertue of every life consisteth therein therefore the originall of the foure Elements must be described wherein it will first truly be understood what the Heaven is CHAP. VII Of the Heaven and its eternall Birth and Essence and how the foure Elements are generated wherein the eternall band may be the more and the better understood by meditating and considering the materiall world The Great Depth 1. EVery Spirit seeth no further then into its mother out of which it hath its originall and wherein it standeth for it is impossible for any Spirit in its own naturall power to look into another principle and behold it except it be regenerated therein But the Naturall man who in his fall was captivated by the matrix of this world whose naturall spirit a Wavereth moveth between two principles viz. between the Divine and the Hellish and he standeth in both the gates into which principle he falleth there he cometh to be regenerated whether it be as to the Kingdome of Heaven or the Kingdome of Hell and yet he is not able in this life time to see either of them both 2. He is in his own essence and substance a twofold man For his soule in its own substance is our of the first Principle which from eternity hath no ground nor beginning and in the time of the creation of man in Paradise or the kingdome of heaven the soule was truly b Bodily created or corporized bodified by the Fiat in a spirituall manner but with the first vertue or power which is from eternity in its own first vertue or power it hath remained inseparably in its first root and was illustrated or made shining bright by the second principle viz. by the heart of God and therewith standing in Paradise was there by the moving Spirit of God breathed into the matrix of the third Principle into the starry and Elementary man and now therefore he may understand the ground of heaven as also of the elements and of hell as farre as the light of God shineth in him for if that light be in him he is born in all the three Principles but yet he is onely a spark risen from thence and not the great source or fountain which is God himselfe 3. And therefore it is that Christ sayth If you had faith as a grain of Mustard-seed you might say to the mountain Cast thy selfe into the sea and it shall be done And c Note the power by which the holy men raised the dead in this power men have raised the dead and healed the sick by the word and the vertue and power of the Spirit or else they could not have been able to have done such things if they had not stood in the power of all the three Principles 4 For the created Spirit of man which is out of the matrix of this world that ruleth by the vertue of the second principle in the vertue of the light over and in the vertue of the spirit of the starres and elements very mightily as in that which is its proper own But in the fall of Adam we lost this great power when we left Paradise and went into the third Principle into the matrix of this world which presently held us captive in restraint But yet we have the knowledge of that power by a glance or glimmering and we see as through a dim or dark glasse the eternall d Or operative propagation birth 5 And although we move thus weakly or impotently in all the three births and that the gate of Paradise is so often darkned to us and that the Devill doth so often draw us into the hellish gate and that also the elements do cover the e Or the dominion or influences of the stars sydereall gate and wholly cloud them so that we oftentimes move in the whole matrix as if we were deafe dumb or half dead yet if the Paradisicall light shineth to us we may very well see into the mother of all the three principles for nothing can hinder us the threefold spirit of man seeth every form and quality in its mother 6 Therefore though we speak of the creation of the world as if we had been by at present and had seen it none ought to marvell at it nor hold it for impossible For the Spirit that is in us which one man inherits from the other that was breathed out of the eternity into Adam that same spirit hath seen it all and in the light of
that she is become a pleasant refreshment and a kinde mother to her children 6 Now when God on the first day had gathered together the lump of the earth in the great deep of this world then the deep became purified yet the deep between the firmament and the earth though it was cleansed from dregges was dark and had no light in the matrix but the fifth essence that is the fifth form in the matrix shined as a fire wherein the Spirit of God with the Fiat moved upon the watry matrix and the earth was naked bare and void neither had it so much as one spile of grasse 7 Now sayth Moses And GOD sayd Let there be light and there was light This light now was the fifth form in the matrix For the fifth essence was not yet created in the matrix nor separated till the fourth day when God created the Sunne and Starres out of it and separated the light from the darknesse where then the light got the vertue of the glance or splendor into it selfe for its own and the root of the fire in the centre remained hidden in the darknesse 8 On the second day God created the Firmament of the heaven viz. the strong enclosure fence or stop to the darknesse of the originall matrix that it might no more kindle it selfe and generate earth and stones And therefore he made the enclosure or firmament out of the midst of the waters which stayeth the might force or power of the fire and became the visible heaven whence the creatures are proceeded whereout now the Elements Fire Aire and Water proceed 9 The third day God by the Fiat divided the waters upon the earth and created them for several places that there might be a dwelling upon the earth and so the earth became dry Now when this was done then God did seek the creature and the eternall Father sayd that is he wrought through the Sonne who is his heart and glance or lustre in the Fiat in the earth and there budded the life through death and grasse hearbs and all manner of trees and plants sprung up every one according to the eternall i Fountain source as it had been before Thus every essence became visible and God manifested his manifold vertue with the manifold hearbs plants and trees so that every one that doth but look upon them may see the eternall power vertue and wisdome of God therein if he be born of God he may know in every spile of grasse his Creator in whom he liveth Thus in this time sprung up all that grew or was in the earth * This was found written in the manuscript copie apart by it selfe so that it is not known whether it be the Authours or no. If men would not be blinde they might here see the mystery of the Man Christs remaining in death till the third day and his bringing of life out of the earth 10 And the Matrix of the Earth stood still till the third day as it were in death in respect of the great storm But in the Fiat the life sprung up through the death and the eternall vertue or power and wisdome of God which hath formed it self together in the Fiat discovered it selfe on the blossoming earth where the similitude of the Paradisicall world may be clearly seen 11 For although many thousand severall hearbs stand one by another in one and the same Meadow and one of them fairer and more vertuall than another yet one of them doth not grudge at the form of another but there is a pleasant refreshment in one k The earth Mother so also there is a distinct variety in Paradise where every Creature hath its greatest joy in the vertue and beauty of another and the eternall vertue and wisdome of God is without number and end as you found before in the third Chapter concerning the opening of the Centres of the eternall life You shall finde no book wherein the Divine wisdome may be more searched into and found than when you walk in a flowry fresh springing Medow there you shall see smell and taste the wonderfull power and vertue of God though this be but a similitude and the divine vertue in the third Principle is become materiall and God hath manifested himselfe in a similitude But this similitude is a loving Schoolmaster to him that seeketh he shall there finde many of them 12 On the fourth day God took the place of this world rightly at the heart for therein he created the l Or the wise-mens masters or teachers wise master out of his eternall wisdome in the third Principle viz. the Sunne and Starres herein men may first rightly see the Deity and the eternall wisdome of God as in a cleare glasse though indeed the essence or substance that is visible to the eyes is not God himselfe but it is the Goddesse in the third Principle which in the end goeth into her Ether again and taketh her end 13 Though men must not cast the Pearle in the way that the beasts may tread it under foot much lesse must men throw it among the grains or husks to be devoured by the swine for that would not be beneficiall to the wanton world because that seeketh nothing thereby but to misuse it selfe therewith for the Devill whom the world serveth doth teach it that when it learneth the ground of the Heaven and of the Stars to will presently to be a God as Lucifer did yet I will write somewhat of the beginning and vertue or power of the Starres because man and all creatures live in the vertue working and essences of them and that every creature receiveth its property from them for the sake of him that seeketh who would willingly flye from the bestiall man and would fain live in the true man who is the image and similitude of God For to such it is very highly necessary to be known Also for the Lillyes sake which groweth in the tree of the soure wrath towards the m Midnight North in the Matrix 14 Moses writeth God sayd Let there be lights in the Firmament of Heaven which may separate and distinguish day and night and be for signes for times and seasons for dayes and years And to be for lights in the Firmament of heaven to shine upon the earth and it was so And God made two great lights the greater light to rule the day and the lesser light to rule the night Also he made the Starres And God set them in the Firmament of heaven that they might shine upon the earth and rule the day and the night and separate the light from the darknesse 15 And though Moses hath written very rightly that they should govern the day and the night and should separate the light from the darknesse and make times and seasons yeares and dayes yet is it not plain enough to be understood by the desirous Reader For there is found a very high thing in the vertue and
the Holy Ghost To what purpose are they invented but for the pleasure of Antichrist who thereby doth strut in might and pomp and is God on Earth O flie from him thou childe of Man the time is come for us to awake from the sleepe of Antichrist Christ cometh with the faire Lilly out of Paradise in the valley of Jehosaphat it is time for them to trim their Lamps that will goe to the Marriage of the Lamb The Gate or the Exposition 18. Paradise consisteth in the power and vertue of God it is not corporeall nor a Palpable comprehensible but its corporeity or comprehensibility is like the Angels which yet is a bright cleere visible substance as if it were materiall but it is figured meerly from the vertue or power where all is transparent and shining where also the centre of the Birth is in all things and therefore the birth is without measure or end 19. I give you a similitude in the minde of man from which the thoughts are generated which have neither number nor end for every thought hath a centre to generate againe other thoughts and thus is the Paradise from eternity to eternity But being the light of God is eternall and shineth without wavering or hinderance therefore also in the birth there is an unchangeable substance wherein all things spring up in meere perfection in great love 20. For the spirit of knowledge intimateth this that there are fruits and things that grow in Paradise as well as in this world in such a forme or figure but not in such a source or property and palpability For the matter or body of it is power and it groweth in the heavenly b Soyle or earth Limbus its roote standeth in the Matrix wherein there is neither earth nor stone for it is in another Principle The fire in that Principle is God the Father and the light is God the Sonne and the Aire is God the Holy Ghost and the vertue or power out of which all springeth is Heaven and Paradise 21. As we see that here out of the earth there spring plants hearbs and fruits which receive their vertue from the Sunne and from the Constellation so the Heaven or the heavenly Limbus is in stead of the earth and the light of God in stead of the Sunne and the eternall Father in stead of the vertue of the Starres the depth of this substance is without beginning and end its breadth cannot be c Fathomed reached there is neither yeares nor time no cold nor heate no moving of the Aire no Sunne nor Starres no water nor fire no fight of evill spirits no knowledge nor apprehension of the affliction of this world no stony rock nor earth and yet a figured substance of all the creatures of this world For all the creatures of this world have appeared to this end that they might be an eternall figured similitude not that they continue in this spirit in their substance no not so All the creatures returne into their d Receptacle Ether and the spirit corrupteth or fadeth but the figure and the shadow continue eternally 22. As also all words both the evill and the good which were here spoken by a humane tongue they continue standing in the shadow and figured similitude and the Good reach Paradise in the Holy Ghost and the false evill and wicked ones reach the abysse of Hell and therefore it is that Christ said Man must give an account of every idle or unprofitable word and when the harvest cometh then all shall be seperated for the Scripture saith also That every ones works shall follow them and all shall be tried by the fire of Nature and all false or evill workes words and deeds shall remaine in the fire of Nature which shall be the Hell at which when the Devils heare it they tremble and quake 23. All shall remaine in the shadow and every thing in its own source or property therefore it will be an eternall shame to the wicked that they shall see in the eternity all their works and words as a menstruous cloath which shall stick full of the wrath of God and shall burne according to their essence and according to their here kindled source or property 24. For this world is like a field wherein good seed is sowne into which the enemy casteth weeds or Tares and goeth his way which grow together untill the time of the harvest when all the fruit shall be gathered and brought into the Barne of which Christ also faith That the Tares or weeds shall be tyed up in bundles and cast into the fire and the wheate shall be brought into the barne The Holy Gate 25 REason which is gone forth with Adam out of Paradise asketh Where is Paradise to be had or found Is it farre off or neere Or when the soules goe into Paradise whither do they goe Is it in this world or without the place of this world above the starres Where is it that God dwelleth with the Angels And where is that desirable Native Countrey where there is no death Being there is no Sunne nor Starres in it therefore it cannot be in this world or else it would have been found long agoe 26 Beloved Reason One cannot lend the Key to another to unlock this withall and if any have a key he cannot open it to another As Antichrist boasteth that he hath the keys of Heaven and Hell It is true he may have the keys of both in this life time but he cannot open with them for any body else every one must unlock it with his own key or else he cannot enter therein for the Holy Ghost is the key when he hath that key then he may goe both in and out 27. There is nothing that is neerer you than Heaven Paradise and Hell unto which of them you are inclined and to which of them you tend or walke to that in this life time you are most neere you are between both and there is a birth between each of them you stand in this world between both the Gates and you have both the births in you God beckneth to you in the one Gate and calleth you and the Devill beckneth you in the other Gate and calleth you with whom you goe with him you enter in The Devill hath in his hand power honour pleasure and worldly joy and the roote of these is death and hell fire On the contrary God hath in his hand crosses persecution misery poverty ignominy and sorrow and the roote of these is a fire also and in the fire there is a light and in the light the vertue and in the vertue or power the Paradise and in the Paradise are the Angels and among the Angels joy The e Or dimme fleshly eyes grosse eyes cannot behold it because they are from the third Principle and see onely by the splendour of the Sunne but when the Holy Ghost cometh into the soule then he regenerateth it anew in
out of the Limbus therefore he was pure Now in what manner he is and out of what he was made it followeth further 8. Behold when God had created the third Principle after the fall of the Devils when they fell from their Glory for they had been Angels standing in the place of this world yet nevethelesse he would that his will and purpose should stand and therefore he would give to the place of this world an Angelicall m Or Company Hoast againe which should continue to stand for ever And now he having created the Creatures whose shadows after the changing of the world should continue for ever yet there was no creature found that could have any joy therein in the shadowes neither was there any creature found that might mannage the Beasts in this world therefore God said Let us make Man an Image like unto us which may rule over all the Beasts and creatures upon the Earth and God created Man to be his Image after the Image of God created be him 9. Now the Question is What is Gods Image Behold and consider the Deity and then you will light upon it for God is not a Beastiall Man but Man should be the Image and similitude of God wherein God should dwell Now God is a Spirit and all the Principles are in him and he would make such an Image as should have all the three Principles in him and that is rightly a similitude of God And he created him c. Whereby Moses may be rightly understood that God created him and not made him of a lump of Earth 10. But the Limbus out of which he created him is the Matrix of the Earth and the Earth was generated out of it yet the Materia or matter out of which he created him was a Massa a Quinta Essentia out of the Starres and Elements which instantly became earthly when Man awakened the earthly centre and did instantly belong to the earth and corruptibility 11. But yet this Massa was out of the heavenly Matrix which is the roote of the n Or progeneration Out birth or the roote of the Earth The heavenly Centre ought to remaine o Stedfast chiefe Master or predominant fixed and the earthly ought not to be awakened and in this vertue and power he was Lord and ruler over the Starres and Elements and all creatures should have stood in awe of him and he should have been uncorruptible he had the vertue and properties of all manner of Creatures in him for his vertue was out of the vertue or power of the understanding Now then he ought to have all the three Principles if he were to be the similitude of God viz. the p Working propertie source of the Darknesse and also of the Eight and also the p Working propertie source of this world and yet he should not live and q Or qualifie act in all three but in one of them onely and that in the Paradificall property in which his life quickned arose or did exist 12. Now that this is demonstratively and certainly thus appeareth in that it is written And God breathed into him the r Or breath of life living breath whereby Man became a living soule All other Creatures which were produced out of the corruptible Å¿ Substantiality or nature Limbus by the Fiat in all those the will in the Fiat had awakened the spirit in their Centre and every creatures spirit went forth out of the essence and property of its own selfe and mixed afterwards with the spirit of the great world of the Starres and Elements and that ought not to have been in Man his spirit ought not to have mixt it selfe or been united with the spirit of the Starres and Elements the two Principles viz. the Darknesse and the Spirit of the Aire ought to have stood still in such a substance as should be the Image of God and therefore he breathed into him the t Or Breath of life living breath understand Gods breath that is the Paradificall Breath or Spirit viz. the Holy Ghost that should be the Breath of the Soule in the Centre of the Soule and the Spirit which went forth out of the Limbus or out of the Quinta Essentia which is of the u Kinde or propertie or nature condition of the Starres that was to have power over the fift Essence of this world for Man was in one onely Essence or substance and there was also but one onely Man that God thus created and he could have lived for ever and although God had brought the Starres againe into their Ether and also had withdrawn the matrix of the Elements and the Elements also back into the nothing yet Man would have continued still Besides he had the Paradificall Centre in him and he could have generated againe out of himselfe out of his will and have awakened the Centre and so should have been able in Paradise to generate an Angelicall x Or company Hoast without misery or anguish also without tearing rending or dividing in himselfe and such a Man he ought to have been if he must continue in Paradise and be eternall without decay for Paradise is holy and in that respect man also ought to have been holy for the vertue and power of God and Paradise consisteth in holinesse The deep Gate of the Soule 13. THe soule of Man which God hath breathed into him is out of the Eternall Father yet understand it aright there is a difference to be observed you must understand that it is out of his unchangeable will out of which he generateth his Sonne and Heart from Eternity out of the divine Centre from whence the Fiat goeth forth which maketh separation and hath in y The soule it all the Essences of the Eternall Birth or all manner of things which are in the Eternall Birth onely the Birth of the Sonne of God that very Centre which the Sonne of God himselfe is he hath not for that Centre is the end of Nature and not creaturely That is the highest centre of the Fire burning love and mercy of God the perfection or fulnesse out of this centre no creature cometh but it appeareth or shineth in the Creature viz. in Angels and in the soules of holy Men for the Holy Ghost and the Omnipotence or Almightinesse which frameth the Eternall will in the Eternall Father that goeth forth out of this Centre 14. Now therefore the soule standeth in two Gates and toucheth two Principles viz. the Eternall Darknesse and the Eternall light of the Sonne of God as God the Father himselfe doth Now as God the Father z Keepeth or retaineth holdeth his unchangeable Eternall will to generate his heart and Sonne so the Angels and soules keepe their unchangeable will in the heart of God Thus it the soule is in Heaven and in Paradise and enjoyeth the inutterable joy of God the Father which he hath in the Sonne and it heareth
to every Quality as hard soure bitter cold fierce soft and so forth m In the springing essentiall powers in the Essences till to the end of Nature out of the source of the fire a similitude whereof you have in the Starres how different they are 2. Now the Thrones and Princely Angels are every one of them a great fountaine as you may perceive the Sunne is in respect of the Starres as also in the blossoming Earth The great fountaine veine or Well-spring in the source was in the time of the Fiat in the dark minde the Prince or Throne-Angel There out of each fountaine came forth againe a Centre in many thousand thousands for the Spirit in the Fiat manifested it selfe in the nature of the Darknesse after the manner of the Eternall Wisdome Thus the manifold various properties that were in the whole nature went forth out of one onely Fountaine according to the ability of the eternall wisdome of God or as I may best render it to be understood by a similitude as if one Princely Angel had generated out of himselfe at one time many Angels whereas yet the Prince doth not generate them but the Essences and the qualities goe forth with the Centre in every Essence from the Princely Angels and the Spirit created them n By. with the Fiat and they continue standing essentially Therefore every o Or Company Host which proceeded out of one and the same fountaine gat a will in the same fountaine which was their Prince as you see how the Starres give all their will into the vertue or power of the Sun of this much must not be said to my p The learned in Reason Master in Arts he holdeth it impossible to know such things and yet in God all things are possible and to him a thousand yeares are as one day 3. Now of these Princely Angels One is fallen for he stood in the fourth forme of the Matrix of the Genetrix in the dark minde in that place in the minde where the flash of fire taketh its originall with his whole host that was proceeded from him Thus the fiery kinde condition or property moved him to goe above the end of Nature viz. above the heart of God that kinde stood so q Or fiercely hard kindled in him 4. For as God said to the Matrix of the Earth Let there come forth all kinds of Beasts and the Fiat created Beasts out of all the Essences and first divided the Matrix and after that the essences and qualities and then he created them out of the divided Matrix male and female But because the creatures were materiall therefore every kinde species or generation must thus propagate it selfe from every Essence but with the Angels not so but their propagation was sudden and swift as Gods thoughts are so were they 5. But this is the Ground every quality or quall or source would be creaturely and the fiery property elevated it selfe too mightily into which Lucifer had brought r Or set his delight or pleasure in it his will and so it went with Adam as to the Tempting Tree as it is written And God suffered all sorts of Trees to spring up in the Garden of Eden and in the midst of the Garden the Tree of Life and of the knowledge of Good and Evill 6. Moses saith God suffered to spring up out of the Earth all sorts of Trees pleasant to look upon and good for food But here is the vaile in Moses and yet in the Word it is bright cleere and manifest that the fruits were pleasant to behold and good to eate wherein there was no death wrath or Å¿ Corruption corruptibility but it was Paradisicall fruit of which Adam could live in clarity or brightnesse in the will of God and in his love in perfection in Eternity onely the Death stuck in the Tree of knowledge of good aod evill that onely was able to bring man into another Image 7. Now wee must needs cleerely conceive or think that the Paradisicall fruit which was Good was not so very earthly for as Moses himselfe saith they were of two sorts the one good to eate and pleasant to behold and the other had the death and corruptibility in it in the Paradisicall fruit there was no death nor corruptibility for if there had been any death or corruptibility therein then Adam had eaten death in all the fruits but seeing there was no death therein therefore the fruit could not be so altogether earthly though indeed it sprung out of the earth yet the divine vertue of the second Principle was imprinted therein and yet they were truly in the third Principle growne or sprung out of the earth which God cursed as to the earthly food that no Paradisicall fruit did grow any more out of the earth 8. Besides if Adam had eaten earthly fruit he must then have eaten it into his body and have had gut or entrailes and how could such a stinck and dung as wee now carry in the body have been in Paradise in the holinesse of God Moreover he should by eating earthly food have eaten of the fruit of the Starres and Elements which would presently have infected or qualified in him as was done in the fall also so his feare over all the beasts would have ceased For the essences of the Beasts would presently have been like the humane essences in vertue and power and t Or the stronger would have domineered over the weaker one would have domineered more strongly over the other 9. Therefore it was cleane otherwise with Adam he was a heavenly Paradisicall Man he should have eaten of the heavenly Paradisicall fruit and in the vertue or power of that fruit he should have ruled over all Beasts or living creatures also over the Starres and Elements no cold nor heat should have touched him or else God would not have created him so naked but like all Beasts with a rough or hairy skin or hide 10. But the Question is Wherefore grew the earthly Tree of the knowledge of good and evill for if that had not been Adam had not eaten of it or wherefore must Adam be Tempted Hearken Aske your minde about it wherefore it so suddenly generateth and conceiveth in it selfe a thought of anger and then of love Doest thou say it cometh from the hearing and seeing of a thing Yes that is true this God also knew very well and therefore he must be tempted For the Centre of the minde is free and it generateth the will from hearing and seeing out of which the imagination and lust doth arise 11. Seeing Adam was created an image and whole similitude of God and had all three Principles in him like God himselfe therefore also his minde and imagination should meerly have looked into the heart of God and should have set his lust and desire or will thereon and as he was a Lord over all and that his minde was a threefold Spirit in three
under feet And so should Adam also have troden the earthinesse underfoot but it overcame him therefore afterwards the childe of the Virgin when it had overcome the tempting Tree must also enter into the first death of the strong fierce wrath in the death and overcome the first Principle 12. For he stood forty dayes in the Temptation in the Wildernes where there was no bread nor drink then came the Tempter and would have brought him from obedience and said He should out of the stones make Bread which was nothing else but that he should leave the heavenly bread which man receiveth in Faith and in a strong confidence in God and put his imagination into the Spirit of this world and live therein 13. But when the childe of the virgin laid the heavenly bread before him and said Man liveth not onely o Or by or of from this world o Or by or of from the earthly eating and drinking then came the second way or kinde of Temptation forth viz. the might power dominion and authority of this world the Prince of the wrath or strong fiercenesse would give him all the power of the Starres and Elements if he would put his imagination into him and pray to or worship him that was the right scourge or whip wherewith Adam was p Or driven on with scourged viz. with the might riches and beauty of this world after which at last Adam lusted and was taken But the childe of the Virgin laid before him that the kingdome was not his viz. belonging to the Prince of the fierce strong wrath but it belonged to the word and heart of God he must worship God and serve him onely 14. The third Temptation was the same into which the Devill also was fallen q Or out of with high mindednesse or pride when he Christ was tempted to have fline from above from the pinnacle of the Temple and should have elevated himselfe above humility and meeknesse for the meeknesse maketh the angry Father in the Originalnesse soft and joyfull so that the Deity thus becometh a soft and pleasant Essence 15. But Lord Lucifer would in the Creation have faine been above the meeknesse of the heart of God above the end of nature therefore he would faine also have perswaded the sonne of the virgin to flie without wings above the end of nature in pride of which shall be handled in its due place at large I have brought this in thus but in briefe that my writing may be the better understood and how it stands with or upon the ground or foundation of the Scripture and is not any new thing neither shall there be any thing new in them but onely the true knowledge in the holy Ghost of the Essence of all Essences Of Adams sleepe 16. Adam had not eaten of the fruit before his sleepe till his wife was created out of him onely his essences and inclination had eaten of it in the spirit by the imagination and not in the mouth and thereupon the spirit of the great world captivated him and mightily r Or wrought upon him qualified in him or infected him and then instantly the Sunne and Starres wrestled with him and all the foure Elements wrestled so mightily and powerfully that they overcame him and so he sunk downe into a sleepe 17. Now to an understanding Man it is very easie to be found and knowne that there neither was nor should be any sleepe in Adam when he was in the Image of God For Adam was such an Image as wee shall be at the resurrection of the Dead where wee shall have no need of the Elements nor of the Sunne nor Starres also of no sleepe but our eyes shall be alwayes open eternally beholding the glory of God Å¿ Or which will be from whence will be our meate and drinke and the Centre in the t Or Propagation multiplicity or springing up of the Birth affordeth meere delight and joy for God will bring forth out of the earth into the kingdome of Heaven no other kinde of Man than such a one as the first was before the Fall for he was created out of the eternall will of God that will is unchangeable and must stand therefore consider these things deeply 18. O thou deare soule that swimmest in a darke u Or Bath lake incline thy minde to the gate of Heaven and behold what the fall of Adam hath been which God did so greatly loathe that because of it Adam could not continue in Paradise Behold and consider the sleepe and so you shall finde it all Sleepe is nothing else but x Or a being overcome an overcoming for the Sunne and the Starres are still in a mighty strife and the Element of water viz. the Matrix is too weake for the fire and the Starres for that Element is the y Or over-commednesse being overcome in the Centre of Nature as you finde before in many places 19. And the light of the Sunne is as it were a God in the Nature of this world and by its vertue and influence it continually kindleth the Starres or Constellations whereby the Starres or Constellations which are of a very terrible and anguishing Essence continually exult in triumph very joyfully For it the Sunne is an essence like the light of God which kindleth and enlighteneth the dark minde of the Father from whence by the light there ariseth the divine Joy in the Father 20. And so it the Sunne maketh a triumphing or rising to be in the z Roote or mother Matrix of the Water alwayes like a a Or boyling seething for the Starres altogether cast their vertue or influence into the Matrix of the water as b The starres being in the Matrix being therein in like manner also now the Matrix of the water is continually seething and rising from whence cometh the c Vegetation growing in Trees plants grasse and Beasts for the uppermost Regiment or Dominion of the Sunne and Starres and also of the Elements ruleth in all creatures and it is a blossome or bud from them and without their power there would be in this world in the third Principle no life nor mobility in any manner of thing nothing excepted 21. But the living Creatures as Men Beasts and fowles have the tincture in them for in the beginning they were an Extraction taken from the quality of the Starres and Elements by the Fiat and in the tincture there standeth the continuall kindling fire which continually draweth the vertue or Oleum the Oyle out of the Water from whence cometh the bloud in which the noble-life d Or is standeth 22. Now the Sunne and the Starres or Constellations continually kindle the Tincture for it is fiery and the Tincture kindleth the body with the Matrix of the water so that they are alwayes boyling rising and seething The Starres or Constellations and the Sun are the fire of the Tincture and the
nourish and nourture him of which you may reade more about Cain Further in the Incarnation 54. And so when the Fiat thus holdeth the terrour in it selfe so that the Elements fill it then that filling becometh hard bones and there the Fiat figureth the whole Man with his bodily forme all according to the first wrestling of the two Tinctures when they wrestle or strive together in the sport of love when the seede is sowne and that Tincture which there getteth the upperhand whether the masculine or the feminine according to that sex the Man is figured and the figuring or shaping is done very suddenly in the storme of the anguishing terrour where the bloud is stifled or stopt and there the Elementary Man getteth up and the heavenly man goeth downe for in the terrour the bitter z pricking sting is generated which rageth and raveth in the hard terrified sourenesse or harshnesse in the great anxiety of the stifled or stopped bloud 55. Women have sufficient experience of this in the third Moneth when this is done in the fruit and feele how the raging and pricking cometh into their teeth loynes back and the like this cometh upon them from the stifled choaked or stopped Tincture in the fruit and from their stifled or stopped bloud in the Matrix because the evill Tincture qualifieth or mingleth with the good Tincture of their bodies Therefore in the same manner as the Tincture in the Matrix suffereth paine after the same manner also the good Tincture suffereth in the members limmes or parts of the Mother as in the hard bones teeth and ribs as such people know very well 56. So now when the bitter sting or prickle which is generated in the anxious terrour in the stifling or stopping and in the entring in of death doth thus rage and rave and shew forth it selfe in the terrour and flieth upwards then it is catched and withheld by the soure harshnesse so that it cannot get up aloft for the soure harshnesse draweth it continually the more eagarly and vehemently because of a The raging of the prickle its raging and cannot endure it from whence the pricking often becometh more terrible and this is after no other manner than as when a man is dying and soule and body part asunder for in the stifling or stopping of the bloud by the soure harshnesse the bitrer death is also there and therefore b The bitter sting or prickle it is like a furious whiâ—ling wheele or swift horrible thought which worrieth and vexeth it selfe and here is a Brimstone Spirit a venomous poysonous horrible aking substance in the death for it is the Worme to the springing up of the life 57. And now when the Spirit of the Starres and Elements hath mingled or figured it selfe together in the Incarnation then the vertue or power of the Starres and Elements is together wheeled in this raging where then in this anguish the Spirit of the Starres attracteth the vertue of the Sunne to it and c Or discovereth manifesteth it selfe in the vertue of the Sonne from whence there ariseth a twinckling flash in this raging from whence the hard soure harsh anxiety is terrified and sinketh downe and there the terrible Tincture goeth into its d Or Receptacle Ether for the Essence of the soure harshnesse in the Fiat is so mightily terrified at the flash that it becometh faint impotent or feeble and sinketh back e Openeth it selfe outwards expandeth it selfe and groweth thin 58. And the terrour skreeke or flash of fire is done in the bitter prickle and when it reflecteth it selfe back in the dark soure or harsh anxiety in the Mother and findeth her so very soft gentle and overcome then it is much more terrified than the Mother But this terrour happening thus in the soft Mother shee becometh white and cleere in the twinckling of an eye and the flash remaineth in the anguish in the roote of the fire and now therefore it is a skreeke or terrour of great joy and it is as when water is throwne into the fire where the soure harsh f Source or property quality is then quenched and the sourenesse or harshnesse is then so mightily overjoyed with the light and the light with the Mother the sourenesse or harshnesse wherein it is generated that there is no similitude to compare it with for it is the birth and the beginning of the life ☉ Sol All this which followeth is done in the entrance of the fourth Moneth 59. And as soone as the light of life appeareth in the soure harshnesse and soft Mother so that the sourenesse or harshnesse cometh to taste the light of life and findeth that it is so meeke pleasant lovely and full of joy then it exulteth with great delight desire and longing after the light to g Infect mix it selfe therewith and apprehend it so that its lust or longing delight and vertue goeth forth from it after the light which lust or longing delight is the vertue of the light and this out-going h Delight lust in the love is the noble Tincture which is there new generated to be the childe 's own and the Spirit which is generated out of the anguish in the flash of the fire is the true and reall soule which is generated in Man 60. Now here it is especially to be observed where i The soule it dwelleth and whence Heart Lungs and Liver come especially the Bladder and k Or entrailes Gutts and the Braine in the Head also the understanding and senses these I will here set down one after another It cannot well or sufficiently be expressed by a humane tongue especially the order which is l Done or performed observed in the twinckling of an eye in Nature it would require a great Volume to describe it in and as the world accounteth us too m Simple or silly and voyd of understanding and unable weake to be able to describe it so wee account our selves much weaker and more unable and it is with us as Isaiah saith I am found of them that sought me not and knowne of them that were ignorant of mee and of such as inquired not after mee 61. I say n High knowledge this hath not been sought but wee sought the heart of God that wee might hide us therein from the o Storme tempest of the Devill but when we came there then the loving virgin out of Paradise met us and offered us her love shee would be kinde and friendly to us and be betrothed to us for a Companion and shew us the way to Paradise where wee shall be safe from the stormy tempest and shee carried a branch in her hand and said We will plant this and a Lilly shall grow and I will come to thee againe from whence wee gat this longing to write of the amiable virgin which did shew us the way into Paradise where we must goe through the kingdome of this world
hand by the Tree of the fruit of this world And there Adam became f Or at length perfectly a man of this world and did eate and drinke of the earthly Essences and infected or mingled himselfe with the Spirit of this world and became that Spirits own as wee now see by wofull experience how that Spirit possesseth a childe in the mothers body in the Incarnation for he knoweth not any where else to seek the virgin but in man where he first of all espied her 37. Therefore he doth wrestle in many a man that is of a strong Complexion in whom the virgin doth often behold her selfe so very hard continually supposing he shall get the virgin and that shee shall be generated for him and the more the soule resisteth him and draweth neere to the heart of God panteth to yeeld it selfe over thereto where the amiable virgin not onely freely looketh upon it but dareth even for a long time even to fit in its neast viz. in the Tincture of the soule the more strong and eagar or desirous doth the spirit of this world come to be 38. Where then the King viz. the light of the Sunne is so very joyfull in the Spirit and doth so highly triumph exult and rejoyce that he moveth all the Essences of the Starres and bringeth them into their highest degree to generate her where then all Centres of the Starres flie open and the loving virgin beholdeth her selfe in them Where then the Essences of the soule in the light of the virgin can see in the Centres of the Starres what is in its g In the originall and well-spring of the soule originall and source 39. Of which my soule knoweth full well and hath also received its knowledge thus which h The great learned Men in the univerties not taught by the Holy Ghost the learned Master in the i Crowned Hood of his degree cannot beleeve because he cannot apprehend it therefore he holdeth it to be impossible and ascribeth it to the Devill as the Jewes did by the sonne of the virgin when he in the vertue of the virgin shewed signes and wrought miracles which my soule regardeth not neither esteemeth their pride it hath enough in the Pearle and it hath a longing to shew the thirsty where the Pearle lyeth the crowned Hood or cornered cap may play merrily behinde the Curtaine of Antichrist k They that are not blinde shall see it till the Lilly grow and then the smell of the Lilly will cause some to throw away the Hood or Cap saith the virgin and the thirsty shall drinke of the water of life and at that time the sonne of the virgin will rule in the valley of Jehosaphat 40. Therefore seeing the mystery in the light of the virgin thus wonderfully meeteth us wee will here for the seeking minde which in earnest hope seeketh that it might finde the Pearle open yet one Gate as the same is opened to us in the virgin For the minde asketh seeing that the Sunne Starres and Elements were never yet in the second Principle where the virgin generateth her selfe out of the light therefore how could they be able to know the virgin in Adam so that they labour thus eagarly with longing after the virgin The Depth in the Centre 41. Behold thou seeking minde that which thou seest before thy eyes that is not the l That one pure holy eternall Element Element neither in the fire aire water nor earth neither are there foure but one onely and that is fix and invisible also imperceptible for the fire which burneth is no Element but it is the fierce sterne wrath which come to be such in the kindling of the anger when the Devils fell out of the l That one pure holy eternall Element Element the Element is neither hot nor cold but it is the inclination to be in God for the heart of God is Barm that is warmth and its m Rising up ascention is attractive and alwayes finding and then the hertz that is the heart is the holding the thing before it selfe and not in it selfe and then the ig the last syllable of the German word Barm-hertz-ig that is warme-hearted or mercifull expounded according to the Language of Nature is the continuall discovering of the thing and this is altogether Ewig eternall and that is the ground of the inward Element which maketh the anger substantiall so that it was visible and palpable which anger Lucifer with his Legions did awaken and thereupon he now remaineth to be Prince in the anger or wrath in the kindled Element as Christ according to this forme calleth him a Prince of this world 42. And the Element remaineth hidden to the anger and n Grimnesse fiercenesse or wrath and standeth in Paradise and the n Grimnesse fierce-wrath goeth still out from the Element and therefore God hath captivated the Devils with the Element in the n Grimnesse fierce-wrath and he keepeth them in with the Element and the n Grimnesse fierce-wrath cannot touch or comprehend o The Element it like the fire and the light for the light is neither hot nor cold but the n Grimnesse fierce-wrath is hot and the one holdeth the other and the one generateth the other 43. Here observe Adam was created out of the Element out of the attracting of the heart of God which is the will of the Father and therein is the virgin of the divine vertue or power and the outward Begiment which in the kindling parted it selfe into foure parts would faine have had the same virgin in it selfe that is the fiercenesse of the Devill would faine have dwelt in the heart ofâ— God and have domineered over it and have opened a Centre there â—hich the fiercenesse without the light cannot doe for every Centre â—â—s generated and opened with the kindling of the light thus the fiercenesse would faine be over the meeknesse and therefore hath God caused the Sunne to come forth so that it hath thus opened foure Centres viz. the going forth out of the Element 44. And when the light of the Sunne appeared in the fierce sournesse or harshnesse then the harshnesse became thin and p Pleasant sweet even water and the fiercenesse in the fire-flash was extinguished by the water so that the anger stood still yet the will could not rest but went forth in the mother out of the water and moved it selfe which is the aire and that which the fierce sourenesse had q Coagulated attracted to it that was thrust out of the Element in the water as you see that earth swimmeth in the water 45. Thus the evill childe panteth after the Mother and would get to be in the Mother in the Element and yet cannot reach her but in Adam that childe did perceive the Element and thereupon the foure Elements have drawne Adam to them and supposed then that they had the mother because the virgin there shewed
in the darknesse and the attracting of the will maketh the mobility and that which is moveable maketh the wills rising up out of the darknesse Now therefore the rising up is the first Å¿ Essentia Proceeding vertue Essence for it generateth it selfe in the attracting and is it selfe the attracting And yet now the will cannot endure the attracting neither for it maketh that darke with the attracted Essence being or substance which the will comprehendeth and resisteth it and the resisting is the stirring and the stirring maketh a parting or breaking in that which is attracted for it severeth it and this also the sourenesse in the attracting cannot endure and the anguish in the will is thereby the greater and the attracting to hold the stirring is also the greater So when the stirring is thus very hard knit together and held by the soure attracting then it eateth gnaweth presseth or nippeth it selfe and becometh prickly and stingeth in the soure anguish And when the sourenesse attracteth the more vehemently or strongly to it and then the prickle becometh so very great in anxiety that the will springeth up horribly and set its purpose to flie away out of the darknesse 64. And here the eternall minde hath its originall in that the will will goe out of that t Property or activity source into another u Flowing or working source of meeknesse and from thence the eternall t Property or activity source in the anguish hath also its originall and it is the eternall Worme which generateth and eateth it selfe and in its own fiercenesse in it selfe liveth in the darknesse which it selfe maketh and there also the eternall infection or mixture hath its originall back from which there is no further to be searched into x Then the eternall property of Hell for there is nothing deeper or sooner the same alwayes maketh it selfe from eternity and hath no maker or creator and it is not God but Gods originall y Grim-sternnesse fiercenesse or wrath an anxiety or aking anguish generating in it selfe and gnawing eating or derancing in it and yet consuming nothing neither multiplying nor lessening 65. Seeing then the eternall will which is thus generated getteth in the anxiety a minde after somewhat else that it might escape the sourenesse or fiercenesse and exult in the meeknesse and yet it cannot otherwise be done than out of it selfe therefore the minde generateth againe a will to live in the meeknesse and the Originality of this will ariseth out of the first will out of the anguished minde out of the darke sourenesse which in the stirring maketh a breaking wheele where the re-comprehended will discovereth it selfe in the breaking wheele in the great anxiety in the eternall minde where somewhat must be which stood in the meeknesse and this appearing or discovery in the anxious breaking wheele is a flash of a great swiftnesse which the anguish sharpneeh thus in the sourenesse so that the sharpnesse of the flash is consuming and that is the fire-flash as it is to be seene in Nature when one z A flint and a steele hard substance striketh against another how it grindeth or sharpeneth it selfe and generateth a flash of fire which was not before And the re comprehended minde a Or conceiveth comprehendeth the flash and discovereth it selfe now in the sourenesse and the flash with its strong or fierce sharpnesse consumeth the comprehended sourenesse which holdeth it viz. the will in the minde captive in the darknesse and now it is free from the darknesse 66. Thus the sourenesse receiveth the flash and goeth in the terrour shreek or crack backwards as it were overcome and from the terrour shreeke or crack becometh soft in which meeknesse the flash discovereth it selfe as in its own Mother and from the meeknesse it becometh b Or bright white and cleere and in the flash there is great joy that the will therein is delivered from the darknesse 67. Thus now the eternall minde c Appropriateth or inclineth uniteth it selfe in the re-comprehended or re-conceived will in or unto the meeknesse of the deliverance out of the darknesse of the anxiety and the sharpnesse of the consuming of the eternall darknesse stayeth in the flash of the meeknesse and the flash d Sparkleth discovereth it selfe in the anxious minde in many thousand thousands yea e Infinitely without end and number and in that discovery the will and the inclination or yeelding up it selfe discover themselves alwayes againe in a great desire to goe forth out of the darknesse where then in every will the flash standeth againe to make an opening which I call the Centrum the Centre in my Writings all over in this Booke 68. Thus then the first longing and desiring viz. the fierce or sterne generating in the first will with the darke minde continueth f Or for or before it selfe in it selfe and hath therein the â—â—â—covering of the alwayes enduring fire-flash in the darke minde and the same darke minde standeth eternally in anguish and in the flash in the breaking attracting rising up and desiring without intermission to be over the meeknesse when as in the breaking with the fire-flash in the sharpnesse of the flash in the Essence the attracting springeth up like a g Centre or Principle Centrum or Principium The Gate of God the Father 69. And thus now in the sharpnesse of the fire-flash the light in the eternall minde springeth up out of the re-comprehended will to meeknesse and light that it might be freed from the darknesse and so this freedome from the darknesse is a meeknesse and h Well-doing satisfaction of the minde in that it is free from the anxiety and standeth in the sharpnesse of the fire-flash which breaketh the soure darknesse and maketh it cleere and light in its first glimps shining or appearing 70. And in this shining or appearing of the sharpnesse standeth the All-mightinesse or Omnipotency for i The appearing or flash it breaketh the darknesse in it selfe and maketh the joy and great meeknesse like that when a man is come out of an anguishing or scorching fire to fit in a temperate place of refreshment and thus the flash in it selfe is so fierce and sudden yea fiercer and suddener than a thought and out of the darknesse in it selfe in its kindling seeth into the light and then it is so very much terrified that it lets its power which it had in the fire to sinke downe and this terrour or skreek or crack is made in the sharpnesse of the flash and this now is the terrour skreeke or crack of great joy and there the re-comprehended will desireth the crack of joy in the meeknesse and the desiring is the attracting of the joy and the attracting is the infecting or mingling in the will and that which is attracted maketh the will swell or be impregnated for it is therein and the will holdeth it fast 71. Now here is nothing which the
able to doe it for the conceived will is not easily filled but is a dry hellish thirsty hunger to have all and if it did get all yet the hunger would not be the lesse but it is the eternall hunger and thirst of the Abysse the will of Hell-fire and of all Devils who continually hunger and thirst and yet eate nothing but it is their satiating that they suck or draw into themselves the strong source of the Essences of the harsh bitter might of the fire wherein consisteth their life and satiating and the Abysse of the wrath and of Hell is also such a thing 62. And this is the source of the first Principle which without the light of God cannot be otherwise neither can it change or alter it selfe for it hath been so from Eternity and out of this source the Essences of the Worme of the soule in the time of its creating were extracted by the Fiat of God and created in Paradise and set u Or for before the light of God which enlightened the fire-flash and put it into very high meeknesse and humility 63. For because Man was to be Eternall therefore he must also come to be out of the Eternall for nothing is created out of the fountaine of the Heart of God for that is the end of Nature and hath no such Essences no comprehensible or palpable thing entereth therein otherwise it would be a filling and darknesse and that cannot be also from Eternity there hath been nothing else but onely the source or working property where the Deity continually riseth up as is mentioned before 64. And this source of the Spirit of the soule is Eternall and its Tincture is also Eternall and as the source is in it at all times x Or in of this world while it sticketh in the Elementary house of flesh so is the Tincture also and the dwelling house of the soule and in which source the minde inclineth it selfe whether it be in the divine or hellish in that source the Worme liveth and of that Principle it eatteth and is either an Angel or a Devill although its judgement is not in this lifes time for it standeth in both the Gates so long as it liveth in the flesh except it dive or plunge it selfe wholly into the Abysse whereof when I write of the sinne of Man I shall treate deeply and exactly reade of it concerning Cain 65. The minde which knoweth or understandeth nothing in the light of Nature will marvell at such writings and will suppose that it is not true that God hath extracted and created Man out of such an Originall Behold thou beloved Reason and precious Minde bring thy five senses hither and I will shew thee whether it be true or not I will shew thee plainly that thou hast not the least spark of cause to allow any other Ground to build upon except that thou wilt let thy heart be imbittered by the Devill in beastiall reason and except thou wilt wilfully contemne the light of Nature which standeth in the presence of God and indeed if thou art in such a beastiall way leave my writings and reade them not they are not written for such swine but for the children of wisedome that are to possesse the kingdome of God but I have written them for my selfe and for those that seeke and not for the wise and prudent of this world 66. Behold what are thy five senses in what vertue doe they consist or how come they in the life of Man whence cometh thy seeing that thou canst see by the light of the Sunne and not otherwise consider thy selfe deeply if thou wilt be a Searcher into Nature and wilt boast of the light of Nature Thou canst not say that thou seest onely by the light of the Sunne for there must be somewhat which can receive the light of the Sunne and which doth mix with the light of the Sunne as the Starre doth which is in thine eyes which is not the Sunne but consisteth of fire and water and its glance which receiveth the light of the Sunne is a flash that ariseth from the fiery soure and bitter Gall and the water maketh it soft or pleasant Here you take the meaning to be onely concerning the outward viz. the third Principle wherein the Sunne Starres and Elements are but the same is also true in every the Creatures in this world 67. Now what is it that maketh the hearing that you can heare that which stirreth and maketh a noise wilt thou say that it is caused by the noise of that outward thing which giveth the sound no! there must also be somewhat that must receive the sound and qualifie or mix with the sound and distinguish the sound of what is played or sung the outward cannot doe that alone the inward must receive and distinguish the noise behold here you finde the beginning of the life and the Tincture wherein the life consisteth for the Tincture of the crack in the springing up of the life in the breaking open of the dark Gate standeth in the sounding and hath its Gate open next the fire-flash neere the eyes and receiveth the noise of whatsoever soundeth 68. For the outward sounding qualifieth with the inward and is severed or distinguished by the Essences and the Tincture receiveth all be it evill or good and thereby testifieth that it selfe with its Essences that generate it are not generated out of the Deity else the Tincture would not let in the evill and that which is false into the Essences of the soule 69. Therefore wee must consider that the noise in the Tincture of Man is of a higher nature than that in the Beasts for Man searcheth and distinguisheth all things which give a sound and knoweth from whence it cometh and how it doth exist which the Beasts cannot doe but stareth at it and knoweth not what it is whereby it may be understood that the Originall of Man is out of the Eternall because he can distinguish all things that in the Out Birth came out of the Eternall and hence it is that the body being all things out of the Eternall nothing are caused to be something which is comprehensible or palpable and yet there that nothing is not a meere nothing but it is a y Or active property source after the corrupting shall stand in the Eternall Figure and not in the Spirit because it is not out of the Eternall Spirit for otherwise if it were out of the Eternall Spirit then it should also search out the beginning of every thing as well as Man who in his sound receiveth and distinguisheth all things 70. Thus now the habitation of Mans sound wherein the understanding is must be from Eternity although indeed in the fall of Adam Man hath set himselfe in the corruptibility and in great want of understanding as shall follow here In like manner also wee finde concerning the smelling for if the Spirit did not stand in the sound then no smell of
any thing would presse or pierce into he Essences for the Spirit would be whole and swelled But it standing thus in the Gate of the z Disrupt broken darknesse in the crack and in the sound therefore every vertue of all things presse in into that Gate and try themselves by one another and what the Essences of the Spirit doe love that it desireth and draweth the same into the Tincture and then hands and mouth fall to it and stuffe it into the stomack into the * Or Atrium outward Court of the foure Elements from whence the earthly Essences of the Starres and Elements doe feede 71. And the Tast also is a trying and attracting of the Tincture in the Essences of the Spirit And so the feeling also if the Spirit of Man with its Essences did not stand in the sound there would be no feeling for when the soure Essences draw to them then they awaken the bitter prickle or sting in the fire flash which stirreth it selfe either by griping thrusting or striking and thereupon in all driving the bitter prickle in the fire-flash is awakened and therein standeth the moving and all in the Tincture CHAP. XVI Of the Noble Minde of the Understanding Senses and Thoughts Of the threefold Spirit and Will and of the Tincture of the Inclination and what is inbred in a childe in the Mothers body or womb Of the Image of God and of the Beastiall Image and of the Image of Abysse of Hell and similitude of the Devill to be searched for and found out in * Or in very one any one Man The Noble Gate of the Noble Virgin And also the Gate of the Woman of this world highly to be considered 1. IF wee consider our selves in the noble knowledge which is openned to us in the love of God in the noble virgin of the wisdome of God not for our merit honesty vertue or worthinesse but meerly of his own will and original eternall purpose even in those things which appeare to us in his love then wee must needs acknowledge our selves to be unworthy of such a Revelation and being wee are sinners wee are deficient in the Glory that wee should have before him 2. But being it is his Eternall will and purpose to doe us good and to open his Secrets to us according to his counsell therefore wee ought not to withstand nor to bury the bestowed Talent in the earth for we must give account of it in the appearing of his coming Therefore wee will thus labour in our Vineyard and commend the fruit to him and will set down in writing a Memoriall for our selves and leave it to him For wee can search or conceive no further than onely what wee apprehend in the light of Nature where our Gate standeth a Or our comprehensibility open not according to the measure of our purpose when and how wee will but according to his gift when and how he will wee are not able to comprehend the least sparkle of him unlesse the Gates of the Deepe be opened to us in our Minde where then the zealous earnest and highly desirous kindled Spirit b Or goeth is as a fire to which the earthly body ought to be subject and will grudge no paines to serve the desirous fiery minde And although it hath nothing to expect for iâ— labour but scorne and contempt from the world yet it must be obedient to its Lord for its Lord is mighty and it selfe is feeble and its Lord leadeth driveth and preserveth it and yet in its ignorance or want of understanding it knoweth nothing of what it doth but it liveth like all the Beasts and yet its will is not to live thus but it must follow the worthy minde which searcheth after the wisdome of God and the minde must follow the light of Nature for God manifesteth or revealeth himselfe in that light or else wee should know nothing of him 3. And now when wee consider our minde in the light of the Nature and what that is which maketh us zealous or earnest which burneth there in as a light and is desirous thirsty or covetous like fire which desireth to receive from that place where it hath not sowen and would reape in that Countrey where the body is not at home or dwelleth not then the precious virgin of the Wisdome of God meeteth us in the middlemost seate in the Centre of the light of life and saith the light is mine and the power or vertue and glory is mine also the Gate of knowledge is mine I live in the light of Nature and without mee you can neither see know nor understand any thing of my vertue or power I am thy Bridegroom in the light and thy desire or longing after my vertue or power is my attracting in my selfe I sit in my Throne but thou knowest mee not I am in thee and thy body is not in me I distinguish or separate and thou seest it not I am the light of the senses and the roote of the senses is not in mee but neere mee I am the Bridegroom of the roote but shee hath put on a rough coate I will not lay my selfe in her armes till shee putteth that off and then I will rest eternally in her armes and adorne the roote with my vertue and power and give her my beautiful forme and will espouse my selfe to her with my Pearle 4. There are three things which the minde hath in it and doe rule it yet the minde in it selfe is the desirous will and those three things are three Kingdomes or Principles one is eternall and the second is eternall but the third is corruptible the one hath no beginning the second is without beginning eternally generated and the third hath a beginning and end and corrupteth againe or perisheth 5. And as the eternall minde is in the great unsearchable Depth and from Eternity is the Indissoluble Band and the Spirit in the c Or perpetuall working properly source which continually generateth it selfe and never decayeth and that therein in the Centre of the deepe is the reconceived will to the light and the will is the desiring and the desiring attracteth to it and that which is attracted maketh the darknesse in the will so that in the first will the second will generateth it selfe againe that it might fly out of the darknesse and that second will is the minde which discovereth it selfe in the darknesse and the discovery or glance breaketh or dispelleth the darknesse so that it standeth in the sound and in the crack where then the flash sharpeneth it selfe and so standeth eternally in the broken darknesse so that the darknesse thus standeth in the sound of the Starres and in the breaking of the darknesse the reconceived will is free and dwelleth without the darknesse in it selfe and the flash which there is the seperation and the sharpnesse and the noise or sound is the dwelling of the will or of the continually conceived minde and
the noise and the sharpnesse of the flash are in the dwelling of the will free from the darknesse and the flash elevateth the will and the will triumpheth in the sharpnesse of the flash and the will discovereth it selfe in the sharpnesse of the sound in the flash of the light d Extra without the darknesse in the breaking in the infinitenesse and in that infinitenesse of the flash there is in every discovery of the whole e Or into a particular in the particular in every reflection againe a Centre of such a Birth as is in the whole and those particulars are the senses and the whole is the minde out of which the senses proceed and therefore the senses are mutable or transitory and not in the f Whole or fix substance but the minde is whole and in the substance 6. My beloved Reader just thus is our minde also it is the Indissoluble Band which God by the Fiat in the moving Spirit breathed into Adam out of the Eternall Minde from whence the Essences are a particular or a sparkle out of the Eternall Minde which hath the Centre of the breaking and in the breaking hath the sharpnesse in it selfe and that will driveth forth the flash or glimpse in the breaking and the sharpnesse of the consuming of the darknesse is in the glimpse or flash of the willing and the will is our minde the glimpse is the eyes in the fire-flash which discovereth it selfe in our Essences g The glance of our eyes can look upon the evill and good both within and without us in us and without us for it is free and hath both the Gates open that Gate in the Darknesse and that Gate in the Light For although it doe continue in the darknesse yet it breaketh the darknesse and maketh all light in it selfe and where it is there it seeeth As our thoughts they can h Or see into speculate a thing that is many miles off when the body is far from thence and it may be never was in that place the discovery or glimpse or piercing sight of the eye of the minde goeth through wood and stone through bones and marrow and there is nothing that can i Let or hinder it withhold it for it pierceth and breaketh the darknesse every where without rending the body of any thing and the will is its horse whereon it rideth Here many things must be concealed because of the Devillish Inchantment or else wee would reveale much more here for the Nigromanticuâ— or Nigromancer is generated here 7. But now the first will in the minde is out of the source anxiety and its glimpse or discovery in the Originall is the bitter strong or soure fire-flash in the sharpnesse which maketh the stirring and noise and also the seeing in the Glance of the sharpnesse of the fire-flash that so the reconceived Glimpses discoverings or Glances in the thoughts have a light in them from whence they see when they run along like a flash 8. Yet this k Or Earnest will first will in the minde ought not to stay behinde in the Abysse of the soure fiercenesse in which the fierce malice is but ought to goe forward in the Centre of the breaking forth out of the darknesse into the light for in the light there is meere meeknesse lowlinesse humility good will and friendly desires that it might with its re-conceived will goe out of it selfe and to open it selfe in its precious Treasury for in the re conceived will to the Birth of the Light there is no source of anxiety but onely meere friendly desires for the Glimpse riseth up out of the darknesse in it selfe and desireth the light and the desiring draweth the light into it selfe and there the anguish becometh an exulting joy-in it selfe an humble cheerfulnesse a pleasant habitation for the re-conceived will in the light is impregnated and its fruit in the body is vertue or power which the will desireth to generate and to live therein and this desiring bringeth the fruit out of the impregnated will and presenteth it before the will and the will discovereth it selfe glimmereth or shineth in the fruit in an infinite pleasant number and there goeth forth in the pleasant number in the discovered or manifested will the high Benediction or Blessing favour loving kindnesse pleasant inclination or yeelding pliablenesse the tast of joy the well doing of meeknesse or affability and further what my Pen cannot expresse The minde would much rather be freed from vanity and live therein without molestation or disturbance 9. Now these two Gates are in one another the nethermost goeth into the Abysse and the uppermost goeth into Paradise and a third Gate cometh to these two out of the Element with its foure issues and presseth in together with the fire aire water and earth and their kingdome is the Sunne and Starres which l Or Mingle qualifie with the first will and their desire is to be filled to swell and to be great these draw into them and fill the Chamber of the Deepe viz. the free and naked will in the minde they bring the Glimpse or Glance of the Starres into the Gate of the Minde and qualifie with the sharpnesse of the Glimpse or flash they fill the broken Gates of the Darkness with flesh and wrestle continually with the first will from whence they are gone forth for the Kingdome or Dominion and yeeld themselves up to the first will as to their Father which willingly receiveth their Region or Dominion for he is obscure and darke and they are rough and soure also bitter and cold and their life is a seething source of fire wherewith they governe in the Minde in the Gall Heart Lungs and Liver and in all Members or parts of the whole body and Man is m The foure Elements own their own the Spirit which standeth in the flash bringeth the Constellation into the Tincture of its property and infecteth the thoughts according to the Dominion of the Starres they take the body and tame it and bring their bitter roughnesse into it 10. Now the Gate of the Light standeth between both these Regions as in one onely Centre inclosed with flesh and it shineth in the Darknesse in it selfe and it moveth towards the might of the Darknesse and fiercenesse and sheddeth forth its rayes even unto the noise of the breaking through from whence the Gates of seeing hearing smelling tasting and feeling goe forth and when these Gates apprehend the sweet loving and pleasant rayes of the Light then they become most highly joyfull and run into their highest Region into the heart as into their right dwelling house into the Essences of the Spirit of the soule which receiveth it with joy and refresheth it selfe therein and there its Sunne springeth up viz. the pleasant Tincture in the n Element-water Element of Water and by the sweet joy becometh bloud for all Regions rejoyce therein and suppose that they have gotten
in Adam was not transitory but corruptible also if wee will say that Adam before his fall lived in the source or property of the foure Elements then wee can no way maintaine that Adam was not a corruptible Image For at the end the foure Elements must passe away and goe into the Eternall Element 4. Besides he should have been subject to the c Or stirring property of the four Elements source for heate and cold should have ruled over him which wee may see plainly in Moses that God first after the fall by the Spirit or Angel of the Counsell of this world made cloathes of skins and put them then first upon them as the vaile of Moses doth cover it that men cannot see his face as is to be seene by the people of Israel Besides if he had been meerly of Earth and of the foure Elements then he might have been bornt in the fire or drowned in the water and be stifled in the aire Also wood and stone could have bruised him and destroyed him and yet it is written that he the Adamicall Man at the Day of the Restitution shall passe through the fire and be approved and the fire shall not hurt him 5. Now no other Man shall rise againe but that which God created in the beginning for he is created out of the Eternall will as to his soule which was breathed into him and his body is created out of the Eternall Element which was and is Paradise and the foure issues of the foure Elements out of the one Eternall Element d Or Constitute are this world wherein Adam was not created 6. The Text in Moses saith He was created in the Paradise in Hebron that is in the Gate of the Deep between the Deity and the Abysse of the kingdome of Hell His body was out of the one pure Element and his Spirit was breathed into him out of the Eternall Minde of God the Father from the chast virgin of the Divine Wisdome and Love 7. For the Element e As mans body without the Spirit is voyde of understanding is without understanding and that is that which is attracted or concreted in the will of God wherein the Eternall Wisdome of God doth sparkle or discover it selfe in infinitum infinitely and in that spring up colours arts vertues and the Eternall Wonders out of which Element in the beginning in the kindling of the fire in the sterne fiercenesse are the foure Elements proceeded 8. For this is very well to be apprehended and perceived in the earth and stones that the foure Elements are of one onely substance and that the earth and stones were generated in the fiercenesse from the kindling of the Elements For a stone is but water and therefore wee should doe well to consider what kinde of fiercenesse there must have been that hath f Congealed or knit drawne the water so hard together 9. Moreover the issue of the foure Elements may be perceived in the fiercenesse of the fire how instantly the strong aire goeth forth from the fire and the stone or wood is nothing else but a g Or Body Sulphur from the water and from the earth and if the Tincture be consumed by the fiercenesse then the wood or stone would come to ashes and at last to nothing as indeed at the end this world with the foure Elements will come to nothing and there shall remaine nothing else of h The foure Elements them in the Eternall Element but the figure and the shaddow in the Wonders of God How then canst thou thinke that God hath created the Eternall Man out of the foure Elements or i That which hath gone forth Issues which are but corruptible 10. Yet as concerning Eve wee must acknowledge that shee was created to this corruptible life for shee is the Woman of this world and at this time it could not be othewise for the Spirit of this world with its k Kindling or life Tincture had overcome and possessed Adam so that he fell down into a sleepe and could not generate out of himselfe the Image of the virgin according to the l Or appearance discovery of the noble and chast virgin the wisdome of God which was the Matrix in him which was joyned or espoused to him out of the heavenly m Out of the heavenly extract seede or substantiality Limbus where according to which in his being overcome the Elementary Woman was given to him viz. Eve who in the Spirit of the worlds overcoming was figured after a beastiall forme 11. But that wee may in a briefe summe give the Reader to understand what our knowledge and high n Or perception sense in the light of Nature hath highly apprehended wee therefore set it down thus according to our knowledge Adam was the Image of God according to the similitude of God which God the holy Trinity in one onely divine substance through the virgin of his Eternall Wisdome in the wisdome had manifested or o Foreseene or resolved discovered or purposed in the Eternall Element to have in the roome of the fallen Devill for his counsell in the Eternall will must stand there should and must be a Throne and Princely Region in this Place which should manifest the Eternall Wonders 12. And so now God created the Image and similitude out of the Eternall Element in which the Eternall Wonders are Originally and God breathed into him the Spirit of the Essences out of his Eternall Originall will out of the through broken Gate of the Deepe where the wheele of the stirring and breaking-through standeth in the Eternall Minde which reacheth the cleere true and pure Deity of the Heart of God 13. This Image is not the Heart of God but it reacheth into the Heart of God and it receiveth vertue light and joy from the Heart and Light of God for it is in the Eternall will of the Father out of which he the Father continually generateth his Heart and Word from Eternity and p Adams Essences his Essences which in the Element of his body viz. in the Element q Or wanting understanding of Ignorance in the Eternall Wonders of God now breathed into him they in respect of the high triumphing Light out of the Heart and Light of God were Paradise his meate and drinke was Paradise out of the r The one inward pure Element Element in his will whereby then he drew the vertue of the Eternall Wonders of God into him and generated the noise voice sound or the Eternall Hymne of the Eternall Wonders of God out of himselfe before the will and all this stood before the chast high noble and blessed virgin the Divine Wisdome in a pleasant sport and was the right Paradise 14. But now what this is my Pen cannot describe I rather long after it to comprehend it more in perfection and to live therein which wee here in the light of Nature in the Gate of
hast eaten of the Tree whereof I told thee that thou shouldst not eate cursed be the ground for thy sake with care thou shalt maintaine thy life thereon all thy life long Thornes and Thistles shall it bring forth to thee and thou shall eate the hearb of the field till thou become Earth againe from wheâ—â—e thou wert taken for thou art now Earth and to Earth you shall returne againe 4. Here now stand the great secrets which wee cannot see with g Or with the eyes of reason our earthly eyes wholly naked and plaine and there is no vayle before it onely wee are blinde to the kingdome of God for God cursed the Earth and said it should now beare Thornes and Thistles and Man h Or must should eate the fruit of the accursed Earth This indeed is a new thing He allowed them not in Paradise to eate of the earthly hearbs but of the pleasant fruit And if he had eaten of the hearbs of the fields yet that which he had eaten was heavenly and when the Lord cursed the Earth then all became earthly and the holy Element was withdrawne and the fruit did grow in the issuing of the foure Elements in the kindling of the fiercenesse out of which Thornes and Thistles grew 5. Wee must conceive that there i Before the Curse was then a very pleasant habitation upon the Earth for all the fruits did grow spring and bud out of the hidden Element through the fiercenesse of the foure Elements and although the foure Elements had also their fruits yet Man should not but the Beasts of the field should have eaten thereof but now when the Lord cursed the Earth then the Element withdrew from the roote of the Fruit for Gods cursing is nothing else but his flying from a thing and thus Gods holinesse is flien from the roote of the fruit and so the roote of the fruits remaineth in the foure Elements in the out-birth and Adam and Eve were also fallen k Into the four Elements thereinto and thus now like came to like his body also was become earthly and must turne to Earth againe 6. But that God did say Thou shalt turne to Earth from whence thou wert taken that is also very true but the understanding is hidden in the Word and the earthly vayle hangeth before it wee must looke under the vayle For Adam was taken out of the earth not out of the foure issuings of the Elements but he was an Extract out of the Element which qualified or mingled with the Earth But when he fell into the foure Elements then he became Earth as also fire aire and water and now what should the Beastiall Man doe with the heavenly Paradisicall fruit he could not l Or enjoy it eate of it and therefore God doth not cast his heavenly kingdome to beasts and swine but it belongeth to Angels 7. So also it is very cleere and manifest that before the curse there grew such venomous or poysonous Thornes and Thistles and poysonous fruits and if God had not cursed the Earth from the one Element then no Beast should have been so fierce and mischievous or evill for God said Let the Earth be cursed for thy sake From whence now is also arisen the disobedience of the Beasts towards Man and their wildnesse or flying in their face as also that they are so cruell fierce mischievous and evill and that Man must hide himselfe from their fierce rage and fury whereas God in the Creation gave all into his power all Beasts of the field should be in subjection under him which now is clâ—ane contrary for Man is become a Wolfe to them in devouring the Beasts and they are like Lyons against him and there is meere Enmity against one another he can scarce order the tame Beasts much lesse the wilde 8. And wee are to know that there was a great difference in the Beasts before the curse for some viz. the tame ones were very neer a kinne to the Element with whom Man should have had joy and delight on the contrary some viz. the wilde ones which flie from Man were very neere a-kinne to the foure Elements for the m The wonderfull reason why one beast was better than another causes of those wonders stuck wholly in the Essences and they were very well knowne and seene in the light of the life in the knowledge of the n Or Divine Wisdome virgin there is nothing so deepe that Man cannot search into and see it most o Infallibly assuredly if he doe but put away the vayle and look through the Tables p Or transparent Law graven through with q Or Jesus Joshua into the promised Land 9. And God said In the sweat of thy r Or Browes face thou shalt eate thy Bread till thou turne to Earth againe Here now all is cleere and manifest in the light for he had lost the heavenly fruit which grew for him without labour or toyle of his and now he must dig and delve in the earth and sow and plant and so in the foure Elements must get fruit in cares labour toyle and misery for while the Element or the vertue or power out of the Element sprung forth through the Earth there was so long a continuall lasting roote to the fruit but when the Element by the curse withdrew then the Å¿ Or frozen congealed Death frailty and transitory fading was in the roote and they must now continually be t Or transplanted planted againe Thus the turmoyling life of Man took beginning wherein wee must now u Or swelter our selves bath our selves 10. God could well have created creatures which should have managed the Beasts so that Man might well have stayd in Paradise in the Angelicall forme and besides that there are already in all the foure Elements creatures without a soule God would well have laid the labour or charge of managing the Beasts upon another generation which were also x Or of the foure Elements earthly But he saw well that Man would not stand therefore instantly the burthen was laid upon him as Moses also writeth of it 11. But if God y Had desired would have had Beastiall Men then he would have created them so in the beginning and given them no Commandement neither should they have been tempted as indeed the Beasts have no z Or Commandement laid upon them Law 12. Therefore all Objections which fall into Reason are nothing else but the subtle contradictions or fallacies of the Devill who would very faine maintaine that God did will the Fall of Man There are also Men that dare to say that God did will it and say that he fitted the tongue of the Serpent to seduce Eve whose judgement is very justly upon themselves because they offer to confirme the Devils word with lying and goe about to make God a lyar 13. 'T is very true according to the first Principle viz. the Abysse
members and must aime in the feare of God at the getting of children or else the wantonnesse or lust in it selfe without that true love of the state of wedlock is f Or every way continually a Beastiall lust infection and sinne and if you in the state of wedlock seek nothing but the lust and lechery then in such a condition thou art not a jot better than a Beast and doe but consider it rightly that without this thou standest already in a Beastiall Birth or Generation contrary to the first Creation like all Beasts For the holy Man in Adam was not fore-appointed to have propagated so but in great modest Love out of himselfe 56. Therefore O Man looke to it have a care how you use the beastiall lust it is in it selfe an abomination before God whither it be in the state of wedlock or out of it But the right love and fidelitie or faithfulnesse in the feare of God covereth it before the countenance of God and through the Sonne of the Virgin it is Regenerated to be a pure undefiled creature againe in the Faith if thy confidence be in God 57. But for the Whores and Rogues who run a whoring without marrying in lustfull lechery wee have no other Language for them g Then that which is mentioned a little before neither can wee finde any otherwise in the Light of Nature than that it is an abomination or loathing in the anger of God and if earnest Repentance with Mary Magdalen be not there performed in the Regeneration then wee finde nothing else but the anger of God and hell-Hell-fire to be their wages Amen Of the innocent and righteous Abel The Gate of the Christian Church 58. Seeing then that Adam and Eve had yeelded themselves to the Spirit of this world and did live in two Kingdomes viz. in the holy Element before God and also in the Out-Birth viz. the foure Elements which reacheth that which is most outward viz. the Kingdome of the soure fierce grimnesse so there were also two sorts of children generated out of them viz. one a Mocker or scorner and another a plaine honest Man as is sufficiently to be seene by Isaack and Ishmael the sonnes of Abraham also by Jacob and Esau 59. And although the Church in Babell will prattle much here about the Election from the purpose of God and yet hath as little knowledge thereof as the Babylonish Tower whose top should reach to Heaven had of God As if it were not possible that a childe could goe out of the Anger into the Love of God whereas the Love in the breaking of the Anger doth h Or imperfection fully appeare or shine forth and t is for want of repentance that Man suffereth himselfe to be held by the Devill 60. And the hardening is not so wholly in the Birth that the soule from the Mothers womb should be quite dead to God or that God did not desire it The anger is in the flowing working or boyling of the Father and the Father is God indeed and generateth his deare Heart and Love in the breaking of the Gate in the Habitation out of himselfe should he then be at oddes with himselfe because his anger is under the roote of his Love Should he be at Enmity against himselfe his Anger is his Strength and Omnipotence or Allmightinesse and Consuming fire and his heart in the Love is his i Or hum lity meeknesse and so now that which approacheth and entereth into his Anger is captivated in the Anger 61. But it is possible to goe out from the Anger as his deare heart is generated out of the Anger which cooleth pacifieth or stilleth the Anger and is rightly called the Paradise or the Kingdome of Heaven And his Anger is not knowne in the Heaven and so there also his Election goeth alwayes over the children of Love which belong to the Kingdome of Heaven and St Paul speaketh no otherwise of his Election but meaneth it of them that draw neere to him and enter into his Covenant and give up themselves ro him and these the Father draweth with the Holy Ghost through the Death of Christ into the pure Element that is before the Father Isa 44.2 Feare not thou O my servant Jacob and thou k Honest sincere obedient faithfull one upright one whom I have chosen 62. But that God out of his purpose should harden the will of any and make it darke that is not true the Spirit of God is withdrawen from the wicked who onely wrestle for the might or power of the fire for he himselfe goeth out from God and desireth not to enjoy God God withdraweth himselfe from none Man hath a free will he may lay hold on what he will but he is held by two by Heaven and by Hell to which he yeeldeth he is in that 63. Cain was not rejected in the Mothers womb or body though it be plaine that God doth not love such a false or evill seede yet it standeth free it may presse into the Love or into the Anger and l Or both will receive it the one as well as the other wiâ—l receive it as Paul also saith To whom you yeeld your selves servants in obedience his servants you are whom you obey whether it be iâ— the obedience of God to righteousnesse or of sinne unto Death 64. Now God have no malicious soule to be in the Love but in the Anger and he is the m Or knower of the hearts Searcher of the Hearts and knoweth well what is in Man and what he will doe even whâ—le Man is in the seede and will not cast the Pearle before swine and yet the false or evill seede is not come out of his will and purpose else he must also have willed the Devill to be a Devill 65. And know you not that the band of the Eternity standeth free and maketh it selfe but that which inclineth to him is also n Or borne of God generated in God And yet the Love presseth not into the Anger o As the light is generated out of the burning of the fire and is free from the fire but the Love is generated out of the Anger and is wholly free and therefore the Heart of God in the Love is p As the light is another thing than the fire another Person than the Father and the q As the Aire goeth forth from the fire and the light issue or going forth from them is the Holy Ghost who goeth not back againe into the Anger 66. Then wherefore doth not the soule of Man goe also therewith out of the Anger into the Love and so it should be generated to be another creature in the Love Saint Paul saith Whom he hath foreseene those he hath sanctified that they may be like his Image the foreseeing is in his Election he alwayes electeth or chooseth his Sheepe Those who come to him he assureth them the Eternall Life But that he hardeneth those
upon the Earth and therefore the q The mysteries were not so dark to them Mysteries were not so very hard and close hidden to them but all was found out very easily especially by Adam who had the Mysteries r Or naked open and plaine in his hands and was but entered out of the Wonders of Paradise into the Wonders of this world who kwew not onely the Essences Å¿ Or kinds Natures and properties of all the Beasts but also of all Plants and Mettalls he knew also the ground of the seven liberall Arts arising out of the seven formes of Nature yet not so altogether out of the Ground or fundamentally But he was the Tree out of which afterwards all the rootes and branches grew 9. But the Depth in the Centre of the Birth he knew much better than wee in our Schooles or Universities which is shewed by that t Speech or word saying That he gave names to all things to every thing according to its Essence u Or kinde Nature and property as if he had stuck or dwelt in every thing and tryed all x Or beeings Essences whereas he had the knowledge of them only from their sound also from their forme and aspect smell and tast the Metalls he knew in the Glance of the Tincture and in the fire as it may yet well be knowne 10. For Adam was the Heart of every thing in this world created out of the Originality of all things his soule was out of the first Principle throughly y Or shining or enlightened illustrated with the second Principle and his body was out of the one Element out of the z Or warme hatching Barm or Birth out of the Divine vertue which is before God which body was entered into the out Birth of the one Element viz. into the foure Elements and wholly gone into the Spirit of this world viz. into the third Principle And therefore he had the Tincture of every thing in him by which he teached into all Essences and proved or searched all things in the Heaven Earth fire aire and water and all whatsoever is generated from thence 11. And so one Tincture took hold of the other and the stronger hath proved or tried the weaker and given names to all things according to their Essences and that is the true ground of Adams fall that he went out of the Eternall being into the Out birth of the corruptible being and hath put on the a Or transitory corruptible Image which God forbad him 12. And here the two strong Kingdomes of the Eternity are to be seene which have been in strife with one another and are alwaies so and the strife continueth to Eternity for it is also from Eternity viz. between b The wrath and the Love the fiercenesse and the meeknesse If the fiercenesse were not there would be no mobility but it overcometh in this world onely c The wrath ruleth in all that is evill in the foure Elements and in that which is good it maketh the exalting joy according to the Kâ—ngdome of Hell and in the Heaven it maketh the ascending Joy and the Meeknesse 13. And it is hâ—ghly to be sound and considered by us in the light of Nature how the fiercenesse or wrath is the Roote of all things and moreover the Originality of the Life therein onely consisteth the Might and the Power and from thence onely proceed the Wonders and without the fiercenesse or wrath there would be no enmity but all would be as it were a noth ng as is formerly mentioned 14. And then wee finde also how the Meeknesse is the vertue and the Spirit so that where the meeknesse is not there the fiercenesse in it selfe is nothing but a Darknesse and a Death where no d Working fruit or bringing forth growing can spring up and it cannot generate nor discover its wonders and thus wee finde that the fiercenesse wrath or sourenesse is a cause of the Essences and that the Meeknesse is a cause of the joy and a cause of the rising and budding oâ— growing forth of the Essences and then that the Spirit is generated by the flowing working springing and rising up out of the Essences and that the fiercenesse so becometh the Roote of the Spirit and the Meeknesse is its Life 15. Now there can be no meeknesse without Light for the Light maketh the Meeknesse and there can be no fiercenesse without the light for the light maketh a e A desiring or attracting Longing in the darknesse and yet there is no darknesse there but the longing maketh the darknesse in the will so that the will attracteth to it selfe and impregnateth the longing so that it becometh thick and dark for it is thicker than the will and therefore it shadoweth the will and is the darknesse of the will 16. And if the will be thus in darknesse then it is in anguish for it desireth to be out of the darknesse and that desiring is the flowing or working and the attracting in it selfe where yet nothing is attained but a fierce source in it selfe which by its attraction maketh hardnesse and roughnesse which the will cannot endure and thus it stirreth up the Roote of the fire in the flash as is afore-mentioned whereupon the re-comprehended will goeth forth from the flash into its selfe and f Dispelleth breaketh the darknesse and dwelleth in the broken darknesse in the light in a pleasant joy or habitation in it selfe after which joy or habitation the will in the darknesse continually lusteth from whence longing ariseth and thus it is an Eternall Band which can never be g Or Dissolved loosed and thus the will now laboureth in the broken Gate that it may manifest or discover his wonders out of himselfe as may be seene well enough in the Creation of the world and all Creatures 17. But wee should not here againe wholly set downe the Ground of the Deity so farre as it is meete and knowne by us wee account that needlesse here for you may finde it before the incarnation of a Childe in the Mothers womb or body Wee set downe thus much here to the end that the Region of this world may be understood and thus wee give the Reader exactly to understand and know how the Region of Good and Evill are in one another and how it is an unfadable thing or substance so that one is generated out of the other and that also the one goeth forth out of the other into another substance or being which it was not in the beginning as you may learne to understand this in Man who in his beginning in the will of Man and Woman viz. in the Limbus and in the Matrix is conceived in the Tincture and sowen in an Earthly h Field or Ground soyle where then the first Tincture in the will breaketh and his own i Or Life Tincture springeth forth out of the anxious or aking chamber of
angry without a Cause 54. Indeed when his wrath was sprung up in Man then he would manifest his wonders but that was not the purpose of God when he created Adam but it was tried which of them should get the victory the Meeknesse or the fiercenesse in the Eternall Roote but the soule in Ad m was yet free and there was nothing else that could perish but the a Selfe-will or free-will own will 55. And so now the soule was the will which was breathed into Adam by the Spirit of God out of the Eternall will of the Father and yet out of that place where the Father viz. God out of the Darknesse in his own re-conceived will entereth into himselfe and in himselfe generateth the meeknesse in his own re-conceived will â—6 And so the soule of Man is out of the same Balance in the Angle of the re-comprehended will towards the light and also in the first will in it selfe in its own Centre where behinde it the Darknesse is comprehended and before it is the end of the Eternall Band and in it selfe there would be nothing but an anxious source or property and if any thing else were to be in it then the first will in the eternall Band must conceive another will in it selfe to goe out of the dark source or property into a joyfull habitation without a source 57. If now the first eternall will doe thus conceive another will then it breaketh the source of Darknesse and dwelleth in it selfe in the joyfull habitation and the darknesse remaineth darknesse still and a source or working property in it selfe but toucheth not the re-conceived will for that dwelleth not in the Darknesse but in it selfe thus wee understand the soules own power to be which God breathed into Adam out of the Gate the breaking through in himselfe into the Light of the habitation of joy 58. This soule being cloathed with the pure Elementary and Paradisicall Body severed its will which came out of the Fathers will which tendeth onely to the conceiving of his b Or Sonne vertue or power from whence he is impregnated to beget his Heart and severed it from the-Fathers will and entred into the lust of this world where now backward in the breaking or destruction of this world there is no light and forward there is no comprehensibility of the Deity and there was no Counsell or remedy except the pure will of the Father enter into it againe and bring it into his own will a gaine into its first seate that so its will maybe directed againe into the Heart and Light of God 59. And now if it be to be helped againe then tht Heart of God with its Light and not the Father must come into it for it standeth in the Father however yet turned away from the Entrance to the Birth of the Heart of God backward into this world where no Light is to be comprehended either behinde or before it for the substance of the body breaketh and then the poore soule standeth imprisoned in the dark Dungeon and here the Love of God towards the poore imprisoned soule is made knowne Consider thy selfe here O deare Minde 60. Heere was no remedy now neither in God nor in any Creature onely the meere Deity of the Heart of God must enter in Ternarium Sanctum into the holy Ternary viz. into the Barmhertzigkeit the Mercifulnesse which is from Eternity generated out of his Holinesse wherein the Eternall wisdome which coming out of the speaking of the Word through the Holy Ghost standeth as a virgin before the Deity and is the Great Wonder and a Spirit in the Barmhertzigkeit the Mercifulnesse and the Mercifulnesse maketh the holy Ternary the holy Earth the Essences of the Father in the attracting to the Word viz. the holy Constellations as may be said in a similitude 61. And as wee perceive that in this world there is Fire Aire Water and Earth also the Sunne and the Starres and therein consist all the things of this world so you may conceive by way of similitude that the Father is the Fire of the whole holy Constellations and also in the c One Eternall Element holy Element and that the Sonne viz. his Heart is the Sonne which setteth all the Constellations in a light pleasent habitation and that the Holy Ghost is the Aire of the Life without which neither Sunne nor Constellation would subsist and then that the concreted Spiritus Majoris Mundi or Spirit of the great World is the chast virgin before God which Spirit of the great World in this world giveth to all Creatures Minde sense and understanding through the influence of the Starres and so also doth the chast virgin in the Heaven 62. The Earthly Earth is like the holy Ternary wherein is the heavenly d Or Water-Spirit Aquaster viz. in the heavenly Earth which I call the one Holy Element which is pure Thus God is a Spirit and the pure Element is heavenly Earth for it is substantiall and the Essences in the heavenly Earth are Paradisicall Buds or Fruits and the virgin of wisdome is the great Spirit of the whole heavenly World in a similitude and that not onely openeth the great Wonders in the heavenly Earth but also in the whole Deep of the Deity 63. For the Deity is incomprehensible and invisible yet e Findable or palpable perceptible but the virgin is visible like a pure Spirit and the one holy Element is her body which is called Ternarius sanctus the holy Ternary the Holy Earth and into this holy Ternary the invisible Deity is entred that shee may be an Eternall Espousall or union so that in a similitude the Deity is in the pure Element and the Element is the Deity for God and Ternarius sanctus is become one thing not in Spirit but in substance as body and soule And as the soule is above the body so also God is above the Holy Ternary 64. And this now is the Heavenly virgin of which the Spirit of God spake in the Wise men f Formerly of old and Ternarius sanctus is our true body in the g The Image of God Image which wee have lost which now the Heart of God hath taken to him for a body and this noble body as also the virgin of God was put upon Mary not as a Garment but very powerfully in her Essences and yet incomprehensibly as to the Essences of this world of flesh and bloud in the body of Mary but conprehensible as to the soule of Mary for the soule did passe into the holy Ternary and yet shee could not so be severed from the h Or corruptibility fierce wrath but that was to be in the breaking of the earthly Body from the heavenly in the Death of Christ 65. Thus the Word in the holy Ternary let it selfe into the Earthlinesse and received to it a true soule out of the Essences of the soule of Mary like all other
onely upon the Heart of God and m Or submit to it give it selfe up to that that it might be carried onely in the will of God and become an Angel in humility and not relie onely upon it selfe to flie in its own might or power 95. And here the Devils Master-piece is seene in that he n Alleadgeth Scripture useth the Scripture and saith The Angels will beare thee up whereas here the matter was not about the body but about the soule which he would bring into Pride that it might teare it selfe off from the love of God and relie upon the Angels bearing it up and that it should break it selfe off againe from the new body which can flie well enough with that and leap down in the old Body and relie upon the Angels and so should flie out from God into the Spirit of this world againe 96. But here his valour is seene though he stood with his earthly Body upon the pinnacle of the Temple yet he committed his Earthly Body to God and trusted in him and that he was every where in God and said to the Devill It is written thou shalt not tempt the Lord thy God Here the Devils Pride in the Kingdome of wrath was rightly overcome and the humility the strength and the might remained to be our Christs and the soule of Christ is entered into the holy Ternary as into the humble Love and espoused it selfe with the humble chast virgin of the Divine Wisdome 97. Now when the Devill had lost twice then he came at last with his last powerfull Temptation as he did also to Adam he would give him the whole world if he would fall downe and worship him The businesse with Adam also was about this world he would draw this world to him and so be like God with it that as God had drawne this world to him to manifest his great Wonders therewith so the soule in Adam thought with it selfe thou art the similitude of God thou wilt doe so too and so thou shalt be like God but thereby he went forth from God into the Spirit of this world Now therefore the second Adam must hold out the standing of the first Adam whereby it was tempted or tried whether the soule would continue in the new holy heavenly Man and live in the Barmbertzigkeit the o Or Mercy Mercifulnesse of God or in the Spirit of this world 98. And thus stood the soule as a valiant Champion and said to Satan Get thee hence Satan thou shouldst worship the Lord thy God and serve him onely I have no more to doe with thee there the Devill Hell and the Kingdome of this world was commanded to be gone and the valiant Champion hath gotten the victory and the Devill faine to get him gone and the earthly part was overcome And here now the Noble Champion standeth upon the Moon and receiveth all might in Heaven Hell on Earth into his power and ruleth with his soule in the holy Ternary in this outward body over Death and life and here this world is become Christs owne for he had overcome it be could live in God and needed not the earthly food nor drink 99. And the Reader must know that the Combat with the Temptation was held in body and soule and that this Temptation concerneth us al 's ohe hath overcome for us if wee put our whole trust in him then wee have victory in him over sinnes Death Hell and the Devill and also over this world for he held the last victory in his Death when he brake the sword of the Cherubine and destroyed the Hell of the Devill and hath led captivity captive that thereby thou mightst live by the Death of Christ 100. And wee see that all is true as is above-mentioned for when he had overcome in the Temptation and had stood forty dayes then he had wholly overcome till the last victory in Death for so long Adam was in the Temptation in the Garden of Eden and p Viz. after the Temptation there he began his Priestly Kingdome as a King over Heaven and this world with signes and wonders and in his first Miracle turned water into good wine he also healed the sick made the blinde to see the lame to goe and cleansed the Lepers also he raised the dead and shewed himselfe to be the true King over the q Over the living and the dead quick and dead and face upon Davids Throne of Promise and was the true Priest in the Order of Melchisedech All whatsoever Aaron was in the Fathers might in a Type that this high Priest was in vertue and power with deeds and wonders which wee will cleerly describe in the other Book following this if wee live and God shall give us leave to doe it CHAP. XXIII Of the highly precious Testaments of Christ viz. Baptisme and his last Supper which he held in the Evening of Mandy Thursday with his Disciples which be left us for his Last Will as a Farewell for a Remembrance The most Noble Gate of Christianitie 1. IT is apparent how they have hitherto in Babell danced or contended about the Cup of Jesus Christ and about his holy Testaments for which they have caused many warres and bloud-sheddings but what kinde of knowledge concerning those Testaments they in Babell have appeareth by their works of Love among one another which their Councels have brought to passe where Men have stopt the mouth of the Holy Ghost and have made a worldly a Rule or Government Dominion out of the Priesthood of Christ 2. O you high Priests and b Or the learned in the Scripture Scribes what answer will you make to Christ when you shall be found thus at his comming Or doe you suppose you stand in the dark No you stand in the presence of the cleere countenance of Jesus Christ who is Judge of the quick and dead doe but open your eyes and rightly feed the flock of Jesus Christ he cometh and demandeth chem of you You are not all Shepheards or Pastours but intruded covetous Wolves you relie on your Schoole-Art or University Learning and Schollership O that avayleth nothing in the presence of God the Holy Ghost speaketh not from that he will not be bound up if you will be Pastours then you must hold out in the Temptation and put on the Garment of the Lamb in your heart you must not take the wooll of the sheepe onely from them but you must give them the food of the Holy Ghost in true Love and be practisers of it your selves c Note this But how will you give it if you be in the Wildernesse still and have chosen the Kingdome of this world to your selves in the Last Temptation What shall be said of you Is not the Anger broke out and burning carry fuell to it for Babell is on fire the d Humility and Love water is dried up or what have I to doe with thee that I must
to Mans itching eares for a faire shew that thereby thou mightst grow great in thy Pride and because thou hast sought nothing else therefore God hath suffered thee to fall into a k Reprobate confounded sense perverse sense so that out of thee there come those that blaspheme the true Doctrine of Christ 32. Behold out of what are the Turks growne Out of thy k Reprobate confounded sense Perverse sense when they saw that thou regardedst nothing but thy Pride and didst onely contend and dispute about the Temple of Christ that it must stand onely upon Mans foundation and Inventions then Mahomet came forth and found an Invention that was agreeable to Nature because those other followed after l For greedinesse of money and gaine or filthy Lucre. covetousnesse and fell off from the Temple of Christ as also from the Light of Nature into a confusion of Pride and all their aime was how the Antichristian Throne might be adorned therefore he also made Lawes and Doctrines raised from Reason 33. Or doest thou suppose m The rising up and Doctrine of Mahomet it was for nothing It is most certain that the Spirit of the great world hath thus set him up in great wonders because the other were no better and therefore it must stand in the Light of Nature in the Wonders as a God of this world and God was neere the one as the other Thy symboles or signes in the Testament of Christ which thou usest which Christ left for a Covenant they stood in Controversie and were in Disputation and thou didst pervert them according to thy Pride and thou didst bend them to thy Institution Ordinances and appointment thou didst no more regard the Covenant of Christ but the Custome of Celebration or performance of it the custome most serve the turne whereas wood that burneth not is not fire though when it is kindled it comes to be fire soâ— also the custome without faith is like wood that burneth not which they will call a Fire 34. Or shall not the Spirit set it downe before thy eyes thou lascivious filthy Strumpet Behold how hast thou broken the state of wedlock and opened a Doore to whoredome so that no sinne is regarded hast thou not ridden n Upon thy power might and Authoritie upon thy Beast when every one gazed on thee and did ride after thee in thy Traine Or art thou not that fine painted adorned Whore Doest thou suppose wee set thee forth in vaine The Judgement standeth over thee the sword is begotten and it will devoure Goe out from Babell and thou shalt live though wee saw a fire in Babell and that Babell was burning yet it shall not burne those that goe out from o The strife contention and warring that is in it it CHAP. XXVII Of the Last Judgement Of the Resurrection of the Dead and of the Eternall Life The most horrible Gate of the wicked and the joyfull Gate of the a Or Saints and holy people Godly 1. WEE know Christ hath taught us that a Judgement shal be kept not onely for the Punishment of the despisers of God and for a reward to the good but also for the sake of the Creature and of b The outward Nature Nature that they may once be delivered from vanity and wee know that the substance of this world and the property thereof must passe away the Sunne and the Starres and also the foure Elements must passe away as to their source or property and all must be restored againe and then the life will spring forth through Death and the figure of every thing shall stand Eternally before God for which end it was created also wee know that our soules are immortall generated out of the Eternall Band and when this world passeth away then also all its Essences passe away which are generated out of it and the c Or the ground of the Essences or substance Tincture remaineth still in the Spirit 2. Therefore O Man Consider thy selfe here in this world in which thou standest in the Birth thou art sowne as a seede or Graine and a Tree groweth out of thee therefore now see in what d Field or soyle Ground thou standest that thou mayest be found to be Timber for the great building of God in his Love and not for a threshold or footstoole to be troden under-feete or that is fit for nothing but for the fire whereof nothing will remaine but dust and ashes 3. It is said to thee that the wood or fewell of thy soule shall burne in the Last Fire and that thy soule shall remaine to be ashes in the fire and thy body shall appeare like black soote why wilt thou then stand in a wildernesse yea in a Rock where there is no water How then will thy Tree grow againe O! what great misery it is that wee are ignorant in what e Ground or field soyle wee grow and what kinde of f Sap juice or substance Essences wee draw to us seeing our fruit shall appeare and be tasted and that which is pleasant shall stand upon Gods Table and the other shall be cast to the Devils swine Therefore let it move you to looke that you grow in the Ground or soyle of Christ and bring forth fruit that may be set upon Gods Table which fruit never perisheth but continually springeth and the more it is eaten of the pleasanter it is how wilt thou rejoyce in the Lord. 4. The Last Judgement is appointed for that end and as wee know that all things in this world have had a beginning so they shall also have an end for before the Time of this world there was nothing but the Band of Eternity which maketh it selfe and in the Band the Spirit and the Spirit in God who is the highest Good which was alwayes from Eternity and never had any beginning but this world hath had a beginning from the Eternall Band in the Time 5. For this world maketh a Time therefore it must perish and as it hath been Nothing so it will be Nothing againe for the Spirit moveth in the g Or upholder Ether And therein the * The seede Limbus which is corruptible is generated from whence all things proceed and yet there was no * fashioner but the Spirit or the * Vulcan in the Essences and so also there were no Essences they were generated in the will of the Spirit and in that will is the h Framer moulder or former fashioner which hath fashioned all things out of nothing but meerly out of the will 6. Seeing then it is fashioned out of the Eternall will therefore it is Eternall not in substance but in the will and after the breaking of the substance this world standeth wholly and altogether like a figure in the will for a i Figure or Picture Glasse of Gods works of Wonder And so wee know now that where there is a will it must comprehend
61 Chapter 25. How God the Father is Reconciled Verse 44 Faith Chapter 17. The Authour sets downe eight Articles of Faith Verse 116 Chapter 18. What Faith is able to doe Verse 76 Feare Chapter 23. Why wee ought not to feare or be afraid Verse 25 Feast Chapter 25. What is a Good Feast Verse 86 Figures Chapter 20. The Figures of all things remaine Eternally Verse 9 Fire Chapter 5. How the Fire is in the water Verse 20 Chapter 7. The Originall of the Fire Aire Water and Earth Verse 12 Chapter 8. The Fire Aire Water Earth have every one their Creatures according to their Quality Verse 31 32 Chapter 10. What the Fire in this world and in Hell is Verse 45. 47 Chapter 14. The Blossome of the Fire moveth above the Heart Verse 22 Chapter 15. How the Fire is kindled in the Heart Verse 50 Chapter 27. Of the Fire by which the world shall perish Verse 9. 13 Fox Chapter 19. How some have the Fox hanging to their Coate when they Dye Verse 39 Gall. Chapter 14. The Gall kindleth the warmth in the Heart Verse 20 Chapter 14. How the Gall cometh to be in the Incarnation Verse 15 Chapter 14. How the Gall Heart Liver and Lungs are set in order Verse 18 Garment Chapter 19. He that will be heard of God must put off the Garment of abomination Verse 48 Ghosts Chapter 19. Concerning Ghosts of Deceased people that walke Verse 22 God Chapter 1. What God is The Essence of all Essences is generated out of him Verse 1 2. Chapter 1. How he is called an Angry God Verse 6 Chapter 1. God is not called God according to the first Principle Verse 8 Chapter 2. The Eternall working or Generation of God Verse 8 Chapter 4. Where wee must seeke God Verse 8. 44 Chapter 4. God is sought by Antichrist above the Starres Verse 23 Chapter 4. Without God there would be Nothing Verse 31 Chapter 4. God knoweth neither beginning nor End in himselfe Verse 54 Chapter 7. Where we must seek God Verse 15. to 19 Chapter 7. Why God is called God Verse 19 Chapter 10. How God it neere to us Verse 48 Chapter 14. Where God dweleth Verse 80 Chapter 15. Whom God desireth to have Verse 26 Chapter 16. We should want our boasting in God Verse 1 Chapter 17. God was not so wrathfull at the meere biting of the Apple Verse 1 Chapter 17. How God is King of the Land Verse 67 Chapter 19. God is neerer us than the Saints Departed Verse 31 Chapter 20. God hath no pleasure in Judgement Verse 20. to the 26 Chapter 20. God is not at odds with himself Verse 60 Chapter 20. God hardeneth none Verse 62 Chapter 20. God did not will there should be any Devill Verse 64 Chapter 20. God knoweth what will come to passe Verse 64 Chapter 20. Gods foreseeing Verse 66 Chapter 20. Whom God draweth Verse 67 Chapter 20. God did not consent to Caines Murther of his brother Verse 93 Chapter 21. God cometh to help all things Verse 2 Chapter 21. All things in this world are of God Verse 1 Chapter 22. God and Paradise it Incomprehensible and stand in all things Verse 32 Chapter 22. From what the Name of God hath its Originall Verse 35 Chapter 22. VVhy God became Man Verse 43 Chapter 22. God and the Pure Element is become one Verse 63 Chapter 23. Both Good and Bad Men must manifest the wonders of God Verse 26 Chapter 24. God armeth the soule against the Divills treachery Verse 13 Chapter 25. Why God must come into the soule Verse 9 Chapter 25. Wherefore God must enter into Death Verse 10 Chapter 25. God mocked Adam when he said He is as one of us Verse 40 Chapter 25. God Man bâ—ng on the Crosse Verse 41 Chapter 25. The grace of God is for All Men. Verse 64 Chapter 25. The Anger of God is neither Good nor Evill Verse 70 Chapter 27. What God is Verse 7 Chapter 27. God giveth the seed to be sowen Verse 27 Chapter 27. God will not cast all away Verse 28 Good Chapter 17. Why God said it is not Good Verse 27 Ground Chapter 27. What the Ground is wherein the Heaven soweth seede Verse 27 Gutts Chapter 14. How the Gutts are made Verse 21 Chapter 14. Wherfore the stomack Guts are Verse 27 Chapter 14. Wherefore the Gutts are long and folded Verse 28 Hand Hands Chapter 25. What the Hand of God is Verse 107 Chapter 14. VVhat Hands are in the Incarnation Verse 27 Hearing Chapter 15 VVhat the Hearing is Verse 67 Heart Chapter 9. Out of what the Heart of God is Generated Verse 43 Chapter 10. The Heart of God is unchangeable Verse 41 Chapter 12. VVhat the Heart of God is Verse 3 Chapter 15. Nothing is Created out of the Heart of God Verse 63 Chapter 19. VVhy the Heart of God became a Human soule Verse 6 Chapter 23. The Eternall Birth of the Heart of God Heaven Verse 10 Chapter 6. VVhy Heaven is so called Verse 17 Chapter 7. VVhat the Heaven iâ— wherein God dwelleth Verse 14 Chapter 17. Of the Heaven wherein God dwelleth Verse 77 78 Chapter 19. Heaven and Hell is every where all over Verse 62 Chapter 19. The Kingdome of Heaven is in all things Verse 64 Chapter 20. Heaven and Hell strive about the children of Eve Verse 47 Chapter 21. VVhat Heaven is Verse 19 Chapter 22. VVhat Heaven Himmel signifieth in the Language of Nature Verse 74 Chapter 24. VVhat the Joy of Heaven is Verse 26 Chapter 27. The Heaven will new make another Age. Verse 21 Chapter 27. Heaven is the sower of the seede that God giveth Verse 27 Hell Chapter 9. VVhat Hell shall be Verse 22 Chapter 19. The Kingdome of Hell is in all things Verse 64 Chapter 9. VVhat Hell-fire is Verse 30 Chapter 17. VVhat the Paradisicall Sugar of Hell is Verse 93 Chapter 18. The source or Torment of Hell is the Joy of Heaven Verse 16 Humanity Chapter 22. Of Christs Humanity what Man dyed and what Man dyed not in Christs Death Verse 46 Chapter 23. David Prophesieth of the Eternall Humanity of Christ Verse 15 Jesus Chapter 22. VVhat Jesus signifieth in the Language of Nature Verse 76 Chapter 25. How wee put on Jesus Christ Verse 48 Jehosaphat Chapter 9. Christ cometh with the faire Lilly in the vally of Jehosaphat Verse 17 Chapter 13. In the valley of Jehosaphat the Angel of the Great Counsell cometh with a Golden Charter Verse 11 Jewes Chapter 25. How the Jewes shall eate with the Lamb. Verse 50 Chapter 25. Jewes Turkes and other Nations are admonished Verse 95 Jezabell Chapter 25. The throwing out of Jezabell is coming Immanuel Verse 95 Chapter 22. The fairest Gate of this Booke is Immanuel Verse 24 Chapter 22. VVhat Immanuel signifieth in the Language of Nature Verse 73 Image Chapter 10. VVhat the Image of God is Verse 9 Chapter 14. Wherein the Image of God consisteth Verse 55 Chapter 17. VVhence the