the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
the simplicity of this hand 71. For if wee will enter into the Kingdome of Heaven we must be children and not cunning and wise in the understanding of this world wee must depart from our own Reason and enter into obedience to our Eternall first Mother and so wee shall receive the spirit and life of our Mother and then also wee shall know her habitation 72. No wit of our own attaineth the Crowne of the mystery of God it is indeed revealed in the Scriptures of the Saints but the Spirit of this world apprehendeth it not Herein no Doctors though they have studied never so much have any ability in their own wit to attaine the Crowne of Gods secret Mysteries 73. There is none can in his own power apprehend any thing of the Depths of God and teach it to another but they are all children and Schollers in their A. B. C. And though wee write and speake highly thereof yet the understanding is not our own but the Spirit 's of the Mother which speaketh out of its children what it will it revealeth it selfe in a Divers wayes and manners many formes in one otherwise then in another for its wondrous wisdome a Deepe without number and you ought not to marvell that the children of God have not one b The same termes of Expression manner of speech and word for every one speaketh out of the wisdome of the Mother whose number is without ground and infinite 74. But the limit is the Heart of God they all runne thither and that is the Triall or Touchstone whereby you shall know whether the Spirit speaketh from God or from the Devill for the Devill hath also his Matrix and his children therein who also speake out of the spirit of their Mother 75. Here behold the flattering Hypocrites the proud vaine glorious Boasters who account themselves Masters and sufficient able expounders of the Scriptures of the Saints who say wee have studied in the mysteries of the Scriptures of the Saints and we understand them sufficiently and moreover wee have studied and taken our degrees in the University and can make conclusions and determine thus wee will beleeve thus wee will have the Scripture to be understood and Decree strict Lawes and severe punishment against those that will not stick to their Lawes which they execute under the shelter and protection of a worldly power 76. Is not this lifting of himselfe in his own lust and glory above God as the Prophet Daniel speaketh concerning the hypocriticall Antichrist Take heed of those yee Children of God they speake from themselves and not from the Spirit of God they have not the Childrens filiall spirit of humilitie in obedience and love towards their Mother much lesse towards her children They devoure the Childrens Bread and get the in living with deceit 77. They are the true murtherers and Wolves who in their conceived Opinions and proud Conceits stirre up Warres and bloud-shedding and set up all manner of wickednesse and abominations they are the great proud Whore of Babel who ride in the Hearts of Princes through them is powred out the vialls of the wrath of God and yet they call themselves the Lambs and sheepe of Christ 78. O yee Wolves where is your c The Garment of our Mothers childe childes Garment if you have sufficiently learnt the hidden Mysteries of God you are no children and Schollers that goe to Schoole but if you have then live in the Wonders of the Mother in her humility and purity in Gods works of wonder and wee will beleeve you Put off your proud Robe and Gowne and receive us poore A. B. C. Schollers into the Boosome of our Mother and teach us d The Language of our Mother our Mother Tongue and then wee shall live together in unity as Brethren But what shall they say of you The Spirit of the Mother declareth concerning you that you are the proud Whore of Babel riding upon the Dragon in the Revelation of Jesus Christ there is your looking Glasse The Gates of this World Also concerning the Language of Nature 79. Reason alwayes asketh out of what is the Earth and Stones also the Elements and e Or Constellations Starres generated wee cannot know this in the Reason and Art of this world neither can the Bookes of the Doctors teach it wee know it onely in our Deare Mother wee see it in the Light of the Mother but in this world wee are blinde concerning it neither can wee learne it of any body 80. The Writings of the Saints and the Children of God tell us That God created the World by his Wisdome and by the Spirit of his Mouth and it is so neither have wee any other knowledge then that God hath revealed himselfe in his wisdome 81. But this world is not his wisdome but it is a Figure come out of his wisdome it hath not the wisdome of God palpably but the f Or Works Wonders of the Wisdome and this world is onely a similitude of the Deity according to Love and Anger in Nature and g Extra Naturam without Nature 82. For behold the h Starry Sphere Wheele of the Starres and the seaven Planets and also the foure Elements i △ Fire k 🜠Aire l 🜄 Water and m 🜃 Earth and then you shall finde the ground that it is all really an out-birth out of the Eternall Nature where the Deity hath revealed it selfe comprehensibly or palpably 83. For the Spirit of God hath discovered the Image of God in the Virgin of his wisdome and the Verbum Fiat hath created it The Forme of this world was from Eternity in the Nature of God but invisible and immateriall 84. * Note Concerning the Language of Nature Then saith Reason What was Gods Creating The word Schuff which signifieth Created hath it in its own meaning according to the Language of Nature and if you would understand that Language observe in your minde how each word from the heart is framed in the mouth and what the Mouth and the Tongue do with it before the Spirit sendeth it forth 85. If you did apprehend this you should understand every thing in its Name why each thing is called as it is it would be thus understood in the Language of every Nation every one in their own Mother-Tongue And in this place lyeth the heavy Fall of Adam in which wee lost what wee had in the state of Innocency but in the Regeneration of Jesus Christ according to the Inward Man wee have attained it againe 86. You must have the understanding of the Three Principles for the attaining of the Language of Nature for there are Three of them that n Or Frame the Word as in an Image forme the Word viz. Soule Spirit and Body Behold and observe whether it be so or no as I tell you concerning the Language of Nature Try and consider of it not onely in the word o
of flower sifted or bolted as small as Atomes was onely as a raised dust became in the attraction wholly grosse dry and hard and God would not have it so particularly before the Majesty to speake in a Creaturely manner and therefore it was suddenly in that instant together y Or concreted Created to a proper Centre of its own 100. And here ariseth the Distinction of the Three Principles which before was not knowne for they were in one onely Beeing and were onely knowne in the z Or the Light Wisdome before the Majesty with their Distinction 101. Observe the meaning right as the Mouth formeth the word Schuff which signifieth Created just so was the Creation formed for the Lips doe open and the upper Gummes with the Teeth touch the nether-Lip and the spirit or breath sisseth through the Teeth and it is thus As the Lips viz. the outward enclosure doe open so hath the Matrix of the Genetrix opened it selfe viz. in the Kindling The sissing is the Fire and out of the Fire goeth the Aire as a spirit of the Matrix which was now awakened and was not before in the Centre but onely in the Wisdome of the Number-Three 102. The Aire winde or breath is not the spirit of the Number-Three but the awakened spirit out of the Matrix viz. out of the Centre of Nature for the spirit of the Number-Three is a cause of Nature and hath in it the wisdome but this Spirit of the Aire is without understanding as the substantiality is 103. And as the Fire hath its originall from the Eternall Liberty wherein it attaineth the sharpnesse of the wrathfulnesse so also the aire-Aire-spirit from the Holy Spirit which giveth life and mobility to Nature so Nature againe sendeth forth the spirit viz. the Aire out of its vertue viz. out of the a Dumb or senslesse inanimate substantiality and hath its originall in the Fire 104. And observe further how in the word Schuff which signifieth Created the spirit or breath thrusteth the impression or pressure from the Heart which overtaketh the kindled fire and holdeth it captive and so the Water-source overtaketh the fire and holdeth it captive 105. For the Water ariseth from the substantiality and from the being overcome and the b △ Fire c 🜠Aire d 🜄 Water and e 🜃 Earth are all gone forth out of the Centre of Nature and before the kindling were all in one beeing but with the kindling were knowne in foure formes which are called foure Elements and yet are in one another as one and there is no more but one there are not foure Elements in Heaven but one yet all the foure formes lie hidden therein and with the kindling they become active and now they stand in the outward substance comprehensible to the Creatures 106. Observe also further that as the nether-lip toucheth the upper Teeth and the Spirit stayeth in the Mouth and thrusteth the word Schuff through the Teeth where the Tongue draweth back towards the nether-Gummes and will not frame the word Schuff but letteth the Spirit thrust it through the Teeth So observe the Spirit of God hath driven forth the foure Elements which are the foure formes which appeared in the substance ex Ternario sancto out of the Holy Ternary into the outward and made an inclosure therein or a Firmament which is called Heaven and the Holy Spirit stayeth in Heaven and leaveth the foure formes to their own Dominion and then they appeare as a Principle having power of their owne 107. For the Tongue f Or Typifieth denoteth or betokenth signifieth the Spirit of God and the foure Elements signifie the Spirit of the Centre together with the Centre it selfe 108. Thus wee understand heere in the Word Three Principles whereas in the Originall there is but one for wee understand by the kindling the Centre of Nature in the Centre of the Globe of the Earth and that in the Matrix of the Genetrix there is a very earnest sterne Dominion out of which Earth and Stones are proceeded and therein one Principle consisteth 109. And then secondly wee understand that there is a Dominion of Meeknesse which overcometh the Wrath and holdeth it captive as wee see in the source or property of Water that it captivateth the Fire and yet the property of the Fire remaineth therein with its whole Dominion of all formes of the dry hunger wherein consisteth the Abysse of Hell in the Anger of God Also wee understand that there is the g Or closure Firmament between these two Principles which is called Heaven by the shut Mouth both in the Word and in the outward h Essence Beeing or Thing Substance For the Spirit the Aire giveth life to the outward meeke water as it goeth forth with the pressure from the Heart through the Teeth in the Word and so there is a Dominion and life Externally which yet ariseth from the Internall and yet the outward captivateth the Inward 110. And thus the Spirits of the Darknesse lye in the Abysse captivated in the property or source of the Anger and have no power of their own in this world and heere the suttlety of the Devill in the Might of the fire is cast downe to the Ground in the sinking 111. Open the Eyes of your Minds yee Seekers and seeke heere the Abysse wherein the Devills dwell in the Elements and not afarre off as if they were farre absent as yee have done hitherto Mark this 112. And wee understand that there is the Third Principle in the Word and also in the power of Creating for the Tongue inclineth to the nether Gummes and letteth the two Dominions goe away through the Teeth and holdeth its Dominion without any awakening of the Heart 113. Thus observe the i Scope or meaning Ground the second Principle viz. the Kingdome of God is in the midst in both the Principles that is is not awakened nor enkindled with the kindling for it remaineth as it was from Eternity and is not altered therein neither increased nor diminished in the Creation there is nothing added nor taken away from it and k The second this Principle hath the right spirit of wisdome and of understanding which hath severed the fierce wrathfull and the meek Principle asunder and each of them hath its life awakened in it 114. And wee give you to understand that it is neither captivated nor shut up by the inward or the outward It sprouteth in both for it is the Might of both In the Inward it sprouteth in angry l Or Jealousie Zeale with great wonders and powers where all formes are working and therefore in those Creatures stick all wit and cunning craft and suttlety as in the Devills who bring m Or to beeing to passe all Wonders in the wrathfull Matrix as the Histories in the world concerning the Children of Wrath doe Testifie 115. And in the Outward in Sprouteth through the Meeknesse with the
of the World from our u Aliter Eternall own Light which wee have from Grace wee will speake from that and not from a x Or Opinion supposition as doubting whether it be true or no. 55. They say that which the Eyes see the Heart beleeveth it is good to see with our own Eyes but he that seeth with the eyes of another or he that depends upon anothers words is alwayes in doubt whether the Spirit be true or false 56. Therefore it is good to have the Noble Stone which Abraham Moses the Prophets and Apostles had that giveth assurance and pointeth at the false y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magus Magos such as are Magi in the History onely which they strut about withall in state like a whore that would be accounted a Maide and yet is big with childe 57. And so they are big with Darknesse and wrath and yet they alwayes cry out Here is the true Church heere is Christ flock all hither yes indeede run after the whore of Babell who is big with stately Pride give something towards her childe-bed that shee may fatten her whorish stomack and satisfie her z Seeming holy Glistering Hypocriticall stincking Pride 58. They are like whores who when they are said to be whores will not endure it but curse and rayle and so also when the Spirit of Truth layeth them open then they cry O Heretick Heretick fire and fagot O run away be gone all of you the Devill is in him thus they miscall the Spirit of God because they do not know a The Spirit of God it 59. Wee doe not write this out of a desire to contemne them for wee know the great misery of our captivity but wee write it to the end that the simple who cleave so very fast to their words and beleeve all that the Devill powreth forth in wrath might every one of them enter into themselves and try whether it be Truth or no and that men might not be so zealous in blindnesse with anger and envy without knowledge whether it have any Ground of Truth 60. Wee have too much experience of this that many times the Holy Ghost is called a Devill and the Devill called a good Spirit which happeneth out of Ignorance for the flattering Hypocrites doe so fill the Eares of the Layety with their Eloquence in their Sermons and drawing the Scriptures to their desire and meaning 61. O what horrible b O◠wickednesse Blasphemy it is that the Spirit of God must be thus slandered by the Image of God though wee doe not say that the Image it selfe doth it but the Serpent in the Image so soone as the Winde is turned away from God the Serpent taketh hold of it and then ruleth it and powreth forth Blasphemies against God and his Children Therefore observe this following Text. Heere the Author againe sheweth the Eternall Beeing 62. As God the Father himselfe is All he is the Number-Three of the Deity he is the Majesty he is the still Eternity he is the Nature and in it he is the Love and the Anger the Anger is a cause of his Strength and Might as also a cause of Life and of all Mobility as the Poyson or Gall in Man is and the Love is a cause of the Heart of his Majesty and a cause of the Number-Three and of the Three Principles 63. And as wee know and have mentioned before that the Fire is a cause of the Light for without fire there would be no Light so there would be no Love without Light the Light is Love or pleasantnesse for it is kinde and amiable and wee see that the Light and the fire have two severall properties or sources the fire is biting wrathfull devouring and consuming and the Light is pleasant sweet and desirous of a Body the Love desireth a Body and the fire also desireth the Body for its nourishment but devoureth it quite and the Light c Vivifieth it raiseth it up and desireth to fill it it taketh nothing away from the Body but c Vivifieth it quickeneth it up and maketh it friendly 64. So you must understand us concerning the Eternall Beeing The Eternall Beeing is so and if it were not so all would be as nothing but an Eternall Stillnesse without Beeing and that wee finde to be so in every thing 65. Thus wee may consider with our selves whence it ariseth that there is a wrathfull and a good will For you see the Fire hath two Spirits one is that which proceedeth from the heate and the other that which proceedeth from the Light Now the Heate is Nature and the Light is the Eternall Liberty without or beyond Nature for Nature comprehendeth not the Light 66. And so you must understand as concerning the two sorts of wills in God the one is Nature and is not called God and yet is Gods for he is angry severe sharp as a sting consuming attracting all things to himselfe and devouring them alwayes striving to flie up above the Light which is the other will and yet cannot as the fire doth which the higher it flyeth the higher goeth the Light and so they may well be called two Principles 67. For the Light desireth substantiality and preserveth the substantiality and doth not consume it but the fire desireth to devoure all things and turne them to nothing and when it hath turned all to nothing it becometh a darknesse 68. And therefore hath God moved himselfe in the Light of Meeknesse and attracted the Meeknesse so that the Light hath a substantiality and that is Water or in Ternario sancto the Water Spirit which holdeth the fire captive so that the fire is a darknesse and is not knowne except it be kindled and it standeth in it selfe in the hunger in the Eternall Darknesse and so is a continuall Desire 69. Out of such an Originall come the Devills for it is the fierce wrath of God and whatsoever is false and evill hath its originall thus out of this d Or womb Matrix as also all the Creatures of this world let it be Heaven the Starres the Earth or what it will they have all a twofold source viz. the fire and the water in those two consist all bodyes Heavenly and Earthly the heavenly consist in the Matrix of the Water and they have the fire hidden in them 70. For the watery Matrix which is onely a Spirit of a soft property holdeth the fire captive and so the Majesty shineth in the Meeknesse e Through and through transparently 71. And the Earthly Bodyes consist in the palpable substance for the water becometh materiall in the kindling which matter is drawn together by the wrath in the Fiat part to stones and part to Earth all according as Nature is in its seaven formes and the water hath quenched the Fire so that the wrath is in the Darknesse like a hidden Fire 72. And where the Matrix continued and was not so quenched by the
comprehensible water there it is created into Starres for a Starre is onely Fire and Water concrete together but seeing the fire in them burneth not and that the water in them doth not quench the fire thereby wee underâ—tand that that water is not materiall but is as an Oyle in which the light burneth which is not such water as putteth out the Light but preserveth a continuall burning Light without any great source or fierce consuming property 73. Thus the Starres are a f Quintessence Quinta Essentia a fift forme f Quintessence distinct from the Elements as the fat in a Creature is a cause that the fountaine of life burneth so the Quinta Essentia is a cause that the Starres burne yet the Starres have them also all the Causes of every thing that is in this world all that live and move is stirred up from their properties and brought to life 74. For they are not onely fire and water though the fire and the water be the chiefe in them but also they have in them hardnesse softnesse darknesse bitternesse sourenesse sweetnesse and all the g Vertues powers of Nature they have whatsoever the Earth hath contained in it For every Starre hath a severall property all according to the h Effects operations predominancy Essences of the Eternall Centre of Nature 75. All is comprehended in the Creation and come to a beeing so far as their properties at the same time stood open in the wheele of Nature when the Eternity moved it selfe to the Creation 76. And the Aire is the Spirit which is mixed with all sorts of Formes and as the heate goeth forth from the Fire so also the Aire goeth forth with all powers continually from the fire and therefore it is unconstant suddenly the Aire awakeneth one forme in the Centre of Nature suddenly another and so there is continually a wrestling and overcoming suddenly a beeing above and then a beeing under againe 77. The whole Deepe between the Earth and the Starres is like the Minde of a Man where the Eyes suddenly behold a thing and conceive or frame a will or desire therein and bring it i To passe or to be to substance some things they behold onely with cursory thoughts and some things in a perfect k Resolution or purpose beeing so that the mouth and hands goe about it to bring it to passe thus the Deepe also is like the Minde suddenly it is intent upon one Starre suddenly upon another and the Sun is the King and the Heart of the Deepe which shineth and worketh in the Deepe and the other six Planets make the senses and understanding in the Deepe so that alltogether is as a living Spirit 78. Which you may understand by a Beast which formeth its Spirit herein also in the Fowles and also in us Men according to the Adamicall Man but this Government or Dominion and spirit hath not divine wit and understanding for it hath beginning and end and that which hath beginning and end is not spirituall or Divine but it is Naturall and Transitory as you may see by the Winde how suddenly it is raised in one place and suddenly layed againe and then suddenly raised in another Place and so forth 79. So also the Constellation is a cause of all sorts of outward worldly l Or wit Wisdome Arts and Policy also a cause of the Ordering of every Government or Dominion of this world amongst Men after the Fall also among the Beasts and Fowles also it is the cause and bringer forth of all hearbs plants and mettalls also of Trees that they grow 80. For that which the Constellation conteineth in it lyeth all in the Earth and the Constellation kindleth the Earth and it is all one Spirit and one Dominion which I call the Third Principle For it is the Third Life in God the awakened Life and not an Eternall Life for in this Third Life shall onely the Great Wonders which lye in the Centre of the Eternall Nature be brought into a visible substance whose figures remaine for ever but not in the Essences they all returne againe into the Ether as it was before the Creation so it will be againe at the End 81. But all of this world remaineth standing in the Eternall Nature with its colours and figures like a m Or Land-skiffe Picture else the Creatures as Angells and Men which are Eternall should have no Joy Thus they shall n Or Be omnipotent enjoy all and yet there will be a springing blossoming and growing but without feeling of any fiercenesse or of the Fire for the Essences are no more a substance and therefore it affordeth no fire the fire is an Eternall darknesse and gnawing in it selfe and that is called the Eternall Death concerning which the Scripture witnesseth throughout Doe not account this a fiction for it is true wee speake faithfully what wee know and understand in the boosom of our Mother viz. in the Mercy and Eternall Wisdome of God The Eighth Chapter 1. NOw as there is a Life and Spirituall Government in he Deepe of the World in all places so that all Creatures are included as it were in one Body which affordeth them life nourishment wit wisdome and Art in all kindes of them in Men Beasts fowles Fishes Wormes Trees and Hearbs every one according to the kinde of their Essences so there is also a life in the Eternity within this world which the Spirit of this world comprehendeth not which hath all the properties of this world in it but in no such kindled Essences 2. For it hath no Fire though indeed it hath a mighty Fire but it burneth in anotte source or property viz. in the desiring It is soft delicate or pleasant without paine also it consumeth nothing but its Spirit is Love and joy its fire maketh Majesty and brightnesse and that hath alwayes been from Eternity it hath no ground it hath its springing up and blossoming but not out of such Earth as wee walke upon and yet it is Earth which in my whole Booke I call Substantiality for it is the Eternall Body without any defect there is no want in it nor sorrow nor misery no such thing is knowne there at all there is no Death Devill nor Anger knowne in it but such things stand altogether in the Darknesse or in Eternall oblivion hidden in the first Principle 3. And this Angelicall World or Eternall Substantiality wee call Ternarius Sanctus and that very rightly though the Latine Tongue understandeth onely the a The Trinity Number Three thereby yet the Language of Nature comprehendeth it together as one onely Body 4. For as this Principle of this outward World is together as one Body so God the Kingdome of Heaven Angells Men Paradise with all Heavenly and Divine b Beeings things and Properties are all but one Body and together are called God Majesty and Eternity 5. For the Majesty is the Light of that Body
and drawne up and downe as a poore captive Creature from one filthy puddle into another and the Devill rouleth it presently in this mire and presently in that mire againe and so it is like a filthy Ragge all mire and dirt all Starres dart their Poyson l Or in into the Body and defile the poore soule it must endure to be defiled by the Beasts for the body feedeth upon the flesh of Beasts wherewith the poore soule is m As with a Body of flesh cladde Doest thou know why God did forbid the Jewes to eate of some sort of Flesh * Aliter and commanded them to burne their fat and consider the smell of it Kindle their fatt and consider their property and thou shalt discerne it 20. The poore soule is a kindled fire and so when such a property cometh into the soule doest thou suppose that God will dwell therein and therefore Christ taught us saying Be sober and temperate in eating and drinking watch and pray for your adversary the Devill goeth about like a roaring Lyon and seeketh whom he may devoure 21. Thus you see how wee stand in a Threefold Life the soule standeth upon the Abysse between two Principles is tyed to them both and the body meerly in the spirit of this world and therefore that seeketh onely after eating and drinking power and honour for it belongeth to the Earth and careth little for the poore soule which cometh out of the Eternity and belongeth to the Eternity 22. Therefore wee ought to tame the Body and not give way to it but to dampe or kill its desire and not n Fill it or pamper it satisfie it when it pleaseth but for necessity onely that it may not grow wanton and invite the Devill to lodge in it 23. The poore soule must watch and pray and o Resigne its will to God in well-doing continually put its will into Gods will it must not give way to the body in any thing except it have yeelded it selfe to God first the soule must not please it selfe at all in its own power but cast it selfe meerly upon God as being it selfe weake and able to doe nothing though it be strong and so continually goe out from it selfe from its naturall will and so fall into the will of God and then the Devill cannot meddle with it 24. Indeed it is irksom and troublesom to the Body to be broken of its will but that 's no matter Eternity is very long the body hath but a short time of continuance and then it returneth to its Mother the Earth and you know not in what moment Death will come when the body must be gone into its Mother and then it lets the poore soule goe whither it can it is a very p Slippery untrusty unconstant Neighbour to the soule A True Open Gate Shewing How a Man may seeke and finde himselfe From whence he hath his beginning and what he shall be in the End 25. Behold O Man and Consider thy selfe what thou art from thy beginning and what thou shalt be againe in the End and then thou wilt certainly finde what home thou art in in what lodging thou lyest captive and thou wilt finde that thou art both a Man and also a Beast thou wilt well see the heavy Fall if there be but a spark of Gods light in thee 26. For no Beast is able to apprehend it because a Beast hath its Originall onely from the Life of this world and therefore wee know that here is another manner of Life in us in that wee know the Ground of this world 27. For if wee were only from the Clay and Earth of this world wee should be but Clay and Earth like a Beast which hath no understanding wee should not be able to know the ground of this world For a Pot knoweth not the Potter nor doth a piece of work know its workmaster and so a Beast knoweth not its Master it hath no desire after him for it knoweth nothing of him 28. The desire of a Beast is onely to fill its Belly to nourish and multiply it selfe as the Centre of Nature in it selfe is such a desire and hath no understanding of any higher thing for it hath its own spirit whereby it liveth and groweth and then againe consumeth it selfe and doth it as well at one time as at another for such a thing is the Band of Eternity which is called Nature 29. But we that are Men have a higher apprehension and knowledge for wee can see into the heart of every thing and see what manner of thing it is and what property it hath So also wee have quite another longing and desire after another thing and life which is not q Or animale beastiall nor Transitory nor desireth any Elementary Earthly food 30. Thereby wee know that every life desireth its own Mother whence it hath its Originall and wherein it subsisteth as also wee must understand that every life desireth the best thing that is in its Centre viz. the Heart or Oyle wherein the fire burneth and wherein the life is opened that it is Living 31. For every living life is a fire and yet the proper source of the Fire is not the right life but the Tincture which proceedeth from the Fire is a pleasant Joy and it is the Liberty Nature which is the right life For Nature standeth in great Anguish and reacheth with a strong desire after the Liberty till it attaine it and so Nature is a sharpnesse in the Liberty and desireth continually to swallow it up into it selfe that it might come totally to be the Liberty and cannot but the more eager it is and raised up after the Liberty the greater is the Tincture of the Liberty 32. Thus Nature continueth to be a Fire and the Liberty continueth to be a Light what the Tincture buildeth up the fire devoureth for the Tincture maketh Substantiality its Centre is meek and is a sinking downe of humility as the fire is a rising up of Pride 33. But as the Light viz. the Tincture maketh substantiality in its sinking downe so that there is in the Light a substance like water and yet is no water but such a spirit and property so the fire swalloweth up the same Substantiality into it selfe and therewith quencheth its wrath and ascendeth in the Substantiality and burneth like r Oyle set on fire kindled Oyle and this is the right Naturall life of all Creatures and is called the Tincture 34. But this life is Å¿ Transitory Corruptible fragile and consisteth onely in foure formes viz. in Fire Aire Water and in Substantiality or Earth which is its Body And wee shew you this one thing more in this Tincture-Life as you see naturally that out of every fire there goeth forth a source or vertue viz. Aire which is after this manner when the fire strongly attracteth and swalloweth the Substantiality into it selfe then the Substantiality flieth strongly againe out
goeth 25. Although the wise Magi and Mathematicians have made a Sphere and described the Wheele yet that is not enough it is indeed a help to the unskilfull to consider of the Mysterium Magnum the Great Mystery but the wheele hath a much more subtile understanding and cannot be made in any Circle after this manner for it goeth into it selfe towards the Heart of the Sun and out from it selfe towards the figure of the Substantiality it driveth upwards and downwards for the Spirit of the Tincture viz. the right fire-life driveth upwards inwards towards the Liberty of God and yet desireth the Spirit of the Substantiality which driveth downwards for without that the fire-life doth not subsist thus the fire-spirit turneth it selfe about as it were sidewayes and alwayes reacheth after the spirit of the Substantiality and the spirit of the Substantiality flyeth from the Fire but since it is generated out of the fire-Life and cannot be severed from it therefore it is wheeled about with the fire-spirit For when the fire-spirit wheeleth to the right-side and reacheth after the spirit of the Substantiality then the spirit of the Substantiality wheeleth also on the leftside upwards and that maketh a wheeling round and one maketh hast after the other for the substantiality flyeth from the Fire and yet it cometh out of the Fire as you see that out of the Fire goeth Aire and b Or the Aire cometh to be Water out of the Aire Water which is the substantiality 26. Thus the Fire which is an Anguish desireth meeknesse and the Liberty which is without source or paine and reacheth after the Water-source and the meeknesse viz. the Water-source desireth a Body that it may be free from the fire and covered and the Fire runneth alwayes after the Water and the Water flyeth from the Fire for if the fire should goe away upwards and the water goe away downwards there would then be a great severation between them and each both the fire and the water would die and come to nothing But being the fire inclineth towards the Water and refresheth it selfe therein it so preserveth it selfe and can send forth the Spirit of the Aire againe from it selfe so that the life subsisteth 27. Thâ—s wee shew you The Great Mysterie Mysterium Magnum that you might learne to understand how far you should goe and where your Number and End is for the Fire c Or according to after the seaven spirits of Nature is the d The 8th Number or Forme Eighth Number and is a cause of the seaven Spirits Now no creature subsisteth in the Fire for the Fire consumeth the substantiality wherein the Naturall life standeth But yet the Fire maketh Tincture and that Twofold one reching inward into it selfe after the Eternall Liberty after the still Meekness that is without beeing and the other reaching forth out from it selfe after the outward substantiality viz. after the Oyle which cometh out from the Water which is from Venus and wherein its outward splendour and shining doth spring up and in the inward Tincture in the desiring of the Eternall Liberty the Majesty of the Liberty springeth up 28. Understand us rightly thus the Fire hath the e The 8th Number or Forme Eighth Number and the inward Tincture hath the f The 9th Number or Forme Ninth Number and so far onely wee ought to goe for the g The 10th Number or Forme in the Eternall Fire Tenth Number is the Eternall Fire of God and holdeth in the midst of its Birth the Crosse which severeth the Centre of the Eternall Nature into two Kingdomes of which wee have made mention formerly and what creature soever will goe back through it that creature cometh through the Kingdome of God back againe into the outermost out from God and out from this world back into the Centre of the Fire as into an Eternall Darknesse where the Fire is black and a perpetuall Hunger The kindling of the Light of the Fire standeth onely under the Grosse in the Meeknesse in the Ninth Number which is a h In numeration the Places signifie 1. units 2. tens 3. hundreds 4. thousands single Number the Tenth Number is a Twofold Number and belongeth to Angels and Men but they ought not to reach further into the Centre of the Crosse but must stand there before the Crosse of the Number Three and cast their Mindes downe into the Tincture of Humility backwards into the Ninth Number and looke forward into the Tenth Number buy with a i Fearing God Timourous Minde not desiring to create and have any thing in the Tenth Number viz. to goe back into the Centre of the Fire of God but highly rejoyce before the Tenth Number Eternally and with their songs of Praise and Halelujahs sing Holy Holy Holy is our God the Lord k Zeboath of Hoasts and that song is a food to the Divine Fire from whence goeth forth in the Divine Essences the Wonder Paradise the Element and Heavenly Substantiality and it standeth before the Number Three as a Virgin of the Eternall knowledge of God and that is the Wisdome of God for in the Wisdome appeareth the substantiality of all Divine Essences which to write of heere wee have no more Pen nor Tongue 29 Onely wee shew you how far you should search into such a Revelation for in the Ninth Number you see all things for it is the Tincture of the Heavenly Life you see in the Ninth Number the l 100th Number Hundreth Number of the Virgin of Wisdome and also the m 1000th Number Thousandth Number of the Crowne of the Majesty 30. But you must not search further into the Tenth Number there to search and dive into the Abysse else you goe out from God as Lucifer did who would faine be a Creator in the Tenth Number and did seeke to have the fire of the Eternall Originall and therein he must remaine as in the Death in the Darknesse Eternally 31. Therefore let the Reader be warned not to dive further into these very deepe Writings nor plunge his will deeper then so far as he apprehendeth he should alwayes rest satisfied with his apprehension for in the apprehension he standeth yet in the n Or Matter Substantiality and there he o Note erreth not how deepe so ever the Spirit leadeth him for to one more will be given then to another And this only is the Mark to be aimed at every one continue stedfast in Humility towards God and submit himselfe to God that he may make the Will the Deed as he pleaseth When you doe that you are in your selfe as dead for you desire nothing but Gods will and the will of God is your Life which goeth inward even to the Thousandth Number and searcheth into the Deepe of the Deity with all Wonders He leadeth your will submitted to him into the Virgin of his Wisdome so that you may behold all Wonders But you must not leave him and
outward Elements do it because it was higher in degree then them all it had received the never fading Substantiality with the Virgin the Virgin was not brought into the Image but the Matrix of the Earth was brought into the Virginlike-Image for the Virgin is Eternally uncreated and ungenerated it is the Wisdome of God and a reflection Antitype and Image of the Deity in Ternario Sancto in the Holy Ternary according to the Number Three and all the Eternall Wonders of the Eternall Centre of Nature and is knowne in the Majesty in the Wonders of God for it is that which bringeth forth to Light the Hidden things of the deepe of the Deity Thus beloved h Note heere all People and all Mankinde Man you see what you are 13. Now saith Moses And God breathed into him the Living Breath into his Nostrills and then Man became a living soule This is the Ground O yee Universities and high Schooles dance about this as much as you can shew your selves heere Doctors Masters or Bacchilours in Arts if yee be what you please to conceit your selfe to be why then are you blinde in this why will you be called Doctors when in the Ground you are yet searce School-boyes What doe yee understand by that inspiration or breathing-in doth not Moses tell you that God breathed into Man the i Or Living breath Breath of Life What doe you understand heere doe you understand it to be onely Aire That is not solely the breath of God for he breathed the Aire into his Nostrills but the Breath of God cannot be breathed in from without for God himselfe is the fullnesse of things and is present there already beforehand where any outward thing cometh to passe 14. Now therefore that you may rightly and fundamentally and also k Assuredly certainly come to understand it looke upon what wee have before mentioned viz. How God longed after the visible substance of his similitude and Image And the Image of the Virgin wherein his wonders stood hath thus caused it so that the one Imagination embraced and conceived the other though indeed God is without substance and l Or Lusting longing for his l Or Lusting longing is onely Majesty and Liberty But the Centre of Nature upon the Crosse of the wonders m Lusted longed after the Image which was beheld in the Virgin where the Spirit of God goeth forth * Or in into the Wisdome so that the Wisdome causeth Substantiality 15. Behold Gods breathing-in was thus The Spirit of God moveth on the Waters and rideth on the wings of the Winde as the Scripture speaketh that Spirit had then comprehended the Dominion of this world with the word Fiat and breathed it into Adams Nostrills Now the Spirit breathed-in the Aire from without and it selfe forth from within into the Centre of the Heart for it dwelleth not outwardly but in the Centre of Nature and goeth forth from within out of the Deity into the outward and n Or manifesteth in a Beeing openeth or discloseth an Image according to it selfe understand according to the Centre of Nature 16. Wee have told yuo before How the Wheele of the outward Nature windeth it selfe inwards even to the Sun and further through the Fire into the Liberty of God where then it keepeth its o Condition station and the inward Longing of the Eternall Centre presseth with the Spirit of God forth into the Heart of the Sun which is the Great Life and Fire which melteth away Stone and Earth wherein the Eternall Tincture is knowne within in the Ninth Number 17. You must also understand the Breathing-in thus the outward Dominion of the Spirit of this world which reacheth even into the Sun was breathed into him from without as an outward Life and the Inward Dominion out of the Inward Fire in the Eight in Number was from within breathed into the Heart for that was out of the Eternall Fire which reached into the Ninth Number towards the Crosse after its own Tincture which goeth towards the Number Three viz. into the Eternall Liberty and there Man became a Living soule with spirit and soule for the soule hath its originall a degree deeper then the Sunne out of the Eternall Fire which burneth in the Eternall willing which willing is to generate the Heart of God and to exalt the Majesty in the Wonders 18. Understand us right thus Gods Holy Spirit hath awakened the living soule out of the Centre of the Eternall Nature upon the Crosse as a peculiar Centre of its own not out of the Number Three but out of the Eternall Nature out of the fire of the Centre of Nature in the Fift Forme of the Centre where the two Kingdomes viz. Gods Love and Anger part there hath the Spirit of God awakened the soule and brought it in forth from within outwards into the Tincture of the outward Spirit into the bloud of the Heart through himselfe and this is the soule Master Doctor understand it aright and doe not vaunt so proudly stately and insultingly for the soule is the childe of God its will should alwayes be inclined into the will of God in the Tenth Number and then it is an Angel and liveth in God and eateth of the Word of God of the vertue and life of God it should not turne back into the Spirit of this world into the fire of the Out-Birth but into the fire of the Number Three in Ternarium Sanctum into the Holy Ternary 19. And thus thou maist understand what thou art and what thou wert before the Fall for thou couldst rule over the Sunne and the Starres all was in thy power the Fire the Aire and the Water together with the Earth could not compell thee no outward fire could burne thee no water could drowne thee no Aire could suffocate or stifle thee every living thing feared before thee thou hadst thy own food of the Paradisicall fruit to give to the outward life and the Verbum Domini to the inward life of the soule thou hadst lived Eternally without woe or feeling of any sicknesse or disease in meere joy and delight and besides without care and toyle thy minde was as the minde of a childe â™ that playeth with his fathers wonders or workmanship no knowledge of any euill will was in thee no covetousnesse no pride no envy no anger but all a sport of Love 20. Now behold that you may once apprehend this God took to himselfe a particular Dayeswork about Man if he would have had him to have been Earthly Beastiall and Mortall he would have created him on the Fift Day with the other Beasts And that yet you may well apprehend this He created but one Man with the * Adam had the whole Crosse in the Brainpan of his skull But now the Man and the Woman have each of them onely one halfe of the Crosse thus whole Crosse in the Brainpan which signifieth the Number-Three he was both
Man and Woman yet you are not to understand any woman but a virgin wholly pure and chast he had in him the Spirit of the Tincture of the Fire and also the Spirit of the Tincture of the Water viz. of Venus he loved himselfe and through himselfe he loved God he could generate Virgin-like out of his will out of his Essences without paine without tearing or dividing his body such a Man as himselfe was for he had all Three Centres in him and as the Centre of the Eternall Nature was not torne nor divided when the Spirit of God conceived his soule upon the Crosse and brought it into the Wisdome also as the Spirit of this world was not torne nor divided when the Spirit of God breathed into him the spirit of this world as an outward life so he also was not torne or divided for he had a Body that could goe through Trees and Stones if he had instantly gone on in the will of God then had he brought HIM viz. God with him into the Great Wonders 21. The Noble Philosophers Stone was as easie to be found by him as any p Mawerstein other stone and then he might have adorned the outward life with gold silver and precious Stones Jewells and Pearles all to his own joy and to the manifestation of Gods deeds of wonder he had not needed Beastiall Cloathing for he went naked yet clothed with the Heavenly Tincture he had no such Members as he might be ashamed of as his Fall demonstrateth This was his Fall his soule Imagined after the outward Fire of the Out-Birth after the spirit of this world and turned himselfe away from God and desired to live in his own property or selfe and to be Lord his will turned it selfe out from Gods will and was disobedient to God and desired the Earthly fruit out of the Earthly Essences and caused God to suffer the Tree of Temptation to grow that he might trie what his Image would doe and did forbid him that Tree 22. But his Lust was instantly gone after the Earthly Essences Good and Evill which the Devill did eagarly help forward as he doth still till Adam was overcome and went forth from the will of God and suffered himselfe to be wholly captivated by the spirit of this world and then all was done with him the Heavenly Image became Earthly the soule became captivated in the fire of Gods Anger it had the heavenly Tincture no more and could not eate of the Verbum Domini any more it had turned it selfe away into the spirit of this world and was gone out from Gods will into the Lust of this world and so also at the instant of the Fall the spirit of this world made the body wholly Earthly the Paradise with all Heavenly q Wit wisdome and understanding knowledge retired into it selfe and so departed from Adam and the Deare Virgin of Wisdome remained standing in Griefe till the Word of the Lord came againe and looked upon r The Noble Sophia her againe with the promise of the Seede of the Woman and then r The Noble Sophia shee passed into the light of Life now warneth Men of their ungodly wayes concerning which wee have mentioned at large in our former Writings and also concerning Å¿ Adams Wife the Woman his Wife therefore wee heere forbeare to write any further of it and onely further shew you our Propagation as to body and soule 23. Wee have t In the Ninth Chapter of the Threefold life formerly mentioned how the provocation between both kindes Masculine and Feminine to copulate existeth viz. out of two Governments or Dominions of one onely u Being or Essence substance for when Adam could not subsist then God let a sleepe fall upon him and tooke the one Dominion viz. the Tincture of the Spirit from him left him the other viz. the Tincture of the soule and framed a Woman out of him But that shee might have a soule also God took a Ribbe from his Body with his flesh and bloud and comprized the soule therein but without power of further Propagation of it selfe for her soule remained in Venus being desirous of the Mans soule even as the lower Dominion of the Three Planets under the Sun which make Spirit and Flesh desire the Three uppermost for their Life as is before mentioned so also is the Dominion in the Man and the Woman for the Man hath the Tincture of the Fire wherein the soule consisteth in his seede and the Woman hath in her the Tincture of the spirit of this world viz. of Venus naturally so called in her seede and Matrix If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation you would indeed wonder rightly why each are as they are x Note it shall be set downe in a Paper by it selfe for there is nothing without cause Nature hath its own mouth if it desire to have any thing it maketh it selfe a mouth fit for it and giveth a forme to that thing which it desireth that it may fit the mouth according as Nature liketh best Observe this 24. Now when the Seede is sowne then not onely the sower soweth but the Ground also affordeth its Essences or vertue to it the Man soweth soule and the Woman soweth spirit and both of them afford Body and not the one without the other the Tincture of the Fire hath indeed a Body but it became very small in this corruption and therefore the Nature of the Water in Venus must give a soft spirit to it for the Man and the Woman are one Body And Saint Paul saith If the Man have an unbelieving Woman to his wife and the Woman have an unbelieving Man to her husband let not the one forsake the other for the Man knoweth not whether he shall save the Woman or the Woman the Man Even as Adam saved his wife Eve who first eate the bit of the forbidden fruit for shee was a part of the Life out of his flesh and bloud and the same spirit and the same soule which Adam had and which Eve got from Adam is now also in us in both kindes or sexes 25. Therefore ground your Judgement thus When the Man soweth his seede he soweth flesh and bloud and the Noble Tincture of the soule and the Woman receiveth that into her Matrix and instantly affordeth to the Mans seede her Tincture of Venus wherein standeth the Elementary Spirit and that assumeth Saturne and bringeth it round on the wheele about to Sol and there the Naturall Life with the life of the soule is disclosed for Saturne giveth it to the Moone which breedeth it and in a Circuit of all the Starres maketh Essences therein and then the Essences exist and winde themselves about to Mars which striketh up the Fire and there count the Signes in the Heavens how many houres each of them hath and double that with two Kingdomes and
and pliable humble that when it hath kindled the soule with its selfe it selfe is subject to the soule but no soule will enjoy that but those that are humbled in the Love of God and constantly goe forth from their desires that the Spirit of God may live in them and that they may have an eye unto him the soule is permitted to be Zealous but it doth better to live in Meeknesse in which it entereth into the Majesty of God and is a totally beloved childe what doth it availe mee that I powre out fire upon my brother and so burne my selfe therein It is more blessed to continue under the Crosse in Patience and in Meeknesse then to bring fire from Heaven 37. Christ is come to seeke and to save that which was Lost not to awaken his Anger against us but that he might help us out of the Jawes of the Devill and hath Regenerated us in himselfe to be a Living Creature in God and hath brought us quite through the fire of his Fathers Anger He hath broken the Bands that wee might follow him in Love and Meeknesse as children should follow their Parents therefore he Teacheth us faithfully what wee should doe and how wee should Pray Of the Lords Prayer 38. The Prayer which he hath Taught us is an Instruction and Teaching of all whatsoever wee should doe and leave undone and what wee should aske and Expect from God and is alwayes rightly to be understood according to the Three Principles which wee will heere make a short z Manuduction Introduction to though it cannot be a Circumscribed or limitted in its Interpretation confined or concluded for the Spirit in the Prayer comprehendeth in it the whole Eternity also Nature and Every Thing so that No Tongue can sufficiently Expound it The more it is Considered the more is found in it Yet wee will venture upon it and give the Reader an b Manuduction Introduction not to tie or limit the Spirit for it riseth up in Every ones soule as vertue and power is given from the Wonders of God And so it is also with the Gospel that is not tied to any Exposition The more any search into it the more they finde therein For the Spirit of God it selfe teacheth us to Pray aright and also presenteth us to God For wee know not what wee should say out whole businesse of Praying and Conversion consisteth onely in the Will and Purpose that wee give our selves up into God God the Holy Ghost himselfe maketh the springing and growing up through himselfe in God he driveth forth the blossome of the New body of the soule out from the Divine Centre forth through the soule so that the fruit of Eternall Life springeth forth out of the Soules body with many Branches and faire fruit and standeth as a Glorious Tree in the Kingdome of God so that when wee pray our soule eateth of many heavenly fruits which are all growne out of the Body of the soule as out of a heavenly soyle or ground and the soule eateth of them againe in Prayer and they are its food on the Table of God Thus it eateth ex verbo Domini of the Word of the Lord concerning which Christ saith Man liveth not by Bread onely but by every word which proceedeth out of the Mouth of God 39. c The Pater Noster Our Father The Lords Prayer affordeth a very high and excellent understanding in the Language of Nature for it expresseth the Eternall Birth also all the Three Principles also the Lamentable Fall of Man and sheweth him the Regeneration in Christ it sheweth him what he should doe and how he should behave himselfe that he may come againe into the Divine union and sheweth him how kindly the Spirit of God meeteth him 40. But because it is hard to be understood we will set downe a briefe Summary Contents and d Vnderstanding and meaning Exposition and commit the further Work of the highest Tongue to the Spirit of God in every soule and may well be handled at large in a e It may be his Treatise called The holy Weekes or the Prayer Book which was not finished Treatise by it selfe if the Lord give us leave Heere followeth a Summary Exposition of the LORDS Prayer how it is to be understood in the Language of Nature from syllable to syllable as it is Expressed in the words of the f German Language High Dutch Tongue which was the Authours Native Language but because the Language of Nature is not yet cleerly understood by mee therefore I cannot transferre it to the English Tongue but must set it downe in the syllables of the High Dutch words and Interline the English under it Whosoever desireth to see more concerning the Language of Nature let him reade in the fift Chapter of this Booke verse the 85. upon the word Schuff and g In the Aurora in the Epistles in the Mysterium Magnum c. elsewhere in his other Writings The Entrance Vnser vatter im Himmel Our Father which art in Heaven 41. When wee say V nser vatter im Himmell then the soule raiseth up it selfe in all the Three Principles and giveth it selfe up into that out of which it is created which wee understand in the Language of Nature very exactly and accurately For vn is Gods Eternall Will to Nature ser comprehendeth in it the first foure formes of Nature wherein the first Principle Consists 42. Vatter giveth the two distinctions of the two Principles for va is the Matrix upon the Crosse tter is Mercury in the Centre of Nature and they are the two Mothers in the Eternall Will out of which all things are come to be the one severeth it selfe into Fire and the other into the Light of Meeknesse and into water for va is the Mother of the Lights which affordeth Substantiality and tter is the Mother of the fires Tincture which affordeth the great and strong Life and Vatter is both of them 43. When wee say im wee understand the innermost viz. the Heart from which the Spirit goeth forth for the syllable im goeth forth from the Heart and soundeth through the Lips and the Lips keepe the Heart in the innermost unawakened 44. When wee say Him wee understand the Creation of the soule The syllable mel is the Angelicall soule it selfe which the Heart on the Crosse in the Centre between the two Mothers hath comprehended and with the word Him framed it into a creature viz. into mel for Him is the habitation of mel therefore the soule is created in Heaven that is in the loving Matrix or Mother The First Petition Dein Nahme werde geheiliget Thy Name be h Or sanctified Hallowed 45. When wee say Dein wee understand how the poore soule swimmeth in the water of this world and how it casteth it selfe with its will into the Principle of God it goeth with the syllable Dein into the voyce of God 46. In the syllable Nah
of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams fiâ—st flâ—sh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein the fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10 And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it
come into another l Or Source Property 5. And thus we give you to understand that the Tincture is the true Body of the soule for the soule is Fire and the Tincture ariseth from the Fire the fire draweth it againe into it selfe and allayeth it selfe therewith so that the wrathfull source is quenched and then the Tincture subsisteth in meeknesse 6. For the soule hath no Essence nor m Might or ability Power in it selfe but the Fire is its power and thus water proceedeth from the meeknesse of the Tincture 7. For the fire is desirous and where there is a desiring of the Originall there is also a finding of the Originall thus the fire findeth water in the Tincture and turneth it into Sulphur according to the power of all the seven Spirits of Nature and this is n Or the. a water of Life 8. For the Tincture springeth up in the water like a sprout and the fire in the Abysse causeth it and so the water in the Sulphur of the seven Spirits is turned into the Mysterie for the Great o Arcanum Secret what God and the Eternity can doe lyeth therein 9. And thus the Mysterie containeth two formes viz. fire and water and changeth it selfe according to them both viz. according to fire into Red and according to the Tincture into White p This white this is a splendour or Glance of the Fire by which the Life may see and know it selfe from whence Reason and the senses arise And the Minde is in the wheele of the Anguish in the Fire out of which the Essences arise 10. And so we see what the blood is viz. q Or an Habitation a house of the soule but the Tincture is its body 11. The true soule hath no comprehensible body which may be called soule but the body groweth in the Tincture in the Sulphur out of Sulphur that is each Spirit of the seven Spirits of Nature desireth Essentiality and that concrete Essentiality is Sulphur 12. For Sul is the vertue of the Light and Phur is the vertue of the foure Formes of the Originall of Nature as is mentioned at large in the third Booke 13. And thus the Phur desireth flesh that is a Mesch mixture or concretion Masse of fire and water and it is conceived and borne in the Tincture 14. And the Tincture is the sprouting of the body and the fire is an Originall of the Spirit through the Tincture for the Spirit of the soule taketh its Originall in the Tincture which then figureth the true Image according to the Image of God that is according to all the three Principles for in the Fire the soule is no similitude of God but in the Spirit it is the Image of God 15. For the first soule was incorporated with the Divine Essentiality together in the Tincture so that it had the Divine body in the virgine of Wisdome in which the Tincture standeth which is the Angelicall Image 16. And so wee answer you that as to the soule onely beside the Spirit it is a Globe of Fire with an Eye of Fire and an Eye of Light which turne themselves backwards into one another as the wheele in Ezechiel that could goe on every side though Babell hath contrived another meaning about it but a blinde one without Spirit 17. But as to its Tincture proceeding from the Light which ariseth both from the fire and Light Å¿ The soule it is a Spirit in which the Originall of the soule and of the Spirit cannot part asunder in Eternity It is an Eternall band and when the bloud t Run out is gone and the body dieth then that band remaineth in Eternity 18. As to the soule onely the body belongeth not to the Essence of the soule they are two severall Essences for the body is the Glasse and dwelling house of the soule also its u Inheritance owne Lands or goods or possession Proprietary and it is also a cause that the x Or poore meere soule altereth the Spirit according to the lust of the body or of the Spirit of this world 19. Whereby the Image in the Spirit is altered altogether according to the Contence of the Will which the soule hath y Or created or formed brought out of the Centre of Fire also out of the Wrath into the Light and all according to the Imagination 20. And we give you to understand that the Spirit z Or in this time of the body while it stayes here in the body can alter it selfe which is done without its knowledge by the Imagination viz. by the desire of a Lust-sucht Lust so that the Desiring figureth such a forme in the will of the soule as the lust either to evill or good is 21. And we further say that the meere soule is not corporeall but in its Tincture a body groweth whether it be a heavenly or a hellish body and yet is not a body which can be comprehended outwardly but a vertuall body the Divine body Christs heavenly body the heavenly flesh which he giveth us to eate in his Testament 22. It is such a body as the Turba cannot touch or apprehend it is immortall and incorruptible concluded in nothing but onely in the Noble Tincture which is without b Or substance Essence or Materiality and that body is incomprehensible to the outward flesh 23. But the outward Spirit if the soule doe not hinder it but let it in bringeth its Imagination into it and spoyleth it so that another strange Image commeth to be in the Spirit in the Tincture according to the contence of the Lust as the Covetous commeth to be a Wolfe the envious a Dog the Proud a Horse Peacock or other Beast also Toads Adders Serpents and other wormes and creeping things Now Gods Spirit receiveth not their Images so long as they continue such 24. And therefore Christ said ye must be borne anew of water and of the Spirit if you would see the Kingdome of God and therefore God became Man brought the Divine Image againe into the Tincture of the soule when it was spoyled in Adam so that now we must be borne anew in Christ if we will see God 25. And that also is done by the Imagination or Faith for Faith is an eating of the Divine Body as also every body groweth by eating 26. And the New Birth is not at all after such a manner as Babell teacheth her matters are onely as it were a Glasse of the true way to God but that Glasse must be broken for Moses his Vayle is gone we shall see hence-forward with cleere Paradisicall Eyes we meane the Children of God The eight Question After what manner doth the Soule come into the Body of Man 1. MY beloved friend I understand this Question to be meant concerning its Propagation for Moses telleth you how it came into Adam and we have declared that before But if you aske concerning its Propagation how it
Gods Majesty would not be manifested if his Anger were not which sharpneth the darke hiddennesse of Eternity by the wrath of Nature so that it is changed into Fire whence the high Light in the free Eternity is brought forth which maketh a Majesty in the milde source 4. And yet the Fire is the onely cause that there is a d Or life or working source in the Light in the Meeknesse for the Light proceedeth from the Glance of the fire and hath the source of the Fire in it selfe 5. But the Will as is mentioned before sinketh downe in the Anguish even into Death and springeth againe afresh in the Liberty and this is the Light which hath the e Or property source of the Fire but yet it hath another Principle in it for the Anguish is become Love 6. After this manner also it is in the Body where the flesh striveth against the Spirit the Life of the outward flesh is a Glasse of the most Inward fire life viz. of the life of the soule and the life of the Spirit of the Soule with the Light of the Tincture is the middlemost Life and yet it is borne out of the soule 7. But understand our depth aright the Spirit of the soule wherein the Divine Image consistech ariseth in the fire and is first of all the will to the Fire but when the f Or wrathfull desire and indignation of the fire wrath in the fire is sharpned and inflamed then the Will commeth into a great anguish like a dying and sinketh downe in it selfe out of the wrath into the Eternall Liberty and yet there is no dying but g Or second another world thus commeth out of the first 8. For then the Will springeth up in the other world as a sharpnesse out of the Fire yet it is without any such h Or Aking property Anguish source in the Eternall Liberty and it is a moving a driving and an i Or feeling acknowledging of the Anguishing Nature it hath all the k Or springing vertues Essences which in the first sharpe fire-world are brought forth in the Anguish but they are like one that goeth out of Fire into water and so the Anguish of the fire is left in the water 9. You must understand that this Life is the Life of the Spirit of the soule the soule is the Centre of Nature and the Spirit is the precious and noble Image which God created for his Image herein standeth the High l Or Kingly Royall and precious Image of God for God is thus he is comprehended in the same source of Life 10. The Spirit is not parted from the soule no as you see Fire and Light are not parted and yet are not one they have a twofold m Or Quality Source the Fire is wrathfull the Light is Milde and Lovely in the Light is the Life and in the Fire the cause of the Life 11. And thus without much seeking you may finde the cause of the Contrariety that is between the flesh and the Spirit for the inward Spirit hath the n Or Gods body Divine Body from the meeke Essentiality and the outward Spirit hath the Body of the Glasse of the wrathfull Fire viz. the body of the Glasse of the soule which would alwayes awaken the o Vehemency or fiercenesse wrathfulnesse viz. the great Wonders which lie in the p In the secret or hidden Mysterie of Eternity Arcanum in the q Sternnesse or fiercenesse or strength eagernesse of the soule but that the inward Spirit of Love hindreth it lest it should elevate it selfe and inflame the soule and so it would lose the r The habitation or sweet taste fruition of Love and the Image and the wrathfulnesse of the soule would destroy it and thus contrariety ariseth 12. The Inward Spirit would be Master for it tameth the outward and so also the outward would be Master for it saith I have the Great Wonders and the Arcanum thus it braggeth of the Mystery and yet it is but a Glasse of the Mysterie 13. It is not the Essence of the Mysterie but a Å¿ Seeking or longing Desire an incomprehensible Glasse in which the Mystery is beheld but it would be Master seeing it hath attained a Principle and is a Life of it self but it is a foole in comparison of the Mysterie 14. Therefore beloved Brother if you would seeke the Mystery seeke it not in the outward Spirit you will be deceived and attaine nothing but a glance of the Mystery enter in even to the Crosse then seeke Gold and you will not be deceived you must seeke in another world for the pure Childe that is without spot in this world you finde onely the drossy Childe that is altogether imperfect but goe about it in a right manner 15. Goe back from the Crosse into the fourth forme and there you have Sol and Luna together bring that in Anguish into Death and bruise that composed Magicall body so long till it become againe that which it was before the Centre in the Will and then it becommeth t Desirous Magicall and hungry after Nature 16. It is a u Or seeking or Desire longing in the Eternall Longing and would faine have a body therefore give it Sol viz. the Soule x Or for a body that it may have a body and then it will soone make a body according to the soule for the Will springeth up in Paradise with faire heavenly fruit without blemish 17. There you have the Noble Childe yee covetous gripers wee must indeed tell this to you seeing it is borne with it but those onely that are of our Tribe will understand us 18. For wee meane not here a y Or similieude figure or Parable Glasse or Heaven but Gold wherewith you vaunt which for so long a time hath been your Idoll-God and your blinde z Or Cowes-eyes Owle-eyes are so quite put out that you see lesse then before But the Children shall see eate and be satisfied that they may prayse God 19. We speake here wonderfully yet we speake nothing but what we must speake Let none marvell that he knoweth the Mystery who hath not learnt it from any man doth not an hearb grow without your a Or direction Counsell neither doth it inquire for your Att yea the Mysterie is growne also without your Art it hath its owne schoole like the Apostles on the Day of Pentecost who spake with many Languages and Tongues without premeditation and Art and so is this simplicity in like manner 20. And this foretelleth thy Fall O Babell b That you may be warned of it that thou mayest know it no wrath nor Anger will help you the Starre is borne which leadeth the c Magi. wisemen out of the East-Country but seek thou onely where thou art and finde thy selfe and call the d Wrangling malice and Tyranny Turba from thee and then thou shalt
shall finde the whole ground of Heaven and of this world The seven and thirtieth Question What is the Spirit of Christ which was * Or obedient willing and which he commended into his Fathers hands 1. THis is that great and excellent l Treasure Gem or Pearle Jewell and we exceedingly rejoyce that we know it so that wee are able to know our selves what we are and it is more worth to us then all the world for it is that Pearle of which Christ said that one sold all that he had and bought that Pearle 2. For it is more profitable to man then the whole world it is more precious then the Sun for the m Or the Philosophers stone Noble stone of the wise men lyeth therein it hath the heavenly and Earthly n Great Mysterie Mysterium Magnum and therein nothing in this world to be compared to it but o Or trusting in God and enduring whatsoever he layeth upon us sincere simplicity which is quiet and bringeth forth or stirreth up no Turba and that hath the Jewell hidden in it 3. As Gold lyeth couched in the stone and is safe if a p Or spoyler Robber commerh not with the Earthly Turba and destroyeth it and yet he himselfe getteth nothing by it so selfe Reason is a Robber in the q That is in the Cabinet where the Pearle lyeth Mysterie 4. Therefore we may say upon good ground that a simple r Lay-man or Ideot plain man who simply without multiplicity of science dependeth on God hath the Mysterium Magnum better and surer yea lesse decayed then a high learned Å¿ Or Father Doctor who soareth aloft in Reason and t Or disputeth and wrangleth about it spoyleth the Jewell and u Or respect of persons setteth it in Babell this saying will not be well relished yet that is nothing to us wee must speake the Truth without x partiality 5. Now when wee speake of Christs Spirit Reason thinketh it is the soule or else the Spirit of the outward Life which consisteth in the vertue and operation of the Starres and Elements but it is not so It is somewhat else wherein the Image of God consisteth the outward Spirit belongeth not to the Deity but to the Wonders 6. Wee have spoken somewhat of it already but because this Question doth put us in minde of it againe mentioning that when he dyed he commended it to his Father therefore we must a little say how that was done 7. You sufficiently perceive in what manner the soule is the x Centrum Naturae Center of Nature the Originall of Life and mobility viz. Gods Fire which should be continually converted into the Eternall will of God wherein it is originally borne from the Magicall Desire and is a great Secret come out of the Eternall Nothing wherein all things are contained even the Deity with all the three Principles and every y Thing Essence or substance Being that can be named 8. And you perceive that the Light and Spirit of the Aire proceed from the fire and also that the fire doth againe draw the Spirit of the Aire into it selfe and so alwayes bloweth it selfe up and so with the Light Aire and z Or property source of the Fire it is its owne Life 9. And further wee have said somewhat of the Noble Tincture which ariseth in the Light in which the meeknesse of the Light consisteth and it commeth forth from the Anguish which is as a mortifying and springeth forth afresh through the mortifying Anguish as a life having another a Or Source property where the property of the fire is a kinde of Tincture like the driving forth of a Spirit and yet it is desiring and thereby it attracteth the vertue of the Light into it selfe and maketh it an Essence viz. water 10. And therein are two Formes One according to the source of Fire which is red and therein the vertue viz. Sulphur And the other which is like a thin meeknesse yet having Essentiality is water which the desiring Tincture contracteth together into one and changeth it into Bloud 11. Now the Originall in the Bloud viz. Fire which is a warmth that is a Tincture is a Life and in the vertue of the Tincture the thin water of the Life proceedeth one b The outward vertue proceeding forth from c The inward another and the vertue doth alwayes reassume that which goeth forth and that which is gone forth is free from the Fire and also from the vertue for it is gone forth and yet it arose from the vertue 12. And this is the true Spirit which is borne out of the soule wherein the Image of God and the Divine virgin of Gods wisdome consisteth for all understanding and knowledge lyeth in this Spirit it hath the senses and the noble life which uniteth it selfe with God this Spirit is so subtile that it can and may enter into God 13. If this Spirit resigneth it selfe up to God and casteth away the ostentation and d Reason suâ—tlety or wâ— cunning of the fire of its owne soule then it attaineth the Image of God the Divine body for it putteth its will into God and dwelleth in God with Power thus it is cloathed with the Divine Essentiality and is without this world in the Life of God 14. But seeing this Spirit ariseth first out of the Center of Nature that is out of the Life of Fire although it is not the life of the Fire but the Spirit of it and the Life of the Fire standeth originally in the Abysse în the source of Gods Anger therefore Christ did not commend this Spirit of his to the fires owns life but into the hands of his Father 15. His hands are the Love-Desire wherewith he embraceth our Spirit when we enter into him and commend our selves to him 16. For when his body was to dye on the Crosse and his soule was to passe through Hell through the Anger of God there the Devills waited and thought with themselves we will surely keep the soule in our Turba in the Fire and then Christ commended the Spirit into the Love of God 17. And so the soule of Christ with the Spirit came into Gods hand being encompassed with the Fire of Anger and Death and Death would have held it there but Death was destroyed and confounded 18. For Death smothered the outward Spirit viz. the outward Life and then thought now surely the soule must remaine in the Turba but there was one stronger in the soule viz. the word of God which tooke death captive and destroyed the Anger and quenched the wrath with the Love in the Spirit of Christ 19. It was a poyson to Hell for the Love of God to come into it and smother it in the soule also a Plague Death and Destruction to Death Death must now suffer an Eternall Life to grow in it 20. Thus the Spirit of Christ tooke the Divell captive and
as Astrall Elementary things for the Eternall is one Fire and the Temporary is an other as shall be shewne hereafter ♀ The fift Property 99. Now the fift Property is the Fire of Love or the h The Power and Light-world world of Power and Light which in the darknesse dwelleth in it selfe and the darknesse comprehendeth it not as it is written Iohn 1 chap. The Light shineth in the darknesse and the darknesse comprehendeth it not also the word is in the Light and in the word is the true understanding Life of Man viz. the true Spirit 100. But this Fire is the true soule of Man viz. the true Spirit which God breathed into Man for a creaturely Life 101 You must understand in the spirituall fire of the will the true desirous soule out of the Eternall ground and in the Power and vertue of the Light the true understanding Spirit in which the unity of God dwelleth and is manifest as our Lord Christ saith the Kingdome of God is within you and Paul saith Ye are the Temple of the Holy Ghost who dwelleth in you This is the place of the Divine inhabiting and Revelation 102. Also the soule commeth to be damned thus when the fiery will breaketh it selfe off from the Love and unity of God and entreth into its owne Naturall Propriety that is into its evill properties this ought further to be considered 103. O Zion observe this ground and thou art freed from Babell 104. The second Principle viz. the Angelicall world and the Thrones is meant by the fift Property for it is the motion of the unity wherein all the Properties of the fiery Nature burne in Love 105 An Example or similitude of this i Or thing ground may be seen in a Candle that is Lighted the Properties lie in one another in the Candle and none of them is more manifested then another till the Candle be lighted and then we finde Fire Oyle Light Aire and water from the Aire all the foure Elements become manifest in it which lay hidden before in one only Ground 106. And so likewise it must be conceived to be in the Eternall Ground for the temporary substance is flowne forth from the Eternall therefore they are both of the same quality but with this difference that one is Eternall and the other transitory one Spirituall and the other corporeall 107. When the Spirituall Fire and Light shall be kindled which hath indeed burned from Eternity in it selfe then shall also the Mysterie of the Divine Power and knowledge be alwayes made manifest therein for all the Properties of the Eternall Nature become spirituall in the Fire and yet Nature remaineth as it is inwardly in it selfe and the going forth of the will becommeth Spirituall 108. For in the k sissing or noyse crack or flash of the Fire the darke receivingnesse is consumed and in that consuming the pure bright fire-Spirit which is pierced through with the Glance of the Light goeth forth in which going forth we finde three severall Properties 109. The first is the going upwards of the fiery will the second is the going downewards or sinking of rhe watery Spirit viz. the Meeknesse and the third is the going out forwards of the oyly Spirit in the midst in the Center of the fiery Spirit of the will which oyly Spirit is the Ens of the unity of God which is become a substance in the desire of Nature yet all is but Spirit and Power but so it appeares in the figure of the Manifestation not as if there were any severing or division but it appeares so in the Manifestation 110. This threefold manifestation is according to the Trinity for the Centre wherein it is is the onely God according to his manifestation the fiery flaming Spirit of Love is that which goeth upwards and the meeknesse which proceedeth from the Love is that which goeth downwards and in the midst there is the Center l Or of the circumference which is the Father or whole God according to his manifestation 111. And as this is to be knowne in the Divine manifestation so it is also in the Eternall Nature according to Natures property for Nature is but a m Picture representation or shadow Resemblance of the Deity 112. Nature may be further considered thus the flash of the Originall of fire is a crack and salnitrous ground whence Nature goeth forth into infinite divisions that is into multitudes or varieties of Powers and vertues from which the multitude of Angels and Spirits and their colours and operations proceeded also the foure Elements in the Beginning of time 113. For the n Temperament or harmony temperature of fire and Light is the holy Element viz. the motion in the Light of the unity and from this salnitrous ground we meane spirituall not earthly salnitre the foure Elements proceed viz. in the o Compressure or impressure in every place where that word is used following compressure of the fiery Mercury Earth and stones are produced and in the Quintessence of the fiery Mercury the fire and Heaven and in the Motion or going forth the Aire and in the disruption or rending of the Desire by the fire the water is produced 114. The fiery Mercurie is a drie water that hath brought forth Mettals and stones but the broken or divided Mercury hath brought forth wet water by the Mortification in the Fire and the compressure hath brought the grosse rawnesse into the Earth which is a grosse salnitrous Saturnine Mercurie 115. By the word Mercurie you must understand here in the Spirit alwayes the outflowne Naturall working word of God which hath been the Separator Divider and former of every substance and by the word Saturne we meane the compressure 116. In the fift Property that is in the Light the Eternall unity is substantiall that is an holy Spirituall Fire an holy Light an holy Aire which is nothing else but Spirit also an holy water which is the outflowing Love of the unity of God and an p Ternarium Sanctum holy Earth which is all-powerfull vertue and working 117 This fifth Property is the true spirituall Angelicall world of the Divine joy which is hidden in this visible world ♃ The sixt Property 118. The sixt Property of the Eternall Nature is the sound noyse voyce or understanding for when the Fire flasheth all the Properties together sound the Fire is the mouth of the Essence the Light is the Spirit and the sound is the understanding wherein âll the Properties understand one another 119. According to the Manifestation of the holy Trinity by the effluence of the unity this sound or voyce is the Divine working word viz. the understanding in the Eternall Nature by which the supernaturall knowledge manifesteth it selfe but according to Nature and Creature this sound or voyce is the knowledge of God wherein the Naturall understanding knoweth God for the Naturall understanding is a platforme Resemblance and Effluence from the Divine
viz. the Salt-Spirit is generated for the sterne harshnesse becometh pliant from the fire and the crack and yet retaineth the sharpnesse and so this forme is like a sharp Water-Spirit and the flash viz. the crack is the third forme and maketh in it selfe in the soure killed-anguish a Brimstone-Spirit 29. For if the sterne sourenesse looseth its first dry propriety it must be soft and yet it cannot for it is terribly sharp and heere is the n Mark Butt Goale or limit Mark of the Eternall Death for the desire out of the free will cannot attract so any more for it standeth in the anguish of the Crack and yet retaineth its propriety in the attracting 30. For every anguish hath a desire to goe forth from the source or paine and it is the naturall right of the anguish to expell from it selfe and yet it cannot but the paine is thereby more stirred and greater as may be understood in a raging swelling sore where the Member in the o Or humours Essences laboureth to be ridde of the paine and by the labouring of the Essences the sore becometh bigger and the source in the Brimstone-Spirit is swelled up and the more the o Or humours Essences strive the greater is the wheele of the Anguish 31. Thus I propose Nature to you to be considered of which if you consider it well cannot be spoken against for it appeareth in all things and it hath its Birth just so And Nature standeth thus in foure Formes 32. First in a soure and strong attracting which is called p Or sourenesse tartnesse or astringency Harshnesse and maketh in it selfe sharp coldnesse 33. And then secondly the attracting is its q Or spurre sting which rageth in the sourenesse and breaketh the hardnesse and maketh the wheele of the innumerable Essences wherein the Wonders are generated 34. But the flash of the Liberty of the Eternall Will which sharpeneth it selfe in the sourenesse and turneth to consuming Fire breaketh its wheele wherein as a flash it penetrateth through in a moment and terrifieth its Mother the sourenesse which looseth her hard propriety and is changed into a sharp nature like Salt and in this sharpnesse the sting also looseth its own right and becometh bitter for it hath in it two Formes viz. the raging and also the flash of the Fire which are like Brimstone and it is the might of the kindling of the Fire for the source or property of the Fire standeth therein 35. Understand us right thus the flash of fire out of the sharpnesse maketh the third forme in Nature for it maketh in the sourenesse and out of the Rager the bitter sting in the tart anguish a Brimstone Spirit wherein the flash standeth and is the soule or the Eternall Life of the foure Formes For the anguish maketh in it selfe againe a desire to flie out from the anguish and yet there is nothing that can flie away but so it is in the Centre and is called the Centre no more 36. The fourth Forme is the changing of the hard sourenesse viz. the Crack of the flash The dark hardnesse perceiving that it is feeble and as it were dead and overcome and is then turned into SAL and yet retaineth the propriety of the soure attracting 37. Thus the foure Formes of Nature are no more called the Centre though indeed they have the Centre in them and in their Originall but are called Sulphur Mercurius and Sal. For the brimstone-Brimstone-Spirit is the Soule of the foure Formes for it hath the fire in it and the anguish in it maketh another Will so that the foure Formes have an Eternall will in them which is their own for that will is to flie aloft out of the foure Formes above Nature and to r Kindle the Fire in Nature kindle Nature in the Fire and so to be in a horrible might as may be discerned and considered in the Devills who live in such a Will as this as wee shall shew afterward 38. Thus understand us rightly what the Å¿ Or Philosophers Wisemen of old have understood by the three words Sulphur Mercurius and Sal though they all could not apprehend the high Light yet they understood it well enough in the light of this world viz in the third Principle all which ha h one and the same understanding and meaning only they understood not the three Principles or else they had known God and so they remained in the light of this world as Heathens with their understanding For they have found the soule of the foure Formes in the light of the vertue of the Sun only and the second Principle was no further revealed to them 39. There the soule standeth in the Eternall Band and there in the Crosse of Nature out of the Originall Eternall Will is the Eternall Word Generated which is the Maker and Creator in Nature and this hath been hidden to them even to this very day but the Time discovereth it where it standeth as a t To be seene Banner of which shall be spoken in its place 40. And deepe considerate Reason hath very cleerly in our description what Sulphur Mercurius and Sal are for SVL is the soule and is a Brimstone-Spirit which hath the flash of fire with all Formes in it but if the power and light of the Sunne doe operate therein seeing the soule standeth in flesh and bloud the Sunne with its friendly beames maketh out of the soure Salt-Spirit an Oyle and kindleth the Fire and so the Brimstone-Spirit burneth and is a Light in the Essences and out of the anxious Will cometh the Minde and out of the wheele of the Essences come the thoughts for the vertue of the Sunne hath also the Minde so that it doth not stand in the Anguish but rejoyceth in the vertue of the Light 41. Thus SVL is the soule in an hearb it is the Oyle and in Man also according to the Spirit of this world in the third Principle which is continually generated out of the anguish of the Will in the Minde and the Brimstone-Worme is the Spirit which hath the Fire and burneth PHVR is the soure wheele in it selfe which causeth that 42. Mercurius comprehendeth all the foure Formes even as the life springeth up and yet hath not its beginning in the Centre as the PHVR hath but after the flash of fire when the soure dark forme is terrified where the hardnesse is turned into pliant sharpnesse and where the second will viz. the will of Nature which is called the Anguish ariseth there Mercurius hath its Originall For MER is the shivering wheele very horrible sharp venomous and hostile which assimulate it thus in the sourenesse in the flash of fire where the soure wrathfull life ariseth The syllable CV is the pressing out of the Anxious will of the Minde from Nature which is climing up and willeth to be out aloft R I is the comprehension of the flash of Fire which in MER giveth a cleere Sound and
he thus generateth in his still Joy in the conception of his will without touching the Liberty of the Light 81. And the other Word is that which n God the Father he generateth out of Nature out of the Meeknesse understand that wherein the Eternall Liberty of the Light is which is called God which is o Or ariseth out of Nature out of Nature and so the dark nature disappeareth which is still in the fire of the sharpnesse as is mentioned before and yet the soure astringency in its own dark propriety is terrified and looseth its eagar propriety 82. For the flash maketh the dark stern Might thin againe and so a sprout springeth up therein out of the innumerable Essences and this is the vertue or power of the second Centre for in this springing up there is a Love-desire and the Eternall Light catcheth hold of the Liberty p Extra Naturam without Nature so that the Liberty p Extra Naturam without Nature kindleth in this Love and becometh a burning Light wherein the Glance or brightnesse ariseth 83. For there is no Glance p Extra Naturam without Nature though indeed there is a light pleasant habitation but the Glance ariseth first from the sharpnesse and yet in the springing up of Love there is no sharpnesse that is perceptible though indeed it is really and so it is a Birth of Joy and a right fulfilling of the first Will which is Gods which he putteth into desiring and so Generateth Nature and out of Nature he generateth the sprout or word of Love 84. Thus the second Sprout or Word of Love dwelleth in the First Will and is its right fulfilling which it q Or wherein it is well pleased desireth for r The Love it is meeke pleasant and friendly and is the vertue and heart of the first Will from whence the Eternall Desire continually Å¿ Or Expresseth its Essentiall Word is sprouting and subsisting 85. And thus the Light breaketh open the Gates of Darknesse and the loving Sprout or second Word which is the heart of God springeth up out of the Dark Nature and dwelleth in the Eternall Stillnesse of the Father and is called his Sonne for the Father Generateth him out of his Eternall Will and herein is the Glance Lustre Glory or Majesty of the Father manifested which otherwise in the first Will in the Dark Nature appeareth only in Fire but in the second Centre it appeareth in the Love in the Light and here Love and Enmity ought to be considered and how they oppose one another 86. For Love is Death to Wrathfulnesse and by its shining taketh away the Power of the Wrathfulnesse And heere the Power of God in Love and Anger is rightly to be considered 87. But that the Love may thus be Generated is caused by the first Will from the still habitation for the still and cleere habitation which is without a source desireth no fiercenesse and yet causeth fiercenesse and if the fiercenesse were not there would be no sharpnesse and so the second Centre of Love would not be generated neither out of which the supernaturall light shineth where then the Name of God the Father and of God the Sonne existeth 88. For if the Eternall Liberty did not Generate the Beeing of Nature there would be no Father but a meere nothing but since it doth generate the Beeing of Nature therefore the Generator whence it is Generated is called Father 89. Thus the Light shineth in the Darknesse and the Darknesse comprehendeth it not as John saith and thus Light and Darknesse are opposite one to another and so the Light is Lord over the Darknesse and it is an Eternall Band where one would not be without the other and heere we are rightly to consider the Enmity against the vertue of the Light of God how each of them taketh its originall 90. For the Darknesse holdeth in its Centre soure fiercenesse stinging Anguish in the Brimstone-Spirit woe in the flash of fire great fire in the Breaking Wheele ascending of the Essences in the flash of the Might of the fire and yet there is no flying out but it causeth such a will of flying out or flying away and that is a Spirit and it is the Band of Nature which God the Father Generateth in his Will wherewith he manifesteth himselfe in the Eternall Stillnesse whereas otherwise there would be nothing and herein is God the Father with his Might and fiery sharpnesse an angry Zealous Jealous God and a Consuming Fire 91. Let this be shewen you O yee Philosophers which from the Counsell of God is opened to you in the Seventh Seale in t The seventh Seale is the Holy Ternary Ternario sancto 92. Thus the fountaine of Love is a clasping and keeping in of the fierce wrathfullnesse yea an overcomâ—ng of the fierce Might for the Meeknesse taketh away the property of the fierce soure hard Might of the Fire and the Light of the Meeknesse holdeth the Darknesse captive and dwelleth in the Darknesse without being comprehended by the Darknesse 93. And thus the fierce might willeth nothing else but the fiercenesse and the u Or to shut up in Death shutting in of Death for the fierce sourenesse is the shutter up in Death and the Meeknesse presseth forth as a sprout and groweth our of Death and overcometh it and maketh the Eternall Life and turneth Enmity into Love 94. Let this be a Light unto you O ye Theologists or Divines and consider the writings of the Saints better and behold the Wonders of God with other Eyes Consider what God is in Love and Anger and observe how two Principles stand open where each is desiring desist from the Naturall Wisdome of this world and consider the Eternall Nature and so you shall finde God and the Kingdome of Heaven Your z Cannons and Ordinances Lawes will not doe it if you would know God another manner of Earnest or Zeale must be used then to make Conclusions in Councells and Synods you must goe out from y From wrangling contentious disputation Babell that you may attaine the Centre of the Sonne of God and so you shall be borne or Generated in Meeknesse and in Love and then you may feed the sheep of Christ otherwise you are Theeves and Murtherers and step into the Centre of the fierce Wrath where you doe nothing else but devoure the sheepe of Christ with your blowing up of hellish Fire O how falsly doe you deale against Love how will you appeare when the Sun riseth and when you shall stand in the Light it shall hereafter be set before your eyes The Third chapter 1. AND now if we will dive into the blessed Birth of Love and search how it is Generated and where it hath its Originall wee must search the Centre inwardly and set the Sixt forme of Nature before us viz. Mercurie wherein the sound sound or noise is Generated and so wee shall finde in the
the Fathers Nature which bring their Wonders in us to the Light 49. For wee are the n Expresse Image Similitude Resemblance Pourtraiture or Type Representation of the Deity in which the Spirit of God openeth his Wonders and be you rightly informed God the Father hath begotten us againe in Christ that wee should with our Imaginations enter againe into the Word viz. into the Centre of the light flaming Heart that the Holy Ghost might proceed from us againe with power and o Miracles workes of Wonder as may be seene by the Apostles of Christ 50. But since wee have suffered our selves to be held by the seaven fierce Spirits of the Fathers Nature out of his Centre and are not with our Immanuel gone forth from our own reason and knowledge and pressed in to the life of Christ that the Word in us might p Be incarnate become Man therefore also all the six Spirits of the wrathfull Nature have shewen their Might and Wonders in us and have let us gpe astray in Babel so that wee have not walked in the Love of the Word in the Life of Christ but after our own Inventions in a forged hypocriticall seeming holy conceit about the Will of God and have not walked in the Spirit of Christ but in Pride 51. And because the Seekers in the Fathers Nature have found out Arts therefore they have troden simple Humility under-foote and because in their own Inventions they have departed from the Heart of God and so have erected an Earthly Kingdome for their voluptuousnesse therefore all the six Spirits of Wrath have justly produced their effect upon them 52. For though the Heart of God hath sounded a Trumpet with a Spirit out of its Centre and called upon people to Repent yet they had alwayes rather take delight in their tender flesh and delicate life and had rather follow the Devill who hath alwayes from the Anger of God sounded a Trumpet contrary to it viz. contray to Repentance and hath stirred up Warres and bloudshedding of which the Revelation testifieth in a Figure And the Spirit of God hath therefore declared the Revelation as a cleere Glasse 53. And mark what the Angel said Seale what the Seaven Thunders have spoken The voices of the seaven Thunders out of the sterne Essences would be well enough hidden from us if we did not q Or employ our thoughts purposes and endeavours in the same things put our Imagination into them and open them in us for in the Centre of the Sonne in the Meeke Love they are not manifested or revealed 54. But being the Word or Heart of God is r Or Incarnate become Man and that in him it hath assumed a humane soule to bring us againe out of the wrathfull Nature into the Glassie Sea viz. into the Angelicall world to the wonders of the seaven Golden Candlesticks and because wee yet lay hidden in the seaven Seales of the Father therefore the Å¿ Verbum Dei Word of God with it s assumed humanity must enter againe into the sterne Matrix into the sharpnesse of Death and of the Anger And there the Man Christ hath broken the seaven Seales in the soule of Man 55. For the t Verbum Dei Word of God or the Heart of God which became Man and the humane soule which out of the seaven Spirits of God was breathed into Man from the Spirit Mercurius that is the Spirit of the seaven Seales which in the Word is called the Holy Ghost and yet from the Centre of the Father is called the Spirit Mercurius viz. out of the sharp Essences out of the fiery wheele as is mentioned before but in the Out-birth of the Father through the Meeknesse of the Love in the Word in this world viz. in the third Centre is called Aire hath broken the fierce might in the Centre of the soule 56. For when the soule of Adam went forth out of the Word and entred into the Third Centre viz. into the Spirit of this world then the Centre of the soule was Eternally Sealed up in the Matrix of the Wrath in the seaven Formes of the wrathfull Nature of the Father and there was none in heaven in the Glasse Sea nor in this world that was able to breake open these seaven Seales there was nothing else in the soule but the Eternall Death in the horrible Anguish and in the Darknesse 57. And there the Mercy or Barmhertzigkeit brake forth out of the Heart of the Father and entred into the humane soule and brake the seaven Seales of the fierce wrath and kindled the Light which over-cometh the Death and the Anger in the soule 58. Not that the soule was rent out from the Fathers Essences as if it were no more in the seaven Spirits of Nature no that cannot be all standeth in the seaven Spirits of the Fathers Nature yea even the Heart of God it selfe standeth therein onely the seales of Death in the fierce wrath are broke open by the Light of the Heart of God in the Centre of the humane soule 59. For which wee thank God the Father in Christ Jesus who became Man and Regenerated us in him to the Light and Redeemed us from the fierce wrathfull source or torment in the zeale of the Anger in Eternity 60. But because wee Men did not u Accept or embrace acknowledge such great grace and light neither did esteeme it but were pleased with the flesh of Adam and the best of this world and though indeed wee saw that God in the Man Christ as also in his Disciples and in all those that earnestly clave to him in the New Regeneration did great Wonders and Miracles yet wee our selves put away our Candlestick and lived in hypocrisie and in our own seeming holinesse and in tyranny and persecuted Christ therefore he left us also sealed up so that wee knew his Light no more but wee sought out for our selves wayes to God and would by our own contrived opinions come to God The Kingdome of this world was x Pleased us better more acceptable to us then the Kingdome of God wee practiced before him nothing bnt hypocrisie and our heart was far from him Therefore wee must also in the Nature of the Father remaine under the seales till the Spirit Mercurius that is the wrachfull spirit in the Anger of God according to which God calleth himselfe a Consuming Fire hath manifested all its Wonders in us 61. And the Revelation sheweth very cleerly how the Spirit Mercurius hath opened one Seale after anoâ—her and hath powred forth all plagues and abominations y Vpon or amongst us in us and hath brought forth meere contention warres and malice meere cunning crafty subtilty deceit and falshood with wonders and powers in us as indeed he very finely pourtrayeth us as an abominable Beast like a Dragon with seaven Heads and ten Hornes and upon his Hornes ten Crownes and our formall demure z Clergy Ministry or
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
Anna as the Auncients have Erred to whom the Light of God hath not so shined because they sought their own profit therein 77. For Mary was begotten of the Seed of Joachim and Anna like other Persons but shee was the blessed among Women in her the Eternall virgin in Ternario sancto which was from Eternity discovered it selfe not that it entered into her from without no Sir it is cleane otherwise Here God and Man became one againe what Adam lost was here revived againe understand it right The Word of the Lord Verbum Domini the Word of the Father on the Crose came into Mary understand into the Earthly Mary 78. Now where the Word is there is also the virgin or Wisdome of God for the Word is in the Wisdome and the one is not without the other or else the Eternity would be divided 79. And now when the Word in Mary in her flesh and bloud entered into her Matrix then the Fiat was in the Matrix but it did not in one moment create a compleate Earthly Man nor a Heavenly neither but it began the Incarnation or becoming Man for the Divine Nature is neither augmented nor diminished but is alwayes compleate 80. But know this that the Eternall virgin that was without substance gave in it selfe together with the becoming Man or Incarnation and the true soule of Christ was out of Maryes Essences conceived in the Eternall virgin and in the Eternall virgin God became Man and so the Eternall virgin came into substantiality for it gat the humane soule into it Thus the humane soule of Christ stood in the Earthly Essences as also in the virgin of the Eternall Wisdome in Ternario Sancto in the Trinity of God for the Word of the Lord was in m Or her the Virgin it and God and Man became one Person 81. In this Person which was God and Man were all the Three Principles open undivided the virgin in Ternario Sancto giveth the Heavenly Body and Mary the Earthly Body and the Word was in the Centre upon the Crosse in the Number-Three whereas wee say that the Word is become Flesh and it is so 82. Behold the virgin of Eternity hath no Flesh nor hath had none from Eternity except in Adam before the Fall which afterwards came to be Earthly but it tooke humane flesh upon it understand it thus the Word together with the whole Deity was in the virgin For without the Word there were no understanding in the Eternall Virgin 83. For the Spirit of God was in the Word and he was the understanding but the Word was as a Heavenly Figure a figure of the Number-Three but not in the working as indeed the Flesh worketh not but the Spirit in the Flesh worketh 84. And the Living Word which dwelleth in the Eternall virgin attracteth to it the Flesh of Mary understand it thus the Word attracted the Flesh viz. the Essences or faculties out of the Body of Mary into the Eternall Virgin and so in Nine Moneths there was a compleate Man with soule spirit and Flesh 85. And thus the perished soule of Adam in the Body of Mary was againe set in the Eternall Humanity for the Word dwelt in Christs flesh and assumed the soule in him 86. Not that the soule and the Word is one and the same n Beeing or Thing Substance No the soule is out of the Centre of Nature generated out of the Essences and it belongeth to the body for it goeth forth from the Essences of the Body and it attracteth Corporeity to it But the Word is out of the Centre of the Majesty and attracteth Majesty to it 87. The Word is without substance and the soule is out of the substance it is the Spirit of the substance out of the Centre of the Father or else it could not in Adam have gone forth from the Word not that the Word and the soule stand one by another like two Persons no the Word penetrateth through the soule and out of the Word the Majesty shineth viz. the Light of Life And the soule is free of it selfe for it is a Creature 88. I give you an Earthly similitude of this Behold a bright flaming piece of Iron which of it selfe is dark and black and the fire so penetrateth and shineth through the Iron that it giveth Light Now the Iron doth not cease to be it is Iron still and the source or property of the Fire retaineth its own propriety it doth not take the Iron into it but it penetrateth and shineth through the Iron and it is Iron then as well as before free in it selfe and so also is the source or property of the Fire in such a manner is the soule set in the Deity the Deity penetrateth through the soule and dwelleth in the soule yet the soule doth not comprehend the Deity but the Deity comprehendeth the soule but doth not alter it from being a soule but onely giveth it the Divine source or property of the Majesty 89. And so if the soule incline it selfe to the Divine source or property then it stayeth in the Majesty of God for the source or property betokeneth the Word and the Glance betokeneth the Majesty and that which proceedeth from the source or property as heate out of the fire that betokeneth the Holy Spirit 90. But now if the flaming Iron be cast or fall into the water then the property of the fire the Glance and the heate which proceedeth from it is all quenched together thus it is also with Adam he cast himselfe out from the Majesty of God with his will into the Spirit of this world and so he went from God 91. Not that God o Or was extinguished went out in him like the flaming of the Iron no that cannot be p The Glance Lustre or Majesty It shineth Eternally God continueth in his Principle and Adam went out from it if Adams will had continued in God he should have continued the childe of God and God would have continued in his will and so the Majesty would have shined through the will 92. But he went out from the will of God into this world and so was captivated by the World Death Devills and Hell and they dwelt in Adam 93. Adam was in this world dwelling in the Elements and God breathed the Aire also into his Nostrills but he should not have put his will into it to eate of Earthly fruit which maketh earthly flesh That was his Fall that he did Eate Earthly Fruit and therefore his Essences also became Earthly and the soule became captivated by the Earthly Dominion 94. And there the Word of the Lord said to the soule Adam where art thou and his body did hide it selfe so very much ashamed was the poore soule and Adam said I am naked the precious heavenly virgin which he was clothed withall was lost as also the Light of the Majesty and Adam was without the Word 95. O how terrible is it to
many 22. And Thirdly The Holy Ghost's Nature will move it selfe at the End of the World when the World shall enter into its Ether againe and the Dead shall rise againe Where the Holy Ghost will be the Mover and will set the Great Wonders which shall have been done in this world all in the Eternall Substantiality to the glory and manifestation of Gods deeds of Wonder and to the Joy of the Creatures viz. Angels and Men. He will be the Eternall Mover of the Creatures viz. Angels and Men for through him Paradise springeth up againe which wee heere have lost Thus you must know that the great Wonders of this World which must have been done and must passe away lye in our way 23. This world is a great Wonder but it would not have been knowne in the Wisdome of God by the Angels and therefore the Fathers Nature moved it selfe to the Creation of a o Beeing Essence or Substance Beeing that the Great Wonders might be manifested and then when they shall all once be manifested and become substantiall it will be knowne in Eternity by Angels and Men what power and vertue every thing hath had 24. Also the Image of the Number Three or Trinity viz. the Eternall Virgin which stood in Ternario sancto in the Eternall Wisdome in the Substantiality as a Figure p Or Could not should not have been knowne in Eternity by the Angels if the Heart of God had not become Man there the Angels saw the q Glance Lustre or brightnesse Glory of the Majesty in a living Image wherein the whole Trinity was included 25. So also the Centre of Nature should not in Eternity have been manifested to the Angels much lesse the r Rule or Dominion Government of the Holy Ghost if this World with the Starres and Elements had not been Created but so by this meanes the Angels and wee Men also know the Eternall Beeing and all formes ſ Or in by this created world and therefore God hath placed the Image of the Number Three viz. Man in this world that he should open all Wonders and know the Eternall God 26. But the Image doated on it and put its Imagination into it as Lucifer did into the wrathfull Matrix of Nature and so it was also captivated for Adam was to he a Lord over the Starres and Elements nothing should t To stop or hinder touch him he had power over them all he could have removed Mountaines with a word he was Lord over u △ Fire x 🜠Aire y 🜄 Water and z ♠Earth 27. For there was no death in him the light shone in him he was in Paradise Paradisicall fruit grew for him he was one single Man and not two he was the Man and also the Woman and he should have propagated an Angelicall Kingdome out of himselfe and that was possible For he had no such flesh and bloud as after the Fall whereof he was ashamed before the Majesty of God he had flesh and bloud that was heavenly his Essences or faculties were holy he could bring forth out of himselfe without rending of his body an Image like himselfe 28. For he was a Virgin without the feminine forme after the Forme of the Eternall Sophia with a pure modest minde and chast without the least desire of lust his desire was onely to have his like out of himselfe he placed his will upon himselfe and in him was God so his will and God and God in him and he in Paradise 29. But he saw in himselfe two a Natures conditions or qualities formes of the Divine Beeing one without himselfe belonging to this world and the other within him belonging to the Paradisicall world which he also had with full satisfaction to himselfe as his Own and therefore came the Commandement and said Eate not of the mixed fruit Good and Evill else yee shall dye But he b Or set his Imagination Imagined so long till he was captivated he still thought he would eate of both viz. of the Paradisicall and of the forbidden fruit and so live for ever and so he continued forty Dayes as the second Adam in the Wildernesse was so long tempted and Moses was so long upon the Mount where Israel was tempted to try if it were possible to live in the obedience and will of the Father and so long he went on till he sunck downe into a sleepe 30. For Moses saith God suffered a deepe sleepe to fall on him and then God saw that it was not possible for him to continue in perfect obedience for the Lust had captivated him and so he suffered him to fall into a sleepe which signifieth Death where the Woman was made out of him and the Spirit of this world formed Adam into a Man such a one as wee are at this day and Eve into a Woman which when they awakened they saw not for they were yet in Paradise till they had eaten the Earthly fruit and then the Spirit of this world took the soule captive and its Essences became instantly Earthly and its flesh and bloud Beastiall at which they were ashamed and took notice of their Beastiall forme in their Masculine and Feminine Members 31. And so they were driven out of Paradise and the Word of the Lord Verbum Domini with a Promise of a Treader upon the Serpent set it selfe in the Light of their Life which before dwelt and ruled in him viz. in Adam that remained now in its owne Principle and the Image remained in the Outward Principle and was captivated by the Spirit of the Starres and Elements the Regiment or Rule and Dominion of this world dwelt now in these Persons and they became Earthly 32. Whereupon God cursed the Earth also for Mans sake so that no Paradisicall fruit grew any more All was gone save onely the Grace and Mercy of God which was still left for they now stood as to the Ground of the world in the Abysse of Hell with all Devills and they lived in weaknesse as wee doe now at this day 33. They begat their Children in two Kingdomes viz. in the Kingdome of Wrath and in the Kingdome of Love for the Anger of God had taken hold of them and desired to shew its wonders in them so also the Treader upon the Serpent had taken hold of them in the Light of Life and desired also to shew its wonders in them 34. So there was strife and disquietnesse as may be discerned by their Children the first that was borne of Woman became a wicked Murderer and strove to suppresse the Kingdome of God and the second was a holy vertuous Man In briefe you see this throughout the Holy Scripture especially by Caine and Abell by Isaack and Ismael also by Esau and Jacob who while they were yet in their Mothers womb strove c Or about for the Kingdome of God and c Or about for the Kingdome of Hell and therefore
of the source of the Fire 35. For it is so subtile that the Fire cannot hold it and so is an attracting and t Or flying away recolling againe For the Fire willeth eagerly to have that againe which is flying forth and so there is a perpetuall strife 36. Thus you see it very plainly and openly that the life of the fire letteth goe the Aire for it will not stay in the source or property of the fire for it flieth eagerly and the source or u Or vertue property of the fire continually attracteth the same back againe into it And so the Fire is blowne up or else it would be smothered and become dark and for that cause it reacheth thus after the Substantiality viz. after the Aire 37. For no x Vertue or Life source desireth the shutting up in Death and that is also called Death when the Life is shut up besides that there is no Death 38. For in the Eternity there was never any death at all nor shall be ever But that which is called the Eternall Death is a shutting up of the Tincture where the Tincture goeth away like a y Or figure shadow and so the Centre viz. the source or fountaine of the Fire remaineth in the Darknesse and floweth in meere wrath in it selfe and would very faine reach the Tincture againe and yet it hath no power to doe so for the Tincture onely is the power which bloweth up the Fire 39. Consider heere what Hell and the Eternall Death is for it is just so and know that the Devills have lost the Tincture of Meeknesse who now are a wrathfull fire-source without substantiality for they have no Body 40. Secondly Consider also the Element of Water and as you know that it hath its originall in the spirit of the Creature so also it hath its originall in the Deepe of the World which is also a Spirit and hath such a life as other Creatures have 41. And Thirdly Consider that there are two sorts of Fires a Hot and a Cold for as the Heate z Or concreteth contracteth together so doth the Cold which turneth Water into Ice and maketh a a Heterogene body strange body out of the Substantiality or Water which is not its owne 42. By this wee give you dearly to understand the Fall of Lucifer who thus reached into the Centre of Nature into the harsh Matrix and awakened it so that it concreted the Substantiality and so Earth and Stones came to be 43. You will say Why did God suffer b The fall of Lucifer it The Answer is He was a Prince and Throne-Angell and was created with the first Creation and therefore since he was a cause of the Third Principle understand of the Out-Birth therefore Christ called him also a Prince of this World for he had also a Free will like us Men. Wee oftentimes c Or make doe workes which are contrary to God onely for our State and Honour as is seene in Forts Castles and * Pallaces Sumptuous Great Houses 44. So Lucifer also would be as a God and Creator all which might have been well enough for that was not his Fall no more then it was Adams Fall that he Imagined whereupon God suffered the Tree of Temptation to Grow but it was his Fall that he awakened the Matrix of the Fire and would domineere over the Meeknesse of the Heart of God 45. That awakened Matrix of the Fire is now his Hell and God hath captivated that Hell with the Heaven viz. the Matrix of the Water For Lucifer would faine that the Place of this World d For the place of this world would have burnt in the Fire for Lucifer should burne in the Fire for him to domineere in and therefore God moved himselfe to the Creation and did create and so there was Water which captivated his wrathfull Hell as the Pleasant Sunne shutteth up the Astringent Cold and turneth Ice into Water whereby Fishes and other Creatures grow and Live 46. And the Cause of the Sea and of the Great Deepe Waters whose bottom cannot be fathomed is that the Matrix of Nature was in e Where the Great Waters are those places so far enkindled in the Fire 47. And heere wee give you an Example of this Consider Sodom and Gomorrha when their sinnes became Great and that the Devill dwelt there and would have a Kingdome there for himselfe God permitted that the Prince of this world should burne those five Kingdomes wherein the Devill intended to dwell with fire and Brimstone But when the Devill thought to be Lord and to have his Habitation there then God brake his Pride and Stoutnesse and caused Water to come upon that Place and alayed his Pride 48. And in this wee have an Excellent Example of Gods care for his children which depend on him for when he saw the f Or that the Anger was kindled Wrath he brought forth Lot out of Sodom And further you have heerein a full Example that when the Wrath of God beginneth to be kindled he maketh it knowne to his Children before hand that they might flie from it as he told it to Abraham and Lot and commanded him to flie from it and so he hath done from the beginning of the World For the Prophets were for no other end but to declare the Anger of God and to command the children of God to flie from it as may be seene by what was done to Jerusalem and the Jewish Nation and hath been alwayes done to all People from the beginning of the world to this Time For when no Punishments or Judgements more can be expected then Prophecying shall cease 49. Therefore let none blindfold themselves Note but consider what such a Warning and Revelation signifieth which at present is propounded to the World This is the Time of the overthrow of the Dragon with the Whore of Babell which shall goe downe into the Abysse Now he that will not flie yet let him have warning of it He that will bring the Whores marks forth into the Light will have great ignominy and reproach by it wee speake what wee ought the Day dawneth the Sun will suddenly arise account it not for a Fiction it is concluded and knowne in Ternario Sancto Looke into the Scripture in the Revelation which the Sophisters had rather it were cast out of the Bible but the understanding of it will soone bud forth and then the Pedlers of the Beast and of the Whore will stand in great shame and none will buy their ware any more No sword destroyeth the Whore but her own Mouth choaketh her for there are nothing but Lyes and Blasphemies in it and yet shee seemeth as if shee were God Therefore say wee let every one looke to his own Doing lift up your heads as Christ saith for the time of your Redemption draweth neere you are baptized with water but he that will baptize with the Holy Ghost and
with the Fire of his Wrath is already on his way be not wilfully blinde 50. Thus understand us right concerning the Life of Man as wee have now mentioned This last forementioned Life is g Solely or alone singly in the Beasts for it hath its Originall onely in the Principle of this world in the Matrix of Nature which is every where such a Spâ—rit and such a Life in it selfe 51. And in Man the life is twofold for Man hath also the life of this outward Principle in him but he desireth also another life which is higher and better then this 52. And now where there is a Desire there is a Mother who is the Desire it selfe for no Desire can make it selfe it must arise out of a will and the will must come out of the Tincture which is the Life of the Will 53. Thus wee know and have searched out that in the Tincture of the Principle of this world viz. in the life of this World there is also another Tincture which wee have an apprehension of in our selves If there were not another Tincture the Life would desire nothing more 54. Yet wee cannot say that the outward Life desireth any thing more it desireth nothing else but its own Mother viz. the Principle of this world For it is onely a Spirit therein for no Principle desireth another a Principle is a peculiar life and hath its Centre to Nature and therefore wee call it a Principle because there is a Totall Dominion in it as there is in the Eternity which Dominion desireth nothing more nor higher but onely that which may be generated in its own Centre as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell for the Kingdome of Heaven desireth nothing but the Divine Beeing but Hell desireth that which is wrathfull murtherous fiery soure soarring Astringent and whatsoever is in the Property of Anger in the Fire 55. Now there being in us a desire after the highest Good and after the Eternity that desire must needs proceed out of the Eternall and highest Will out of the highest Beeing and its life is also out of the highest Tincture for where there is a Desire there is Fire for the Fire desireth substantiality that it may have whereon to feede and yet it selfe can make no substantiality but it maketh the Tincture and the Tincture maketh the substantiality as is above-mentioned 56. Now the Tincture is a Creature for it hath a Body as may be seene in the Tincture or colour of Gold though it be not palpable yet it is h Essentiall substantiall and the understanding is in the Tincture for it is a wrestling with the Fire and flieth before the Fire and yet cannot flie away because the Fire i Desireth generateth it and continually attracteth it againe into it selfe and it still striveth to get out from the fire with the substantiality and is after the manner as a Man fetcheth Breath 57. Therefore wee give you now rightly to understand it thus you see that the Tincture shineth and in the shining there is no stirring but a constant Lustre and yet in the Lustre there is all power as in the Tincture and it is an Eternall Stillnesse and the Tincture is the stirring and also the life Understand us rightly and deeply for it is the deepest Ground and foundation in Heaven 58. The other Desire in Man after the Highest Good is the soule which standeth in the Eternall Mother for every desire hath its originall out of its own Mother therefore this is a desire of the Eternity and not the Eternity it selfe but the Tincture of the Eternity and the Majesty viz. the glance in the Still Habitation as is now mentioned 59. Now if a Spirit be in its own Mother it desireth not to goe out from her againe as the Aire-spirit doth not desire to goe away from the Body neither doth it desire any thing more then what is in its Mother and in its Centre 60. But yet wee finde and understand it in our minde that the soule willeth to be out of this Earthly Mother in which it standeth at present and not onely so but it desireth the house of its own Mother viz. it s own Tincture and the Majesty also the Eternall Rest out of the Tincture 61. And so wee search and finde and have it in true knowledge that the poore soule in the Spirit and in the Tincture or life of this outward world lyeth captive in a strange Lodging and hath not its Light of the Majesty for if it had that it would be at Rest and desire nothing more 62. Also wee finde that it lyeth captive in Death in much weaknesse for if it had its right Tincture then should the Majesty wherein it is a childe of God shine in it 63. Therefore wee say that the poore soule of Adam was captivated by the Spirit and Principle of this world and received the Tincture of this world into it and then Instantly the Majesty brightnesse of God remained standing in its own Principle for the soule put its will and desire into the Spirit of this world and it selfe entered into it 64. Thus God shut up the Heaven in the soule so that it knew its Majesty no more and there was perplexity and great misery that an Eternall Creature should come to be in another Principle in another Centre Heere the seaven Seales to the Book of the Eternall Life were shut to the soule for the Centre of its life was shut up and captivated in the Eternall Death it could no more stirre any forme in the Centre of its Life it lay in Hell like k As a dead Corpse in the Grave dead Bones the Dragon had it in his Jawes 65. For it was in the house of misery there was none that could help it no Angel no Throne-Prince no Creature neither could the Centre of the soule help it for its fire was extinguished the spirit of this world had swallowed it up as the water devoureth the brightnesse of the flaming Iron for the Will of the soule was entred into the Spirit of this world and had married or joyned it selfe thereto l The Will it was in another Mother as it is now at this Day 66. And so now if the Mother of this world had been broken as it doth breake indeed then the soule should have stood in the Eternall Death in the Darknesse Heere m Or Remedy Counsell was at an end the faire Creature was captivated by the Kingdome of Hell which triumphed over it The highly Precious Gate 67. Heere was no Counsell in the whole Deity unlesse the Eternall Word and Heart of God did become Man and did enter into the Third Principle into humane flesh and bloud and assume a humane Soule and goe into Death to the poore soule and did take away the Power of Death which held the soule captive and the wrathfull sting of Hell which it had
might feare and honour him this is even the Poyson of the Devill who hath also such an intention which he satisfieth by doing as much as he can 20. Secondly he desireth riches goods and money much eating and drinking and careth not by what meanes he cometh by it it is the Spirit of this world which desireth onely shelter and fulnesse as a Beast doth 21. And thirdly he desireth the Kingdome of Heaven also he desireth and panteth after that but in much weaknesse and is alwayes in doubt thinking he is a Sinner and that God desireth not to have him yet he sigheth and panteth after it and would same be saved he prayeth and yet doubteth he hopeth and yet feareth he hopeth for amendment and deliverance from one day to another and alwayes supposeth it will be well to morrow to morow thou wilt have power to goe from this course of life and enter into another thus it is alwayes with him 22. This wee doe not speake concerning the Swine-like Men who lye wallowing in the Myre who never seeke for any amendment but we speake concerning the poore sinners that are between Heaven and Hell who have incitements to both of them and yet are held back 23. Yet observe what Man doth he followeth all these three desires he continually seeketh power and honour till his end he continually hunts after covetousnesse money and goods to eate and drink and though he have superfluity yet in his covetousnesse he hath not enough he doth as if he were to live heere for ever and then thirdly he also panteth after the Kingdome of Heaven for the poore soule is very much perplexed and is ever afraid to the Devill and the Anger of God and would faine be released but the first two Kingdomes doe presse it downe and barre it up in their Prison in so much that many a poore soule casteth it selfe away into the Abysse and despaireth of the Kingdome of God Of the Devill who changeth himselfe into an Angel of Light 24. They say The Devill cometh to Man in the forme of an Angel and it is true Observe what he doth that he is accounted an Angel and is accounted good when the poore soule is thus disquieted and many times presenteth to the Body Death and the Anger of God he hindereth not that he often lets the poore soule runne with the Body to the Houses of Stone to the Churches or whither it will he puts it on most willingly of all to goe to the Stone Churches and there saith to the soule Now thou art Godly and Devout thou goest diligently to Church 25. But what doth he then when any teach of the Temple of Christ and of the New Birth then he soweth other Thoughts into the Spirit of this world in Man Sometimes Covetousnesse sometimes he sets the Eyes upon Pride State and Beauty sometimes he catcheth the Spirit with the Lust Imagination towards Men or Women according to their sex and tickleth the Heart with wanton Lust sometimes they are lulled fast asleepe 26. But when the Preacher is a Sophister and a malicious slaunderer or rayler or perhaps many times in performance of his Office and from a good meaning rebuketh men according to their deserts There the Devill sets open every Doore and Gate and tickleth the Hearts of the Hearers therewith and the Heart wisheth still more and more of that that is very fine to keepe them from falling asleepe 27. And when such people goe from Church they can repeate every word very readily and that best of all which tends to the disgrace of others with that they feast themselves the whole weeke long it is more acceptable to them then the Word of God 28. Behold this is a Devill in an Angelicall forme when they suppose that if they doe but run to Church together such a one is a very good Christian But if they have learnt no more but to scorne mock and deride others and bring it home to their families it had been better they had all that time been wallowing in the mire or that they had been fast asleepe and then the Devill should not have defiled their soules in the Church of stone with wantonnesse and scorne O how happy a sleepe it is in the Church when the Preacher inviteth the Devill into the Heart for a Guest it is better to sleepe then to Imagine wantonnesse or to fill the heart with revilings and scorne 29. O you Sophisters that fill your Sermons with reviling of your forefathers that are dead long agoe you that out of Envy often revile honest hearts according to your own pleasure how will you be able to stand with your Lambs whereas you should have led them into fresh greene pastures into the wayes of Christ viz. into love chastity and humility but you have filled them with revilings it were better you were in a stable or hogssty with your revilings then in a Pulpit and there you would seduce no body 30. I speake not this out of a desire to reproach any body but I doe onely what I ought to doe I despise none I onely discover the smoaky Pit of the Devill that it may be seene what is in Man as well in one as in another unlesse he be regenerated anew and then he resisteth the Spâ—rit of the Devill and thrusteth it away from him 31. The other Devill is more crafty and cunning then this but is also a Glistering Angel with e Text Cowes feete cloven feete when he seeth that the poore soule is afraid and desireth to repent and amend then he saith Pray and be devout Repent for once and away but when the soule goeth about to pray he slippeth into its heart and taketh away the understanding of the heart and putteth the heart into meere doubting as if God did not heare it he represents Sinne before the Heart and saith To morrow it will be better leave off you will not now be heard 32. Thus the Heart standeth and repeateth over the words of a Prayer as if it were learning somewhat without Booke and the Devill taketh away the vertue efficacy of them out of the Heart so that the soule cannot reach the Centre of Nature as Christ saith The Devill taketh the Word out of your hearts that you may not beleeve and be saved 33. Then againe the soule standeth and saith it hath Prayed but it hath not prayed it hath onely rehearsed words not in the Spirit of the soule in the Centre where the fire is to be struck or f Or the earnest purpose awakened kindled but in the Mouth in the Spirit of this world and they vanish in the Aire or else as words wherewith Gods Name is taken in vaine But heere this should be observed Thou shalt not use the Name of God in vaine and unprofitably in thy mouth for God will not leave him unpunished that useth his Name in vaine 34. There belongeth great Earnestnesse to Prayer for Praying is calling upon God
indeed it had the life but t Or faint weake an unpotent life 47. This wee demonstrate thus that you may rightly understand it look upon a u Red hot flaming Iron which sendeth two spirits forth from it selfe one hot one which hath the Centre and can kindle and awaken another fire and one Airey one from which water proceedeth which hath also all Powers of the Fire yet the Tincture therein is not fire but it is an Eternall Barre that no fire can be therein and yet is the Spirit of the Fire which hath its source out of the Fire and its life like to the Fire for in the Eternity there is no Death Therefore in the female kinde no life can proceed out of their Tinctures but the Matrix must get the Tincture from the seede of the Male. 48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde for when God created the Materiall Substance there went forth the kindes of all Essences in the Centre of Nature according to all the Properties for as you see the Starres that one hath a property different from the other which all are created out of the Centre of Nature according to the Materiall Substantiality and so all Essences stood in the Materiall Substantiality and the Fiat attracted all towards the Created Earth 49. And there hath every forme of the Tincture and of the Spirit of the severall kindes figured every one it s own body according to its Properties as to be Beasts Fowles Wormes Fishes Trees and Hearbs also to be Metalls and Earth all according as the life was in them And this you may well perceive by the difference of each Dayes work of the Creation 50. For on the first Day God Created the Materiall Water which hath an unpotent and life and is a Barre upon the fire of the Anger and upon the Devils smoaky Pit where he thought in the burning fire to domineere over God Also he then created the Earth and Stones and so the x Drosse Grosse part was severed which consisted in mortall and fierce Essences whereby Lucifer supposed to be King and Creator therein 51. When this was done God said Let there be light let the Light of the Tincture open it selfe and there was Light then God seperated the Light from the Darknesse Understand this rightly Hee God shut up the fierce fire which Lucifer had kindled which sourceth out of the Darknesse and let the Tincture in the Quintessence burne as in the fat of the Water-Spirit as in a Beast the fire of its life burneth 52. Thus the life did burne in the Tincture and turned the fat viz. the Oyle into a Quintessence viz. Bloud and so that life did burne in the Bloud for therein standeth the Noble Tincture and God hath reserved in his own power the Centre of the Fire for he hath shut it up in the Darknesse as it hath stood from Eternity in the Darknesse and so every Life standeth in his hand for if he let the fire come into the Tincture then the Spirit is in the hellish Fire 53. Now when the light did shine out of the Tincture he divided the Tincture into two parts even as it divideth it selfe viz. into the Fire-Life and into the Light-Life as was mentioned in the last foregoing leafe and created the two lives the fire-life to be a Heaven and a firmament between the Holy Meeknesse viz. the Heart of God and the unpotent Aire-Spirit and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit and God dwelleth between them both 54. The Fire-spirit of the Tincture hath the Eternity y for in its Roote and the Aire-Spirit hath the materiall life which sourced forth with the awakened Substantiality and ruleth the outward Beastiall Life for it is the Beastiall life of every Creature also it is the life of Trees Hearbs and Grasse it hath also a Tincture but not strong enough 55. Thus you see how the Life standeth in the Water and hath two Dominions viz. Fire and Aire and you see whence the Bloud hath its originall which maketh a Creature that hath bloud more Noble then one that hath not bloud in it for that Creature hath a false Tincture and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes they have not the Noble Tincture or the Noble Life 56. But when the Devill intended to be Lord in the Tincture and would Create he awakened such a life in his will which yet is not all his life he is indeed of the same Essences and the Devills Bodies are figured also in Hell into such Serpents venemous Wormes and z Loathsome deformed ugly Beasts for they cannot in their own forme be otherwise although indeed they have not a Body from the Divided Tincture from its Substantiality but they have a body out of the Centre of Nature out of the fierce Matrix out of the Eternall Substantiality out of the Darknesse which is a Spirituall Body 57. Now when God had Created the Earth the water was over the whole Earth which God seperated that the Earth became dry and called the Water Sea Méér which in the Language of Nature signifieth a covering and holding fast the fiercenesse of the Devill a true reproach to the Devill that his power was drowned to expound this very acute Writings are requisite and a The naturall Man Man could hardly be able to apprehend it 58. Thus the Earth sprung b Put forth its own vertue in its own Essences and Tincture which were also c Or conceived comprehended in the First Creation 59. It shall also be rightly expounded to you which Moses saith God seperated the Water above the Firmament from the Water beneath the Firmament that is into the Water and Bloud of the living Creatures for the water above the Firmament is Bloud and therein standeth the d Or life Tincture which seperateth the Heaven from the water beneath the Firmament viz. from the Elementary water as wee see that each of them hath its own habitation and Dominion of which may be spoken more at large in another place 60. Only wee understand therein two Kingdomes viz. the soule dwelleth in the Bloud in the Tincture and in the water dwelleth the Aire-Spirit which is corruptible for it had a beginning but the soule had none for the Tincture is from Eternity and therefore the figures of all kindes must remaine in Eternity account it not for an opinion it is really so 61. Now when Heaven Earth and the Elements were thus formed then the fiery Tincture was as a shining Light and was a Firmament called Heaven for this world had no other Light And then God suffered the Centre of Nature to open it selfe in the Created Substantiality For this whole Principle became but one body and there brake forth its Heart viz. the Heart of this Principle with its own proper will
and vertue of all Formes and is a pleasant b Or Musician Lutinist for it singeth a song that they all love to heare and c Or feele relish which ought to be well considered 101. And below Venus is Mercury to whom Venus give its vertue together with its sincking and therefore Mercury is so pleasant and loveth to talke of all then d Or Witts feats and devices Ingenuities of Nature it is a nimble sudden awakener of the Seede which Venus giveth to it for it will needs awaken the Body or bring the body into beeing and because it hath much skill therefore it will e Or converse and meddle in every thing wander into every thing and giveth speech to the Body and awakeneth the Body and giveth it senses especially in the Braine and in the Matrix of the Seede 120. Under Mercury standeth the Moone and there the sincking standeth still and is a substance mixed of all it affordeth the Carcasse and all that belongeth thereto it taketh all to it and maketh the whole Image as a Beast it is the Corporeity Venus congealeth in it it retaineth all for it letteth nothing sinck downe and it standeth alwayes in feare of falling in respect of the Earth which standeth under it for it feeleth the Anger in the Earth and therefore is affraid and doth not sinck downe but runneth and maketh hast about as if it were fugitive it is a false thing for it desireth both that which is superiour and that which is inferiour and flattereth with the Centre of the Earth and with the Centre of the Sun 103. And as this Dominion or Goverment in it selfe is so is the Dominion in every Creature also their life standeth thus and you see how the Wheele turneth round as in in the Centre and the body with the Essences standeth still 104. The six Planets run round about the Sun as about their Heart and afford vertue to it and draw vertue from f Aliter in the Sun the Sun so also the life windeth it selfe thus about the Heart and penetrateth into the Heart for the Spirit-Life penetrateth to the soule which burneth as a light out of the Heart out of the Tincture of the Heart and windeth it selfe inwards thereinto and they alwayes drive forth one another and so this forme is as a turning Wheele for the Life of the Spirit is thus in its Originall 105. They who say that the Sun g Or runneth a course round about in an Orbe Note goeth forth speak as the blinde doe of colours and have never knowne the Centre of Nature yet they are not to be blamed for that for it was reserved or sealed till the Seale of the Sun opened it selfe at the seaventh sounding of the Trumpet Observe this it is no fiction or boasting it doth concerne you all or else you will die in blindnesse for which God is not to be blamed 106. The World after the Fall hath but one Eye for it hath lived under the six Seales understand under the six Planets with its knowledge but you h You shall see with solar eyes in the time of the seaventh Seale shall see the seaventh Seale with the Eye of Sol wee heere speake what wee know 107. Understand us aright thus wee will give light to those that hardly apprehend it Behold and observe The whole Government of this world in every Life cometh from the Constellations good and evill and they are also the cause that the foure Elements Fire Aire Water and Earth were stirred up else all in this world would be still 108. And so now you see the upper Government especially in the seaven Planets for they are the Government or Dominion of the Spirit and that is two-fold They have the Tincture-Government viz. the Fire-Life and also the Aire-Government viz. the Water-Life the Three Planets above the Sun doe together with the Sun manage the fire-life and Government and the Three beneath the Sun are the going forth of the fires-Tincture and are a sincking downe and doe together with the Sun manage the Aire-Government and have the female kinde for they have the Substantiality of the Matrix and the Tincture of the Upper Matrix the Tincture retaineth the soule and the Nether Matrix of Venus retaineth the Spirit 109. Thus the Upper desireth the Lower and the Lower desireth the Upper and is indeed but one body for Sol is the Heart and hath the Lustre of the Majesty of this outward Third Principle 110. Thus you understand the Two i Of Sexes kindes the Male and the Female The Male or Man is the Head and hath in him the Upper Government with the fire of the Tincture and he hath in his Tincture the soule which is desirous of Venus which is the Corporeall Matrix for the soule will have spirit and also body and that hath the Matrix of the Female or Woman 111. And the Lower Government is the Female or Woman and her Government consisteth in the Moone for Sol affordeth it Heart and Venus affordeth it Tincture and yet hath no fiery but a watery Tincture and therefore k The Moone it affordeth the Aire-Spirit and her Tincture doth not stand in the l Oâ— Wit Wisdome and therefore the Man must Rule her for the Tincture of the Fire is the sharpe Tryall of every m Or Thing Substance 112. Mercury is the stirrer up of n Womens their Tincture and therefore they are so talkative and the Moone hath o Moone their Matrix which is our of all the Planets and is afraid of the Earth and therefore maketh such hast and taketh vertue and power in the wheele from all the Planets and Starres where ever it can It desireth Sol vehemently and therefore draweth also his Lustre to it selfe and as the Moone longeth after the Sun for it selfe is of an earthly quality and desireth the Heavenly Heart so also the Feminine Matrix longeth after the Heart of the Man and after his Tincture viz. after the soule for the foule is the Eternall Good 113. Thus Nature longeth after the Eternall and would faine be delivered from the vanity And thus the vehement desire in the Feminine and Masculine p Or Sex Gender of all creatures doth arise so that one longeth after the other for Copulation For the body understandeth it not nor the Spirit of the Aire onely the Two Tinctures the Masculine and the Feminine doe understand it for a Beast knoweth not what it doth only the Tinctures know it which drive it thus 114. For the Fiat sticketh in q The two Tinctures them they musf manifest the great Wonders of God For the Spirit of God moveth upon the Water of the Matrix in Venus and in the Matrix of Jupiter viz. in the Matrix of the Braine and leadeth the Fiat 115. For the Heart hath the Matrix of Venus and the Braine hath the Matrix of Jupiter thus the Spirit of God rideth upon the
comprehended them with the Signes and all Formes of the Image which stood in the Virgin in the Figure in the Willing and they are the Starres and created them as a Circumference or Sphere of the Spirit and they are all together a Body of that Spirit which is called Sol for there the Eternall Spirit hath comprehended or conceâ—ved the similitude of the Spirit of this world and it goeth thus forth out of the Naturall Body of this World as a Spirit even as the Eternall Spirit goeth forth out of the Eternall Centre of Nature out of the Number Ten. And as they have ordered themselves with their Revolution in the Three Dayes understand before the Sunne was so they also remained standing in the Fiat in that p Ordinance or Course Order and are not materiall or palpable though as to the Eternity it is a materiall beeing but not as to Vs but they are Powers an Out-Birth out of the Eternall hidden and secret Centre and a similitude of the Eternall and have power and strength to shapen and figure Bodies and Images according to all the properties of Every Starre 17. Understand us thus Out of the Place of the Sun Ex loco solis goe forth the Manifestation of all the Starres Elements and all the Starres are the Suns Children even unto Saturne which is the house of the Sixfold Spirit for the Planets are the Spirit and the Crowne which is the q Vppermost Starres Uppermost is the Body and is in that manner as wee have mentioned before concerning the Centre of Nature and concerning the Thrones of the Angells Very great things are heerein conteined which wee justly conceale because of the wickednesse of the World which if they knew them they would misuse the powers of Nature to their covetousnesse and falshood 18. Therefore wee tell you that those to whom the Number Ten is opened have it also given them into their Will to speake no more then what is requisite and necessary for the World and that at all times as need requires and is knowne in God 19. Thus wee give you to understand how God on the Fourth Day created the Sun and with that Leading Spirit the Starres also and what they are being together nothing else but a life according to the similitude of God wherein the Eternity hath manifested it selfe in a Beeing 20. On the Fift Day God moved this Beeing and Life and set the Fiat therein and created out of the Matrix all kindes of similitudes according to every forme in the Spirit and in this Creation now hath the third Kingdome viz. the Kingdome of Anger pressed hard in with it and there went forth all manner of Beasts Fowles Fishes Wormes and whatsoever moveth and liveth all went forth out of the outward Matrix and stood upon the Earth and in the Deepe went forth all sorts of Spirits of Fire such as are the Ascendents and Phoenix and in the Aire also all sorts of Spirits according to the Substantiality of the Aire and in the Water and in the Earth all sorts of Spirits every one according to the property of its r Or Genetrix Mother and the whole Deepe between the Constellations so far as the Word gave it selfe in unto the Creation is nothing but a Life and stirring of Spirits 21. Now Reason asketh being the Devill dwelleth in this world and hath his Princely Dominion there where abouts doth he dwell then Behold O Man consider this well There are in the whole Deepe no more then seaven Å¿ Or Orbs. Revolutions which roule and turne about like a wheele or as the Life windeth it selfe about the soule and the Heart as the Centre standeth still in the midst that is the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Sun and the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Revolutions about the Sun are the six Planets as Spirits of the Centre and the seaventh Revolution is the Earth which turneth it selfe once about in foure and twenty houres and runneth along in the course of the Planets once a Yeare and besides carrieth the Moone with it about the Sun as the others doe also but some in shorter and some in much longer Time as first u ♄ in 29. yeeres Saturne in Twenty nine yeares in respect of his large Course But the x ☽ in 1. Moneth Moone which runneth back doth it every Moneth Twelve times in a yeare and passeth y Some dayes over somewhat on yet further in a Thirteenth Revolution 22. Now this together maketh the wheele of the Birth wherein standeth the Verbum Fiat which hath driven the Devill out from this Circle and so he dwelleth without this Circle and there is a great Darknesse about the Crowne of Starres in the Firmament so that many Starres in the Firmament are not seene because of the Darknesse and that otherwise hath a great signification as to Men which we would indeed make mention of if the world were not so madde and suffered the Devill to drive it who derideth all manner of Revelations that thereby he may blindfold Men It shall in the Last Time stand manifest to the Children which see with both Eyes viz. with the Eye that seeth into the Eternity and the Eye that seeth into that which is Temporary 23. Thus the Devill dwelleth neere us and yet hath a Princely Dominion much deeper neerer towards the Constellations in the midst amongst them where it is darkest for he z Dare not or liketh not may not come neere the shining Lustre of the Sarres and so is as a Prisoner and dare not Touch the seaven Governments of the word Fiat and hath no power therein and so is the poorest creature in the Crowne 24. This cannot be described by a Circle for the stun standeth innermost in the most inward Circle and the other Planets alwaye further outwards even to the Crowne which includeth the outwardmost Heaven and it cannot be understood by outward Reason but the Spirit understandeth it in it selfe for as * The Spirit it is so is this Circle also neither can it be set downe in writing for the Life windeth it selfe inwards to the Sun and so also the Spirit of Life in Man windeth it selfe inwards into the soule as you may consider concerning the Three Principles where the outermost is also the innermost which the outward spirit of our reason cannot conceive for it is but One and not Three in Number But the spirit of the soule if it be turned about so that it looketh with its own eyes into the innermost and with the Eyes of this world into the outermost understandeth it for this is the Vision in Ezekiel of the Spirit a Having eyes within and without with inward and outward Eyes where the Spirit goeth right forward wheresoever it
wee see that the Earth standeth next the Moone and in the Circle about from the Moone and as every Circle is so also is the Spirit in its own inclination and the property of the Wheele in that y Orbe Circumference 4. Thus the Circle between the Moone and the Earth is both Earthly and Lunarie for the Moone hath the properties of all the Starres and is as a sack or conteiner of all the properties of the Starres which it continually powreth forth in its Circle for the Earth longeth vehemently after the Moone and therefore attracteth the shining and Glance of the Moone as also the shining and splendour of the Sun for all things long after the Heart and desire the Liberty that so they may be freed from the vanity 5. Thus the Earth in its longing desire hath attracted the Spirit of the seavenfold Wheele and holdeth that in it as its peculiar Matrix of Nature and would alwayes faine awaken in it selse the wheele of Life and therefore it z Rouleth or turneth wheeleth it selfe about for it hath both fires the hot and the cold and the neithermost alwayes striveth upward towards the Sun for it receiveth vertue and spirit from the Sun and therefore it is so a Wheeled or turned Rouled about for the Fire wheeleth it about it would faine be kindled that it might have a life of its own but though it must remaine in Death yet it hath a longing after the upper Life and attracteth the upper Life to it and continually openeth wide its Centre b Or for after the Sunnes Tincture and Fire 6. Thus from the longing after the Sâ—nne springeth forth the budding and growing out of the Earthly Matrix for the Essences of the Earth clime forth with the captivated life of the upper Centre alwayes upward out of the Earth and spread forth themselves into a Great Tree and stalke and you see very well that upon the Tree and Stalk there groweth a Mixt fruit halfe Earthly and halfe according to the Upper Centre and the fruit never cometh into a joy or to perfection unlesse it be satiated with the upper part and then it is Ripe for it hath attained Venus'es Body But as Venus'es Body is unfixt and would soone fade if the Sun did not stay it with the vertue of Saturne So also is it with the ripe fruit it is not durable but soone turnes to rottennesse it cannot be preserved long because the Paradise is out of it 7. And thus wee give you to understand that all creatures have been created out of the nethermost and uppermost Life the Matrix of the Earth afforded Body and the Constellations afforded Spirit and their life â—eacheth not up into the Sun for the Earth hath attracted the Suns vertue into its Matrix and so all the Creatures that dwell upon the Earth have attained the vertue of the Sun and of the Starres but the Body of the Fowles is out of the Deepe above the Earth and therefore also they delight most to flie in their own Matrix and you see also how all Beasts put their face and head forwards and downwards and looke after their Matrix and desire onely the food thereof for every life desireth its own Mother as you may soone perceive in the Fowles which are neere of quality to the Earth that they Eate flesh and are Birds of prey for they proceeded from two Mothers in the Creation viz. out of the Upper Mother and out of the Earth 8. The Earth is a peculiar Centre and therefore was created c Apart by it selfe severally on the First Day and is an out-birth out of the Eternall Substantiality a corrupted Matrix corrupted by the Fall of Lucifer in the Eternity was therein knowne the Virgin of Gods Wisdome d In the Wisdome wherein all the Wonders of God are e Discovered or beheld seene and in the Creation afterwards even till Adams Fall Paradise sprung up through the Earth and so the Upper Centre of Nature viz. the Suns Heart drew forth Paradisicall fruit out of the Earth which indeed was not eaten after an Angelicall manner by any Creature but onely Man though indeed he had not eaten thereof neither for the longing of the Twofold Life catched hold of him suddenly and there he stood till his sleepe in f In the Proba triall whether his will would continue in God and whether he would Eate after an Angelicall manner But the Beginning sheweth how he stood which wee must chew upon and therefore must eate Earth and at last must become food for the Earth 9. Thus if you consider it you may see the Creation of God and how God created the other Creatures before Man and you see how the life of all Creatures standeth onely in the Matrix out of which they were created 10. Now you know what Moses saith That God consulted in himselfe to create a similitude of his Essence an Image of himselfe that should rule over all the Creatures of this world over Beasts Fishes and Fowles and over all that liveth and moveth and saith God said Let us make Man according to our Image and Created Man to be his Image yea to the Image of God Created he him But out of what Reason asketh and Moses saith God made Man's Body of a peice of Clay 11. Beloved Reason behold open both your eyes and looke not with one eye onely into the hidden Mysterie of the Humanitie as hath been used for a long while hitherto Doe you heare what Moses saith God placed Man in the Garden of Eden which he had made that he should till and keepe it and the Paradise was therein doe you now understand the hidden Mysterie of Man Hee was in Paradise in the Creation and was created in and for Paradise for Paradise grew up through the Earth and of that Paradisicall Earth wherein the Heavenly g Source or quality property was the Body of Adam was created for so it must be seeing he was to be a Lord over the Earth and All that was Earthly and was to open the wonders of the Earth else God had instantly given him an Angelicall Body But then the palpable substance with its wonders would not have been manifested therefore he thus gave him a Palpable Body but not so dark a rugged and Beastiall one as ours are but a Paradisicall one 12. You must understand it thus The Eternall Virgin of Wisdome stood in Paradise as a Figure The Virgin of Wisdome in which all the Wonders of God were knowne and was in its figure an Image in it selfe but without substance like to Man and in that Virgin God created the Matrix of the Earth so that it was a visible palpable Image in substance wherein Heaven Earth Starres and Elements stood in substance and all whatsoever liveth and moveth was in this one Image The Matrix of the Earth could not over-powre it viz. the Image Man much lesse could the
thee and set the falshood of the World before thy eyes and warne thee of it 58. Therefore observe there are many that thinke with themselves saying I will pray to God to take away my sinnes from mee that I may be released of my old sinnes and when it cometh to passe that they attaine the Love of God they thinke the old sinnes are passed away and forgiven saying I may now sinne anew I will afterwards Repent once againe and cast the abomination away from mee Indeed that were a good way if the purpose were at hand But heare when thou goest out from the Love of God then thou hast all thy sinnes which thou hast committed all thy life long upon thy neck againe for thou turnest back againe into the house of sinne and forsakest God thou goest out from God into the Kingdome of the Devill and thy Works follow thee whither soever thou goest the Purpose cannot helpe you unlesse you goe on in your Purpose 59. Or doe wee alone say this doth not Christ say When the uncleane Spirit goeth out from a Man he walketh through dry Places seeking rest and finding none and then he returneth againe into his house and when he cometh there he findeth it swept and trimmed and then he goeth and taketh with him seaven other Spirits which are worse then himselfe and entreth in and dwelleth there and so the last condition of that Man is worse then the first Doe you understand this similitude You have driven out Sathan and have cleansed your heart and have well swept your house of sinne and trimmed it and now when you are secure and carelesse then cometh the Devill with all the seaven formes of Nature and slippeth in and thrusteth the old worldly Lusts into thy Heart againe out of which all wickednesse and blasphemies are generated for he dwelleth in those seaven Spirits and tickleth thy heart therewith and deceiveth thee seaven times more and so thou yeeldest to him and fallest from one sinne into another and then he bindeth the poore soule fast to the sinne and letteth it not runne after abstinence or amendment but bringeth it into fleshly Lusts and when the soule beginneth to stirre or struggle he saith to morrow to morrow so long till he get the Venison 60. Therefore it is said Wee must stand still and watch for the Devill goeth about as a roaring Lyon seeking whom he may devoure he cometh at all houres before the doore of thy Heart to see whether he can get in or no for it is his beloved Lodging he hath no rest in Hell but in the soule of Man he hath joy and pleasure he can therein open his malicious Wonders wherewith he may sport himselfe after this time also wherein he taketh his pleasure for Hell and the Anger of God desireth that 61. Againe you see how the Great Whore of Babell hath set her selfe up in this her play of forgiving sinnes shee boasteth of the Keyes of Absolution that shee can forgive sinnes and boasteth of the Apostolicall Keyes and maketh sale of sinnes for money and usurpeth that from Christs words Whose sinnes yee remitte c. 62. Now I would faine know How the sinnes of the Repentant sinner who casteth himselfe into Gods will and who goeth forth from this worlds Reason into Gods Mercy can have his sinnes retained and much more would I faine know how one sinfull Man can fetch another out of Hell into the Kingdome of Heaven when he cannot get in himselfe and goeth about onely to make the Devill proud with his covetousnesse in that he selleth the Forgivenesse of sinnes for money Whereas all sinnes are drowned onely in Christs New Body in Christs flesh and bloud and Isaiah saith in the Person of Christ I Treade the Wine-presse alone and I alone blot out your sinnes and none besides mee But if it were true which Antichrist boasteth of then one Devill must drive away another and then what were become of the New Regeneration in Christs flesh and bloud whereby our soules are brought into God 63. If it could possibly have been that God might have taken away Adams sinne in such a manner God had not needed to become Man and so have brought us into God againe He might rather have forgiven Adam his sinne as a Prince pardoneth a Murtherer and granteth him his life No Sir you your selfe must goe out from sinne and enter into the will of God for God doth not stand by as a King and forgive sinnes with words it must be power you must goe out from the Fire into the Light for God is no Image for us to stand before and give good words to but he is a Spirit and penetrateth through the Heart and Reines that is Soule and Spirit He is the Fire of Love and his Centre of Nature is the Fire of Anger and if you were in Hell among all the Devills yet then you are in God for the Anger is also his it is his Abysse and therefore when you goe out from that you goe into the Love of God into the Liberty that is without source or paine 64. There is no other forgivenesse to be understood but that thou goe out from the will of this world and of thy flesh also from the Devills will into Gods will and then Gods will receiveth thee and so thou art freed from all sinnes for they remaine in the Fire and thy will in the Tincture of God which the Majesty enlighteneth All is neere thee thy sinnes are neere thee but they touch thee not for as wee have mentioned to thee before the Still Eternity is a Liberty but yet doe not thinke that it will take away thy sinnes from thee into it selfe as also thy abominations and wickednesse but they belong to the Anger of God there they must swimme and be bestowed on the Devill but they stand beneath thee in the Centre and thou art as a faire sprout and fruit whâ—ch springeth up forth through the Anger to the Love fire and to Gods deeds of Wonder and yet the Anger is not in God but in the Abysse and when the Devill lifted himselfe above God then he went into the Abysse and became Gods Footstoole 65. The Text in Matthew Chap. 16. vers 18 19. hath another understanding in it The Temple of Christ viz. Christs children is Christs Bride he hath adorned her with his fairest Ornament and as he hath loved us and brought us through himselfe into God his Father so wee should love one another and when a sorrowfull Repentant Man cometh which will yeeld himselfe into the Congregation of Christ and desireth Christ him the Congregation should receive for Christ hath received him and so wee are all one body in Christ and as one Member preserveth and loveth the other so wee should receive the poore converted sinner into our Congregation and in the Place of God make knowne to him the forgivenesse of his sinne and lay our hands upon him and make him partaker of our
Universe 28. See and consider this in a similitude God is the Eternall Sun in the second Principle understand the Heart splendour vertue and Majesty and the Elements Fire Water and Earth are spoken by way of similitude as it were God the Father Now the Sun standeth there as a Body as indeed it is which resembleth the Creature Christ and the whole substance of the foure Elements resembleth the Substantiality of the Creature wherein the splendour of the Sun shineth the Sun resembleth the Word and the Majesty and the foure Elements resemble the vertue of the Body and the Father out which the Sonne shineth 29. Therefore know that in Heaven every where all over is the Fathers vertue or power and in the vertue the Word and the Word hath the substantiality which belongeth all to the Person of Christ for Christ standeth in the Father as an Image as the Sun in the Elements 30. If God should once open himselfe the whole world would be meere Sun for the Deepe receiveth the splendour of the Sun or else if there were no such thing in the Deepe as the Sun is the Deepe could not receive the Light but thus it desireth its like and thus it is also in Heaven the Sonne is every where in the Father and is become Man the Totall Holy Number Three without end and substance hath manifested it selfe in an Image in substance and that is Christ and wee are his Members wee are Gods if wee continue in him he is our fountaine our Light and wee are his Starres Hee giveth us his Body and vertue and his splendour for our Light 31. Thus he feedeth us heere upon Earth in the Supper and when wee desire it with the vertue of his Body and with the spirit which proceedeth from that vertue for that is the spirit and life of the vertue or power then wee receive the Totall Holy t Or Trinity Number Three the substantiality hath Sulphur understand the Body of Christ that is the Father and the Sulphur hath the vertue or power and in the vertue is the Light of life as another Person and out of the vertue in the Light goeth forth the smell and spirit of the vertue and is not comprizable or detainable by the vertue and yet it goeth forth from the vertue and is the Holy Ghost 32. Understand us aright thus wee receive not in the Supper another creature with a new soule no but wee receive on to our soule the Body of Christ which filleth Heaven and is already beforehand the Eternall Creature the soule Eateth Christs flesh and drinketh his bloud which filleth Heaven and out of that which the soule receiveth and eateth there groweth a body to the soule and in that body it is in the hand of God and can at the End of the world goe with that Body through the fire of the Anger of God without feeling of it and as the fire cannot lay hold on Christ in the Number Three so not of us neither for the fire receiveth the meeknesse or allay from Gods meeknesse and ours and becometh in us changed into a rising up of the desire of Love so that our fire and burning in us is a meer Love-desire for it cometh to be a brightnesse of the Majesty and thus wee are in God and the Children of God Halelujah Halelujah Halelujah Concerning the Baptisme 33. And after such a manner is it with the u Poedobaptisme Baptisme of Infants Baptisme of Children the soule consisting in two things viz. in Fire Water for the bloud hath two formes viz. sulphur and water sulphur giveth Tincture and life for it giveth light which is the burning out from the sulphur and that is life The Phur is fire and the sul is Light and out of the Light goeth the Meeknesse which draweth the phur to it againe and quencheth its fiercenesse therewith and that attracting maketh the meekenesse substantiall which is water and Mercury maketh therein the Great Life viz. a life in the water and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud wherein is the Centre of Nature with seaven formes 34. Now Observe When the Seede to the childe is sowne then the Tincture of the Fire viz. the Mans Tincture is sowne into the Tincture of Venus out of which proceedeth a Twofold Life viz. a fire-life of the soule and in Venus a water-life of the Spirit or a Water-Spirit-Life which spring up together and become a Man And thus now both Tinctures in Adam are corrupted 35. The Tincture of the soule was captivated by the Eternall Anger of God wherein the Devill sate and the Tincture of the Spirit was captivated by the Spiritus x Macrocosmi Majoris Mundi the Spirit of the Great World the Spirit of this world and they had both remained captivated by the Devill if the Verbum Domini the Word of the Lord which at length became flesh had not interposed in the midst as a Mediator 36. Therefore hath God through Christ instituted two Testaments One Testament for little Children in the Holy Ghost who performeth the Office who chiefly manageth the office in the Baptisme and maketh in the water of the soule a water of life in his vertue and one other Testament for poore sinners that are more in yeares to understand it in the Word of Life as in flesh and bloud where the Word viz. the Heart of God chiefly manageth the Office and feedeth with his body and giveth his bloud for drinke which Testament with flesh and bloud belongeth to the Tincture of the fire-life to the soule and the Testament of water belongeth to the Spirit-Life viz. to the other Tincture and yet is but one Man But before the Birth of Christ the Devill used great treachery and wrought much mischiefe with Man in that he spiritually possessed them as may be read concerning the Idoll Oracles and heere in the Baptisme his trade and handicraft was laid aside for Christ erected for the Children a Laver of Regeneration in the Holy Ghost for a Childe hath not Faith as yet also there are very few that learne or are taught what Faith is that there might be one Testament that might preserve poore ignorant Man 37. Not that the Holy Ghost alone baptiseth indeed he chiefly manageth the Office and taketh the vertue of the Number Three wherewith he Baptizeth and so when the Baptizer saith I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost then the Holy Ghost taketh hold in the Number Three and Baptizeth in the Water of the soule in the Water of Life which is in the Bloud of the Tincture which containeth the Spirit Life viz. the second Centre of Nature and so the spirit of the soule receiveth the vertue y Of the Office and Office of the Holy Ghost and heere lyeth the Mysterium Magnum the Great Mysterie 38. Deare Brethren in Babell doe not so dance about
Pride blinded you that you set Shepheards over the Lambs of Christ according to your own favour and respect Saint Paul teacheth you doe but reade it what an heavy account you are to give nothing availeth with you but Art and in the Kingdome of Christ Art is but drosse and dung God leadeth a pure heart by his own Spirit if one incline towards him and submit unto his will to such a one he teacheth heavenly Art 22. The Congregation of Christ should be in one will and the Shepheards thereof should have the spirit and p Or Consent will of the Congregation It is not so slight a matter to put on the Garment of Christ as many suppose who seek onely covetousnesse and honour therein and they finde nothing but the Anger of God therein 23. Or what shall wee say The Priest Devill hath blindfolded the Kingdome of Christ so that the Congregation of Christ is stark blinde where men suppose they are Gods and that they teach from the Holy Ghost whereas their own honour and covetousnesse is meerly sought after in deceit and falshood Men see how great mischiefe they have caused in the world how many Countreys have they caused to be laid wast and murthered many hundred thousand persons with their false Opinions and have onely served the Devill in the Garment of Christ if the Congregation did but discerne it they would presently consider it but all this cometh to passe in that they afford not honour to the Spirit of Christ Men will choose Shepheards themselves whereas the Devill is in all meere humane Elections when it concerneth the honour and doctrine of God 24. The q Or Pastours Bishops that are growne up of themselves and chosen for favour without the Spirit of God are as profitable to the world as a fift wheele to a wagon indeed they doe but little except it be to make the Congregation goe astray slander jangle and dispute as their scandalous Pamphlets testifie in many of which there is as much of the feare of God and love to their Neighbour as the Devill in Hell hath Bloudy provocations are the Devills Drums and Trumpets by which he reproacheth the simple Congregation of Christ 25. O deare Children open your eyes wide goe out from the Priests Contentions and enter into combate against the Devill against your voluptuous flesh and bloud A Christian is not a wrathfull Souldier or Warriour who desireth the Kingdome of this world for Christ saith My kingdome is not of this world else my servants would contend for it Saint Paul saith Seek that which is above where Christ is wee are called by Christ out of this world that so wee might serve God with the soule and be in Christ but with the body in this world that wee may have maintenance and sustenance for it therefore the Earthly life ought to labour and maintaine its body but the soule should be Lord and Governour and rule the Body it should not suffer the Starry-Spirit to practise any falshood and fill it selfe with lyes and deceit for such things are so brought into the soule 26. The poore soule is heere in this life in very great danger where the Jawes of Hell continually reach to its lipps for it is infected with the Spirit of the Starres and Elements which fight against it day and night Consider thy selfe now thou deare Minde and thinke in what vessell thy soule viz. thy best Treasure lyeth and thou wilt surely awake out of the sleepe of the beastiall Life and consider what will follow hereafter when the Spirit of the Starres and Elements will leave thee where then thy best Jewell which thou thy selfe art will remaine in what condition thou wilt be for ever without end for wee know that the soule dwelleth in the Heart it s own substance is the Centre of the seaven Spirits of Nature the six Spirits are the Government of the Life and the seaventh is the Tincture of the Substantiality for its Substantiality is bloud and flesh which maketh the Tincture though the Tincture is not bloud and flesh but a virgin without Generating yet the six Spirits in the Tincture continually generate one another as is mentioned heeretofoâ—e concerning the Centre of Nature But the brightnesse of the Noble Pearle of the soule is especially knowne in the Tincture for therein it attaineth Gods power and Spirit and there getteth its right Name Seele SOVLE for as God is above Nature which cannot comprehend him so the virgin in the Tincture is a spirit above the spirits of Nature which belong to the Centre and yet the virgin without the spirits of Nature would not be even as the Number Three of God without the Eternall Nature would not be knowne so also the soule 27. The six spirits of Nature conteine the Eternall Centre with which the Darknesse and Anger of God is comprehended for the Originall of Mobility consisteth therein for the fire existeth therein though indeed it standeth but in foure formes and in the fift forme springeth up the true Life and in the sixt the understanding and then first there is in the seaventh another Spirit which is not the Centre in the Anguish-source or property for in the seaventh forme there is another source or property indeed the first six formes rule therein and are the life of the source and a cause of the life but they make together one Spirit which liveth in the Bloud Water and Aire 28. And though it be so that wee are through the heavy fall of Adam brought into the outward Dominion so that the soule swimmeth in the palpable or visible water yet the Eternall Water viz. the Mother of the Water is hidden in the outward in which the soule is an Angel wee give you to understand that the soule is a Spirit as God the Holy Ghost is who goeth forth from the Father and the Sonne and is the Mobility of the Deity for the Father standeth still and hath moved himselfe but once viz. in the Creation but the Spirit hath the Word of the Father and performeth all things through the Word 29. And thus also the soule is a spirit generated out of the Eternall Centre of Nature out of its own spirits of its own Nature not strange ones * Viz. the soule which hath the word which comprizeth it selfe in the six formes of Nature upon the wheele of the Crosse and performeth all things through the Word for it is the Spirit and Life of the Word and moveth upon the Wings of the Winde as a flash or blaze it formeth the Word and produceth it and the Six Spirits are its Counsellours though there are but five for the Sixt is the forme of the Word it selfe but the five conteine the five senses 30. Where wee wofully finde and have great cause to lament it how our father Adam hath heere introduced the Evill poysonous Earthly Dominion so that the poore soule is thus wholly captivated by the Spirit of this world
which floweth forth and worketh powerfully in the soule so that often and hourely there breaketh forth out of the Word of the soule the Evill of the Abysse in which the Devill mingleth himselfe and possesseth our hearts outwardly and then also most inwardly viz. in the first foure Formes of Nature and turneth us away from the Will of God into all abominations and wickednesses which are in him And as he now observeth how Man is qualified viz. what spirit is predominant according to the Dominion of his Body whether it be pride covetousnesse envy wrath unchastity wantonnesse voluptuousnesse and such like accordingly he * Or Tempteth assaulteth him continually and effecteth such great wickednesse with the soule as no Tongue can Expresse for in the outward Dominion there are also seaven Formes viz. the seaven Planets which Rule the outward Man and reach into the bottome of the soule if without ceasing it doe not resist and reject the Evill malignant r Influxes or instigations influences in the same the Devill hath a powerfull accesse to the soule but yet he hath not that Dominion nor any compleate power therein unlesse the Turba Magna in the Anger of God be kindled as in Judgements Pestilence Thunder and the like Plagues and Punishments and there he is the Executioner but he hath the inward Dominion of the foure Formes to the fire-Life these he can possesse as often as the soule plungeth it selfe thereinto if he get it there O how fast he holdeth it and will quite downe with it for that is his Kingdome viz. the Abysse of the foure Formes 31. And Observe it according to its precious depth The Foure Formes conteine in them the Originall of Nature where first in the desiring willing the Darknesse with the attracting entreth into a desire and so the desiring becometh strong Å¿ Sharp astringent harsh hard and cold and the desiring maketh an attraction and stirring in the strong harshnesse which are two Formes and the third Forme is the great Anguish in that the Desiring would be free which stirreth the anxious wheele of Nature and in the End stirreth up the flash of fire which is the fourth Forme as is at large mentioned before 32. And so that harsh attraction maketh in the desiring of the will in the outward Nature of this world a great Covetousnesse so that the Minde would attract all to it selfe and possesse it alone and though it cannot devoure it yet will possesse it and would not willingly afford any thing to any other and this is one Roote of the Abysse of Hell wherein the Devill vehemently assaulteth the soule that it might nor goe out and come to the Light of God 33. The second Roote is the bitternesse of Nature which in the harshnesse is an enimicitious sting and will not endure to be subdued the more it is resisted the greater is its sting This is the second forme which maketh in the outward Nature an enimicitious stinging envious bitter Minde whereinto also the Devill windeth himselfe and kindleth the Word of the soule with a despitefull stinging envious t Matter or substance subject so that the will continually burneth in envy and never speaketh any Good but meere vanity and wantonnesse which is serviceable to the Devill whence proceed lyars slanderers backbiters false hearts God have mercy upon us in our great misery into which wee are plunged 34. The third Roote is the Anxious Wheele of the Minde whence the u Or Thoughts Senses arise and are Generated which containeth in it especially the miserable house of x Or Mourning and Lamentation sadnesse and yet is the house of the springing up of Life this is chiefly the dwelling place of the Devill within which he seateth himselfe it is his seate and he continually raiseth up that house of sadnesse so that the soule groweth timorous and doubteth of the Grace of God and of the Light of Eternall Life he continually casteth in the two first formes viz. covetousnesse and envy and with that poyson windeth the wheele of the Minde about and maketh a hurlyburly in the Essences of the thoughts he continually mixeth Covetousnesse and Envy together that he may retaine his seate and so when the poore soule would goe out aloft and be gone then he barreth it up into the Chamber of Anguish and straitneth it than it might and should despaire for the Chamber of Anguish is alwayes in Darknesse and there he casteth it downe that it may not get aloft on the wheele least it should y Or cause â—he fire to appeare discover the fire and so he would be knowne 35. The fourth Roote is the fire-flash and when the Devill cannot detaine the soule still in the house of sadnesse but that it reach after the flash of the Light of the Liberty of God then he slips into the flash and bringeth the thoughts in the word of the soule out aloft above the Crosse in high-mindednesse as Men that through Learning strive after the Light of God and having attained it little thinke how the Devill slippeth into it and bringeth them into high-mindednesse to be proud of themselves esteeming themselves as Clergy-Men to be better then the Laity so that the soule thus flieth out aloft and elevateth it selfe above the Meeknesse as the Devill himselfe did 36. For as wee have mentioned before Nature getteth in the kindling of the Fire two Kingdomes or two Principles as may be seene in a Candle out of which in the kindling ariseth the Consuming fire and the pleasant refreshing Light viz. one in the fiercenesse of the fire which flieth out aloft above the Centre with the sowre wrathfull severe formes and the other in the Light of the Meeknesse which remaineth standing immovably and hath also all the power of the Centre in which power the Spirit of the Deity and of the Majesty is knowne wherein standeth the Rain Bow with the Crosse of the Number-Three for the Majesty is heere the Brightnesse of the Deity and heere the Eternall Liberty z Extra Naturam without or beyond Nature which hath but one onely will getteth the strength power majesty and glory for the Eternity is thus a Or manifested Revealed which otherwise would be as it were a still nothing in the Creatures esteeme and account 37. Above this still soft humility the Devill leadeth the soule of Man in its will out aloft in the fire-flash for heerein according to the spirit of this world consisteth the Dominion of the Sunne which giveth might and strength to the Outward Man and also the light and power of the outward senses so that Reason cometh to see and the outward spirit getteth great outward skill and wisdome according to the Dominion of this world 38. Also heerein all suttleties of the Essences and senses disclose themselves which the Devill very well observeth if any in the b Predominancy upper Dominion according to the spirit of this world be a childe of
the Sunne then he in the Centre of Nature without ceasing slippeth into the fire-flash of the soule where the fire and heate existeth and alwaies bringeth in with him the other three poysonous formes in the Originall he bringeth the soule out aloft over the Crosse above the Meeknesse of the Majesty in the wrathfull fire-flash so that it groweth proud lascivious and fierce he maketh it to contemne meeknesse and humility and so it flieth forth in its own wit in the fiercenesse of the flash above God and the Kingdome of Heaven and scorneth all that belongeth to God and to Eternall Life 39. And all this deare Brethren in Babell proceedeth from hence that you are voyd of the Divine wit and understanding so that you flie above the wheele of Nature in your owne witt you should stay in the Crosse in humility and your soule should be inverted and inclined in to the meeke Majesty of God but now you flie upon the wheele of the fire in your pride aloft over the Deity and this the Devill doth to you in suttle craftinesse that he may thus leade you that thereby the Kingdome of God might not be knowne you seeke the Kingdome of God in Art but Art hath the six formes of the wheele of Nature the Deity hath another Centre in the Crosse for the Divine Spirit seperateth it selfe from the fire and yet is not quite asunder from it but it maketh another Principle which consisteth in meeknesse in meere Love and Joy the formes of Nature are therein a meere Power of Love for it is an c Or fullfilling accomplishment of the Eternall Will out of which Nature existeth and the wrathfull kingdome is an accomplishment of the Eternall hunger and thirst which cannot be otherwise in Eternity for the d Beeing of Beeings Substance of Substances Essence of all Essences is thus 40. For it is sufficiently knowne to us seeing God is meerly Good that he created nothing Evill for that which was not from Eternity was not in the Creation 41. God created no Hell nor no Devills but Angells onely Lucifer hath turned himselfe away from the Meeknesse and is flien out above the Crosse of the Number Three and hath himselfe awakened the fire of Anger in the flash which had from Eternity remained hidden in secret which is now his Hell and Habitation he can now be no otherwise then Covetous Envious Anxious and Wrathfull there is no other e Quality or living faculty property or source in him for his own Mother out of which he was brought forth and created holdeth him now so that he is a Devill with all his Legions 42. Therefore deare Children since wee know that wee are thus environed with Hell and the Devills in the Anger of God it is very necessary for us to flie into Humility and therefore Christ teacheth us so very earnestly to study Meeknesse Love and Mercy that wee should Love one another and should not so eagerly endeavour after the Spirit of this world for the Devill slippeth into it and seduceth us wee should watchfully take heed of Pride for the Devill flieth into it and of Anger for that is the Devills sword wherewith he committeth all Murthers 43. O how lamentable a thing it is that the poore soule is thus blinded that it knoweth not the heavy shackles and bands wherein it lieth captive The fire of Hell riseth up to its very lips the whole world is full of snares which the Devill hath layd to catch the poore soule if the Eyes of the outward Man should be opened he would be terribly affrighted All whatsoever Man doth but touch or looke upon there is a Net and snare of the Devill in it And if the Verbum Domini the Word of the Lord which is f Incarnate become Man were not in the Middle so that the hidden Eternall substantiality of the Word is a Body there would none be saved the Devill would catch and devoure all soules 44. Therefore deare Children Christ hath well told us That the Kingdome of God in us is small as a Graine of Mustard seede but he that endeavoureth seriously and striveth after it to him it groweth great as a Tree and the Devill must needs let it alone and though he often breake off a Twigge yet the stock standeth still 45. Christ warned the Rich yong Man To beware of Covetousnesse and told him that a Camell would easier goe through the Eye of a Needle then a rich Man enter into the Kingdome of Heaven and the Cause of all this is that the soule entereth into Lust and into the Dominion of this world for if the soule wholly give up it selfe into the lust pleasure and Dominion of this world then the Devill doth not * Or Tempt Sift it so strongly but carrieth it in his g Or Bride-Chariot Triumphant Chariot from one abomination and wickednesse to another his Chariot is Venus viz. the Love of the flesh wherein the soule continually endeavoureth after Temporary Power Authority and Honour after Riches Beauty and the desires of the flesh after Beastiall inordinate Copulation though indeed the soule doth not so eagarly desire it unlesse it be totally infected but it is onely from hence that the soule in Adam hath lusted after it and is captivated therewith and the Devill continually maketh it stirring he continually tickleth the soule therewith that it might confidently and freely eate of the forbidden fruit 46. Wee finde that the Humane Life is Threefold with Three Spirits together in one as if it were but one Spirit and it is indeed but one Life but it hath Three Dominions each of which hath its own Mother which affordeth or generateth it the Centre of Nature with its formes or properties is the Eternall Life for it is the fire-life and the spirit which is generated and goeth forth out of the Centre of Nature which dwelleth in the Tincture is the Eternall h Soule-Life life of the soule and the Aire spirit with the qualities or properties of the Dominion of the Starres is the beginning ending and Transitory Life which is the Beastiall Life the Animall Life which wee have common with Beasts 47. Now the soule is generated only out of the first two and the Third is breathed into it not that it should enter into it and give up it selfe thereto as Adam hath done but that the soule should mightily rule over it and therein open the Great Wonders of God which from Eternity were beheld in the Wisdome of God for the Third Dominion is generated and Created out of the first and the second Dominion should continue in its own place in the Noble Tincture in Paradise and should open the great Wonders in the Third and therefore Man was made Lord over all things he had the Tincture or life of the Earth in his owne hand or power and Gold and Silver were as easie for him to finde as any other visible thing The Tincture of the
Earth was his Ornament and sport altogether childe-like without Covetousnesse he needed no other cloathing and as the Gold was pure without drosse so was his childe-like Minde also 48. But the Devill awakened unto him the Sulphur or Grosse Matter therein and hath set the Beastiall spirit in the superiour Dominion in him that which Man should have ruled over ruleth over him and that is his Fall 49. Thus now the Devill hath gotten power in as much as the Outward Dominion is generated out of the Inward viz. the Centre of Nature and that he dwelleth in the most innermost and so he slideth out of the innermost into the outermost and kindleth the outermost in the Minde from whence arise false lusts and inclinations and evill Concupiscence so that two Dominions viz. the inward and the outward strive against the soule and so the poore soule is in the midst between the Dominion of this world and the Dominion of the Hellish source or quality and there it standeth before the Gate of Heaven in a very great Deepe in great danger its Roote is the Anger of God and Hell-fire its superiour or predominant spirit is the Dominion of this world and there it standeth in the Tincture of the Fire in the midst and whither soever it inclineth thither it entereth if it goe into the lust and pleasure of this world then it standeth therein and is captivated by the Devill but if it enter into it selfe inwards into God then the Devill will buffet it for then it is in his Countrey 50. But when it getteth the flesh of Christ for a new Body then it is not in his Countrey that is a Tree before him which is poyson and death to him at which he is vexed and loath to touch it but he stirreth up his servants and Ministers against the outward Body that must beare i Shame and disgrace reproach and scorne that thereby he may cover and hide this Tree that it may not be knowne else it might bring forth more branches whereupon at last Hell would be too narrow for him therefore he will prevent it as long as he can 51. And so now when the poore soule breaketh away from him and with its deare Bridegroome Christ turneth to the Love of God so that through earnest Repentance and turning into God it enter into the will of God yet then the Devill hath seaven k Snares or Ginnes coards still with each of which he holdeth it fast before he will let it goe and then it must get it selfe through all the seaven and leave his cords wholly to himselfe These seaven Bands are the seaven spirits of Nature hereafter mentioned 52. And Eightly it must goe through the Fire and there is the Earnest severe Proba or hard trial And when it is come through it getteth the heavenly Tincture in the Ninth Number and in the Tenth Number upon the Crosse it getteth the Body of Christ and so is an Angell in Heaven and a stranger and Pilgrim upon Earth in this Tabernacle 53. The seaven snares wherewith it is entangled are the seaven spirits of the outward Nature of the Dominion of this world these it must winde through and presse quite through them and cast them all behinde it and in the Eighth Number standeth Moses with his Law and there is first read to the soule what a * Or faire Bird. fine Fowle it was and there cometh the Devill with his l Or Account Register or Catalogue and readeth what it is sheweth his right to it and there it is directed to bow downe and lay hold on the Wounds and Passion of Christ and heere it is necessary that the poore soule take hold on the Merits and Death of Christ and wrap it selfe fast therein for out of these swadling bands the Devill cannot pull the soule nay he dareth not touch them and heere the Devill must leave the soule for Christ standeth in the fire of the Fathers Anger and is the accomplishment of Obedience and there the soule is brought into the Ninth Forme into the Tincture of the Eternall Life and there it is surrounded with the Majesty of God and the faire blessed Virgin the Wisdome of God meeteth it with her Garland of Pearles and Crowneth the soule as a heavenly Conquerour 54. What Joy is heere to the Angells of God and what Joy the soule attaineth there wee have no Pen to describe it nor in this world any tongue to Expresse it Onely wee wish to the Reader and all Men that they might themselves have experience of it for which cause wee goe about this Writing with much toyle and deepe labour 55 For wee write what wee our selves have knowne and have seene with spirituall Eyes wee speake it not to our owne boasting but that the Reader may know that if he will follow us what he is to expect from it seeing he perceiveth how the world maketh a Gazing stock of the children of God But wee shall after this short Life have full recompence and moreover this Garland is more delitious then this whole world and though it be often covered and hidden from us yet it dyeth not 56. For as the rough winter hideth the budding and flourishing of the Earth so that reason saith all is Dead but when the Spring cometh then it beginneth to bud and blossome againe and so also it is with the Noble and faire Garland of Christ when that springeth againe then it produceth Lillyes without Number and every Spring when the Minde is renewed in Christ it multiplyeth Tenfold Of the Company and assistance of the Holy Angells 57. As wee that are Men in this world if wee be the children of God assist and help one another in necessitie and distresse and readily deliver one another from misery and trouble thus also it is in heaven concerning the children of God while the soule belongeth to the fellowship of Angells they affect the company of honest vertuous and chast Men that feare God and stand by them in necessitie for the Scripture saith They are all Ministring Spirits sent forth for the service of those that are to inherite the Kingdome of God they often avert the fiery darts of wickednesse what mischiefe would the Devill often doe if he were not opposed and hindered by the Throne-Princes of the Legions how often would he terrifie and cast men downe headlong to the ground 58. But the Angells are our servants and keepers if wee be Christians and not Beasts though indeed the Devill setteth upon Christians most of all how very often would many be drowned and killed by a fall who yet receive wonderfull deliverance from Angells they are ready about people who sing and speake of God they have great delight among little Infants so that they many times manifest themselves to an Infant and play with it if it be the childe of God 59. How many Examples are there in the Scripture of the Angells leading and conducting of the Children of
its Mother for it entreth into the Land of the Living and the Holy Ghost leadeth it out of Prison and it eateth at Gods Table and sitteth among the children of f Gods Love Love O how humble it is that the Holy Ghost hath delivered it from the Strife of Battell and then God hath a true obedient and humble childe of it And thus it is with the soules which forth out of this Sea of Misery into God or which with the Deliverance from the Earthly Life enter into God and so are released from the Driver the Devill 10. Since therefore it is certainly thus and that wee have found out the way wee will speake what wee know and testifie the Truth For Christ saith My Father g Desireth to give the Holy Ghost will give the Holy Ghost to them that aske him for it No sonne asketh the Father for an Egge and he offereth him a Scorpion in stead of it or for Bread and he giveth him a Stone or for Fish and he giveth him a Serpent Aske and yee shall receive knock and it shall be opened unto you saith Christ 11. When the Heart and Minde and all the senses or thoughts resolve into a will and purpose that the soule will enter into the Mercy of God and repent of its misdeeds and is resolved to seeke after Love and Mercy then it is said Before they call I have heard them as may be seene by Daniel when the Angell said to him When thou chastizedst thy selfe and didst entend to pray for thy owne sinnes and the sinnes of the People I brought thy Prayer before God and this command went forth Reade the History of Tobiah what Praying and fasting and due preparation for the Kingdome of God is able to effect briefly the whole Scripture is full of such examples 12. Consider the Prayer of Christ how his humane soule in God the Father called and awakened the Verbum Domini in him when he would doe Great Wonders or Miracles especially about Lazarus whom he h Awakened from Death raised from the Dead Then he sighed to his Father and awakened the Centre of Nature and the Word in the Centre of Nature on the Crosse of the Number Three there the Holy Ghost and the Word which the Holy Ghost then awakened went forth in his soule and then the soule of Ghost thanked his Father who had heard him and said in the power of the Word to Dead Lazarus Lazarus come forth and there they saw the power of the Word in the soule that the Dead must arise which Power the soule of Christ had opened and awakened with his knocking 13. You must know that Lazarus was awakened from within and wee shall all at the Last Day heare the voyce of God f Ab intus from within in the Centre of the soule for the Word with the Number Three dwelleth within it in the Centre on the Crosses and that soundeth forth outwards and raiseth up the Body of the Essences For the soules of Men are all as it were one soule for they are all propagated out of one onely soule and therefore they will all heare the voyce of the Humane soule m Christ and arise with their Bodies 14. So then when wee pray to God God heareth our soule in the Centre in our selves that is the soule presseth forth with its repenting will out of the Centre of Anguish out of the Abysse of Hell and also out of the Spirit of this world into the second Principle into God which is also in the soule for all the Three Principles are in the soule viz. the two Eternall and the Corruptible which maketh the Death of this world 15. Understand us accuratly according to its high worth thus God the Father moveth not himselfe when thou Prayest the Holy Ghost onely moveth himselfe though that indeed availeth not us neither But the Word which hath created our soule is become Man and that hath the Holy Ghost in it and he goeth forth from the Father in the Word and meeteth the calling Minde Will and k Or Manifesteth or revealeth openeth himself from within outwards into the soule For the outward Beastiall Body is not worthy of the Holy Ghost that he should open himselfe in it though sometimes it happened so to the Saints that hee went forth of the soule into the Outward Principle and then the body Triumpheth and for very Joy knoweth not what is happened to it but in the New body of the soule in Christ when the soule attaineth the body of Christ in that the Holy Ghost dwelleth 16. And so when the Devill cometh and will set upon the soule from beneath in the First Principle in the Centre of the first foure Formes to the source of the Fire then the will of the soule presseth into the flesh of Christ into the second Principle inwards into it selfe and there it is refreshed and released and the Devill must goe downe for that life doth not relish with him yet he is so furious that he setteth upon the soule so often as he perceiveth it to be secure and carelesse or never so little burtheneth it selfe with falshood and wickednesse he alwayes seeketh an opportunity wherein he might finde his Neast open for him 17. Therefore deare Children When yee Pray think not that God dwelleth a farre off from you and so neither heareth you nor seeth you that is a false Conceit and Opinion Indeed those who will not enter into God those that stick fast in their Malice and Iniquity and retaine wickednesse in their soule those indeed are not heard Hee that cryeth to God that he would outwardly accept his words from him and yet retaineth the Evill one in his soule he mocketh God God dwelleth not outwardly for the outward is the Beastiall Starry Spirit he dwelleth inwardly in himselfe the outward Substance is onely a figure and similitude of God Indeed it is of God and generated out of the Inward Centre and Expressed or spoken forth through the Verbum Fiat but it is not the substance of the Number Three which is a Substance and Spirit in the Trinity above Nature and yet dwelleth in Nature in it selfe incomprehensible to Nature as the Winde and the Light is not comprehended by the Fire and yet are the spirit brightnesse and life of the Fire 18. Therefore when you will pray put away the abominations out of your soule and enter into your selfe that is you must loath the Abominations and frame a will and purpose in your soule that you will not let such abominations into you any more also you must not suffer your will to stick in any l Lusts and unchastity abomination and despaire for when you despaire you sinck your selfe downe into the Abysse 19. But consider that it is the deare will and pleasure of God that you presse earnestly and strongly through and leave the Abominations to the Devill upon his neck and come very humbly Praying as a sinfull
seeing the soule knoweth that it stood not out in the first Temptation when it was brought into the spirit of this world when the Verbum Fiat breathed it into the Image therefore it flyeth now to the Holy Ghost intreating that he would not enter with its will into the Temptation Proba or Tryall for it trusteth not in it selfe that it shall stand stedfastly against the Devill when he shall sift it as Christ said to Peter The Devill hath desired to sift thee but I have prayed for thee that thy Faith faile not that is I have enclosed thee in the Word and have not given the Devill any leave but I have in my Prayer brought thee into the will of God that thou shouldst be preserved by the Holy Ghost else thou shouldst have been sifted by the Devill through the Anger and through the spirit of this world 78. Vns this syllable once againe compriseth the Brotherly union as in one will in the Majesty and flyeth into the Spitit 79. Nicht in this syllable the will rendeth it selfe quite out from the roote of the Anger and reteineth a peculiar Government d Extra Iram without the Anger and then the soule burneth forth from the fire and is the true Life without the Fire in the light flaming Tincture in Aire and vertue or Power 80. Im there it standeth as a sound and substance of its owne as if it were the Centre it selfe ver there it must with the will goe through the fierce wrath and mitigate or satiate it and must coole it that it might not enflame its Meeke Life such with this syllable it presseth through the fierce wrath with its love-Tincture viz. through the Centre of Nature and quencheth the fierce wrath after a Divine manner and driveth the suttlety of the Devill out of the fire-source out of the Originall where otherwise he would have an accesse into the soule vng there the soule taketh the vertue out of the seaven formes of its Nature with it as a Spirit and setteth it selfe mightily over the Centre and ruleth over it as a King over his Kingdome for now it hath overcome or cooled the Centre with its Love and will now let in the Tempter no more The Seaventh Petition Sondern Erlöhse uns vom vbel But deliver us from Evill 81. Son in this syllable e The Soule it appeareth in the Majesty with its vertue power and brightnesse over the Centre of the Heart and hath a principle of its owne in the Majesty dern there it commandeth the fierce wrath in the Centre and ruleth over it and tameth it with its will as may be seene by Moses when the fierce wrath said Let mee alone that I may consume Israel 82. Er there it bringeth a blossom and sprout out of the Centre and openeth the Wonders of God for it heere goeth about with the Centre as it will for it hath overcome löh that is the sprout which groweth out of the fierce wrath out of Nature and is now lovely good and usefull in the Kingdome of God se there it continueth to be fruit upon Gods Table free from the Anger 83. Vns there it once againe taketh the union of all soules with it and layeth it open there that it was a roote in the Kingdome of God before its Creation and hath now brought forth many that is it is a Tree and hath put forth many Branches and presenteth them there as in a Tree 84. Vom that is the Great Wonder that God hath made of one two and yet it remaines but one it sheweth this for yee see that the Roote in the Earth is another thing then the stalk which groweth out of the Roote so you must understand it also concerning the true holy soule that groweth as a stalke out of the Roote out of the Centre of Nature and is another thing then the Centre and yet the Centre generateth it and it moveth in full Omnipotence over the Centre and ruleth over it as God ruleth over Nature and yet there the Name of the Number-Three in the Eternall Nature ariseth And as God is free from Nature and yet Nature is of his Essence or Substance and unseperated from God so is the soule also it is free from Nature and is a Lord of Nature for it is one Spirit with God and yet blossometh or sprouteth out of Nature Indeed God is not wholly to be likened to the soule for Gods Eternall will is a cause and beginning of Nature but the soule is to be likened to the Majesty of God whose brightnesse ariseth out of the sharpnesse of the Eternall Nature and yet ariseth before Nature like the flash of the Eternall Liberty from whence Nature in its sharp generating receiveth the Lustre and elevateth it in the fire to a Triumphant high Light for which cause sake the Eternall Liberty without Nature longeth after Nature because it desireth to be manifested in Wonders and will have Majesty in Glory and Power 85. For if there were no Nature there would be no Glory nor Power much lesse Majesty also there would be no Spirit but onely a Stillnesse without Substance Essence or Beeing But thus in Nature there appeareth Power and Vertue Might Glory Majesty Number-Three Trinity and Beeing Essence or Substance and are the Manifestation of the Eternall Beeing Now since the soule as a Spirit is discovered and taken out of this Beeing it hath therefore two formes One is Nature and the other is the Divine Blossom or the Sprout out of Nature which is above Nature and is a Spirit in it selfe as God is a Spirit in himselfe as you may see this by the Fire the Fire is the Nature and the flame with the Aire or vapour which goeth forth out of the Fire is a Spirit with all the Power of the Fires Nature and yet is above the Fires Nature for the Fires Nature cannot f Or rule it comprehend it and so also the Fires Nature could not subsist if the Spirit of the Aire did not blow up the Fire againe 86. Thus the Fire generateth the Spirit with the Lustre and longeth earnestly againe after the Spirit and attracteth it continually into it selfe and yet reteineth it not for it is the life of the Fire and the Glance or Lustre is out of the sharpnesse of the Fire yet there is no feeling in the Glance or Lustre and yet the Glance hath the vertue or power and not the Fire for from the vertue of the Lustre there springeth up and groweth a sprout and not from the Fire as you may perceive by the Sun-shine or Lustre of the Sunne 87. Now seeing the poore soule in the heavy fall of Adam was captivated by two fires viz. by that fire through which the Spirit of this world hath comprised it in it selfe under which lyeth the fire of the Originall therefore it would be againe free with its Spirit-Life in which it is an Angell and the Image of God and goeth with its
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
Fire and that in the Spirit of Meeknesse and could of himselfe have brought forth after a heavenly manner without dividing or rending of himselfe if he had stood out the Tryall and then one Man had been generated from another after that manner as Adam in his Virgin-like manner was Man and the Image of God 16. For that which is out of the Eternall hath also an Eternall manner of Generating its substance must goe wholly out of the Eternall else it subsisteth not in Eternity But having no Tongue to m Or to Expresse bring to Light how one is in Death when he is Dead though indeed wee understand it therefore wee must shew it in similitudes 17. A Dead Man hath no breath neither hath he any fire in his body the Body hath no feeling for it breaketh or corrupteth altogether its Essences goe into the Earth its Elementary Spirit viz. the Aire goeth into the Aire and vanisheth in a vapour the water and bloud is received by the water and Earth and then there remaineth nothing of the outward Man he is quite gone for he hath beginning and End all his Essences are gone 18. Understand us after this manner as the Image stood in a forme from Eternity and yet it had no certain forme but was a Wonder like one that Dreameth of a sight or Image and so it hath been foreseene in the Wisdome of God with all wonders 19. Also observe this when God the Father once moved himselfe to the Creation then he awakened in the Image Essences which stood hidden in the Centre of Nature and these Essences art out of the Eternall Liberty they should worke their wonders in or according to the will of God they should frame no other will for that which they should doe and open should stand Eternally for it was out of the Eternall and should worke in the fragile or corruptible and bring its similitudes into the Wonders 20. For the fragile or corruptible hath in the inward an Eternall Mother and seeing now that the Eternall Image hath let the Corruptible into its will therefore hath the Roote of the Corruptible which is also Eternall wrought in the Image and put its Wonders therein * â— Note which continue now standing Eternally as a figure seeing they are generated out of the Eternall and so they stand in the Will in the Desire of the soule when it is departed from the Body 21. And though it happen that the Will in the time of this Life viz. in the time of the Body doe goe forth out of falshood and wickednesse yet the Will purpose and n The representation of the Thought intention remaineth as a figure which followeth the will as a shaddow for it is generated out of the Eternall the soule in its Eternall Essences hath made that for the soule worketh by its will in the Centre and the Starry Spirit worketh in the Body in the flesh and bloud and hangeth on to the soule and maketh the soule to long and lust that it also may doe as the Starry Spirit doth 22. o Note And so now what the soule doth it doth in its Principle in the Eternall and all that followeth the soule in the deceasing of the Body onely in the time of the Body it hath ability to draw its will out from it and when the will is renewed then also the p Or subject matter substance which the will hath made in the Centre is renewed and though it had been Evill yet it becometh Good and so standeth in the Centre to the manifestation of God 's works of Wonder 23. Thus also wee give you to consider how the Condition of the wicked soule is which thus in Covetousnesse haughtinesse in Tyranny and meere falshood and wickednesse departeth from the Body when all that sticketh still in the will of the soule unconverted from it in those very works the soule must Eternally q Or swelter swimme for that is its substance which it hath heere made to it selfe neither doth it desire any other And though it offer to hate it and seeke in the Centre for abstinence to avoyde it yet it awakeneth but the fire-Roote thereby which kindleth and increaseth this substance for the Meeknesse viz. the Water of Eternall Life is not in its will whereby it might quench the fire and turne it selfe from the Evill into the will of God and though it seeke for that yet there is no finding of it 24. Then cometh sorrow and lamentation upon it and kindleth the Evill substance many hundred times more so that the soule desireth to cast it selfe downe headlong and yet falleth continually deeper into the Centre of the Abysse 25. It is with that soule as with one that Dreameth that he is in great torment and Anguish and seeketh help every where and yet cannot finde it and so in the End despaireth and giveth himselfe over to the Driver or Tormentor when he seeth no remedy to doe what he will with him And this the poore soule falleth into the Devills Armes and neither dare nor can goe any further but what he doth that it must doe also 26. It must be Gods Enemy and in high-mindednesse in its falshood and wickednesse which it committed heere flie out in the Fire above the Princely Thrones of Angels and that is its recreation in its foolish sport and being it hath constantly heere on Earth in the Body made it selfe a foole there also it remaineth to be a foole and a Juggler 27. For Every Damned soule goeth forth in its heere practised false wicked Matters in the Anger of God as a Stout Proud Devill that which it hath heere acted that it doth there also for that very Matter of Folly is its r Note heere the Treasure of the soule Treasure and therein is its Will also and its Heart as Christ saith 28. But those soules which at the End narrowly escape the Devill and but then first enter into the will of God when the Body is deceasing they are as one that is escaped from a fight for they are quite Naked and have little of the Body of the Heavenly Substantiality and they are very humble and love to lye downe in Rest and so in the Stillnesse waite for the Last Judgement hoping with the Clarification Transfiguration or Renovation of the Heavens to have Joy with all the soules and although they have Joy with them yet they see their substance under them and are very humble in the Majesty for their dwelling and delight is onely Paradise viz. in the one Element but not Majesty for the Clarification or Glory is different all according as the holinesse and Love is 29. But the Zealous soules in the Wonders of God which heere under the Crosse wrought the Wonders of God in Obedience to his will which are mighty in the Power of God which have put on the Body of God that is Christs Body and walked therein in Righteousnesse and Truth all
live in the foure Elements must corrupt Verse 121 Chap. 6. Whence the stirring of the Elements ariseth Verse 50 Chap. 11. How Evill Men kindle the Elements also how the Anger willeth to devoure which the Prophets foretold Verse 39 Chap. 13. How the substantiality of the Earth proceedeth from the other three Elements Verse 26 Employment Chap. 17. Man may use what Innocent Employment he will to get his living with Verse 16 Enemies Chap. 12. Our worst Enemy is in our Boosom also direction how wee ought to walke Verse 44 Chap. 12. How men may defend themselves against their Enemies and not displease God Verse 42 Chap. 16. How the soule is begirt with Enemies Verse 5 Essences Chap. 1. Whence multiplicity of Essences or faculties ariseth Verse 31 Chap. 2. How the wheele of the Essences standeth Trembling Verse 70 Chap. 3. Of the wheele of the Essences whence the Fire proceedeth Verse 9 Chap. 3. How all Essences which have layd hold of the Light stand in the first Generating Will. Verse 11 Eternall Eternity Chap. 6. What is Eternall and what is not Eternall Verse 42 Chap. 18. That which is proceeded out of the Eternity is of an Eternall kinde Verse 16 Chap. 14. How the Eternity is revealed Verse 36 Eve Chap. 7. What moved Eve to Eate of the fruit Verse 48 Chap. 13. How Mother Eve was deceived in her Opinion Verse 55 Evill Chap. 3. In these Writings may be found whence Evill proceedeth Verse 25 Chap. 9. The Evill as well as the Good is usefull Verse 13 Chap. 13. How the good salve is poyson to the Evill Verse 50 Chap. 14. If Evill had not been in the Eternity there had been no Evill in the Creation Verse 40 Chap. 15. Delight in Evill is the Devills chaine and fetters Verse 6. Chap. 18. How by the striking of the right Hammer the good overcometh the Evill Verse 49 Excommunication Chap. 12. Of those that are cursed with Excommunication deservedly also of those that are cursed for the truth sake Verse 8 Chap. 13. Of the Churches reproofe and Excommunucation he that reproveth and Excommunicateth in the wrong is himselfe Excommunicate Verse 9 Exposition Chap. 2. The Exposition of the word Sulphur Verse 19 Chap. 2. The Exposition of the words Sul-phur Mercurius and Sal. Verse 41 42 43. Chap. 2. An Exposition of these words In the beginning was the word Verse 60 Chap. 5. An Exposition of that Text We have piped to you and you have not danced Verse 8 Chap. 11. A plaine Exposition of these words of Christ When the uncleane Spirit goeth out of a Man it wandreth through dry places c. Verse 59 Chap. 14. An Exposition of those words of Christ A Cammell may sooner goe through the eye of a Needle then a rich Man enter into the Kingdome of Heaven also what the Devills Triumphant Chariot is Verse 45 Chap. 16. To what this Exposition tendeth Verse 1 Chap. 16. The Authours Exposition of these words Before they called I heard them Verse 11 Chap. 16. An Exposition of the word vom or from How the soule groweth as a stalke out of the Roote A wonderfull description of the soule Verse 84 Chap. 16. Further Exposition of Nature and of the soule by the similitude of Fire Verse 85 86 Faith Chap. 10. Concerning the Lyes of those that speake from their owne conceit also whence the strife about Faith and Religion proceedeth Verse 32 Chap. 11. A saying to the Sophisters who of Opinions make Articles of Faith there is Heresie in Every Opinion Men must cleave to the Living Word Verse 81 Chap. 14. Of the dead Faith and of the true Faith Verse 9 Chap. 16. What wee attaine in Prayer what the syllable men in Amen signifieth what Faith is how Prayer comprehendeth two things Verse 97 Fall Chap. 5. What the heavy Fall of Adam was Verse 120 Chap. 11. Of Adams wisdome ornament cloathing and members before his Fall how he went out from God and caused the Creation of the Tree Good and Evill Verse 21 Chap. 11. How the Devill did blow up Adams Lust Adams condition after the Fall Verse 22 Father Chap. 1. The speaker is the Father of the Word The Abysse of Hell standeth in the Centre of the Father Verse 39 Chap. 2. Of the Fathers Will to Generate his Sonne or Word Verse 61 Chap. 2. How God the Father is without Name Verse 76 Chap. 2. How God the Father comprehendeth his will out of nothing but onely out of himselfe How the Genetrix is to be understood wherein the Essence is Generated Verse 77 Chap. 4. Whence the Father hath the Name Fatther Verse 64 Chap. 4. The Minde in the Father in Nature but not in the Liberty is like the Minde of Man Verse 65 Chap. 5. When the Father speaketh or Generateth the Word Verse 40 Chap. 7. How God the Father is all in Nature both Love and Wrath. Verse 62 Chap. 16. How wee should goe with earnestnesse to the Father of the lost Prodigall Sonne Verse 19 Chap. 16. How the Father rejoyceth at the finding of the Lost Sonne Verse 22 Chap. 16. How the Father entertained the Lost Sonne Verse 23 Chap. 17. How wee goe to our true Father and become his children Verse 1 Fiat Chap. 7. How the Water is become Materiall The working of the Fiat Verse 71 Chap. 9. How the Spirit of God driveth the Fiat Verse 114 Figure Chap. 5. When God shall be manifested the Figure of Every thing remaineth Eternallly Verse 122 Chap. 5. The Beasts after the Last Day get no Bodies more but the Figure of the Elementary substance remaineth Verse 131 Chap. 9. Why the Figure of all kinds of Creatures must remaine in Eternity Verse 60 Chap. 9. How God hath manifested himselfe in a figurative forme in the Great Wonders of God Verse 62 Chap. 10. How the Figure of the Will standeth in the Desire also of the Creation Verse 12. Chap. 18. The Image hath stood from Eternity as a Figure in a Dreame Verse 18 Fire Chap. 2. A recitall of the Originall of the Fire Verse 69 Chap. 4. Of the Fire of the Liberty how Death affordeth weight How the Anguish becometh Materiall Verse 14 Chap. 4. Without Fire there is no Body hath any any feeling Verse 15 Chap. 5. Of the Originall of the Fire and of the Aire or Winde Verse 103 Chap. 5. How the property of the Water holdeth the Fire captive Verse 104 Chap. 7. The Eternall Nature and the Eternall Liberty are represented by the Fire Verse 65 Chap. 7. How the Matrix of the Water holdeth the Fire Captive Verse 70 Chap. 8. How the Fire devoureth the Substantially Verse 33 Chap. 8. How the Substantiality flyeth out from the Fire againe Verse 34 Chap. 8. Of the Twofold Fire Verse 41 Chap. 9. A description of the Eighth Number viz. the Fire Verse 89 Chap. 10. The Authour sheweth us the Mysterium Magnum The Fire is the Eighth Number also a description of the Fire Verse 27
arise from sleepe and to see with our own Eyes Verse 37 Warres Chap. 5. Of the right murtherours that provoke Princes to warres Verse 77 Chap. 12. Of him that is the cause of Warres What warre is and whence it springeth Verse 43 Watchfull Chap. 14. What wee are to be watchfull against Verse 42 Chap. 18. Every one should be watchfull both in a spirituall and Temporall state and condition Verse 42 Water Chap. 8. How the water reacheth up to our Lips Verse 15. Chap. 9. Of the water above the Firmament and of the water beneath Verse 59 Chap. 10. How the water flieth from the fire and the fire runneth after the water Verse 26 Chap. 13. A similitude shewing how all things have water and the Substantiality from it Verse 25 Wayes Chap. 18. Wee have but two wayes to goe one outwardly in working for necessity and the other inwardly in the will of God Verse 41 Weight Chap. 2. How Death trembleth at the Life and whence weight in Nature proceedeth Verse 72 Chap. 3. Whence the weight matter Lustre and satiating the hunger of the first will proceedeth Verse 10 Whore Chap. 3. How the obstinate whore hath caused her Lawes to be reverenced and worshipped Verse 71 Chap. 3. How the whore possesseth the Kingdome of Christ with Deceit Verse 73 Chap. 3. The Prophets have prophesied of the Babylonish whore who must into the Lake Verse 74 Chap. 3. the whore scorneth the Angells sounding of his Trumpet and flattereth her selfe Verse 76 Chap. 7. The false Teachers compared to the whore Verse 58 Chap. 8. An admonition to the whore of Babell Verse 11 Chap. 11. All people are scandalized and kept back by the whore Verse 91 Chap. 13. A mention of the Conceitedly wise whore who is not better but worse by the Reformation also of her punishment Verse 58 Chap. 17. When Men were carelesse the Babylonish whore brought forth the covetous Devill also concerning the Last Time Verse 25 Chap. 18. How it is that the whore will not be converted Verse 38 Wicked Chap. 5. The wicked as well as the Good grow to the Wonders of God Verse 3 Wildernesse Chap. 3. How Men must goe into the Wildernesse and be tempted of the Devill Verse 34 Will. Chap. 1. The Eternall Will of the Father is the Originall of the Fire of Life Verse 23 Chap. 1. Of the Eternall Will and the Eternall Desire Verse 24 Chap. 1. How the Will impregnated it selfe Verse 25 Chap. 1. How the Will desireth to be free also what the second Will or the Eternall Minde is Verse 26 Chap. 1. Why the first Will generated a second Will and falleth into Anguish Verse 31 Chap. 1. What the Will the contrary Will and the Desire are Verse 32 Chap. 2. Of the Eternall Will Word Father of the two wills what is called Nature and A. and O. Nature is manifested in the second will as Fire in Light Verse 9 Chap. 2. Of the will and of the Desire in the will Verse 13 Chap. 2. That the will cannot be captivated by the two Formes Verse 22 Chap. 2. How the will is sharpened by the two Formes Verse 23 Chap. 2. How the second will is free from Nature and consumeth not Verse 62 Chap. 2. A description of the first Eternall will that is called God Verse 75 Chap. 2. The first will causeth the Birth of the Love also of the Originall of the Names Father and Sonne Verse 87 Chap. 3. Of the first and second will and of the Birth of Nature Verse 20 Chap. 4. A cleerer demonstration of the Alteration in the will or of the second will Verse 24 Chap. 4. The will is the Master of every work its first Originall is out of God Verse 48 Chap. 4. How Men shall attaine a Divine will Verse 53 Chap. 4. Of the twofold acceptibility from one will Verse 66 Chap. 4. Why the second Will is called Sonne Word Person Heart Light Lustre Love and Wonder Verse 68 Chap. 6. It lyeth not in the opinion or knowledge of any but in the good will and well-doing the will bringeth us either to God or to the Devill Verse 19 Chap. 6. How wee are all blinde Our life and all our doings consist in the will Verse 22 Chap. 8. What will is in God The great power of the will hidden in the Spirit of the soule Verse 18 Chap. 10. The will of God is not contention and strife also concerning the Hypocrites Verse 33 Chap. 12. Wee must goe out from Reason into the will of God also what our continuall purpose should be Verse 35 Chap. 14. God desireth to have no Hypocrites but a sincere earnest will Verse 10 Chap. 15. Earthly food passeth away but the will and the desire in the will remaineth Verse 15 Wisdome Wise Men. Chap. 5. The Wisdome of God is a Virgin and no Woman or Wife Verse 44 Chap. 5. Of the Operation of the Wisdome of God in both Matrixes Verse 45 Chap. 5. The Wisdome of God is an Image of the Trinity Verse 49 Chap. 5. How the Wisdome is the Body of the Spirit through which wee know his forme Verse 50 Chap. 5. How wee know the Virgin of Wisdome shee is the Ornament of the heavenly fruit Verse 52 Chap. 5. The Virgin of Wisdome or the Trinity is no locall thing but without End Verse 56 Chap. 5. Our owne Wisdome attaineth not the Crowne of Gods secrets Verse 72 Chap. 6. The Eternall Virgin the Eternall Wisdome and the Eternall Word are not divided Verse 78 Chap. 7. Salomon learnt his Wisdome in no Vniversity Verse 37 Chap. 7. The Constellation is a cause of Wisdome Art and Subtilty and of all worldly Government among Men Beasts and Fruits Verse 79 Chap. 11. How the first Adam lost the Virgin of Wisdome and how the second Adam had it Verse 70 Chap. 13. How the Light of the Eternall Wisdome of God in Adam was extinguished Verse 18 Chap. 14. The Devills practice in the Wisdome of those that are advanced to high Places Verse 38 Chap. 14. How the Divine Wisdome is often covered in the children of God Verse 56 Chap. 2. What the Wise Men understood by Sulphur Mercury and Sal. Verse 38 Woman Chap. 3. The Woman of the Dragon is told what shee hath built Verse 63 Chap. 3. A warning to the faire Woman Verse 64 Chap. 3. The Woman hath no Authority but from the Dragon Verse 66 Chap. 3. How the Woman upon the Dragon rideth in Pride Pomp and State Verse 69 Chap. 3. The Anger of God accomplisheth all its wonders on the Woman of the Dragon Verse 70 Chap. 3. How the Woman is said to be the God of the Beast viz. how the spiritualty or Clergy are said to be the God of the Magistrates or worldly Power Verse 77 Chap. 9. How Man hath the Tincture and Woman the Substantiality and how that was in Eternity Verse 44 Chap. 9. Why the Woman must be under the Government of Man Verse 111 Chap. 9.
understood Of FATHER N. 9. 178. AT N. 9. FATHER standeth before the d Or angle Point of the Crosse and Abysse before that which signifieth the Mysterie of the Father without Nature For Nature beginneth at the Point of the Crosse The first and Greatest Mysterie is the Abysse wherein the Nothing bringeth it selfe into a will which is called Father or the Originall to something The Creation is arisen out of the Mysterie of the Father through Nature here by this Mysterie the Eternall Nature with its seven formes is e Or meant understood Soule number 10. 179. At the * Or Angle point of the line N. 10. Soule standeth which signifieth the Originall of the Eternall Spirits viz. of Angels and soules of Men for the f The point of the Arme at the left hand point signifieth the Centre in Nature where the threefold Spirit manifesteth it selfe by Nature which againe signifieth the Magick Fire in the Fathers Property from whence the Angels have their Originall and also the Soules of Men. 180. We must here understand the Ground and Originall of an Eternall Spirit for Nothing is Eternall except it have its Originall from the Eternall Magick Fire the Originall is not to be taken for the true Spirit but for the Centre viz. the Cause of the Spirit The Soules Will number 11. 181. Every right Spirit is understood in the Light of Life * Or and so is the undâ—rstanding with the understanding for no right understanding can be in the fire but in the Desire of the Light and therefore the fiery will must bend and incline towards the heart of God that is towards the power of the Light and understanding as may be seene here where the Soules will standeth upon the line of the Crosse marked with the number 11. and there receiveth power from the Heart of God and so it becometh an understanding Spirit Will number 12. and Soule number 13. 182. For it receiveth the Power of the Light in the meeknesse and humility and goeth with the Spirit of its will that is with the Noble Image and similitude of God through the power of the Heart into the second Principle that is into the Light world as may be seene in the other g Or halfe Globe Circle at the Right side of the Heart where N. 12 Will standeth and Soule N. 13. which signifieth that the soule goeth out of the source of the Fire which is the Fathers property and Entreth into the Sons Property and dwelleth in the Divine power in the Light world HOLY GHOST number 14. 183. h Or beyond Without the Point of the Crosse N. 14. HOLY GHOST standeth signifying the Holy GHOST who ariseth from Eternity in the will of the Father at N. 9. before the i Or point of the Crosse point at the left hand and bringeth himself through Nature along through the Heart and Divine Power at the right hand out k Or beyond from Nature and also through the power of Angels or of the Spirit of the soule quite out and dwelleth in the Liberty in the Glance of the power and Majesty and is in Nature yet not comprehended by Nature but in the property of the Divine power onely Image number 15. 184. Beyond the Word H GHOST N. 15. Image standeth also without Nature which signifieth that the Noble Image groweth out of the Fire of the Soule as a flower groweth out of the Earth and hath no feeling of the fiery property for the fire is as it were swallowed up in it and yet it is there but in another source viz. in the Desire of Love a light flaming fire in the Divine property Abysse number 16. 185. After Image standeth Abysse N. 16. signifying that the true Image standeth in the Abysse l Extra without beyond all source and dwelleth in Nothing viz. in it selfe onely and through it God dwelleth therefore there is nothing but the Divine Power that can finde move or destroy it for it is not in Nature although it ariseth from Nature in its Roote yet it is quite another thing as an Apple differs from the m The tree it groweth upon Tree though it be upon the Tree and receiveth vertue from the Tree yet the Sunne also giveth vertue to it and so the Divine Sunne viz. the Majesty giveth vertue to the Image Of the Word Omnipotence number 17. and Wrath number 18. 186. Furthermore at the left hand N. 17. there standeth Omnipotence and it standeth without the n Or bounds Circle of Nature also which signifieth the Fathers Mysterie which bringeth it selfe by the Magia that is by the Desire into Wrath wherein the strong sounding life and strength is understood in the entrance of Nature in the first three formes viz. Astringency bitternesse and Anguish and therefore the word wrath standeth in the space under the line N. 18. which signifieth that the Wrath toucheth not the Angle of the o Or number Three Ternarie but is borne in the Desire * Or Subtilty Craft number 19. 187. Craft standeth at N. 19. under the Word Omnipotence which signifieth the Essence coming out of the Glasse of the Principle which Craft in the second Principle is changed into a right understanding and here in the Magick fire it is but craft for it is subtile and sharpe and a cause of the understanding Devill number 20. 188. Over against craft Devill standeth N. 20. in the space of the darke world which signifieth the Malice of the Devill in that he is departed from the point of the Ternarie and hath put his will into Wrath and craft on purpose to Domineere over the Meeknesse of God thereby and to use the strength and power of the Fire and Wrath. Devills Art number 21. 22. 189. Under the Word Craft standeth Devills Art N. 21. 22. Devills standeth without the Circle of Nature and Art standeth within the Circle of Nature which signifieth that the Devill was created out of the Mysterie of the Father upon the line or stroake of the Crosse in the Eternall Nature as well as the other Angels But he did get his Art N. 22. in the Magick p Or sucking or Attraction seeking of Nature in the Centre of the darke world whereas he should have gotten it in the power of the Heart of God and that is the cause of his fall and of his Envie Will Number 23. 190. Over the line number 23. standeth Will signifying that the Devill hath raised up himselfe from the Divine Line upon which he was created as a proud Spirit who would faine have been his owne Lord and have ruled by his owne Art and Wit Darknesse number 24. 191. As also the Pride and subtilty of Men doth now who in the same manner raise themselves up from the Line of God from Obedience in owne selfehood in which the will cannot reach the Divine power and light but falleth into it selfe into the darke anguishing Magick Fire as
the beginning of the Essence then I finde the Eye which is God which is a desiring will of Eternity which entreth into it selfe and seeketh the Abysse in it selfe 264. It is in Nothing but it is the Glasse of the Abysse it seeketh it selfe and findeth it selfe and that which is found seeketh againe a Modell wherein it can seeke finde and see it selfe and that proceedeth so farre till it commeth to the Number k X. 10. ten 265. Then the last findeth the first againe in it selfe and so the last becommeth the Modell and Glasse of the First and the first of the last and so it becommeth an Eternall Band and it standeth in the will in the desiring seeking and finding and the l Great Mysterie Mysterium Magnum is included in this Essence 266. But now the middlemost in the Desire willeth to have a m Or satiating fulfilling wherein it may Rest or else all would be in an anguishing source and the Desiring draweth forth the Middlemost of All formes wherewith it satiateth its hunger wherewith also it is in Joy in it selfe in perfection and so out of the Anguish there commeth a Love a satiating of the source and the Middlemost is Sulphur wherewith the Spirit n Or quickneth or enliveneth Refresheth it selfe in the will for Sulphur hath two formes in it viz. * Phur Power Sul Light power and Light 267. And this together is the Essence borne out of all formes it is †Materia Substantiality Matter Essentiality corporality the Divine Body Christs heavenly flesh and it is the full satiating of the Spirit in the O also it is the Rest and the manifestation of the Deity it subsisteth in the Virgine Wisdome 268. The Crosse is its o Or end pitch Bounds limit and it is the Essentiality which by sinking entreth into Death as is mentioned before where the Wrath remaineth in Death and it is o Or quiet still as a Death or a Nothing and the life sprouteth up out of it in another Principle 269. It selfe is not the Principle but the Principle is borne in it all Glasses of the Magick are manifested in it and all the wonders of the q Or Genitrix or Bearer Begettresse it containeth the Mysterium Magnum and out of it the Spirit openeth the Wonders of Eternity the Spirit giveth it the Essences for it is the food for the hunger of the Spirit 270. It is an Essence of Wonders without Number and End also it hath no Beginning for the Spirit in the Desire maketh it begin from Eternity and it continueth r Or in to Eternity it is ſ Or a. the Body of the Ternary which is called God and the ſ Or a. body of Angels so that the Spirit subsisteth in an Image or else he would not be knowne 271. Thus he knoweth himselfe in the Image and seeketh the best Magick and he findeth what he seeketh and eateth it and thereby giveth his will to the Divine Body so that there is an Eternity in the Holy Principle 272. For the Wonders arise in the will of the corporeall Spirit which wonders take hold of the Spirit of Eternity viz. of the Holy Ghost and thus there is a sound and song proceeding from the Eternall wonders for the Will of the Corporeall Spirit is therein 273. And in these seven Formes the Joy of the Deity is increased and perfected for it is a satiating of the Etenall desire and it is the Eternall foode 274. But seeing all Essences arise from fire Therefore we will cleerely set before you the Mysterium Magnum and shew you Paradise if any to whom this is told and discovered will be blinde let him adventure t To per sh it with Babell 275. You know that every life consisteth in fire and Water and the Essentiality is its Body and the Body proceedeth from the power of the Spirit for it is the food of the Spirit and the Spirit againe is the food of the body and the highest and greatest u Or Nourishment Nutriment is in himselfe for the outward body could not sustaine him if the true life were not in himselfe 276. Now then Fire is the first cause of life and Light is the second cause and the Spirit the third cause and yet there is but one Essence which closeth it selfe in one onely Body and manifesteth it selfe and so findeth by seeking 277. And every Essence x Is. consisteth y In. of two Essences viz. of an inward and an outward one seeketh and findeth the other the outward is Nature the inward is Spirit above Nature and yet there is no separation but in that which is included in a Time there the Time parteth the limit so that the End findeth the beginning 278. Thus you see also how the true Essentiality ariseth from the Light for it is the satiating of the will the water ariseth from the meeknesse of the Light for the Desire taketh hold of the meeknesse and keepeth it because it hath a good z Or taste relish and so the meeknesse becommeth Essentiall and it is an Essence of the Fire a satiating of the desiring Wrath a quenching of the Wrath and a corporality of the Fire for when the body a Or perisheth or dyeth or corrupteth or departeth is dead then its Spirit is in the beginning in that which gave a beginning to it it is in that Glasse 279. Now then as the source is twofold so also the water is twofold viz. an outward and an inward the one belongeth to the Spirit the other to the outward Life the outward is as it were a Death and the inward is the life of the outward for the outward standeth between Wrath and Paradise in the b Death that is sunke downe into the Centre in a thing insunken Death and the Inward is Paradise it selfe for the Spirit groweth up therein out of the Eternity 280. You may very well see that this is true as followeth Observe the Summer and Winter Heat and Cold and your eyes will soone be opened if you be borne not c Or without outwardly but within your selfe with a true Magick will to finde God for it is very d Visible plaine 281. For the Water in the Deep ariseth from the fire not from the Wrath but from the Light for the Light proceedeth from the fire and hath a e Longing Sucking Drawing seeking of its owne it seeketh a Glasse to behold it selfe in and it seeketh an Habitation and draweth it f Or in by its desire into it selfe and dwelleth therein and that which is drawne in is water which receiveth the Light else if the light did not dwell in the water the deep of the world could not comprehend the Light The water is the satiating of the Desire of the Light 282. And the water againe seeketh the Glasse and would have a House to dwell in and that is flesh as you see the
water receiveth the shadow of all bodily substances so that the body may be seene in the water and that is because the seeking of the Water hath captivated it 283. Furthermore you see herein the End of Nature For the Eye findeth its Life in the Water and so goeth back into the seventh Forme and seeth its body in the Water the Outward desireth no more this body desireth no other body more in the outward but it looketh back after its Mother of which a Glasse is a true Example which is water and fire and it receiveth the Image very plainely 284. And thus you see that the End goeth back againe and seeketh the beginning and no further g Or outwardly in the outward For this world hath a limit and is included in Time and hasteneth to the limit and there the End findeth the beginning and this world is as a Modell or Glasse in the Beginning by this you may finde somewhat of the Mysterie and behave your selves well in the beginning that you may be found to be a wonder in the Love of God 285. And know that the second h Or Forme kinde of water is in the Spirit it is the Glasse of its father of its maker which dwelleth in the Spirit and is found onely by its Maker it selfe findeth not it selfe for so long as a thing goeth i Outward forward there is no finding in the inward but the Spirit which dwelleth in the inward that findeth it selfe in the outward 286. Yet the outward life findeth not the inward unlesse it have the Spirit of the inward and then it findeth by the inward Spirit and so the outward life speaketh of the inward and knoweth it not but the inward Spirit filleth the outward so that the outward is as it were a mouth and the Inward hath and produceth the Word and so the Inward Kingdome is manifest in the outward by the sound which is a Wonder 287. The Inward is a Prophet and the outward apprehendeth it not but if he doe apprehend it he hath the Essentiality of God in him that is the Divine flesh Christs flesh the flesh of the Virgine and yet the Prophet is in the Spirit but that flesh receiveth his power and vertue and assureth the outward Man that he doth nothing but what his Maker will have done and such a condition this pen is in and no otherwise 288. And thus we know the k Foundation Ground of this world that it is a figure of the Inward according to both the Mothers that is according to both the Fires viz. according to the fire of Wrath and according to the fire of Light The Sun is a l Or Idea or instance Modell or Glasse of the Light of Eternity and the outward fire is a Glasse of the Wrath and the Essentiality of them both is Water and Earth the m Resembleth the Father Earth is the Essentiality of Wrath and the n The Sonne water of the Light and the o The Holy Ghost Aire of the Eternall Spirit which is called God the Holy Ghost 289. Yet you must know that this world is not the Essence of Eternity but a figure or a Glasse of it therefore it is said to be a peculiar p Or third Principle Principle because it had its owne life and yet consisteth only in the Magick seeking of the Inward 290. The q Verbum Fiat Word Fiat is the r Or Maker or Ruler or Orderer as an Artificer Master of the outward for it keepeth the outward in its conceived Glasse the outward is not the Glasse but it is a similitude in which his Spirit doth Å¿ Or contrive forme Appeare expresse it selfe in workes of wonder that it might see the Wonders of both fires viz. of the Wrath and of the Light and so continually bringeth the End of all Essences into the Beginning therefore this world t Or is like a wheele that turneth round turneth round for the end continually seeketh the beginning and when it findeth the Wonders then the End giveth the Wonders to the beginning and this is the cause of the Creation of this world 291. The life of every Creature was a Wonder before the beginning for the Abysse knew nothing of it and the beginning of the Eye findeth all and setteth the Modell in it selfe so that it hath an Eternall number and delighteth it selfe in the number of the Wonders The eight Forme of Fire 292. Seeing then an Essence consisteth thus in two Formes the one of which taketh an u Abyssall bottomelesse unsearchable beginning into it selfe and keepeth it Eternally and the other of them is the Modell of the Eternall x Or contrived Or conceived Or formed framed and the body of it included in a limit therefore the Turba must be considered which destroyeth the included framed life againe and setteth the Modell of the framed Wonders in the beginning againe and presenteth such a thing to the beginning as was not from Eternity but onely in the framed Time 293. My beloved friend such things as these are shewen to you and such as you are who seeke the beginning for your Minde is our Mysterie you should seeke it in Us not in mee I the outward Man have it not but the Inward in the Virgine wherein God dwelleth hath it which y Or calleth it selfe twofold speaketh of it selfe in the plurall number 294. My outward Man is not worthy of the Mysterie but God hath so prepared it that he might reveale himselfe to you by that meanes that you should know him by some other meanes and not say my wit hath done it 295. Because you are a very learned person therefore you shall know that God also loveth the simple and such as are contemned of the world if he seeke God as I have done and you shall know also that the true Invention consisteth not in Art but in the Spirit and Will of God 296. For this Hand is simple and accounted foolish in the Eye of the world as you know and yet there lyeth such a z Arcanum Or an hâ—dden treasure secret therein as is incomprehensible to Reason 297. Therefore have a care poure Oyle into the wounds that require healing and consider what Christ a Mark 10.23 24 25. saith how hard it is for that man to enter into the Kingdome of God who is intangled with b Or cares for the belly worldly cares having great power and honour 298. You shall not finde this plant among the high ones of this world for c You have no power with them you cannot you are a Mysterie to them the Spirit it selfe seeketh the beginning looke to it play not the Hypocrite for the beginning is Paradisicall that the impure enter not into the pure and at last the Serpent beguile Eve againe 299. Let no d Soothing dissimulation be in you but plaine dealing yea and no and feare not for that
cometh into a childe in the c Or body of the Mother Mothers wombe d Turne over a new leafe or change our Copie we must put on another habit 2. You know what is written in our third Booke very punctually and at large with many Circumstances concerning its Propagation how Adam was created one Image he was both Man and woman before Eve he had both the Tincture of the fire and of the water that is soule and Spirit and he should have brought forth his similitude out of himselfe an Image e After or according of himselfe out of himselfe by his Imagination and his owne Love and that he was able to doe without rending of the body 3. For as we have mentioned before the soule had f might or ability power to change the body into another forme and so also it had power to bring forth a Twig out of it selfe according to its property if Adam had stood out in the g Proba or Temptation Triall 4. But when he imagined h In or as or with according to the Omnipotence and let in the Spirit of this world into the Soule and the Serpent into the Tincture and tooke a longing in himselfe after the Earthly fruite to eate of evill and good then also his Tincture conceived such an Image as was halfe Earthly viz. a Monster into which also the Turba then instantly insinuated it selfe and sought the limit 5. And so the Noble Image was found in the Earthly and then destruction and Death began and Adam could not i Beget or beare bring forth for his Omnipotence was lost 6. And should indeed have ever been lost if the Heart of God had not instantly turned it selfe with the word of the Promise into Adams soule which did so preserve it that its Image must perish and the soule must sinke downe with the Heavenly body through death into the new Life where its Spirit will be renewed againe 7. And thus Adam in k Inability or weaknesse impotence fell asleep and then the second Creation began for God tooke the Tincture of the Water as a twig our of Adams soule and a Rib out of Adam and halfe of the Crosse that was in Adam and l Or framed or built a woman with them made a woman of them 8. As you know that the woman hath the one halfe Crosse in her head and the man the other for the spirit of the soule dwelleth in the Head in the braine out of which spirit God hath taken a Twig viz. a Childe out of the spirit of the soule of Adam and hath given it to the woman 9. And hath given the Tincture of the water to her that she should not bring forth Devills and the Man hath the Tincture of Fire viz. the true Originall of Life 10. And therefore the woman hath gotten the Matrix viz. the Tincture of Venus and the Man hath the Tincture of Fire understand the woman hath the Tincture of Light which cannot awaken Life the life ariseth in the Tincture of Fire 11. And so it caÌ„not be otherwise now but that they must propagate as Beasts doe in two seeds the Man soweth soule and the woman soweth Spirit and being sowne in an Earthly field it is also brought forth after the manner of all Beasts 12. Yet neverthelesse all the three Principles are in the seed but the inward cannot be knowne by the outward For in the seed the soule is not living but when the two Tinctures come together then it is a whole m Or Being or substance Essence For the soule is Essentiall in the seed and in the n Or out-breeding or hatching Conception Note how the soule is before the conception becommeth substantiall 13. For so soone as the Fire is o Hammered by the Smith or the Faber hath struck fire is struck upon by Vulcan the soule is wholly perfect in the Essence and the Spirit goeth instantly out of the Soule into the Tincture and attracteth the outward p Rule or Regiment or influence Dominion to it selfe viz. the Starres together with the Aire 14. And then it is an Eternall Childe and hath the corruptible spirit also with the Turba cleaving to it which Adam tooke in by his Imagination 15. Then instantly the Turba seeketh the q Or bound or terme or Goale or End limit in the Spirit of this world and will enter into the limit and so soone as the soule hath its life the body is old enough to die and thus many a soule perisheth in the Essence while it is in the Sulphur in the seed 16. But that you may perceive that the Man hath the Tincture of the Fire and the woman the Tincture of the Light in the water viz. the Tincture of Venus you must observe the eager Imagination of both towards one another For the seed in the Essence eagerly seeketh the lîfe the r Masculine Man 's in the Å¿ Feminine womans in Venus and the womans in the Fire in the Originall of Life As wee have very cleerely demonstrated it in the third Booke and therefore wee referre the Reader thither 17. And we Answer here that the soule cometh not at all into the Body or is breathed into it t Ab extra or externally from without but the three Principles have each of them its owne u Work-master work-man or Smith Artificer one x Forgeth or striketh fire Smiedet worketh Fire in the Centre and the other maketh Tincture and water and the third maketh the Earthly y Great Mysterie Mysterium Magnum 18. And yet it is not any new thing but the very seed of Man and woman and is onely z Or bred â—orth conceived in the mixture and so onely a twig groweth out of the Tree The ninth Question Which way doth the Soule unite it selfe with the Body 1. IT is cleered before that all the three Principles are in one another and they beget a Childe according to their similitude and they all are in one another till the Turba destroy the body And then the soule is in the inward body viz. in the Divine body or if it be false in the Turba which giveth a body to it according to the Imagination all according to the wickednesses it hath committed 2. The soule standeth in the bloud of the Heart there it hath its seat and Originall the outward water and bloud mingle themselves but it doth not wholly receive the water of the bloud but it is captivated by the Imagination 3. It receiveth indeed naturally the inward water but it receiveth not the Majesty with the Tincture of the Light but onely by the Imagination therefore many times a Childe is more a Or in a better condition blessed then one that is old who b Or harboureth the Devill hath the Devill for his Guest 4. But there are not many borne c Or Saints Holy except onely from good
the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Excommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New man together union the outward Spirit is very profitable to us for many soules would perish if the Bestiall Spirit were not which beholdeth the Fire captive and setteth before the Fire-Spirit earthly bestiall Labour and Joy wherein it may buifie it selfe till it be able by the x Or workes Wonders in the Imagination to discover somewhat of its Noble Image that it may seeke it selfe againe 12. My beloved Children who are borne y Or of in God I tell it you it was not for nothing that God breathed the outward Spirit viz. the outward Life into Adams nostrills for great danger did attend this Image 13. God knew how it went with Lucifer and also what the great Eternall z Magia or Desire Magick could doe yea Adam might have been a Devill but the outward Glasse hindred that for where Water is it quencheth the Fire 14. Also many a soule by its wickednesse would become a Devill in a a Or the twinckling of an Eye moment if the outward life did not hinder it so that the soule cannot wholly inflame it selfe 15. How many are there that are so full of poyson and b Or malice and wickednesse evill that they doe murther and commit villany but this their Fire hath water or else they were past remedy As ye see in gall which is a fiery poyson but it is mingled with water and so the violence of the fire is allayed 16. Thus it is also with the Inward Essence the Spirit of this world hath wound it selfe into the Abysse of the soule and in its source hath killing water wherewith it often bedeweth the soule when it would spit Fire 17. Moreover the outward Spirit could not have life without this Fire seeing it hath fire in all Creatures but this Fire is onely the wrath of the Inward fire 18. The Inward fire consumeth earth and stones also the body and bloud yea even the Noble Image if it be c Or kindled inflamed in the Will But there the water is a Medicine for it which pulleth down its aspiring force whereby it laboureth to get above the meeknesse of God as Lucifer did The seventeenth Question Whence and wherefore is the Contrariety between the Spirit and the Flesh 1. MY beloved friend you know well that fire and water are contrary for the fire is Life and the water is its Death and you see plainely that when water is poured upon the Fire the source of the Fire goeth out and so the Fire is dead 2. And although in Man the fire is not wholly dead because of the Light which continually causeth fire yet there is an enmity as there is an enmity between God and Hell and yet Hell or the Fire of wrath is Gods 3. And
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
Government be ordained of God 77. Therefore ye Rulers and Potentates of the world looke to it and see whether you be the Ordinance of God and are placed in the Right Divine Order Have a care how you deale with the distressed inferiour for now he standeth before your Eyes and blameth you saying that you have been the cause of all his sinnes and wickednesse 78. For there one will crie out and accuse the other saying that he hath caused me to commit such ludenesse and will curse him the Inferiour his Superiours and the Superiours their Superiours Also the Prince will accuse his false Counsellours and his Counsellours the Priests because they did not reprove their Courses but soothed and flattered them for Ambition and honour sake 79. How will you be able to stand ye i Or Universities high Schooles and Doctors even all of you who have set up your selves in Christs stead and have so proudly k Or disputed wrangled about Christs Cup also about Christs Doctrine and Glory that you have provoked and put on the Princes of your Land who are the Ordinance of God to warre and bloud-shed for a few l Termes of Art words sake which you your selves have m Or Contrived forged 80. Where is Christs teaching and Spirit of Love who said Love one another for thereby shall they know that ye are my Disciples Where is your Love looke upon your bloudy instigations wherewith you have encouraged men to battle and have lead the world astray from Love and n Or Concord Unanimity 81. Ye have made Rents and Divisions so that Kings have been at variance and enmity for your Pride sake in that you have wrested the words of Christ and have not regarded whether you have had Christs Spirit and o Or meaning Will or no and therefore you above all others shall give an heavie account for you have knowne the will of the Lord and have not done it you have run and thrust your selves into Christs Office meerely to get profit favour and Honour you have not regarded the Spirit of God therefore the Spirit calleth you Babell a confusion of all those that live 82. You have set the whole world at ods and though you should teach them Love you have taught them Contention and strife so that one brother hath hated and persecuted another for your p Opinions Doctrineâ— which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandalâ—sed for your disputations sake blasphemed for your contentîons sake whether will you betake your selves and where will you abide when this shall be set before your Eyes and the whole world crye woe woe woe to you 83. Also here the Angels who are the Reapers shall divide all into two Heards and place the r Or Righteous Honest at the Right hand and the wicked at the left viz. at the Eye of Anger for the Principle of Light is here called the Right hand and the Principle of Fire the Left 84. And thus the Tribunall or seate of Judgement will be set All the great Shepheards whom God hath sent forth for a Light to the world who have reproved and taught as the Patriarchs who taught of the Promise of Christ shall be placed with the Prophets and Apostles at the Right hand of the Judgement and Moses and all Teachers of the Å¿ And Law-givers Law at the left hand of the Judgement 85. For Moses and Elias and all those exceeding precious teachers of the Law beare the fiery Sword and require Gods Justice and they at the Right hand Gods Mercy 86. And in this houre is the very last Day when the Judge shall say Come ye blessed of my Father inherit the Kingdome prepared for you from the Beginning for I was hungry thirsty naked sick and in Prison and you have administred to me 87. And to the wicked company Goe ye cursed into everlasting fire I know you not for I have been hungry thirsty naked sick and in Prison and you administred not to me 88. And then they will excuse themselves before the presence of the Judge and say we knew thee not Lord but he shall say being you have not done this to my poore Children you have not done it to me 89. And here the Spirit of God will manifest himselfe forthwith in all the three Principles and stirre up the t Or Ground Center of Nature so that it shall burne in the fire of Anger for all both Heaven Earth and the Firmament will be set on Fire together 90. And the Turba will swallow up the Earthly world in the Fire and restore it to that which it was before the Creation onely the u Viz. All whatsoever grew was borne made or done by word or Deed from the beginning of the world to the End Wonders remaine still in two Principles the third Principle doth vanish quite away all but the Wonders which shall be brought into the beginning 91. And then the Earthly Life and the Earthly Body will fall away and the Fire will consume them 92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire with its owne Wonders which shall follow it and whatsoever is false shall remaine in the Fire 93. And so they shall be caried through the Fire in the twinckling of an Eye and the fire comprehendeth them not for as little as the fire can retaine the light or Wind so little can x The fire of Wrath. it retaine the Light of the Holy men for they can dwell in the Fire without feeling any paine 94. Then instantly by the kindling of the Fire the Divine Majesty and Paradisicall Life is made ready and thither they enter as Children and live Eternally with their Father in one Love in a simple Childe-like Life and this is a Communion of Saints together 95. There is no Day or Night there for the Sunne passeth away and the Starres passe away but their y Or operations Wonders remaine apparently in the Great z See in the small six points what the Magia is Magia to the glory of God thus they shall passe away 96. The wicked also must goe into the Fire and their Earthly Life will also fall away and their a Or Vizard monstrous Image will appeare in the Spirit according to the shape of all hideous abominable Beasts like the Devills 97. For they dwell in one and the same Principle and Lucifer is their great Prince whom indeed they served here though they depended on their Hypocrites for a false Paradise 98. Thus my beloved friend you have a briefe description and Declaration of the last Judgement Day for whatsoever is of this world shall passe away 99. The Earth and all stony Rocks and Elements will melt away and that onely will remaine which God would have and for the sake of which he hath created this word 100. Both the good and
is now the pure Chastity and Modesty is it not bestiall is not the outward Image become a Beast as is to be seene plaine enough in his Will and f Or doings Essence that he doth like a Beast yea more foolishly for he hath Reason and yet runneth on against Reason as if he were voyde of sense 11. But that he might be restored and the Image reduced into Unity that word which spake the soule out of the Mouth of God and did breath it from the Holy-Ghost into the Image is become Man and is entred into the Earthly Image that is into the Turba of Destruction 12. And you know very well that the word hath the water of Eternall Life and the Fire the Deity and out of the Fire it hath the Tincture of the Deity and in the Tincture the Spirit of God which proceedeth from the Mouth of God and in the proceeding forth the g Or Luster glance of the Majesty is made manifest in the operation of the Spirit 13. This word which is in the Virgine of the wisdome of God and encompassed with the Wonders of Eternity is now in humility of great Love towards our Image which was lost in Adam come againe into us and is in Mary understand the Earthly Mary yet in the Benediction become Man 14. The Benediction was that the soule of Mary was adorned with the heavenly Virgine of the wisdome of God which Adam had lost therefore the Angell called her blessed of all Women 15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary therefore by the blessing she became chaste and full of Purity for the Holy Ghost goeth not into that which is Earthly he mixeth himselfe not with the h Similitude or Resemblance Glasse for it cannot be that the Glasse should be as the Life it selfe 16. Understand our high and precious depth thus The soule of Man proceedeth from God and is from the Eternall and the body of man is but a Glasse of the Eternall and so God cloathed the soule of Mary with the Divine Virgine in the Principle of the soule not in the Earthly flesh as if she had been deified no! she must die as well as all other people 17. And in this Virgine Gods word out of the Heart of God the Father assumed the seed of the Woman viz. the seed of the soule and the seed of the first Image which for so long a time stood hidden in the Mystery 18. But now at length the Life of God entred into it and did make it a whole Image againe for the water of Eternall life proceeding from the Heart of God mingled with the water of the Spirit of the soule for the Spirit taketh its Originall from the water and the soule is Fire 19. Thus the word received the Tincture of the soule and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the water and both became one soule and yet the Creature was still distinguished from Gods Spirit though Gods Spirit dwelt therein and of Gods water and Tincture and of the seed of Mary from her Tincture and water in the high benediction a flesh and bloud was produced so that an Heavenly Man in the Earthly was incarnate at once 20. So that it may be said this is the Sonne of the Woman viz. the very bodily and naturall Sonne of Mary with soule and body with flesh and bloud and all that belongeth unto Man and also the very Sonne of God which was borne from Eternity out of Gods Eternall Essence ere the foundation of the world was layd who stood both in the Majesty of the Holy Ternary and also in the i Or wombe body of Mary at once 21. And the soule of Christ doth belong halfe to the Principle of this world and halfe to the Holy Ghost for the souâ—e of Christ used the Spirit of the Aire and Starres with the vertue of the Elements and also the Word of God and the Divine food for such a man Adam was in his Innocency 22. Thus God hath regenerated us in Christ and so we are regenerated in Christ out of Gods word and Spirit by the water of Eternall Life and so we are Gods Children in Christ and if we resigne our selves up to Christ departing from our Reason and will then we put on Christs body and our will and Spirit liveth from Christ who is in us and we in him 23. Hence you may understand what the Temptation of Christ was viz. The Regenerate man was to endure Adams Temptation to trie whether his soule could stand stedfast in God and therefore he was proved in the Tuâ—ba to trie whether he could stand stedfast in three Principles and rule over the outward Life and therefore foode was withdrawne from the outward Life and the Inward must over power the outward and eate of the word of the Lord and uphold the outwaâ—d in its owne Power and full Omnipotency and also keep Death captive that it might not be able to destroy the outward Life this must needs be a hard Combat 24. And the other two Temptations were these viz. he was tempted to trie whether man would live in k Or compleat full obedience and suffer God to worke in him or whether he would exalt himselfe againe and be free from God as Lucifer did therefore the Devill must tempt him because this man was to possesse his Royall Throne 25. The Devill complained that he could not stand because the Mother of wrathfulnesse did draw hâ—m too hard and therefore he was permitted to trie this man and to set before him that which was set before himselfe and if this man stood then he should judge the Devill who was found to be a lyar 26. For he full tried him in the second and third temptation whether he would ascend on high in his owne power as himselfe had done and so stirred up the Anger or whether he would put his trust and affiance in God onely and live to him both in will and deede as a childe in obedience to the Father and this he urged upon him just so long as Adam stood in the Temptation before he fell asleep 27. And now wee also must alwayes be so tempted and proved and we are able to get the victory in Christ who hath overcome for his soule is our soule and his flesh is our flesh if we trust in him and give up our selves wholly to him as Christ gave up himselfe to his Father 28. And thus my beloved friend you understand what Christs soule and body is viz. that it is our soule and body if wee cleave to God but if we doe not then we are parted and in the outward life we belong to the Spirit of this world viz. to the lost and perished Adam and in the soule wee belong to the Devill in the Anger of God but looke for these things more at large in our other writings where you
other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and The soule or the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is knowne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Lust pleasure will or desire Longing of God would have the soule and on the contrary the Center in the power of the Fire would have it 12. For the life of the soule hath its originall in the Fire and that makes the striving for the Image of the soule and which of these two Formes whether it be the Fire or meeknesse of Love that overcommeth that will be the quality of the soule and as the quality of the will of the soule is such an Image will the soule have 13. And we must know that if the will of the soule change it selfe then its Forme will be also changed for if the Quality or property source of the soule be fiery then it hath also a fiery Image 14. But if the soule turne its Imagination into the Center into the strong Or harshnes Astringency and bitternesse then its faire Image is also captivated in the darke astrengency and infected with the Astringent wrath 15. And then this wrath is a Turba which possesseth the Image and destroyeth the similitude of God for in God there is Love Light and meeknesse but in this Image there is Darknesse astringency and bitternesse and the Essentiall Quality or property source is fire proceeding from the Essences of wrath and then this Image belongeth not to the Kingdome of God so long as it continueth in this Quality condition or property source and forme in the Darknesse 16. Fire is a further similitude of the soule the soule is an Essentiall Fire and the flash of the Fire is the Life of it The soule resembleth a Globe or an Eye of Fire 17. The burning Fire in the source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the source which ariseth from the Fire and goeth forth from the firelike Aire that is the true Spirit of the source of the Life of the Fire which continually bloweth the fire up again and maketh it burne 18. Now the fire shineth and giveth Light out of the source and dwelleth in the source where it shineth and the source comprehendeth not the Light and this signifieth the second Principle wherein God dwelleth 19. For we know that the Or Vertue Power is in the Light and not in the Fire the fire onely giveth Essences to the Light and the Life or the Light produceth meeknesse and substantiality viz. water 20. Now we understand that there is a Or amiable Loving meeke Life in the Light without Or paine source and yet it selfe is an insensible Or paine source it is nothing but a Longing or desire of Love 21. Which Source we account a Tincture in which the budding and blossoming hath its Originall yet the Fire is the cause of it and the meeknesse is a cause of the substantiality for the Desire of Love in the Light attracteth it and keepeth it so that it becommeth a substance but the Desire of Fire consumeth the substantiality 22. Also we must conceive that as
The Third Booke of the Authour being The High and Deepe Searching out of The Threefold Life of Man through or according to The Three Principles by JACOB BEHMEN aliàs Teutonicus Philosophus Written in the Germane Language Anno 1620. Englished by J. SPARROVV Barrester of the Inner Temple London LONDON Printed by M. S. For H. Blunden at the Castle in Corn-hill 1650. A SHORT CONTENTS of this BOOKE BEing a High and Deepe Searching out of the Three-fold Life of Man through the Three Principles Wherein is clearly shewen that which is Eternall and also that which is Mortall And wherefore God who is the Highest Good hath brought all things to light Also wherefore one thing is contrary to another and destroyeth it and then what is right or true and what is evill or false and how the one * Or distinguisheth severeth it selfe from the other Wherein especially the Three Principles are founded which art the onely originall or fountaine whence all things flow and are generated VVhereby the multitude of Meanings and Opinions about Faith and Religion may be knowne and what is the cause of the multitudes of Opinions among Men concerning the Essence and Will of God also what is best for Man to doe that he may attaine the highest and Eternall Good And then concerning the End and issue of All things wherefore all things have appeared in such a property and Essence as they have had for the comfort of the poore wounded sick soule of Man and for the Rebuilding or Edification of the true Christian Religion wherein the Antichrist standeth quite naked and revealed Set downe for a Remembrance to our selfe and for a stay to uphold us in these distracted miserable Times THE THIRD BOOKE OF THE AUTHOUR Being a High and Deep Search Concerning The Threefold Life of Man The First Chapter 1. WHen wee consider the beginning of our Life and compare the same with the Eternall Life which we have in the promise we cannot say nor finde that we are at home in this life For we see the beginning and the end of the outward life as also the totall decay and finall corruption of our bodies and besides we see or know of no returning into this outward life neither have we any promise of it from the high and eternall Good 2. Seeing then there is a Life in us which is Eternall and Incorruptible wherewith we strive after the highest Good and a life from this world which is finite and corruptible and also a life in which the source originall cause of Life standeth wherin the highest danger of Eternall Perdition misery and calamity doth consist therefore it is of necessity that we consider the beginning of Life from whence all these things proceed and have their originall 3. So now when we consider the life what it is then we finde that it is a burning Fire which consumeth and when it hath no more fuell to feed upon it goeth out as may be seene in all Fires For the life hath its nourishment from the body and the body from the food for when the body hath no more food then it is consumed by the fire of the life so that it fadeth and perisheth as a faire flower when it hath no water withereth 4. But seeing there is in Man a life which is Eternall and Incorruptible which is the soule which is also a Fire and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life what that is which continually feedeth it so that it never goeth out in Eternity 5. And thirdly we finde in the life of our soules that there is in it a greater hunger after another higher and better life viz. after the highest Good which is called the Divine Life insomuch that the soule is not contented with its own food but it desireth with great longing and panting the highest and best Good not only for a pleasant habitation but in a hunger for a food 6. And so now we perceive in our very great and true knowledge that every life desireth its own Mother out of which the life is generated for a food as the Wood which is the Mother of the Fire that the Fire desireth to have and if it be severed from its Mother it goeth out In like manner the Earth is the Mother of all Trees and hearbs and they desire it and the water with the other Elements is the Mother of the Earth or else it would be dead or barren and there would grow neither metalls trees hearbs nor grasse out of it 7. We see especially that the Elementary life consisteth in a boyling and is a kinde of seething and when it leaveth boyling it goeth out also we know that the Constellations kindle the Elements and the Starres are the Fire of the Elements and the Sunne kindleth the Starres so that there is a boyling and seething amongst them but the Elementary life is finite and corruptible and the life of the soule is Eternall 8. Now seeing it is Eternall therefore it must also be from the Eternall as the deare Moses hath written very rightly of it That God breathed into Man the living breath and so Man is become a living soule 9. Yet we cannot say though indeed Man standeth in a Threefold Life that each life is apart in a severall forme but we finde that they are in one another and yet each life hath its own working in its Dominion viz. in its Mother For as God the Father is all because all cometh from him and he is present every where and is the fullnesse of every thing and the thing doth not comprehend him also the thing is not God nor his Spirit nor the true Divine Essence so that it cannot be said of any comprehensible thing that it is God or that God is here present more then in other places and yet he is really present he containeth the thing and the thing containeth not him he comprehendeth the thing and the thing comprehendeth not him for he dwelleth not in the thing but in himselfe in another Principle 10. So also is the soule of Man breathed in from God it dwelleth in the body and is invironed with the Spirit of the Starres and Elements not onely as a Garment covereth the body but it is infected with the Spirit of the Starres and Elements as the Pestilence or other infectious disease infecteth the Elementary Spirit so that it poysoneth its body and so it decayeth and dyeth and then the source or property of the Starres also breaketh it selfe off from the soule and consumeth it selfe whrereby the Elementary Mother breaketh off and so the Spirit of the Starres hath no more food and therefore consumeth it selfe but the soule remaineth a Or Crude empty or feeble or faint naked because it liveth by another food 11. Understand us here in this manner though the soule be thus captivated with the Spirit of the Starres and
Elements so that the source or property thereof dwelleth in the soule yet the soule hath another food and liveth in another Principle and is another thing or b Beeing or substance beeing 12. For its Essences or the faculties or powers of its substance are not from the Constellation but have their beginning and corporeall union out of the Eternall Band out of the Eternall Nature which is Gods the Fathers before the light of his Love wherein he entereth into himselfe and maketh to himselfe the second Principle in his Love out of which he continually generateth his Eternall Word and Heart from Eternity to Eternity where the holy name of God continually ariseth or discovereth it selfe and holdeth its Divine Nature as a Spirit in the second Principle in it selfe and dwelleth in nothing else but meerly in it selfe 13. For although the band of the Eternall Nature is in it yet the Divine Spirit is not subjected under that Band for the Spirit kindleth that Band so that it becometh enlightened and c Or Sprouting springing with the vertue of the Light in the Love in the life of the Word and Heart of God so that it is a holy habitation and Paradise of that Spirit which is called God 14. So also the soule of Man is out of the band of the Eternall Originall Eternally standing therein and desireth in it selfe in the second Principle to presse into God and to satiate it selfe in the Power of God but because it cannot with its whole beeing with its own Essences enter into the light and power of God as little as the Eternall Nature can presse into the Light of God so that it may have the light for its own in its own power but the Light shineth out of the Love in its own Principle in the Eternall Nature so that the Light remaineth Lord in the Eternall Nature because the Eternall Nature doth not comprehend it but rejoyceth in the Light and bringeth forth its wonders in the power and understanding of the Light where then they are revealed Thus also the soule cannot in its Essences presse into the Light of God and over-master it but must in it selfe in another Principle presse into God into his Love 15. For you must here understand another new Birth in the soule for it must not onely presse forth out of the Life of the Starres and Elements but also out of its own source or property of life and incline its will into the Life of God endeavouring to be therein this inclined or created will is received of God and God dwelleth in that will and so cometh the Divine Life and Light into the soule and so it is a childe of God for it standeth in its source or property and life as God the Father himselfe doth in the source or property of the Eternall Nature 16. And here we understand that d Or beyond without the Divine Light which is the second Principle in the Eternall Nature there is an anguishing source or property for the band of life stands in the Fire but when that fire is e Inficiret is infected or filled inspired and captivated by the Divine Love then the life in it self goeth forwards forth into another source or property for another Principle is broken open for it wherein it liveth and that Life is in God even as God dwelleth in himselfe and yet is really all himselfe all is come from his Nature yet you must understand not as from the Eternall Nature onely the soules and the Angelicall Spirits are so but from his f Or Creaturely created will which hath a beginning viz. from the Externall and therefore every thing of this outward world is Transitorie And herein we finde the great and terrible Fall of our soule in our first Parents that it is entred into the Spirit of this world into a strange lodging and hath forsaken the Divine Light wherein it was an Angel and Childe of God therefore it must goe forth againe out of the Spirit of the Starres and Elements and passe in a New Birth into the Life of God 17. But because that was not possible for the soule to doe therefore the Life of God came to us out of Love and Grace into the Flesh and tooke our humane soule againe in it into the Divine Life in the power of the Light that we might here be able to presse into the same life to God in a New Birth For as we went wholly with the soule of Adam out from the life of God for the children of Adam have inherited all from their Parents soule being sprung wholly from them as from a Tree so also hath the life of God in Christ regenerated us againe so that we can enter againe in the life of Christ into the life of God And thus now our soule standeth in the Band of the Eternall Originall infected with the Spirit of this world and captivated by the wrath of the originall in the life of the eternall fire viz. in the Eternall Nature therefore we must every one of us by our selves presse with our soule in the l fe of Christ to God into the New Regeneration in the Life and Spirit of Christ and here no hypocrisie appearing holinesse or any meritorious works will availe any thing for the poore soule can no other way be helped except it enter into it selfe in a new created will with stedfast earnest purpose and resolution into the Life of Christ and then it will be received with very great g Or honour Glory by God and his children in the second Principle and the noble precious Treasure viz. the Light of the Eternall Life will be given to it which enlighteneth the source or property of the soule in the first Principle wherein it standeth substantially with its Essences for ever and turneth the anguish into love and the rising and burning own property into an humble lovely mirth in meeke joy 18. And thus the soule is a joyfull habitation in the Divine Life as if I should liken it to a kindled Light when the wicke of the Candle burneth and casteth a pleasant light or shineth bright and hath no paine in the shining but a lightsome pleasantnesse and yet the wicke continueth burning yet you must understand that there is in the burning wicke no paine or woe but that there is onely a cause of the glance of life for no fire is comparable to the Divine fire 19. For the Divine Nature out of which the Divine fire of life burneth is h Inspired or infected filled with the Love of God so that the light of God maketh another Principle in it selfe wherein Nature is not i Or perceived felt for it is the end of Nature therefore the soule cannot comprehend in its own Essences the light of God to possesse it For the soule is a fire in the Eternall Nature and doth not reach the end of Nature for it continueth in Nature as a creature created out
being it cannot get away upwards it runneth round like a wheele and breaketh asunder the contraction from whence the Essences of multiplicity doe arise 15. And this is the right Centre for in the wheele doth exist the nature of Mobility and of the Essences and it is a Band of the Spirit though without f Or perception feeling or understanding but in this Forme it is onely called the Centre for it is the Circle of life which the desiring hath shut up out of the still widenesse into narrownesse although it is not comprehensible but every where meerly spirit and forme of Nature 16. Seeing then that the Raver maketh such a stinging bitter wheele in the sharp cold therefore the Centre is so terrible like a great Anguish where the life is continually broken or destroyed and by the Essences is also built againe in such a manner and is like to Life and Death 17. The Phylosophers and high g Naturalists knowers of Nature write that Nature consisteth in three things viz. in h 🜠☿ 🜔 Sulphur Mercurie and Salt which is very right but the simple will understand nothing therein and although the apprehension of it was open to the wise so that they understood it yet at this present time very few understand the Centre but they have it in the Historie as also they have the Divinity or Theologie from the mouth of the Apostles which at present is also no other then a Historie without the power and the living Spirit which was among the Apostles as is cleerly testified by their contentious disputations lip-labour and dead Letter in their Teachings 18. Now seeing wee have through the Divine Grace attained the Light and are able to know the Centre which is the Birth of our life wee have power to demonstrate it and shew what is comprized and understood in the three words Sulphur Mercurie and Salt not that we thereby despise the ignorant blindnesse but as a Christian wee would willingly afford and shew them the Light And although our speech seemeth simple yet out knowledge meaning and apprehension is very Deepe none should be offended at the simple speech as if wee had not the deepe apprehension Let him but reade it with a true earnestnesse and consider seriously of it in the feare of God and he shall finde well enough what Spirits childe wee are in this writing but wee would have him faithfully warned concerning the scorners and hypocrites 19. As is mentioned concerning the Sulphur the Centre is and may very well be called PHVR but if the Light be generated the light that shineth out of the PHVR is called SVL for it is the soule thereof And as I say of the dark Centre wherein the Divine Light is generated the same I say also of Nature though indeed they are one but wee must so speake that wee might bring it into the thoughts of the Reader that he might incline his minde to the Light and so attaine it 20. For the two Formes viz. sharp cold and bitter stinging which are generated by the longing in the Eternall Will they hold the Centre and make the wheele of the Essences whence the i Or Thoughts senses as also perception and mobility continually arise Eternally 21. Now these two formes are in very great and terrible angu sh in themselves without the other formes that are generated out of them For the attracting sharp sourenesse is like to hard stones and the sting of the attracting is the breaker of the astringency and so it is like a wheele and may well be called PHVR the Language of Nature in that syllable doth declare 22. Therefore though the two formes enter so terribly in themselves into the Will and hold the Will in the darknesse yet the will cannot be captivated for its own propriety is to be meeke and quiet and that propriety it cannot loose in the two Formes for it is incomprehensible and yet it must be in the two Formes and dwelleth in the sting and is the flash thereof for the two Formes are darke in themselves but the Will is not so for it is free in it selfe but the two Formes take it into their property for it is their Father and it sharpeneth it selfe in their properties so that it shineth as a flash of lightning 23. For the soure astringency maketh dark and the bitter sting in the wheele dissipateth the Darknesse and so the liberty of the still will shineth in the wheele in the whirring as a flash of lightening for the will so sharpeneth it selfe from the soure astringency that it becometh very strong for it is as when steele and a stone are knocked one against another to strike fire 24. For there is understood to be in the Fire two things viz. the liberty k Extra naturam without Nature and the soure strongnesse of Nature as you have an Example in a stone out of which you strike Fire For when you strike upon the sharp of the stone the bitter sting of Nature sharpeneth it selfe and is l Vexed or angred stirred in the highest Degree For Nature is dissipated or m Shivered to pieces broken asunder in the sharpnesse so that the liberty shineth as a flash of lightning and that you may heere see to be true for as soone as the liberty shineth it consumeth the Darknesse and thence it cometh that the sharpnesse of God the Father is a consuming Fire For as soone as the flash in the sharpnesse seizeth on any thing that is essentiall it consumeth it instantly so that there is no nature more left 25. And the cause of the flash going out so suddenly is that the sharpnesse cannot retaine it for the flash is free from Nature and is onely seene in the breaking 26. And wee give you to understand that this liberty without the Nature is God the Father and the Nature is thus generated in him so that he is Omnipotent over Nature even as the minde of Man is above the senses for it hath all one Originall as wee will shew you hereafter following 27. Further concerning the Birth of Nature wee give you to understand this by way of similitude When the flash shineth thus in the soure anguish then there is a very great crack which the sourenesse captivateth and terrifieth much more for its dark propriety in the soure Death is killed in a moment so that it looseth its soure propriety and sinketh back and can no more attract so strongly and then the flash goeth directly through the sting of the raging of the whirring wheele where the sting must spread forth on each side and the flash goeth through the midst and so the wheele cometh to be a Crosse and can no more whirle about but standeth shivering in the sharp Might of the Will of the Eternall Liberty which is God the Father 28. And now when the strong sourenesse hath captivated the flash of the Liberty that it looseth its propriety then the fourth forme
if the Deity had a beginning or were subject to any alteration no but I write in what manner it may be learnt and understood what the Divine Essence is for wee can bring no Angelicall words and though wee could use them yet they would appeare in this world no other then Creaturely and Earthly to the earthly Minde For wee are but a part of the whole and cannot speake h That which is perfect the totall but in part which the Reader ought to consider 67. For the Divine Minde in the Heart of God that is onely totall or perfect but else there is nothing totall for without that all stand in the Essences and God onely is Free and nothing else and therefore wee speake but in part and comprehend the totall in the Minde for wee have no tongue to expresse it wee only bring the Reader to a i Which reacheth to heaven Ladder he must goe up himselfe 68. If wee will rightly speake or write of God wee must speake of the Light and of the flame of Love for therein is God rightly understood 69. Wee cannot say that the source of the fire is Light we see it onely shine out of the Fire Thus now wee have informed you concerning the Originall of the Fire how it is generated in the wheele of the Essences in the hard anxious sharpnesse and receiveth its shining out of the Eternall Libertie where the libertie is driven on in Nature so that the libertie becometh a source or propettie which is Fire 70. So also wee have mentioned how the flash instantly presseth through the wheele of the Essences and maketh a Crosse and then the wheele of the Essences turneth round no more but standeth wavering in the sound of the crack and all Essences receive their vertue and strength in the flash of the Crosse for the flash presseth right through and divideth the Essences of the wheele and the Essences presse through k Squarely Crossewise on each side flatly upon the flash for the flash is their Spirit which in the soure astringency maketh a Brimstony Forme 71. Thus the birth standeth square like a Crosse and hath beneath the Centre of the Birth which driveth up the flash aloft and so the whole Birth is as a sprout where the fire driveth up and the Essences hasten after the fire-Spirit as their own spirit which attracteth and desireth them for they are its food and nourishment and it is their life and one is not without the other 72. Now understand us concerning the Crack of the Fire for it is horrible and consuming and overcometh all the Formes of all the Essences for as soone as the twinckling beginneth all the formes of the Darknesse are consumed and the dark soure astringency viz. the sterne Death trembleth at the life and falleth back as dead and overcome and of hard becometh feeble and weake and so becometh heavy as being impotent and not l Not able to subsist fix in it selfe and thence cometh weight in Nature For the soure astringent Matrix becometh thin and light and a Water-Spirit from whence the Water is Generated 73. And now this Crack of the soure astringency in the Dark Death is a Crack of Great Joy for of dark it becometh light and or when the flash twinckleth in the soure astringency of the sting the sting is terrified much more then its mother the soure astringency and yet it is no hostile crack or terrifying but a very joyfull crack or terrour of exulting that its mother is so thin pliant and soft whereby the sting looseth its fiery propriety and in the Liberty of the Eternall Will in the Centre becometh white cleere light amiable and joyfull and herewith springeth up the fift forme of Nature viz. the friendly Love 74. For there the flash desireth with great longing to have its mother for its food and here is the true originall of Life for it is the kindling of the Light in the soure astringent Matrix where the severe tartnesse is turned into meeknesse and you should rightly understand it here that it is not so wholly in the Centre of its being but as I may say in a similitude it is as if Oyle were generated in the Meeknesse out of which the Light shineth constantly and remaineth for ever in which the flash looseth its propriety and so out of its forme a shining and light is produced wherein there is a m Or Severall distinct Centre out of which the Great Joy springeth up and yet the first foure formes keep their own Centre to themselves For the Darknesse remaineth as an inclosed thing and the Light shineth in the Darknesse and the Darknesse comprehendeth it not 75. Thus there are two Principles which are therefore two because the Meeknesse existeth out of the first Eternall Will which Will is free from the Matrix or Nature and is as thin as if it were nothing and is still and quiet Now that which is still and without a being in it selfe that hath no darknesse in it but is meerly a still cleere light Joy without Essence and that is the Eternity which is without any thing and is called God above all other things for there is nothing Evill in it and it is without a Beeing 76. Understand us thus God the Father is so in himselfe but without a Name for he is in himselfe the light cleere bright Eternity without a Beeing if wee speake meerely of the Light of God 77. But since he will not be without a Beeing therefore wee consider his will which he conceiveth in himselfe out of nothing but meerly out of and in himselfe and wee understand the desire is in his will and that in the desire there is the Centre of the Genetrix wherein the Beeing is Generated 78. Now the Eternall Genetrix desireth nothing but the Word which doth create in the Genetrix for the Eternall still and light Joy createth nothing but is meerly still and light for where there is no darknesse there is meere light without alteration but the Genetrix in the desire maketh the attraction so that there is a Darknesse which is Eternall wherein Nature is Generated as is mentioned before 79. And now the Eternall Genetrix in the first longing desireth the Liberty viz. God and not the Darknesse in it selfe for he willeth not her but the Word which createth in the longing of the Genetrix and yet there can be no Genetrix without the attracting which impregnateth it selfe in the will in which impregnation the Centre of the Nature doth consist and there would be no Word if there were no Nature 80. For the Word taketh its originall in Nature and wee heere give you highly and dearly to understand that two words are Generated in Nature one is the first Centre of the Genetrix in the sterne Wrath to expresse the strong might of the Mother of the first soure wrathfulnesse in the Fire which is heere called the Nature of God the Father which
Generating of the Love the tune sound and song as also the five Senses Seeing Hearing Smelling Tasting and Feeling wherein the Life is understood as also Paine and Torment Joy and Love desire to Good and desire to Evill though in it selfe in nature nothing is to be rejected or is in vaine both must be else God would not be manifested and all would be as a still nothing and the whole Beeing is together in the Eternall God none hath made or Generated any thing for him he alone in his Eternall Will which is himselfe maketh the a Pregnat mother or wombe that Generateth all things Genetrix he onely is the Eternall beginning and compriseth the Centre to the Genetrix which maketh the Eternall Mother of the Genetrix of the b Beeing of all Beeings Ens Entium Essence of all Essences 2. For God hath no beginning and there is nothing sooner then he or before him but is Word hath an c Groundlesse or bottomlesse unsearchable end which yet is not called End rightly but Person viz. the Heart of the Father for it is Generated in the Eternall Centre not as a Forme of the Centre which belongeth to the Centre but as a sprout of another Centre out of the first Eternall Centre 3. Therefore he is the Sonne of the First and is rightly the flame of Love and the Glance of the Father in the Eternall Will and the second Mother or Matrix of the Genetrix viz. the Angelicall World out of himselfe is a Principle which is called the d Barmhertzigkeit Mercifulnesse Mercy of God out of which Centre goeth forth the Virgin of the Eternall Wisdome of God by which God hath created this World viz. the Third Principle with all Creatures and things out of the First Principle 4. And wee would have the Reader faithfully warned that he should not seeke our meaning in the Wisdome of this world but in the Light of the Eternall Nature whither wee would have him directed also viz. into the new Regeneration in the life of Christ else wee are but dumb to him and not to be understood and without that New Birth he should leave these writings uncensured or else he eateth the food of the first Centre and his scorne will gnaw him in the Centre of his own life 5. Wee will readily vouchsafe him the Light and for that end this hand hath set downe the Deepe e Arcana Mysteries not for any advantage that can be expected but for the f The children of wisdome Lillies sake and for the sake of the Angelicall world 6. Here marke exactly you will see that which you have not seene since the heavy fall of Adam and thereby consider what it signifieth and what appeareth with it and tread not in the foot-steps of the proud Pharisees who Crucified Christ and remained blinde in the Day-light or else the same will happen unto you 7. And looke not upon the Hand of this Pen it can do nothing but upon the g Ground or Foundation Centre out of which the light shineth it shineth not onely out of this Hand but in the whole world as an opened Seale in the Eternall Centre every one may apprehend it it is not onely without him but in him and there is no more to be said but to flie open and spring with Jesus Christ and put forth a flower out of this world into the Angelicall world of which wee will heere speake and shew you the Eternall Beeing 8. Wee have shewed you above the Birth of the foure formes of the Eternall Nature and thereby have signified how they are Generated out of the Eternall unchangeable Will of the Liberty of God where we have declared to you also how the Eternall Liberty without Nature is a still light habitation yet without Glance or Lustre also how the Eternall Light Liberty is sharpened in the soure hard fiercenesse so that it appeareth as a flash of Fire where then it dissipateth the Darknesse and taketh away the power of the fiercenesse and so getteth a consuming Glance or fiery splendour by reason of the terrible sharpnesse where then the soure Matrix becometh an anxious Genetrix and being feeble by the flashes taking away its power it becometh Essentiall and the flash catcheth hold of its Essentiall Forme in the Anguish that is the Brimstone-Spirit which is the body of the Flash out of which it burneth and shineth 9. And then wee have shewen also how the Wheele of the Essences with the flash of the soure overcomming is h Or preserved upheld and how the Centre is like that of a i â™ A wheele with foure spokes a Crosse Crosse-wheele and how all standeth in the sounding of the Essences like a Sprout where then the wheele driveth onely upwards and therefore it is that the source of the Fire flieth upwards for all the formes of Nature flie after the Fire and the fire flieth from them for it willeth to be free being it is originally proceeded out of the Eternall Liberty but yet it cannot be free because Nature withholdeth it by the sharpnesse which subsisteth in Nature 10. And then also wee have shewen you how the Crack of the fire killeth the fierce property of the soure Matrix whereby it is overcome and falleth back from whence cometh k Or Ponderesity weight in Nature and the matter of every thing And then how the flash in the overcoming twinckleth or looseth its strength where then in the Meeknesse it is so terrified that it looseth its fiery property and becometh cleere or bright which is the shining of its light where the Glance taketh its Originall And how the Eternall still Liberty taketh the Glance as its own and how the first Will is herein satisfied according to its desire with that which it would have in the Originall in its desire 11. And so when the first desire together with the Generated Essences is filled with the Glance of the Light then all the Essences which have laid hold on the Light stand in the first desiring will and the will thereby becometh triumphant and full of joy that the childe of Light is generated in it And heere the second Centre â—â—eth open in the Joy where the Love is the l It s Centrall Fire fire of the Centre and the Love desire of the first will attracteth the Joy and the Light shineth out of the Joy And so this precious Holy Birth remaineth upon the m â™ Crosse-wheele where the Wheele of the Essences moveth n Or in the Centre of the Crosse in the Crosse and the Joy viz. the source of the Fire flieth upward and the Centre retaineth it 12. And so there the New-borne Will goeth forth with power and o Or Miracles Wonders and establisheth the first will of the Liberty of the Father with the Centre of the Love-Birth of the Sonne for this Birth is the word of the Heart of the Father which he
the burning Torches which is the Spirit of Gods Bride declareth in the Apocalyps that when the seaventh seale shall be opened then shall the hidden Mystery of the Kingdome of God be accomplished 79. For the Lamb which was slaine did at the time of the seaven Seales take the booke out of the right hand of him that sate upon the Throne and opened the Seales thereof and the foure and twenty Elders fell downe before the Lamb and said Thou hast opened the booke and broken open the Seales Praise and Honour and Glory to God and the Lamb which was worthy to take the Booke and to breake open the Seales thereof and the Whore together with the Dragon was cast into the Lake of Fire If you understand not this you are under the Seales 80. Behold when the seaventh seale shall be opened then the Arch-Shepheard will feed his sheepe himselfe in his greene Pasture he leadeth them to the springing Waters and refresheth their soules and bringeth them into his right Path and is a good Shepheard and the sheepe follow him and he giveth them Eternall Life 81. g Note At that time Babel that Great City on Earth breaketh in the Wonders and all the soules of those that are written in the Booke of Life in the Glassie Sea or Angelicall world all those that are borne of God doe goe out from her and that is the h Or habitation Tabernacle of God with Men for he that seduced them is sealed up the Light driveth him away 82. Therefore hearken you that are drowsie and awake the Day breaketh it is high time that you may not be captivated by the Anger in Babel there is great earnestnesse or severity at hand leave off your contention about the Cup of Chr st else you will be found to be but fooles in the presence of God your Decrees availe nothing when you assemble together and make results and conclusions saying thus wee will have it this Confession of Faith thus wee will beleeve and then the Church of God will be upheld and another party gainsayeth and they call one another Hereticks and so you lead the blinde Layity captive in your Devillish Contention in your Pride 83. You binde the true meaning of the Scriptures to your Art he that hath not been a Student or Scholler in that can have no understanding in the hidden Mysteries of God you say O you proud blinde Men how you suffer your selves to be seduced by i Or your own Inventions and Conceits humane Traditions without the Spirit of God how will you stand in the Day of the Judgement of God with your confounded Sheepe which you have thus led along in blindnesse You have filled them full of reproach and blasphemies and have ridden up and downe upon the Dragon in meere hypocrisie covetousnesse high-mindednesse and false Teaching outwardly you have made a faire shew and inwardly you have been full of the Devill 84. Where is your Apostolicall Heart Have you Christ in you Wherefore then do you dispute and contend about him and make the common Lay people contend also who know not what they doe they play upon your Musick and dance after your Pipe and would rather loose their lives then leave your follies and enter into the Life of Christ 85. O simple k Or Holinesse Devotion Wherefore doe you not take Christ your true Shepheard to be your Shepheard and let the Wolves goe you need not to be contentious about the Kingdome of Christ neither have the Wolves any power to give it you or take it away from you you need not aske where is Christ is he in the Baptisme or is he in the Supper is he in the Hearing of the Preacher or Ministry as is so hard pressed upon people now adayes 86. Doe but marke and incline your heart minde and thoughts unto Christ that Christ may be borne in you and then you have Christ the Baptisme l Supper of the Lord. Sacrament and the Holy Ghost in all Places you have him in the hearing of the Divine m That Word is neere that is in thy heart Word 87. The Covenant and n Baptisme and the Lords Supper Testaments of Christ have indeed been long used without faith and therefore are but hidden seales but if you be once borne in Christ then they become opened seales in your heart in your soule all is yours Christ is in the Father and you in Christ are also in the Father and the Holy Ghost goeth forth from the Father in Christ and also in you the word of Life is alwayes in you what doe you then seeke after for salvation When you heare teaching of God then the Spirit also teacheth from your heart and there is one Love one Christ one salvation in all places wheresoever you are there is the Gate of Heaven it is not onely in the Churches of stone where men glister in Pride but where there are penitent people together in true sorrow who with earnest desire long after Gods Mercy Barmhertzigkeit who willingly speake of Love and of the Wonders of God there is the Gate of Heaven 88. Heare O thou blinde Babel should the Holy Ghost worke powerfully in your words When you stand before the Congregation and despise your forefathers or Predecessors for their blindnesse in their opened seale whereas you your selfe are a false malicious Adder and teachest nothing but sedition contention and scorne you doe not powre the Holy Ghost into your Hearers as you boast but you drive into them the spirit of contention you teach scorne and not love What doth the Lay Man know of those that were dead a thousand yeares agoe are not o The Dead they in the power of the Judgement of God and not in your power you judge and condemne many that are in the Angelicall world should then the Holy Ghost in your false judging be preached into the hearts of Men by you you preach not the Spirit of Christ but the Spirit of the Devill into their hearts insomuch that they rely and depend upon your fables and let goe the highly precious word of Christ 89. Looke p Or upon the doings of the Apostles into the Acts of the Apostles when they were together very unanimously with great desire of the Kingdome of God and spake of the Works and Wonders of God and of his Love towards Men how the Earth moved under them and the Holy Ghost also moved the Earthly Centre for great Joy But had they sat together to deride the Pharisees and scorned and made a play-game of them the Holy Ghost would not have been so powerfull among them 90. Therefore open your Eyes yee children of God and goe into the Temple of Christ and hang no more to the Temple of dissimulation to the Hypocrites and Murtherers Yet I doe not hereby prohibite the Stone Churches but I teach that the Temple of Christ is in all places indeed the greatest Pomp is exercised in
had a longing to see the Wonders of the Eternall Nature and of the innumerable Essences in substance and in corporeall things and wee give you to understand this highly and exactly that God hath created all for the Light and not the Darknesse 27. For he hath awakened the Tincture to the Death in the Centre viz. to the Body or Corporeall substance of the Earth and that is its Lustre and Light wherein its life doth consist And to the Deepe above the Centre he hath given the Sunne which is a Tincture of the Fire and reacheth with its vertue into the Liberty beyond Nature wherein also it retaineth its Glance or Lustre and it the Sun is the Life of the whole wheele of the Starres and an Opener of Death in the Chamber of Anguish or in the wrathfull Nature For all the Starres are its Children not that they have their Essences from it but it is their life and in the beginning they proceeded from its Centre it is the Centre of the uppermost in the Liberty of the Life and the Earth is the Centre of the nethermost in the Death and yet there is no dying in either of them but an altering of one k Beeing Essence or Substance thing into another 28. For this World dyeth not but it shall be changed into such a substance as it was not before understand its Essences but the shadow of all things remaine standing for ever as a figure to the honour joy and manifestation of God 's works of wonder 29. And further wee give you to understand that the Spirits also were all created unto the Light for they are the Essences or proceeding powers out of the Life not out of the Corporeity of the Death but out of the Centre of the Essences in the Originall of the Tincture which reacheth the Liberty of God the Father which is light joy or a habitation of Eternity wherein the Word with the Angelicall world hath its dominion They all are created out of the sharpnesse of the twinckling in the wheele of the Essences and they stand in the Liberty before the Heart of God and they are the Wonders in the divine delight which are l Beheld or aspected discovered by the Heart in the Wonders of the Power and therefore it set the Will in the Fiat and created them 30. And wee understand by the word Schuffe which signifieth Created and in the Language of Nature signifieth a Seperation of the Essences in the Centre in the soure Matrix and therefore there is also such great diversity in the Spirits as there is great diversity in the Will of the Essences whereof wee have an Example and similitude in the will and purpose of our Minde out of which do spring so many various thoughts where every thought hath againe a Centre to a Will that so out of a m Or an Imagination conceived thought a substance may be produced For Example a Woman with childe can with her thoughts set a mark or make some monstrous alteration in the fruit of her womb which is a substantiall thing 31. In such a manner are all Spirits created out of the Eternall Minde and therefore they are also Eternall for all whatsoever is generated out of the Eternall Minde is Eternall 32. For before God had conceived the Fiat the wheele of the Eternall Essences went forth without substance into the Wonders but when God set the will in the Fiat then the wheele of the Eternall Essences went forth into a substance and there the Time had its beginning which was not from Eternity 33. And wee give you highly to understand the heavy fall of Lucifer which was that he put his will back againe into the Matrix of the Fire in the Centre and turned away from the will of the Eternall Minde which tendeth onely to the Heart of God and would domineere in the Tincture of the Roote viz. in the Matrix of the Fire over the Heart of God for the fierce power of the Fire delighted him more then the Meeknesse in the still habitation and therefore he was thrust back also into the dark Matrix into the anguishing Minde in the sinking down of Death 34. But to satisfie the high enquiring minde and to fill its apprehension concerning what moved Lucifer to this wee offer the Matrix of the Genetrix to be considered and there you finde all the Formes which can be found in the whole Nature 35. For you finde there the soure bitter dark tart stinging envious property or forme which stand all in the Centre of the Genetrix before the kindling of the Light 36. But when God set his will in the Fiat and desired to create Spirits it was no other then as when God said to the Matrix or womb of the Third Principle of this world Bring forth all sorts of Beasts Fowles Fishes and Wormes every one after its kinde understand that their body is according to the kinde or quality of their Essences and so is the Substance or Essence in the body which is their spirit and so also it is with the high Spirits there went forth out of the Eternall Matrix Spirits out of all Essences which are innumerable to our account 37. And as wee have shewne you already concerning the seaven formes of the Centre of the Eternall Nature where every forme is a severall wellspring of Nature in like manner out of every forme out of every wellspring goe forth Spirits according to the multiplicity of Essences and properties every one according to its kinde 38. And the uppermost Principall Dominion proceedeth from the Head-source which is the cause of the multiplicity therein as the minde is a cause of the senses or various thoughts and wee intreate you to consider the Matrix earnestly wherein you shall quickly know the Conceived Will of Lucifer what it is in its Originall how the Creature hath imagined into the Matrix and suffered it selfe to be withheld there and yet God created all Spirits n To or for in the Light 39. For the Tincture of the friendly habitation shined out of them all and the Heart of God shined to them like the Lamb in the New Jerusalem and they should put their Imagination into it and frame their will and power in verbo Domini in the Word of the Lord. 40. But being they saw that the Verbum Domini the Word of the Lord in the Centre was as another or second birth out of the Centre and that they were generated out of the Essences of the great fountaine which is the Nature of Eternity they despised the humility out of which the Love and Light is generated and would domineere in the fierce power in the source of the Fire over the Humility for the Matrix of the Fire desired to have the Dominion 41. For wee cannot know any otherwise then that Lucifer was created in the fourth forme of the Matrix for there stand the Anger and Love in opposition and this
Corporeity and the Spirits and indeed the Spirits are creaturely and substantiall though incomprehensible to us therefore wee will further shew you the Kingdome of Heaven with its Spirits and formes and after that the humane Kingdome whereby the Great Wonders of God shall he brought to Light Let none be wilfully blinde it may be demonstrated in every thing in whatsoever you look upon especially in Man for he is the Image and similitude of every thing and therefore is called the Similitude of God 58. There is no Creature either in Heaven or in this world wherein all the Three Principles stand open as in Man and if his soule be borne in God he excelleth the Angels in the Wonders as I will shew you hereafter 59. But if this Text or Matter happen to be difficult for the Reader to understand wee would have him admonished too reade it patiently and diligently and though he be not able to comprehend it presently yet it will be very usefull to him hereafter when the Theefold Life of Man shall be written of and then first rightly come into his understanding so that he himselfe will then esteeme it for a Great Jewell 60. For the Minde doth not leave of searching till it come to the Innermost Ground which is heere shewen But if it reach not the Ground it sinketh downe in the Ground and cannot apprehend it and then cometh doubting unbeliefe and contempt into the Minde as if this writing were not worth the troubling ones head about it therefore wee would have the Reader admonished not to jest with the high hidden Mysteries for thereby the Spirit of God is blasphemed 61. And it is with the Minde as with Lucifer when he saw the greatest hidden Mysteries of the Deity stand in such humility he took offence at it and entered into the fierce Might of the Fire and would domineere with his own selfe wit and reason over the Heart of God he would that God should be in subjection under him he would be the framer and Creator in Nature and therefore he became a Devill 62. For in the meeknesse and lowlinesse consisteth the Kingdome of Heaven with the Angelicall world and the vertue of the Heart of God 63. For the Light consisteth in meeknesse and though it hath its Originall out of the Centre of the Fire viz. out of the sharpnesse of God yet it placeth its Centre in very great Meeknesse for the Liberty without Nature is the End of Nature and the Light dwelleth in the Liberty as a Glance or brightnesse of a still c Habitation Joy and the Word proceeding out of the powers of Nature is the Fire of the Light out of which the shining goeth forth and enlighteneth the whole Deepe of the Father so that it is one Essence together but with three Distinctions where every Distinction hath a Centre and may be called a Person 64. For the Father generateth the Nature out of the Eternall still Liberty which is himselfe and yet in the stillnesse is not called Father but in that he is desiring or Generating and d Conceiveth frameth or purposeth comprehendeth a Will in himselfe to have the Genetrix of Nature to be there he is knowne to be a Father from whom all things proceede as out of his first Will through all Wills 65. Even as the Minde of Man is but one onely will which is desiring and yet conceiveth in it out of the Eternall Will innumerable Wills and one alwayes goeth forth out of the other Whereby wee see and finde that the first Will is Master and the other recomprehended Wills leade to Light and Darknesse to joy and sorrow according as they conceive any thing good or evill in them as Reason can discerne So it is also in the Father in Nature but not in the Liberty for there there is nothing in himselfe but the Light Eternity 66. Beeing then a twofold comprehension thus proceedeth out of one will as to joy and sorrow love and hate therefore each hath its birth to e Or to a contrary will out of one and the same point will againe out of one into many Nature hath its will to the sharpnesse of its sterne Generating and the first will of the Father which ariseth out of the Light Eternity to the still meeknesse even as the still Eternity is in it selfe a still soft joy without substance 67. Thus there is a twofold driving in one onely substance and therefore also two Centres are generated the one tendeth to meeknesse and the other to fiercenesse and yet are not severed for the fiercenesse in Nature is the first and out of the fiercenesse is the meeknesse generated which is the other and one without the other would be onely a still Eternity 68. Therefore now the Meeknesse is the Sonne of God which dwelleth in the still Eternity and f Satiateth quencheth or alayeth mitigateth the Wrath and is therefore called the Sonne because he is Generated out of the Fathers Nature and is called the Word of the Father because he is with the Glance of the Eternall Liberty proceeding out of the Eternall Liberty out of the Wheele of the Essences out of the Formes of Nature as the life of Nature expressed in the Liberty of the Father and is called a Person because he is a selfe subsisting g Substance beeing or thing Essence which doth not belong to the Birth of Nature but is the life and understanding of Nature and is called the Heart of the Father because he is the vertue and power in the Centre of Nature and he is in Nature as the Heart in the Body which giveth strength and understanding to its Members and is called the Light of God because the Light is kindled in him and taketh its originall in him and is called the Glance or brightnesse because in the Eternall still Liberty he maketh a Glance or Lustre which taketh its originall out of the sharpnesse of the Eternall Nature as is mentioned before And he is called the Love of the Father because the first Will of the Father to the Genetrix of Nature desireth only this his most beloved Heart and this in the Will of the Father is the best beloved above Nature and yet is his Essence And is called Wonder because he is the Creator of all things by whom all things out of the Centre of the Essences of the Father are brought to light and beeing so that the Nature of the Father standeth in Great Wonders 69. And this is the diversity and the cause that the Father and the Sonne are called two Persons and yet are but one God in one onely Essence that is the Father is the Generator of Nature because it is Generated by his Will out of the desire and because his Heart severeth it selfe from Nature and is not comprehended by Nature and exerciseth a severall Centre viz. the Love and the Father exerciseth the Centre of Wrath in the sharpnesse of the Father is the
Fire and in the sharpnesse of the Sonne is the Light and yet they are in one another as fire and Light 70. But as the Fire will be free or else it is smothered and yet it burneth out of the dark sappy wood so is the Divine Nature also free from the inward wrathfull darknesse and though the fire burne out of diversity of materialls yet it affordeth but one kinde of source or property viz. heate and light And in the same manner also you must understand us concerning the Deity 71. The Sonne is in Light Eternity of the Father and in his comprehended will in his Nature but one only source which burneth in Love and Light and is the Glance of the Glory of the Father and cannot be severed or disunited from the Father For there is but one will in him which is called the desire of Mercy Barmhertzigkeit and that is atrractive of whatsoever inclineth towards it 72. And the Holy Ghost is the Third Person which I formerly called the Spirit Mercurius in the Divine Nature in respect of its Property For you see that every Will in it selfe is still and every Light is still and the noise maketh the Will manifest which then standeth before the Will and maketh another Centre For the noise or sound is comprehended and carried forth but the Will is not so which you may perceive by a word how that is comprehended and carried forth which is generated in the noise And you know also how the noise hath its beginning in the Heart and goeth forth out of the Essences of the Will and is comprised in the Mouth and yet presseth forth out of the Heart and soundeth out from the whole Person and declareth what is in the Will 73. And wee finde also that the noise is the awakener of the life also the h Or Workmaster Artificer framer of the senses reason and understanding for it is the hearing and bringeth one Essence into another from whence the smell and taste arise also it is the cause of the feeling by bringing one Essence into another where then they feele one another also it causeth the senses for the Essences or the out-flowing faculties comprehend the noise so that every Essence is a will and againe in the will is the introduced Centre to a Genetrix of many wills 74. And secondly wee perceive that the Aire which presseth forth from the Heart comprehendeth the i Or Sound noise and in the mouth maketh a Centre where the will formeth the Word and the will which thrusteth forth from the heart bringeth the noise of the will in the conceived Centre which existeth in the mouth out from the Centre of the mouth and that noise is sharpe and penetrateth through the heart minde and senses for it is gone forth out of the Centre into another Thing or Essence as into another minde and bringeth with its sharpnesse that minde or Essence into its will and if that will or the other minde pleaseth it not it breaketh that will and destroyeth it viz. punisheth that minde which is not k Or agreeable one with its will 75. Thus my beloved seeking and desiring Minde Consider thy selfe search thy selfe and finde thy selfe thou art the Similitude Image Essence and proper portion of God and as thou art so is the Eternall Birth in God For God is a Spirit and the l Or that which governeth thy body government in thy body is also a Spirit and that is proceeded and created out of Gods Government 76. For God hath manifested himselfe in the spirit of Man both in Love and in Anger both the Centres are in it and the Third Centre with the exist of the Spirit is the omnipotency and if the Spirit of this world viz. the Third Principle had not set its barre in Adam which is broken by the Birth of Christ and is made a Wonder being borne as a Great Wonder and shewne in the presence of God 77. Thus in like manner wee acknowledge a Third Person in the Deity which proceedeth from the Father and the Sonne For he is the Spirit of the mouth of God and hath not his originall in Nature but is the spirit of the first will to Nature yet he getteth his sharpnesse in Nature and therefore he is the former and framer in Nature as most powetfull and omnipotent 78. For he manageth the sword of Omnipotence as may be seene by the Image in the Revelation he is the bringer forth the Conductor and the Directer also the destroyer of malice and wickednesse and the opener of the hidden Mysteries he existeth in the Father from Eternity without beginning for the Father without him would be onely an Eternall stillnesse without m Being or substance Essence 79. He is the Essence of the Will as is mentioned concerning the Fire out of which the Aire ariseth which goeth forth from the Fire and as you see that the humane life and its understanding consisteth in the Aire and that the Aire governeth the life so you must understand us concerning the Spirit of God which is the out-going and flowing vertue out of the Heart and Word of God 80. For the Heart is the Word and the Spirit is the former of the Word not that he maketh the Word but he is the selfe subsisting Essence when the wheele of the Essences in the Centre of the Father goe on in Triumph as a Genetrix then he is in the wheele in the appearing or shining of the Liberty and openeth the Genetrix in the Darknesse and causeth the longing of the other or second Will to the Centre of the Word 81. He is the Key in the shining of the Will in the Essences and openeth the Matrix of the Genetrix He is not comprehended by the Essences nor by the Centre of the Word but he closeth with the Word and Heart and openeth the Heart to the n Or representation pressure that so the will of the Father may impresse in the Heart and then he is in that which is impressed and formeth in his own Centre in that which is impressed and goeth forth with the vertue of the Word out from the Heart and expresseth or bringeth forth the Thoughts of the Will 82. For the Thoughts are the hidden seales in the seaven Formes and they open the Spirit that it may come to the Will that so out of one forme of the Genetrix many wills may come and goe forth without number inâ—â—â—itly but yet in the opening and driving of the Spirit and all Wonders without number stand in the opening of the Spirit he it is that manifesteth the Deity in Nature he spreadetb forth the Glance of the Majesty so that it is seene in the Wonders of Nature He himselfe is not the Glance but the power of the Glance and leadeth the Glance of the Majesty of God in Triumph he is the joy of the Deity and maketh the Holy sport with his opening in the hidden seales
Or Syllable Schuff which signifieth Created but in all Words and Names that are in every Language of every Nation every one according to its own understanding and meaning 87. Indeed it is not good that man should have knowne it but since he is gone out of the Inward into the Outward and standeth now in the Seeking therefore he must enter againe into the Inward where in this hidden Mystery he beholdeth the mystery of the Creation 88. When you say Schuff which signifieth Created the p Or Breath Spirit formeth it selfe in the Mouth and shutteth the Teeth together and sisseth through the Teeth as a kindled Fire that burneth but openeth the Lips and keepeth them open and then goeth the pressure from the Heart and the upper Teeth leane upon the under Lip and the Tongue draweth back and leaneth upon the nether Gummes and the spirit or breath thrusteth the syllable Schuff forth through the Teeth and the word of distinction which the syllable Schuff thrusteth forth remaineth in its seate in the Heart and doth not awaken the soure Mother in the strong Might so that it kindleth no Fire The R is the Character of the fire-source for every Letter is a Spirit and is a forme of the Centre although by the transposing and turning of the word they alter yet every Letter hath a meaning or understanding in the Centre but it is wonderfull and yet is apprehended in the sense when the Light is shining in the Centre 89. Behold Man is the similitude of God for his soule is q Or from the Centre of the Crosse out of the Centre upon the Crosse where the Eternall Word is Generated comprehended by the Spirit of God there the Spirit hath comprehended all the Three Principles and brought them into a body as wee see that the Spirit liveth from the inward and from the outward viz. from the Spirit of the Centre as also from the Spirit of this world viz. from the Aire 90. Now as the Spirit of Eternity hath formed and framed all things so also the spirit of Man formeth them in his Word for all ariseth from r Alias one and the same Centre his Centre for the humane spirit is a forme figure and similitude of the Number-Three of the Deity whatsoever God is in his Nature that the spirit of Man is in it selfe and therefore he giveth every thing its Name according to the spirit and forme of every thing for the inward speaketh forth the outward 91. And as this world was from Eternity hidden in the Nature of God and stood in the Wisdome and as may be said hath a beginning and end from the Word of the Centre spoken forth from the outgoing spirit of the Centre understand out of the Substantiality of Nature into a comprehensible substance where this world appeareth as a Principle having its own source and Government And so also the Name and similitude of God viz. this world is in the spirit of Man and it speaketh them forth with its word in the same manner as they were spoken in the Nature of God from the Spirit of God in the Wisdome where then they were seene in the Light of God 92. Observe it rightly accurately and deedly the humane spirit in its Three-fold Forme hath all the Three Principles in it viz. the Kingdome of God the Kingdome of Hell and the Kingdome of this world and it speaketh forth from it selfe from the source forme and frame of every Beeing whether it be Heavenly Earthly or Hellish as it hath been spoken forth or expressed by the Spirit of God from Eternity in the invisible substance of the Eternall Nature as a figure or spirit of the Word of God and was without substance till the A and O and in the A and O in the beginning and end so also the spirit of Man speaketh it forth in beginning and end without substance for the substance was once Created in the Creature 93. And observe us thus further concerning the Language of Nature when wee say Im Anfang Schuff Gott Himmel und Erden in the Beginning God Created Heaven and Earth then wee name or expresse all that out of which Heaven and Earth was Created and this the Minde ſ Enlightned by God in the Light of God onely understandeth 94. For as the forme of this world was seene in the Light of God before the substance was so also the Minde in the Light of God seeth it in the Creation as it is brought into Essence or Substance for Nature in the spirit of Man and Nature in the Spirit of God according to the Three Principles is of one and the same Essence or Substance the humane spirit is a perfect Sparkle t Or of from it 95. But you must know that as the Eternall Nature hath not the Glance and Might of the Majesty in its own power so that it can comprehend the Number-Three in Ternario Sancto although indeed the Number-Three dwelleth in Nature and yet there is a difference between the Seaven Formes of Nature and the Number-Three so there is also a distinction between the soule 's spirit of Nature and the Number-Three of God so that the spirit of the soule when it imagineth back into Nature into the Centre of the Wrath looseth the Majesty and in the Wrath flieth out above the Majesty and then may be called a Reprobate Devill or cast-away 96. The Minde may understand the Word and the forming of the Word thus Observe when the Three-fold Spirit of Man saith Schuff which signifieth created then the Minde may observe the forme of the Generation of the Word first the spirit or breath frameth the Word in the Mouth and not in the Heart and closeth the Teeth together and fisseth through the Teeth like a kindled fire which denoteth the Comprehension for the Lippes doe open and the sissing is the fire from whence goeth the Aire understand it thus 97. Before Time was the world was in God but without Substance Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire which was not knowne in the Eternity for he would Domineere in the Might of the Fire above God and therefore the source of Fire became his Habitation 98. And wee meane here the sterne Fiat viz. the Mother of Nature the sourenesse and hardnesse which was kindled in its sterne Might and hath in the Centre of Nature attracted together the substantiality of the sterne Matrix out of the Numberlesse Essences whence Earth Stones and Metalls have come to be 99. For the Centre was u 🜠☿ 🜿 Sulphur Mercurius and Sal and it the Centre was but a Spirit but in the sterne Fiat in the sterne fierce attraction it came to be such hard Stones Metalls and Earth all according to the Formes of the Essences It is all become materiall that which before the Time in the Nature of the dark wrathfull substantiality x Ein Gestieb as dust
of this world outwardly is onely a manifestation and discovery of the Eternity in God It hath its rising a Forme or subsistence station and generating like the Eternall Nature and as the Eternall Nature doth alwayes generate it selfe and hath its originall from Eternity to Eternity just so is this visible Dominion of this world Generated and Created 63. For it hath a high round Circumference like a Circle and there stand the b Or fixed Starres Constellations and after that the Great Deepe which resembleth the Eternall Liberty of God now the seaven Planets are in the Deepe which resemble the seaven Spirits of Nature and the Starres resemble the Effects or Essences proceeding out of the Spirits of Nature and the Sun is the middlemost of the Planets which maketh the foure quarters of the World and it standeth in the Point as in a c ✚ Crosse and resembleth the Heart of God Its Lustre in the Deepe resembleth the Majesty of God where God dwelleth in himselfe and is comprehended by nothing and there is nothing of him seene but the Majesty where the Centre of Nature is knowne in all Heavenly Images out of the Eternall 64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix and yet there is no Death therein but a springing forth of the fierce Essences and thus it resembleth a forme in the Centre and a peculiar selfe-Dominion and is a figure or Type of Hell as a hidden Dominion in the Darknesse 65. And as the Earth in Comparison of the Upper Dominion is counted as a Death so the fierce Matrix of the Anger is as a Death in comparison of God and yet there is no Death in either but an Eternall Life in a twofold source or property viz. the Life in Eternall Joy and the Life in Eternall Torment 66. And now we see that the Sun maketh the Great Deep above the Earth lovely friendly pleasant and delightfull or else there would be no other Rule influence or Dominion in the Deepe then is in the Earth for if the Sun should d As when a Candle goeth out goe out there would be an Eternall Darknesse and the fierce soure astringency would make all hard rough and harsh and there would be an Eternall Coldnesse And although every thing did move together like a wheele yet there would be nothing seene but a flash of fire 67. Thus wee give you to understand concerning the Abysse of Hell that it is in this world and the Sun onely is the cause of the Waters which are the Heaven in the Deepe Moreover by the Sun the Heart of God may be understood out of which the Light of the Majesty shineth for the whole Centre of the Eternity would be dark if the light from the Heart of God did not shine therein 68. But it is not so with the Heart of God as with the Sun that it should be a Globe standing in one place onely no it hath no Circumscription Circumference or Place also it hath no beginning and yet it is like a round Globe yet not a round Circle but it is as it were parted divided or e Or Pertuse open for it is as a Round f Crosse-Wheele like a whole Rain-Bow which yet appeareth as it were parted 69. For the whole Crosse is its parting and yet it is whole but the Centre of Nature viz. the Word of the Lord Verbum Domini the Word of the Father is there the Centre of the Crosse The Crosse every where signifieth the Number-Three where then beneath blew appeareth which signifieth the substantiality in the middle appeareth Red which signifieth the Father in the Glance of Fire g Text under next which appeareth Yellow which signifieth the Light and Lustre of the Majesty of God the Sonne and the h Or Purple Dusky Browne with the mixture of all Formes signifieth the other Kingdome of Darknesse in the Fire in which Lucifer did i Flie out soare aloft above God and did not lay hold on the Majesty and Heart of God 70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement for so he sitteth in the Majesty of the Number-Three in Ternario sancto understand the Angelicall world in the Eternall Substantiality and Paradise 71. Thus know that all this is not divided nor is it thus in one place alone but this Forme or manner appeareth in its Principle Every where If thou conceivest a small minute Circle as small as a Graine of Mustard-seed yet the Heart of God is wholly and perfectly therein and if thou art borne in God then there is in thy selfe in the Circle of thy Life the whole Heart of God undivided and the Sonne of Man Christ sitteth thus in the Circle of thy life upon the Rain-Bow in Ternario Sancto at the Right hand of God and thus thou art his childe whom he hath regenerated in him in Christ as also Christs Member and Body wherein he dwelleth his Brother his Flesh and Spirit and a Childe of God the Father in him God in thee and thou in God Power Might Majesty Heaven Paradise Element Starres and Earth all is thine Thou art in Christ k Or above over Hell and Devills 72. But in this world with thy Earthly Life thou art under Heaven Starres and Elements also under Hell and Devills all Ruleth in thee and over thee 73. Therefore consider thy selfe and goe forth from thy selfe it is of high concernment wee speake what we know and what we must speake for wee ought not to speake otherwise of the Eternity unlesse wee should speake as if it had a beginning whereas there is none in the Eternity 74. Nor doe not thinke that Mankinde hath such a beginning as wee must say of our selves according to the Creation no the Image hath appeared in God from Eternity in the virgin of wisdome but not in substance or distinction it was no Woman nor Man but it was Both as Adam was both before Eve was which divided distinction signifieth the Earthly and also the Beastiall Man for nothing subsisteth in Eternity unlesse it have been from Eternitie 75. O yee children of God open the eyes of your Inward Man and see rightly If you be new borne in God then you put on that very Eternall Image and the Man Christ is l Or Incarnate become Man in that very Image viz. in the Eternall Virgin for no mortall virgin is pure and he was conceived by the Holy Spirit in a pure virgin and in respect of our soule which he should assume he is also become Man in the mortall virgin for Mary had all the Three Principles in her and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality it was indeed without substance but in the Man Christ it came to be a substance 76. Wee doe not say concerning the Outward virgin Mary that shee was not the Daughter of Joachim and
those that understand it the soule trembleth at it and it may well be afraid of this captivity when the poore soule must be captivated by the Devill and must swim in the Lake of Gods Anger And this is the cause why God became Man that he might bring us againe in Ternarium Sanctum into the Angelicall world 96. And as wee are all with Adam gone out from God for wee have all Adams soule and flesh so God hath regenerated us all in Christ and in Christ the divine Kingdome standeth open every one that will may enter in whosoever putteth his will away from himselfe and putteth it into Christ and letteth all worldly Reason goe though it have never so faire a Lustre shall be regenerated in Christ and his soule attaineth the Eternall Flesh againe in which God became Man an incomprehensible Flesh of Eternall substantialitie 97. The old Adamicall q Or Mortall Flesh flesh of Death cometh not to be heavenly flesh no it belongeth to the Earth to Death but the Eternall Flesh is hidden in the Old Earthly Man and it is in the Old Man as the Fire in the Iron or as the Gold in the dark Stone 98. This is the Noble Pretious Stone Lapis Philosophorum the Philosophers Stone which the Magi or Wisemen doe finde which tinctureth Nature and Generateth a New sonne in the Old He who findeth that esteemeth more highly of it then of this Outward World For the Sonne is many thousand times Greater then the Father 99. O thou bright Crowne of Pearle art thou not brighter then the Sonne there is nothing like thee thou art so very manifest and yet so very secret that among many thousand in this world thou art scarce rightly knowne of any one and yet thou art carried about in â—any that kâ—â—w thee not 100. Christ saith Seeke and thou shalt finde r The Noble Stone It will be sought for a lazy Person findeth it not and though he carrieth it about with him yet he knoweth it not To whomsoever it revealeth it selfe he hath all joy therein for there is no end of its vertue or Glory he that hath it doth not give it away and if he doth impart it to any yet it is not profitable to him that is lazy for he diveth not into its vertue to learne that 101. But the seeker findeth the Stone and its vertue and benefit together and when he findeth it and knoweth that he is certain of it there is greater joy in him then the world is able to apprehend which no pen can describe nor no tongue expresse in an Adamicall manner 102. It is accounted the Meanest of all Stones in the Adamicall eyes and is troden underfoot for it affordeth no lustre to the fight if a man light upon it he casteth it away as an unprofitable thing none enquire after it though it be so very much sought for in this world There is none on Earth but desireth it All the Great ones and the Wise seeke it Indeed they finde one and thinke it is the right but they misse of it they ascribe power and vertue to it and think they have it and will keep it but it is not that it needeth no vertue to be ascribed to it All vertue lyeth hidden in it 103. He who hath it and knoweth it if he seeke he may finde all things whatsoever are in Heaven and in Earth It is the Stone which is rejected of the Builders and is the Chiefe corner Stone upon whatsoever it falleth it grindeth it to powder and kindleth a fire therein All Å¿ High Schooles or Academies Vniversities seeke it but finde it not by their seeking sometime it is found by one that seeketh it rightly But others that seeke it in selfe and for their own Gain despise it and cast it away and so it remaineth hidden still The Seventh Chapter 1. IT doth most of all concerne us Men in this world to seeke that which is lost And therefore if wee would seeke wee must not seek without our selves wee need no flattering Hypocrites nor such as tickle our eares to comfort us and promise us many Golden Mountaines if wee will but runne after them and make much of them and reverence them 2. If I should sit and heare Sermon prâ—â—â—hed all my 〈◊〉 long and did heare them alwayes preach of the Kingdome of Heaven and the New Birth with their singing and Repetitions and stay there and goe no further I should be never the neere If a stone be cast into the water and then taken out againe it is a hard stone as it was before and retaineth its a Forme Condition or Nature quality But if it be cast into the fire then it getteth another a Forme Condition or Nature quality in it selfe so also thou O Man though thou runnest to Church and wouldst seeme to be a Minister of Christ that is not enough if you rest there you are never the better 3. Also it is not enough that you learne all Bookes to rehearse them without Booke and did yearly and daily reade all Writings and could say the whole Bible without booke yet you are not a haires breadth the better in the sight of God then a keeper of swine who all that while did nothing but feed the swine or then a poore Prisoner in a dark Dungeon who all that while hath not seene the Day-light 4. Talking avayleth nothing nor that you know how to speake much of God and despisest the simple as the flattering Hypocrites upon the Antichristian Beast doe who forbid the Light to them that see as hath been done to this hand But it is as Christ saith Except you turne and become as one of these Children you shall not see the Kingdome of Heaven in Eternity you must be borne anew if you would see the Kingdome of God that is the right meanes 5. There needs no Art or Eloquence about it you need neither bookes nor cunning a Shepheard is as fit for it as a learned Doctor and very much fitter for he goeth forth from his own Reason into the b Barmhertzigkeit the Mercifulnesse Mercy of God he hath no great wise or deepe Reason therefore he doth not goe to that for Counsell but he goeth simply with the Poore Publican into the Temple of Christ whereas on the contrary the high and learned first set the c As a paire of Spectacles Vniversitie before their eyes and study first with what Opinion he will enter into the Temple of Christ he first sets Mens Opinions before him and will seeke God in this or that Opinion One in the d Papists Popes Opinion another in e Lutherans Luthers a third in f Calvinists Calvins a fourth in g Schwenkfeldians Schwenkfelds c. there is no end of Opinions 6. And thus the poore soule stayeth without the Temple of Christ standing in doubt it knocketh and seeketh and continually doubteth that it is not in the right
and the Holy Ghost is its Aire and Spirit of Life but the Creatures viz. Angels and Men have theâ—r own Spirit of life from themselves 6. For Every Angell and Man is like the Totall God he hath in him the Number-Three and the Holy Ghost proceedeth forth in him also of which you have a similitude in a c A Red Hott Iron flaming piece of Iron The Iron resembleth the Creature the fire resembleth the Deity the heate of the Iron resembleth the Creatures own Spirit the Aire which goeth forth from the Heate which hath no source or painfull quality resembleth the Holy Ghost 7. In this manner wee give you in simplicitie sufficiently to understand these high things If any will now be blinde God helpe them and wee can thus with good ground set you downe what Man was before the Fall and what he came to be in the Fall what he is in the New Birth againe and what he shall be after this Life For wee know what he is in Death and what he is in Life wee know also what he is in Hell and that not from our own wisdome as if that were greater then any Man 's Living but wee understand it in the boosom of the Mother in the Mothers Spirit 8. I am dead and as nothing as to my own selfe when I speake and write thus also I write not from my selfe but from the Mother out of her knowing and seeing and yet I live in anguish cares and labour in feare and trembling and in affliction like all other Men for I am also clothed with Adams skin and yet live also in the Hope of Israell 9. Know therefore upon this description that our Father Adam in Paradise was in the Divine Body and is gone out from it into the Body of this World into the Dominion of the Starres and Elements which have now captivated the Adamicall Body and Spirit d Till it reach to the poore soule so far as to the poore soule which is in the roote of this world between Heaven and Hell and Hell and the Anger have bound it fast to the Darknesse and to the source or property of the Anger with a strong Chaine which is called Centrum Naturae the Centre of Nature 10. And God is come to helpe it againe and is become Man and hath received the humane soule againe into his heavenly Body and hath bound it fast to him e To Christ in Christ againe Thus the soule standeth in the middest being beneath in the Hellish Fire and above in God in Heaven and so whithersoever it casteth its will and into what it yeeldeth it selfe there it is and is a servant to that there is no recalling out of Hell 11. Thou Great Whore of Babell if thou hast f Jus Divinum Divine power help us and thy selfe behold thy selfe heere with thy Dreames if thou canst then breake this chaine viz. the Centre of Nature in sunder But wee are told wee must be borne a new the Divine Fire must be kindled in you like a flaming Iron for as the workman will not touch it with his bare hand no more can the Devill touch the soule for it burneth him he is in Darknesse and if he should come to the Light his evill envious tricks would be discerned which he is ashamed at and g Or shrinketh slideth back into the Darknesse as Adam and Eve crept behinde the Trees he doth not relish this bit of the New Birth he doth not love to smell such Divine Fire for it is Poyson to him if he knew but of one such spark of fire in his Habitation he would not endure it there but would run away from it as indeed he must flie away from Man when the Divine Fire with the New Birth cometh into him 12. O how cowardly and faint is he when the soule beginneth to storme his Fort how many hundred thousand tricks doth he study up to keepe the soule off from storming O how he fawneth and streweth sugar before the soule and ascribeth great holinesse to it as if it had Divine Power that it is no sinner any more that he might by any meanes bring it to the top of the Pinnacle of the Temple that it might elevate it selfe O how busie is he what good companions doth he bring to it till the good companions or hypocrites begin to play with their own holinesse and ability as the Antichristian Church hath done for a long while 13. All that while that the soule goeth on in its own security the Devill is at quiet none storme his Hell and he gets good fat venison which he sendeth to Saint Peter with good h Passes Licences or Warrants Passports or absolutions and if Peter be in the Abysse he will reade them well enough but if he be not there then the Great Prince Lucifer will reade them they will please him very well 14. O Deare Children see but in what misery wee lye captivated in what lodging wee are for wee are captivated by the Spirit of this outward world it is our life it nourisheth and bringeth us up it ruleth in our Marrow and Bones in our Flesh and Bloud it hath made our flesh Earthly so that wee lye captivated in Death 15. Wee swimme in water up to our very lipps as the Prophet and King David saith The water reacheth up to my soule Great Bulls have compassed mee round about I dwell amongst Serpents and Dragons O thou lamentable miserable and toylesom life how dead are thou thou swimmest in the water in a handfull of Bloud and yet art so proud and lofty 16. What is thy Beauty thy state honour and riches doe but consider thy selfe seeke and finde thy selfe goe forth from this dangerous life of Adders and Serpents into the Eternall you have it fully in your power 17. Whosoever teacheth otherwise teacheth from the Devill who will not allow that it lyeth in Mans i Or possibility power to turne to be a childe of God though the Scripture saith That God hath given Man power in Christ to become the Children of God and God willeth that all men should be saved also Thou art not a God that willest evill or doth delight in wickednesse And in Ezekiel it is written As I live I desire not the Death of a sinner but that he turne and live 18. For God hath no other will but to save that which is lost therefore must none despaire for if the Spirit of the soule lift up it selfe earnestly it is stronger then God and overcometh God for the Anger belongeth unto God and is Gods Greatest Might which it overcometh it is stronger then the Abysse of Hell it can remove Mountaâ—nes without k A Storme any stirre onely with its will For by the will God created Heaven and Earth and such a Mighty Will is hidden also in the soule 19. But now it swimmeth in misery and much weaknesse in the sinking downe of Death it is tyed
stuck into the soule and did leade the poore soule out of Death and out of Hell n In by or through in himselfe 68. And heere wee see that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse and entred into Death on the Crosse understand heere the New Living Man borne of God went into the Abysse and brake Death in the soule and opened the Centre of the soule Hee brake all the seaven Seales of the Centre of Nature so that the soule came to have its owne power againe for he kindled the Divine fire in the soule againe so that the soule did againe reach the Eternall Tincture out of its own fire 69. And thus it came againe into its first Mother in power and Majesty and the Old Adam hung to the Crosse as Curse to the scorne of all Devills there they might doe so far as they could with it as indeed they were busie with the Sophisters and Antichrists the Pharisees 70. There the Devills ran with other suttlety and Tricks into o Corners and secret places holes and did hide cover and conceale the Resurrection through the Ministers of the Dragon the Pharisees which yet pretend to be the Ministers of God but they served the Devill in his lyes as is done now adayes where the Death and power of Christ is closed up and denyed 71. This hanging on the Crosse is nothing else but that as the soule hath its originall upon the Crosse in the Centre of Nature out of the Word of the Lord ex verbo Domini where the Name of the Number Three standeth There hath the Word of the Father moved it selfe and is entred into the Humanity as is heeretofore mentioned concerning the Virgin and is become Man on the Crosse in the Eternall and in the Earthly Virgin and hath been made a spectacle on the Crosse to the Old Adamicall Man and all Devills and their lofty Pride and hath slaine Death on the Crosse and thereby broken through it and so brought the Adamicall Man with flesh and bloud as a spectacle into Death and hath cast away from him all Earthlinesse and brought him powerfully through Death into Life 72. Thus he is new Borne in God and sitteth upon the Rainbow on the Substantiality and Colours of the Eternity in the power of the Majesty and is a Lord of Heaven and of this world and a Judge of Hell and a p Or Power Conquest over Death 73. Of this you have a true Gound yee that are Regenerated in Christ that as Christ brought his body both the Heavenly and the Earthly which he received in his Mother Mary out from Death againe and did cast away from him nothing else but the Earthly source or property viz. the Spirit of this outward world 74. So also must our Bodies in the power of the soules that are in him that is in his Word and Heart which is every where come forth againe at the Last Judgement Day and cast away no more from it but this source and spirit of the outward World for none rise againe in the entire corrupt Body but in the flesh and bloud of Christ 75. But the corrupted Spirit which remaineth in the Earthly Matrix in its Tincture must appeare before the Judgement of God at the End of Dayes and there shall the sentence and Judgement of the Judge Christ be pronounced and then after the pronouncing all goeth into the q Receptacle or Devourer Ether and then the Spirit of God which Created the World will execute that sentence 76. But that I may not meete with false Interpretours that may mistake his Text as the Spirit sheweth mee therefore you must know that when the soule is Borne anew in the Word and in the Spirit of Christ in this life Time then also the first Substantiality viz. the inward Body of the soule which Adam had in Paradise out of the Eternall Virgin wherein he was created Man becometh new borne and getteth the flesh of Christ 77. This new Body in which the New Regenerate soule sticketh sticketh in the old corrupt flesh and is incomprehensible and immortall But the Old Man which is conceived from the Spirit of this World must perish in the Earth it goeth into its Mother who must bring it fortb and present it at the Last Judgement day but after the Sentence of Christ it goeth into the Ether and is only as a Figure r For or before to the Eternall New Man for in that Figure all a Mans works follow him 78. So also they that be alive at the houre of the last Judgement the Old man will fall away from them with the perishing of the World and passe into the Ether For all the Bodies of the wicked shall be presented there in the Mother viz. in the Spirit of this world and the soules shall heare the Sentence and their Bodies also passe away with the Mother and stand as a Figure and their Works follow them into the Abysse The Ninth Chapter Concerning the Threefold Life Also of the Å¿ Driving or Impulsion Inclination and whole Government of Man in this World Highly to be Considered 1. IT is shewen to mee what the Devills intention is how he will endeavour to smother these High and precious Writings therefore be watchfull yee children of God beleeve not the Sophisters too much who cry out Heretick Heretick to the fire with them That is not the voyce of the Holy Ghost but the voyce of the Antichrist and of the Dragon for these Writings will exceedingly discover the Devills smoaking Pit and not onely so but they shew also the Whore of Babell very plainly like a whore t Am Pranger put to open shame 2. But because the Men of the Spirit of this world take care only for their Belly and are loath to loose their honour credit reputation and Goods but had rather part with God and the Kingdome of Heaven wee shall be persecuted by the Whore through the Instigation of the Devill therefore be watchfull yee children of God and looke not upon that which is high and hath great authority but regard the wellfare of your soules This wee leave you for the last farewell 3. Christ saith None kindleth a light and setteth it under a cover or under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof Thus must wee doe also and must not bury our Talent which is so dearly bestowed upon us in the Earth for wee must give an account thereof at the Day of the Judgement of God as the Spirit of the Mother intimateth to us 4. If this knowledge or understanding of this Spirit shall happen to fall upon any they will be then certain what it is u Which is here written Wee need no Letters of Commendation Christ is our Letter of Commendation which is sufficient for us None ought to call themselves after my
King weareth a Crowne which signifieth Dominion and Majessy 76. But that the Image weareth a Crowne with twelve Starres upon the Crowne it signifieth that the Deity is above the Humanity and that Mary is not God himselfe But the Crowne signifieth God and the Starres signifie the Spirits of God six in the Deity and six in the Humanity for God and Man are become one Person Therefore Mary also weareth all the twelve Starres for wee are Gods Children 76. Seeing then that the number Twelve containeth two Kingdomes in the Doubled Number of six viz. an Angelicall and a Humane each in the Number of six which together make Twelve so also the two Kingdomes have other two numbers of six in them viz. the Fire the Kingdome of the Abysse and the Aire the Kingdome of x Or Beasts living Creatures and all Earthly things and these have each of them in the Centre the number six according to the six Planets Earthy and according to the six Planets fiery which now together make the number of Foure and Twenty which are the foure and twenty Letters in Languages whence they are sprung and wee perceive that the Tongue speaketh that which is Good and that which is Evill that which is heavenly and that which is Devillish according to the two y Or properties sources of the Letters as their proper names intimate according to the Language of Nature 77. Now when this number according to the z Or Trinity Number Three is numbered to thrice foure and twenty as indeed the number Three doth manifest it sâ—lfe in Three Kingdomes and Persons and according to the Number Three all is Threefold but according to the Creatures all is Twofold then the summe is seaventy-two in Number which signifie and are the seaventy-two Languages which signifie Babell a Confusion and Wonder 78. If wee should goe on here wee should shew you the Whore and the Beast which the Revelation speaketh of and moreover all the Wonders which have been since the world began the Greatest Secret Lyeth herein and is called Mysterium Magnum The Great Mysterie and all the Controversies in matters of Religion and Faith arise from hence and all willing Evill and Good 79. The Seaven Spirits wherein the Sonne of Man consisteth in the Revelation are the seaven Spirits of Nature one of them is the Kingdome and the six are the Centre of Nature viz. the Heavenly if this be set downe according to the a Number of a Man Humane Number it maketh the number Twelve and according to the two Kingdomes viz. the Kingdome of God and the Kingdome of this world out of b Two Kingdomes which the Faithfull are Generated then there are Foure and Twenty Spirits which are the Elders before the Throne of God who worship God and the slaine Lamb consider it well 80. Wee further intimate concerning this world's Centre of Nature thus The Birth of Life windeth it selfe like a wheele inwards into it selfe and when it cometh to the innermost point then it attaineth the Liberty yet not the Liberty of God but onely the Tincture out of which the Life burneth 81. For that which will c Snatch catch hold of God must passe through the Fire for no substantiality reacheth God unlesse it subsist in the Fire understand in a peculiar Fire if that should kindle the world would melt away Wee meane not the Fire of the Out-Birth which is no Fire but onely a sharp fiercenesse which consumeth the outward Substantiality which springeth from the water viz. Wood and Flesh but doth not stirre the Inward Fire in Stone 82. Therefore observe it the Liberty d Extra without the Nature of this world is onely the Eternity without substance Now as the Eternall Centre generateth it selfe out of the Desiring of the Eternall willing as is mentioned before so hath also the other Centre of the Third Principle through the Word Fiat in the Out-birth out of the Eternall generated it selfe in like manner 83. For from the first Creation of the first Day the Outward Centre of Nature had wound it selfe Thrice about understand before the Sun and Starres were corporeally created and had attained Six Formes Three superiour and Three inferiour and there are alwayes Twelve of them that belong to one Forme of the Centre where there is alwayes a Signe understand the e The Twelve Signes in the Zodiack ♈ Aries ♉ Taurus ♊ Gemini ♋ Cancer ♌ Leo. â™ Virgo ♎ Libra â™ Scorpio â™ Sagitarius ♑ Capricornus â™’ Aquarius ♓ Pisces Signes in the Eighth Spheare in the Crowne 84. f 1. ♄ Saturnus Saturne with his harsh strong attracting and cold is one Forme and Spirit in the Centre which shutteth up the Abysse and maketh darknesse in the Deepe and attracteth the Substantiality of the Outward power of this Principle and the Centre windeth about like a wheele and that which is concrete standeth over against Saturne as in a wheele and is called Monde the g 7. ☽ Luna Moon in respect of its property which would be too large to set downe in writing 85. Then the wheele windeth further Inwards into it selfe and maketh h 2. ♃ Jupiter Jupiter for Saturne with its attracting desireth the Liberty of the Divine Substance but he maketh Him the Braine for it catcheth with its desire the power of the Liberty and not the Liberty of the Divine Majesty it selfe which is without substance 86. But because there is understanding in the Power and yet the Power cannot in its own might awaken the understanding therefore Jupiter desireth a Life in the Power and that is about on the wheele i 6. ☿ Mercurius Mercurie for the wheele is alwaies winding about and Mercurie is a stirrer a maker of a sound a noyce and yet hath not the life for k The Life that existeth in the Fire and therefore it desireth the fierce stormy Turbulency which striketh up the Fire and that about on the wheele is l 3. ♂ Mars Mars which is a rager stormer and striker up of the Fire 87. But now the Foure Formes cannot subsist in the Fire for they have Substantiality and the Fire desireth Substantiality for the Fire it selfe subsisteth not if it have not fuell to feed upon which Substantiality desireth Meeknesse and that about on the wheele is m 5. ♀ Venus Venus for it is the Meaknesse of the outward Nature and maketh Love for it is that which the other five Formes desire for every Forme windeth it selfe inwards and desireth the Liberty of God which is meeke stillnesse and as nothing and yet is All and if they have the Meeknesse which also maketh water to be then the water is Thick and is like a duskinesse which desireth Light and becometh pregnant with it so that the Meeknesse viz. Venus hath a lustre of its own above all the Starres in the Firmament for the desiring catcheth the Light 88. Now the Light is without substance
and only still and meek which desireth life and spirit and yet can produce no life nor spirit our of the Water and Meeknesse therefore Venus desireth with its Meeknesse and Light the Heart that is the power and vertue of all Formes and so it catcheth the Heart which about on the wheele in the Point is the n 4. ☉ Sol. Sunne which is the Heart of all the six Formes and they are the formes of their Heart which together is a life Now if that were unstedfast and should o Or move about passe away so often as the wheele windeth once about and though it would be long it would endure but a Seculum Age or Terme of Nine and twenty yeares 89. Now the seaven Formes desire Fire being the Eighth Number and the Eighth Number desireth a life which may continue for the Heart is not alive without Fire and therefore the Heart catcheth hold of the Fire and that fire is fierce and consuming and consumeth all the seaven Formes of the Centre with their Substantiality The Heart standeth between two Worlds 90. Thus The Heart is in Anguish vexed within and without for it hath nothing more in the substantiall life outwardly though it seeketh yet it findeth nothing and yet seeketh with anxious longing and penetrateth through all formes and seeketh mitigation of the Fire and yet cannot so finde it neither 91. Thus all the six formes of the Heart receive the vertue of the Sun for it penetrateth mightily into all the six Formes and seeketh rest and ease and if it finde not that then it presseth in it selfe forth from it selfe through the Fire and desireth the Eternall Liberty and attaineth the Liberty through desiring and yet cannot be Free for the sharpnesse of the Fire is in its desiring But the Liberty attracteth it selfe in the desiring in the Fire for the desiring presseth into it viz. the Liberty 92. Thus the Liberty sharpneth it selfe in the Fire and appeareth through the Fire as a flash of Lightning that is the Glance and shining of the Sun and that sharpned Liberty desireth its Eternall Delight viz. it s meeke still vertue and presseth inwardly into it selfe into the vertue and that Eternall vertue in the Liberty is the p The other world Eternall Word and that Word is Generated out of the Eternall Heart and in the Heart is the q ✚ Crosse of the Number Three and is the End of r Heavenly and Earthly Nature and in the End is the vertue and Glance of the Libertie which is generated out of the Eternall Centre out of the Heart upon the Crosse and is called the divine Majesty of the Eternall ſ Or Essence Substance 93. Now consider as the outward Desiring of the outward Nature goeth inwards into it selfe towards the Eternall Heart which is God for the outward Nature longeth againe after the substance of the Liberty to be as it was before the Creation that it might be delivered from the vanity viz. the fierce Wrath so also the inward Heart longeth after the outward Nature and would faine manifest it selfe outwardly in figurative t Resemblane is silimilitudes and thus the inward desireth the outward for a figure and the inward catched the outward in its Desiring 94. For the similitude of the Eternall Centre was indeed already before the Creation of the Sunne and Starres in the outward Substantiality but it was not figured and kindled as a Limmer before he draweth a Picture hath an Image in his Minde but not framed exctly 95. Thus Gods Heart of the Number Three put its will into the astringent Fiat into the Matrix of Nature into the Heart of the Out-birth into the Firmamentall Heart viz. into the Place of the Sun and Created with the Spirit of his Mouth the spirit of the soule through the Fiat round about on the wheele the u Aliter seaventh Forme seaven Formes of the Centre of Nature for as the wheele turneth and windeth so went the Fiat also Magically in the middest in the willing of the wheeling 96. And seeing the Out-birth of the Earth was a sinking downe of Death therefore the Life turned away from that Death upwards And you see that the Three Planets ♄ 1. ♃ 2. ♂ 3. ☉ 4. ♀ 5. ☿ ☽ 7. viz. the Formes of the Centre of Nature which make the Spirit of the Centre and the House of the Spirit stand upwards above the Sun as the life in its beginning taketh its Originall and the Three which belong to the body and to Mobility beneath the Sun one under another even as the Corporising taketh its Originall and the Heart viz. the Sunne in the middest and the forme standeth right upwards towards the firmament as a Man 97. Which you are to understand thus observe above the Heart the Sun standeth Mars which is the striker up of the Fire and a kindler of the Heart and a breaker in pieces of the Essences that the thick Substantiality may not remaine covered and stifled it breaketh that so that the Spirit can awaken the x Or senses faculties for it maketh the Tincture in the Sun Mars is Poyson and Anger and denoteth the fiercenesse of the Fire as is mentioned before concerning the Centre it is the bitter raging Forme in the Wheele and causeth the Essences in the flash of the Fire It is a cause of the Life The Sun and Mars have together the Tincture-Life and Venus with Mercurie and the Sun have the Spirit-life viz. the Aire that is the Feminine Life understand the Matrix viz. a female Life of all kindes 98. And above Mars standeth Jupiter which is the power and vertue of the Heart to which Mars giveth its fire-life which it receiveth out of the Heart of the Sun that maketh the Braine wherein Mars can dwell 99. And above that standeth Saturne which attracteth the vertue and maketh for the spirit a house viz. the y Or skull Brainpan and maketh the Substantiality as the skin upon the Body thus the Outward life upwards from the Sun or Heart is the Head a house for the Spirit which taketh its originall in the Heart in the Fire and dwelleth in the Head in the five senses in the Aire-Life 100. And under the Sun downwards is Venus which taketh its originall from the pressing forth out of the Fire out of the Tincture and therefore hath its peculiar lustre it maketh Water and Love and is a sincking downe for it is a cause of the Suns Substantiality and a beginner of the Inferiour z Aliter Life Body also it hath the Tincture and is a cause and beginner of the Seede to another Centre to Propagation for it strengtheneth it selfe with the superiour power and vertue and receiveth therewith the forme of the Spirit both from the Heart and from the Braine for all Formes desire to have it and doe mingle with it for it is Love and a Kindnesse Meeknesse Thus it hath the power
wings of the Winde in his own Principle and yet goeth forth from the Father and the Sun in the continuall Creation and openeth the Wonders which were seene from Eternity in the Wisdome and therefore he is the Workmaster of Every Beeing and is sent of God to that purpose The Tenth Chapter Further of the creation of Every Beeing And how Man may seeke and finde himselfe Also how he may finde all Mysteries even to the Ninth Number and no Higher 1. YOur seeking in the Starres and Elements supposing to finde the Mysteries of Nature is but labour in vaine you finde no more but one Eye and see with but one Eye and when you suppose you have found Sol you have scarce found Luna but onely a Glance of Sol and are far from the Heart and doe but run with the Moone about the Centre 2. There is but one way which you must goe if you will finde the Great Mystery Mysterium Magnum for if you should seeke in Luna all your life long it would be wholly in vaine your desire would remaine to be but Luna if you should take great and hard labour and paines in Mercury and suppose the Stone lyeth therein your Alchimey would prove but dung and drosse 3. When you come into Venus you suppose you have Sol and that it is Gold but it is the Woman or female and hath onely a watery Tincture her life is Aire and so you vainly labour a Or upon the Body in the Body but if you take the Spirit of the Tincture then indeed you goe in a way in which many have found Sol but they have followed on the way to the Heart of Sol where the Spirit of the heavenly Tincture hath laid hold on them and brought them into the Liberty into the Majesty where they have then knowne the Noble Stone Lapis Philâ—sâ—phâ—rum the Philosophers Stone and have stood amazed at Maâ— blindnesse and seene their labouring in vaine 4. Would you faine finde the Noble Stone behold wee will shew it you plaine enough if you be a Magus and worthy else you shall remaine blinde still therefore fall to work thus for it hath no more but Three Numbers ✚ X. 10. first tell from One till you come to the Crosse which is Ten and is a Crosse Number from one to Ten is one Number but you have power only over the Number Nine you must stay at the Tenth for it is the End of Nature which the Creature ought not to search into if the Creature stay under the Crosse it remaineth in the conceived will of God and then it hath * 10. 10. Ten times Ten that is an hundred and †100. 10. 1000. Ten times an Hundred is a Thousand and there lieth the Stone without any great paines taking for it is pure and is not defiled with any Earthly Nature Make it thus as I have written above in the ninth Chapter concerning the Centre Transpose the Planets that are about the wheele and take alwayes one Masculine and then one Feminine one for the Spirit of the soule and the other for the Aire-Spirit you need not take care for the body for each Planet maketh a body to it selfe well enough according as its desire is Begin with Saturne for he is the first to the Fire-Life to the Noble Tincture and then goe about the wheele to Luna for you must alwayes take one Planet for the Life of the Tincture and then one for the Spirit of the Aire for the one subsisteth not without the other or else you get a Spirit without a Body a fire-spirit which burneth in a Lanthorne like a kindled Fire but it yeeldeth nothing it is onely a meere Pride willing to be without a Body 5. Goe thus about in the wheele to Sol which is the b 7th Number seaventh Number in the first Number or account and when you get into that you suppose you have the Stone but it doth not prove fixed Mars destroyeth it goe on further through the Suns fire which is the c 8th Number Eighth Number when you come through it lay hold through the Tincture on the Eternity which is the d 9th Number Ninth Number and bring that upon the Crosse upon the e ✚ 10th Number Tenth Number which is the End of Nature heere handle the stone and take as much of it as you will no fire will destroy it it is free from the Wrath and Out-birth its Splendour and Light standeth in the power of the Majesty its Body is out of the Eternall Substantiality its number upon the Crosse is an Hundred and in the Majesty a Thousand 6. Wee give this to the Seeker for none finde the Stone in Luna unlesse he come upon the Crosse into the Tenth Number and then if he long further to seeke this world and would faine have the splendour of this world and desireth the Stone of this world viz. in Mettalls let him goe thus from the inward into the outward let him goe into Luna and divide or break it into a Thousand Parts and give it a little of Sol but if its f Hunger and thirst covetousnesse be great then give it a seaventh part of Sol and then it is g Made bright and beautifull compleate 7. For all the Planets and Starres run after the Heart every one of them taketh strength and vertue from the Heart and maketh to it selfe its own Body for Luna is out of all the six Planets and hath even Sol but not the Heart for it hath Sol onely in Desire as you see that it shineth with h With the light of the Sun Sol and not with a splendour of its own and therefore the Spirit of the Heart must be added to it which was pure before and then all the Planets resort to it each of them desireth the pure childe and each i Erecteth its Habitation buildeth its house therein But looke to it have a care of Venus that it may not by tattleing bring its feminine Tincture therein for it appeareth bright and faire but it is a Woman and maketh a dark Body and quickly devoureth Sol keepe black Saturne in Mars'es heate and so at length bounteous Jupiter will appeare who is courteous and kinde and hath the superiour House the House of the Spirit of the Tincture when it is come out from black Saturne then that is the Metalline Stone 8. Trouble not your selfe so very much and long with Fire it affordeth no more then it is able or else you Number back againe into losse indeed not into perdition but yet in Solem Hungariae into the Sol of Hungaria Venus exulteth the more but your covetous hope and expectation is disappointed and taken away Although indeed you ought justly to rest satisfied in the Tenth Number for the riches of this world is but dung and drosse and if you attaine to the Tenth Number with your former preparation you need not take so great
then you have the Ground of the Incarnation or becoming Man and what is done every houre with the Sulphur viz. with the substance which cometh to be Man for Man hath yeelded himselfe over to the spirit of this world and is fallen home to it and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion 26. If God had not become Man or been Incarnate wee had remained Beasts according to the Body and according to the soule Devills and if wee goe not forth out of the house of our sinnes wee are such 27. And therefore God hath made his Covenant with us in Christ that wee should be new borne againe in Christ for he hath given up his life into Death for us and hath brought our soule againe quite through the Eternall Fire and turned it about that so wee may see into the Tenth Number againe 28. Christ saith through the Apostle Paul All shall be tried by the Fire let every one have a care that his works burne not for so he shall suffer losse And know this that at the End when this world shall passe againe into the Ether God will awaken the fire in the Centre which is the Eternall Fire and will purge this floare understand it is the soules Fire and so then if the soule have been turned into the will of God then the Holy Ghost with the Divine Tincture shall burne forth from the soule and the Tincture of the soule shall be taken into the Majesty of God which the soule attracteth againe into it selfe and that will be its refreshing and quenching and so it will be able to subsist in the fire But that soule which is turned back into this world and that the substance of this world cometh to be in the fire then the soule will be without God for in the Abysse of this world is the hellish fire and into that it must goe and there eate what it had Cooked heere for every ones works follow them 29. And then they will say to the Wise Virgins O give us some of your Oyle but the wise Virgins will say O no least wee should want as well as you and perish with you Goe to the Merchants of this world to the Sophisters and buy Oyle for your selves But before they shall bethink themselves how the oyle is to be bought and where it is to be had the Gates of Heaven and Hell shall be shut and upon that followeth the Eternity and this Beeing of this Created World passeth away Consider this for there is no dallying with the Spirit of this Revelation it concerneth body and soule he that will see let him see but he that will not yet he is warned The Gates of the Great Misery and Lamentation shewing How the Image in the Mothers Womb while it is yet a Sulphur viz. and inanimate Lump or Masse is y Infected or poysoned destroyed so that many an Image according to the spirit is a Beast also a Toade and a Serpent which afterwards appeareth plaine enough by its z Substance condition will and Conversation and if it should not be helped againe by God in Christ so that it be new borne againe it must remaine so Eternally in its figure 30. Deare children in Christ our purpose in revealing this is not thereby to reproach Mankinde it is the very Truth wee have highly known it Moreover Christ the Mouth of Truth it selfe saith so who calleth Herod a Fox and the Pharisees a Generation of Vipers and Serpents and the Scripture heere and there calleth the Tyrants Lyons Beares Wolves and cruell Beasts and the Revelation of John also Daniel the other Prophets have deciphered the Potent Rulers of this World by evill fierce and cruell Beasts truly they have not meant thereby the Image of God for that were not right that God should compare his Image which is Angelicall to such abominable Beasts and yet he is the Truth it selfe and out of his Mouth proceedeth no deceit or falshood nor no untruth and seeing he hath called the Rulers of this World so therefore it is spoken concerning their Governments for they raise Warres Murther all Mischiefe in their Dominions and are those devouring Wolves Lyons Beares Foxes Vipers and Serpents for they appeare so in the presence of God though outwardly they have the Image of Man yet the spirit of their soule is such a Beast and upon that followeth Gods a Election Predestination although God willeth that all Men should be b Or saved helped yet he knoweth very well who are desirous and capable of any Helpe 31. Wee doe not here shut up the Grace of God from those that turne and become New-borne out of this Beastiall Condition for Christ is therefore become Man of purpose to help us that we may come againe to the similitude of God and HEE hath therefore brought our humane soule into the fire of the Anger of God as into the Abysse of the Centre into Hell and into Death where our soules lay shut up and out of Death and Hell againe into the Tenth Number into the Eternall Tincture of God upon the Crosse from whence the soule Existed from Eternity which appeared before the time of this World in his Wisdome 32. And you are to know that every soule while it is yet in the Seede is no * Living Creature creature but is in the Fire or a Fire of the Tincture and is a Will of the Creature and it standeth yet in the power of the Parents either to c Awaken or enliven quicken or destroy the Creature which to destroy runs opposite against the order of the Creation and is an abomination in the sight of God and heereby is shewed you that such as the Tree is such is the Fruit that groweth out from it yet the compulsion is not d Or by necessitie wholly perfect for the two Kingdomes viz. Love and Anger stand presently in the wrestling one against another For God hath brought his love in Christ againe into the Humanity and so it standeth in strife against the Anger 33. But you must know that a falfe wicked seede may well be forsaken and if that come to be so then the nature of the fire often figureth the Spirit of the soule in a horrible forme which is not knowne in the outward Image but onely in the e Or false Evill Conversation and will as is seene that every ones conversation is from his Abysse and the Spirit of his soule is so in figure for the Inward goeth outward whatsoever the will in the Abysse is that the body doth and though he dare not do it openly because of disgracefull punishment yet he doth it secretly and hath continually a will to it neither doth he account it any vice for he knoweth not himselfe but he himselfe doth that which he judgeth to be evill in another 34. And then secondly wee give you to understand that the outward
to feede the sheepe of Christ thou shouldst feede them in a greene meadow in the fat pasture of Jesus Christ and tell them the Truth but thou feedest them upon the Devills Rocks and the Mountaines of the Abysse in his lustfull Grasse 103. If you be the Minister of Christ then serve him in Spirit and Truth reprove sinnes without any respect of Persons spare not lift up your voyce like a Trumpet reprove all wickednesse of all persons both superiour and inferiour teach the way of Christ rightly praise or sooth none for his money and honour sake for Christ praised none of the Potentates for gaine sake neither did he reprove any of them out of Envy of their Greatnesse and honour for he commendeth Order and saith Give to Caesar the things which are Caesars and to God the things that are Gods but he reproveth the hypocrites the Pharisees in that they made long prayers and stood in the o Or Gaâ—es streetes making devout shew and would be seene of People and sought onely after Praise and such a one is the Antichrist also and therefore the Spirit in the Revelation of Christ saith Goe out from her my People that you be not made partakers of her sinnes for he that alloweth of sinne is one spirit with the sinne he that for favour p Or consenteth to confirmeth the lye of a Lyar he is guilty of that lye and of the wickednesse thereof 104. God the Father hath Regenerated us in Christ out of the Truth therefore wee should not be the servants of lyes for when wee enter into Lyes wee goe out from Christ and are with the Devill who is the Father of Lyes and so is the Antichrist also and all that depend on him and serve him it were better to be far absent and to have Christ q The life of Christ imprinted in us formed in the Heart then to heare Lyes in the Antichristian Office of the Ministry 105. I know thou Evill Beast wilt cry out upon mee for an envious Person as if I did grutch what good people give thee no that is not my ground or meaning for Christ saith Whosoever ministreth the Gospel should live of the Gospel you must not mussle the mouth of the Oxe that treadeth out the Corne it must feede they cleave not all to the Antichrist wee have onely set forth the wicked Antichrist who rideth in the Hearts of Men wee despise none for their good Conscience Onely the Antichrist shall stand Naked for a Witnesse to All People Hee rideth over the face of the Earth in all Countries and Nations Note wheresoever Pride Covetousnesse Envy and Wrath are predominant in falshood deceit selfe-seeking and an hypocriticall shew of holinesse there is the Greatest Antichrist of all 106. People now suppose they have rooted him out and are now in strife and contention about him every one will slay him O thou blinde simplicity thou slayest him not doe but goe out from him and enter into the Temple of Christ and let Antichrists houses stand empty and then he will fall of himselfe and at length be ashamed of his owne abominations and whoredome onely doe not r Or Pray to worship him doe not bowe thy knee before him but r Or Pray to worship God 107. Doe but open your Eyes the whole world is full of God the whole matter of Conversion is about the outward Life in the Inward God dwelleth in himselfe and the outward Life is also Gods but the Abysse is in it viz. the Centre of Nature in which the severe sterne life is which is the cause of this Warning 108. There are Three Principles Three Kingdomes two are Eternall and one hath a beginning and is transitory Each of them is desirous of Man for Man is an Image of All Three and the Beeing of all Beeings is a longing seeking and desiring which existeth out of the Eternall Will and the will is the Eternity 109. In God there is no Dominion but in the Three Principles in their Creatures There is in God no more but one onely Spirit which cometh to succour his whole Beeing in the Water and in the Fire out of which every thing existeth Hee is no destroyer but preserver of a Thing and if any thing perisheth the fault lyeth in the Å¿ Government Dominion of Nature but that which is out of the Eternall cannot perish but onely changeth into another property for which cause wee give you warning and all the Teaching and seeking in this world is onely that you may be warned of the severe source or property of the Fire there is indeed a Life in it and no Creature can subsist without it have that life but wee that are Men are not Created for that life and therefore God would have every Creature in that property wherein he created it that his Eternall Will may stand stedfast and not be broken 110. Every thing hath Free Will and therein its inclination to its property the whole Beeing of this world and of the Angelicall world also of the Hellish world is meerly a wonder in the presence of God Hee hath set light and darknesse before every one thou maist embrace which thou wilt thou wilt not thereby move God in his Beeing his Spirit goeth forth from Him and meeteth all those that seeke him it is Gods seeking in which God desireth the Humanity for t The Humanitie it is his Image which he hath created according to his whole Beeing wherein he will see and know himselfe yea he dwelleth in Man why then are wee so long a seeking let us but seeke to know our selves and when wee finde our selves wee finde all wee need runne no whither to seeke God for wee can thereby doe him no service if wee our selves did but seeke and love one another then wee love God what wee our selves doe to one another that wee doe to God whosoever seeketh and findeth his brother and sister hath sought and found God In him wee are all one Body of many Members every one having its owne Office Government and work and that is the wonder of God 111. Before the time of this world wee were knowne in his Wisdome and he created us into a Beeing that there might be a sport in him Chi dren are our Schoolmasters in all our witt and cunning wee are but fooles to them when they are borne their first lesson is to learne to play with themselves and when they grow bigger they play one with another thus hath God from Eternity in his wisdome in our hidden childhood played with us but when he created us in knowledge and skill wee should then have played one with another but the Devill grutched us that and made us fall out at our sport and therefore it is that wee are still at variance in contention but wee have nothing to contend about but our sport when that is at an end wee lie downe to rest and goe to our own Place
God in his heavenly Virgin out of which the heavenly Substantiality is espied and attaineth substance in the Tincture of the Fire is a substance which substance God with the Word and Heart with the receiving in of the Tincture out of Maries bloud in which the soule dwelt did with the Word Fiat as with the Eternall astringent Matrix comprehend and let them together become flesh and bloud after a humane way and manner understand as the Eternall Substantiality with the Wisdome viz. the Eternall Virginity hath given it selfe into the perished Tincture and Matrix of Mary wherein was the Promised Word which gave it selfe also in the Eternall Substantiality into the Perished Tincture or life and so became a New Man being strange and unknowne to the Earthly Man so this New Body of Christ understand the Inward p Christus Christ which the outward Man which was mortall covered gave it selfe under Bread and Wine as an Outward thing into the Tincture of the Soules of the Apostles and became Man in the Apostles in the Tincture of the soule and that is the New Body which Christ hath brought us from Heaven of which he said None goeth to Heaven but he that is come from Heaven so that when wee wholly yeeld up our selves to him in Obedience and with our old will goe out from our selves into his will and so come into Christs Congregation and desire his flesh and bloud with all his benefits then he giveth us this body and bloud to eate and to drinke which the Inward Man borne of God receiveth for the Body of Christ is q Omnipraesens et Omnisubsistens Corpus Every where present in Substance it conteineth the Second Principle that is the Angelicall world according to which God is called Mercifull and the Eternall Good 17. For to say that Christ feedeth the soule with Spirit without Body is not true the Holy Ghost maketh not a Principle but the Eternall Substantiality in which the Holy Ghost dwelleth and goeth out from thence in a forme of many thousand innumerable Essences even that which is so gone forth is the Virgin of Chastity viz. the Eternall Wisdome in which all the Wonders of this world were beheld from Eternity 18. Understand us right according to its high and precious worth That Substantiality wherein the Virgin of God consisteth Adam had on him for the Spirit of this world was given him and breathed into him therein but the Essences were Paradisicall and sprung up through the one pure Element which the Substantiality conteineth and that Substantiality the Spirit of this world in Adam tooke into it selfe into its Power as the Water taketh the Light in a flaming red hot Iron into it and quencheth it 19. First the Heavenly Substantiality had the Power or predominancy but afterwards when Adam went back with his lust into the Earthly Substantiality then the Earthly Substantiality got the Power and predominancy and that is the Cause that our perished heavenly Substantiality is become Earthly and therefore must God with the heavenly substantiality in us become Man and in the Heavenly Virgin and in the Earthly God is become Man and hath put on upon our souls the heavenly Substantiality againe viz. his heavenly body yet our Earthly must passe away but the heavenly remaineth standing for ever 20. And yet neverthelesse wee are captivated poore sinners with the old Adam into which the Devill hath an entrance and wee goe many times out from the faire Image understand the soule turneth its will often into the Outward Man and therefore God hath appointed this r The Lords Supper Testament so that when wee turne againe to him he then giveth our soule the New Garment againe viz. the New body and reneweth and feedeth it 21. Hee that once getteth the Body of Christ it departeth not from him unlesse he spoyle it as Adam did it is onely covered with the old Adam and moreovâ—r passeth into the Mystery and it is very possible for the soule to goe out from it therefore the soule should not be secure or carelesse but watchfull 22. Therefore know that Christ gave his Disciples his True All-present Eternall Divine Body to Eate and his Bloud to drinke out of which the Holy Ghost proceedeth and the Inward Mouth which received it was the desirous willing of their soules for the soule of Man hungreth and thirsteth continually since the heavie fall after such flesh and bloud and putteth the same on as the Garment of God for the soule in it selfe is a Spirit and hath need of a Body and there it attaineth a body a new Eternall incorruptible body into the old Adamicall Body 23. Thus you are to know the bread which Christ gave to his Disciples was that which the outward Mouth took and gave to the belly but the word whereof Christ said Eate this is my Body that same word was the Eternall body of Christ and had heavenly flesh and bloud in it and that the soule received as a New body and thus there was at once in the hand of Christ two Kingdomes viz. a Heavenly and an Earthly 24. But you must know that the Heavenly cannot be comprehended or carried forth by the Earthly for the heavenly Man viz. the heavenly Body of Christ which was in the Outward Christ that all at once and in Eternity also filled the Angelicall world viz. the second Principle of God so that without that same bodily substance God is not knowne at all for the power of the Deity hath manifested it selfe therein and yet the Outward Image remaineth standing Å¿ Note so that in heaven men see the Humane Nature palpably and apprehensively standing in that forme it was in heere upon Earth thou seest nothing else in it but the Majesty of the Clarity of the Brightnesse which filleth the Angelicall world and wheresoever now the Majesty is there is the Substantiality of Christ for the Heart and the Word of God hath united it in the Substantiality as wee consider that the Word is every where so is the Substantiality the body of the Word every where though indeed without Image for the Creature hath onely the formation or Image 25. Behold I give you a similitude Consider all things are created out of the Water and in the Water was all Power and vertue for you finde that all things have Water though it be a very Stone or flesh or whatsoever it is but the Sulphur is therein with the power of Nature which formeth the Substantiality 26. Now behold in the whole Deepe there is nothing but Water Aire and Fire out of which there is the Substance viz. the Body or the Earth come to be 27. Now you see very well that the Sun being but one causeth that and is also the vertue and majesty in this Elementary Substance It all belongeth to the Sun and all desireth the Sun and the Sun with its vertue affordeth the Dominion or Government of every thing in the
for so short and empty vanity voluptuousnesse and false lust it hath fooled away such great Eternall Glory 14. All manner of reproachings all slanders all scoffings all Covetousnesse Pride and Deceit shall rise up in the soule and one source or property shall continually kindle and gnaw the other which hath given cause to the stirring up of the other and the soule will think if these abominations were not in thee thou mightest attaine Grace and when it shall behold and consider it selfe it will finde how one abomination hath generated another and will see that it selfe is a meere stincking abomination in the presence of God and there it will cast it selfe down in the source of anguish into the Centre of Nature and curse God that he hath made it a Soule and the deeper it desireth to plunge it selfe the deeper it falleth and yet must continue in the place of its abominations it cannot goe from thence for the hellish Matrix holdeth it and it must thus feed it selfe with anguish cursing abominations and bitternesse and even with that which its heart hath done heere in this life wherein at length it despaireth and that is its Eternall food 15. All Earthly food and lust passeth away at the End of Dayes and it returneth againe into the Ether but the will remaineth standing Eternally and the desire in the will 16. Therefore yee Parents and children yee Superiours and Inferiours Observe Wee have filled the Mother of Nature full with abominations the fierce anger of God is at hand the Last Judgement is at the Doore God will purge the Earth with fire and give every one his wages the Harvest cometh this Garment will remaine no longer every m Or property thing will be gathered into its Barne He that will not take counsell let him take his course he will finde by wofull Experience what the Seaventh Seale n Or at its End at the Centre bringeth with it 17. When Reason looketh all about and considereth it saith I see not yet that it is otherwise then it was in former Times moreover the world was alwayes good and bad as Histories relate Also a man must take such courses else he will be accounted a foole and an Owle in the world and must starve and perish for hunger 18. If I doe not give my children leave to learne the manners and fashions of the world then they would be despised and scorned of every body and if I my selfe did not carry it out with state loftinesse and stoutnesse I should not be regarded and if I must have credit I must use some cunning to get it for with truth love and righteousnesse I shall not attaine it I must therefore doe as other People doe and then I may be able to live amongst them must I needs be made the foole of all the world though indeed I commit Sinne yet God is Gracious and Mercifull and hath not Christ slaine sinne and Death on the Crosse and taken away the Power of the Devill I shall one day Repent well enough be saved 19. This is the Rule of the world which the Superiour and Inferiour goe by also o Pastour the Shepheard and the Sheepe Christs sufferings must be a cover for their wickednesse Every one will be a Christian under the Cover of Christ when the poore soule sitteth a whoring with the Devill if one doe but say with the mouth he is a Christian and yet covereth his wickednesse with the purple Mantle of Christ all is well thus wee are brave Lip-Christians under the Mantle of Christ but in the heart we have the Antichristian Whore sitting as a Guest 20. O yee false Shepheards of Christ who goe into the sheepfold at your theevish back doore why doe you cover your wickednesse with Christs sufferings and death doe you thinke Christ was wicked Seeke the Centre of Nature and shew people the Abysse that is in their Heart shew them the snares of the Devill wherewith wee lye bound that they may not esteeme cursed worldly things but that they may learne to strive against flesh and bloud against the Devill and against the hypocriticall life and conversation that they may goe forth from the Devills high-mindednesse into righteousnesse into Love and Humility 21. The suffering of Christ is profitable to none unlesse they turne from their false evill purposes and repent and enter into the Covenant of God and to these it is very Effectuall The Hypocrites use this for a shew that they may be called Christians but thereby they take the Name of God in vaine and must give a strict account thereof 22. O yee Antichristian Shepheards of the p Made in the New way of Ordination New Order who use the suffering of Christ with false hypocrisie to please Men for their favour and for your Idoll the Bellies sake to cover over the hypocrite and false q Or Impostor deceiver who is but a shew-Christian how will yee be able to answer it when Christ will require his sheepe at your hands and you have wittingly and willingly under his purple Mantle covered Wolves in whom the Devill dwelleth why doe you not crack the Nut-shell wherein the Kernell and Heart lyeth and tell the Superiour as well as the Inferiour of his abominations Are yee Christs Shepheards why doe you not then as Christ did who set the Truth before the Eyes of every one he reproved and healed not for Mans favour and respect but according to the will of his Father and so ought Christs Shepheards to doe also 23. O deare Reason thou walkest wisely in the Paths of this world in what concerneth the outward Body but where lyeth the poore soule the soule is not at home in this body that is not its Eternall r Inheritance or Patrimony Native Countrey what will it avayle thee to enjoy Pleasure for a little while with Eternall shame and Torment Or why dost thou suffer thy children to have their wills to follow fashions and bravery for a little while in this world and takest delight therein when they scorne the miserable and needy and shalt loose them hereafter Eternally thou thinkest thou lovest them and doest well for them when the world commends their cunning and bravery falshood and wickednesse that commendation delighteth thee but the Devill accepteth and receiveth it as belonging to him and thou art the Murtherer of thy children thou art their greatest Enemy for children looke upon their Parents and when their untoward tricks please their Parents then they follow them the more and grow the more Å¿ Bold sturdy and stout in them audacious in them At the Last Judgement day they will cry out of their Parents that they have not rebuked their wantonnesse and ungodly life and brought them up in modesty and in the feare of God 24. If you love your life and your Children then loose them as to the wickednesse of this world that they may not be nor converse therein and then
will Vom from that is as a sprout out from Nature and also out from the Spirit of this world out of the Wonders of God forth from them and standeth rightly quite vom from that is it hath now the vertue of Nature and Mercury in the vertue and power of the Majesty which is another Principle and yet hath also the severe fiery Principle but not manifested for the Holy Principle in the Majesty changeth the fierce wrath into Love 88. And if the severe Principle should be awakened againe it would be fire and the first foure formes of Nature would flow forth and therefore God is become Man that the Love-Spirit might have a Body 89. Therefore it flyeth if it be yet unregenerated and so doth stick onely in the Earthly Body and saith Erlöohse uns vom vbel deliver us from Evill it desireth to be released from the Anger for v and bel are two wills in one Substance v is the fire-childe and bel hath also two Principles for the first letter b hath the outward Dominion and the other two viz. e and l that is el hath the Angell the will to be delivered from both viz. from the childe of the fire and the spirit of the outward world not presently seperated for it is the Counsell of God that they dâ—â—â—l in one another but the Angells will would be free from the falshood it would rule over the vbel or Evill he desireth to be in the will of God and the vbel or Evill shall stand the one part according to the Spirit of this world to the Wonders of God and the other part according to the source of the fierce wrath to the Wonders of the Anger of God 90. For both the Mothers are stirring and desire to open their Wonders yet the will of the soule would not goe into the Anger for it knoweth the Devill that he is haughty and flying aloft over the Love and Meeknesse of God at which the soule is amazed so also it would not willingly work in the Spirit of this world for that hideth also Gods Light from it and therefore it goeth forth with its will from them both and would be free in its will the Spirit of this world may awaken its Wonders in the flesh but it casteth its will into Gods Spirit he shall governe it and he will not let the vbel or Evill enter into its will it desireth with its will to be dead g Or to in this world that it may live in the Holy Ghost so also it will not awaken the Abysse and therefore it hides or sheltereth it selfe under the Crosse and letteth the roaring Devill passe by also it letteth the Spirit of this world viz. the fleshly Life passe by it doth as if it were dead it suffereth yet not in God but in the vbel or Evill which the soule of Adam hath left it as an inheritance it holdeth not that vbel or Evill for its owne but for the Wonders of God 91. Therefore it remaineth Patient as a sufferer and yet also not a sufferer under the Crosse of Patience till Christ shall settle it againe upon the Crosse in the Rain-Bow in the Eternall Substantiality or in the Eternall Covenant For he sitteth on the Rain-Bow and his body his substance is the fullnesse of Heaven or the Heaven is full of his substance 92. The Three colours in the Rain-Bow are the Three Principles the fourth colour is his body in Ternario Sancto or in the Inward heavenly working power in the Angelicall world in the Eternall Substantiality wherein the Divine Trinity worketh 93. O how Great are the Wonders he that comprehendeth them hath great Joy thereon there can nothing be named that is like these hidden secret Mysteries no Tongue can expresse them for what is better then to have God for his Spouse to be in God with ones will and after this life time to be wholly in substance a heavenly body and a Clarified or Glorified soule 94. O Great Depth why art thou so hidden to Men it comes from hence because they love the Devill and the haughty proud fiercenesse more then thee and therefore they are not able thus with fiercenesse to enter into thee O Mercy of God! bring againe the Tree which thou hast planted why should thy Wrath boast that it hath borne more fruit upon thy Tree then thy Love Build againe the ruined Citie Jerusalem that thy Kingdome may come and thy will be done who will give thee thankes in Hell Draw us yet in with thy Spirit into thy Praise or Temple where they sing of thy Praise How long shall Hell drop with fatnesse Behold it hath opened its Jawes and would devoure us all Come yet and build the Citie of thy Court that wee may dwell neere thee that thy Wonders may leape for Joy when thy Love-Spirit h Or is Judge Judgeth Tarry not O Lord for thy Tree is become old for sorrow that is the Number of vertuous people is small bring yet forth the new greene Branches which against the Devills will spring up through his Kingdome Let the Day breake forth wherefore shall the night of the Anger keepe back the Lilly-Twigge O Lord thy Tree groweth through the whole world theâ—efore awaken us O Lord that wee may eate of its fruit Of the Amen So be it And i For thine is the kingdom the power and the glory for ever and ever Close of the Prayer in the Language of Nature 95. A is the first Letter and presseth forth out of the Heart and hath no Nature or fiercenesse in the pronunciation but wee cleerly understand heerein the seeking longing or attracting of the Eternall Will without Nature wherein Nature is generated which hath been from Eternity For the Will desireth the Heart and the Heart desireth the Will they are Father and Sonne and the vertue which goeth forth from them is the Spirit of the Eternall Life of which wee k In this Booke of the Threefold Life formerly made mention 96. Now as the A is generated out of the Heart viz. out of the Eternall Will and thrust forth out of the Will so out of A afterwards cometh the whole Alphabet with foure and twenty l Or Letters Numbers for the A beginneth to Number and compriseth the whole Number in the syllable men These are the Wonders and Works of God which appeare in the Spirit above Nature viz. in the brightnesse of the Majesty which you may understand thus wee are with our Soules in a strange Inne viz. in the spirit of this world which holdeth it captive and so it could not come into God if God were not become Man who hath brought our soule into the Word as into the Living Power of God in himselfe but now wee are branches on that Tree and must attract the sap of the Tree into us if wee would spring from the Tree else if wee onely Imagine and reach after the Aire and Sunne then our Branch withereth
and I say the Truth as to the outward Man 2. But seeing wee can Live both in God and in this world together and seeing the soule if it will know God must with Christ presse into God through a Narrow streite Gate through Death and Hell therefore wee have power to write of the way and will set it downe for a Memoriall since wee are yet in this world For God is wonderfull who b Or determineth judgeth in a thing and yet the Judgement is not executed in the thing at the instant and so though wee are in the Earthly Life wee shall yet speake of the Life in Death which wee well know and understand 3. For there is no knowledge incomprehensible to the Matrix of Nature if the Spirit ride upon its wings it goeth through the Three Principles and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell who can hinder it And may not a soule thus behold the wonders of God especially when this is the Time wherein all Wonders shall be revealed or made manifest 4. Wee speake not of our selves alone The c The Starre of the sixt Seale starre is appeared which hath broken the Seale why dost thou long stand gazing Observe it the Time is come there is no preventing of it more 5. All that hath a beginning hath an end that which is included in Time goeth with Time againe into the Ether If wee had lived in this world without necessity and without Death in a Pure Body without spot or blemish yet the outward Kingdome at the end should have departed from us and so wee should have remained in the Heavenly Substantiality after the manner of Enoch and Eliah as also Moses yet Moses entered through death into the Paradisicall Life But Enoch and Eliah were taken up without Dying and there the outward Dominion with the spirit of this world was taken from them without Dying which will also be done at the Last Trumpet upon which will follow an Eternall Life and an Eternall Death 6. The true Man in the heavenly Image hath no Time his Time is like a Round Crowne or a whole Rain-Bow which hath no beginning nor no End for the Image which is the similitude of God hath neither beginning nor Number it hath stood from Eternity in the Wisdome of God as a Virgin without d Or Generating bringing forth or without willing for Gods willing was the willing in her shee hath e Or Shone forth appeared in the Holy Ghost with all the Wonders which wee have brought to Essence and Light in this world 7. But shee was without Body without Substance without Essences the Essences were out of the Eternall Centre in her made stirring with their Creation as in Three Mothers according to the Three Principles That God would be manifested in all the Three Principles was the Creation and that the Dominion of the Image did not continue in its f Or Ordinarce Order and Appointment was the Death in that the Middle gave it selfe into the outward and the outward into the Middle which is not the g Order or Law Ordinance of the Eternity and therefore there happened a Breaking for the outward in the Middle hath a Beginning and a Number and therefore it goeth to the End and must breake it selfe off from the Middle againe and this the Longing Desire hath done it hath set the Middle wherein there is an Erernall Life outward and let in the outward into the Middle 8. Thus the Life consisteth in three Parts as first the Inward which is Gods Eternall hidden Mystery in the fire from whence the Life existeth and secondly the Middle which hath stood from Eternity as an Image or similitude of God in the Wonders of God without substance in which Gods desire was to see himselfe in an Image and just as a Man seeth himselfe in a Glasse so was this also And so thirdly this Image in the Creation hath againe got a Glasse to see it selfe in which was the Spiritus Majoris Mundi the Spirit of the Great World viz. the outward Principle which is also a figure of the Eternall Principle 9. And on this outward figure the Image hath so gazed that it hath Imagined and received in the outward Image which must now breake off againe but seeing it is bound with its Bond to the Eternall Centre of Nature therefore it happeneth to be very painfull to breake off as to that bond for there one Life is broken off 10. And when the Aire ceaseth then the fire must be smothered and goe into its Ether and that is Death for the outward Principle and the Inward breake off one from another for the outward hath a beginning and the Inward not and therefore the outward must breake off 11. The outward consisteth onely in the Sunnes Tincture and its Dominion are the Planets and Starres who alwayes drive on their Dominion to the Limit or Period of their course for Every Planet hath its Limit in that place it stood in at the Creation and that is its Period and its seculum or course and when it cometh to that place or point then all whatsoever it was wholly Lord over breaketh for it beginneth a new course or seculum 12. But you must understand it aright thus Every one of the Planets hath not the Tincture of Life Saturne Mars and Jupiter have the Great Life Saturne seperateth whatsoever he getteth in his Limit he doth it not actually but he leaveth the Life and then it hath no Leader but breaketh of it selfe and so it is with the other Planets But its limit or period must reach to the h Or Zodiack of the twelve signes Crowne of th Starres in that signe and Point which the Planet hath its limit and period in 13. And therefore many a young childe even in its Mothers womb is old enough for Death for its l The Lord of its Ascendent Lord is at his Period and leaveth its childe and the cause why we cannot easily search out our End is that wee doe not properly and exactly know the Limit of our k Note the Calculation of Nativities Leader for we must know its Number or Period the Number or Period of the signe if wee will hit the point of our Limit or End 14. Behold now in what Danger wee are according to the outward Life neither are wee at home in this Life and yet wee are quickened and awakened through the outward Life and so a soule comes to be Generated though indeed the outward life cannot generate a soule l Note for the seede is sowne with or in all the Three Principles and there are Three Mothers each of which hatcheth its Chicken 15. This Might was given to Man though indeed the Image of God did not stand thus For Adam before his Eve was made was a chast Virgin not Man nor Woman he had both the Tinctures that in the
children of God Verse 53 Chap. 11. The Antichrist is a cause of the falling away of the Asians Assyrians Egyptians Moores Grecians and Africans the Indians are better then the Antichrist Verse 90 Chap. 11. They that will slay the Antichrist are the very Beast whereupon he rideth also what Contention Effecteth Verse 94 Chap. 11. How the Antichrist Pronounceth People happy for Money Verse 97 Chap. 11. A speech to Antichrist concerning the buisinesse between Peter and Ananias Verse 99 Chap. 11. It were often better not to be Hearers of the Lyes of Antichrist Verse 101 Chap. 11. Antichrist is borne of Lyes also where he feedeth his sheepe Verse 102 Chap. 11. How Antichrist is to be slaine and pulled downe Verse 106 Chap. 12. How by the buisinesse of Cain and Abel Antichrist may be discerned Verse 17 Chap. 12. A speech to the Antichrist concerning his leading people astray Verse 29 Chap. 12. Who are the Beares and Wolves of Antichrist also when the Mystery of the Kingdome of God shall be manifest Verse 30 Chap. 12. Advice to Princes Antichrist sticketh in all Covetousnesse Verse 32 Chap. 12. The Marks of the Last Antichrist admonition to the Children of God Verse 34 Chap. 6. How the Antichristian spirit shall be rightly shewen to us Verse 12 Art Chap. 3. How Men binde true understanding to Art and study Verse 83 Chap. 4. Without the Will of God all that is done in Naturall Art is but a Graven Image Verse 46 Chap. 7. Art Eloquence and an Vniversity availe nothing Verse 5 Asia Chap. 12. Why Asia Africa and Greece are to be accounted happy Verse 25 Authour Chap. 1. Who those are that can understand the Authour Verse 22 Chap. 1. The End of the Authours writing Verse 41 Chap. 1. The Authour will shew what wee are in body and soule also what God Heaven and Hell are and saith wee are blinder then the Heathen Verse 44 Chap. 2. The Authour speaketh of his knowledg Verse 18 Chap. 2. The Deity subject to no Alteration The Authour speaketh but in Part. Verse 66 Chap. 3. The Authour will shew that which hath been hidden since the Fall of Adam Verse 6 Chap. 3. Advice to the Children of Christ The Authour doth not forbid going to the Churches of stone Verse 90 Chap. 3. The Authour hath not sought after the Sophisters but the Heart of God Verse 92 Chap. 4. If the Authour did not see and understand he should hold his Peace Verse 3 Chap. 4. The Authour writes these things downe for a Memoriall to himselfe Verse 4 Chap. 5. The Authour speaketh as a childe speaketh of its Mother Verse 23 Chap. 5. To those that are not borne of God the Authour is Dumb. Verse 25 Chap. 5. The Authour speaketh from two Languages Verse 26 Chap. 5. The Authour Admonisheth the Wolves to Embrace the poore A B C Schollers Verse 78 Chap. 6. Why the Authour hath undertaken to write this Booke Verse 5 Chap. 6. The Authour writeth as for many Verse 7 Chap. 6. The Authour speaketh by Living Experience Verse 35 Chap. 6. The Authour speaketh what he knoweth and must speake Verse 73 Chap. 7. The Authour will shew the hard Prison of our blindnesse Verse 53 Chap. 7. The Authour bewaileth our Blindnesse Verse 59 Chap. 8. The Authour is cloathed with Adams skin and also liveth in the Hope of Israel Verse 8 Chap. 9. The Authour speaketh what he must speake and despiseth none Verse 30 Chap. 9. The Authour speaketh what he himselfe hath Tryed Verse 38 Chap. 10. The Authour sheweth how farre wee ought to search Verse 29 Chap. 11. The Authour desireth not to blemish Mankinde by his wonderfull discovery in his writings Verse 30 Chap. 13. The Authour speaketh what is given to him and knowne to him Verse 63 Chap. 14. The Authour writeth that which he hath seene with spirituall Eyes Verse 55 Chap. 16. The Authour hath Experimented what he mentioneth concerning the soule Verse 10 Chap. 18. The Authour hath Ability to write these Mysteries Verse 2 Babell Chap. 3. When Babell breaketh then there is the Tabernacle of God with Men. Verse 81 Chap. 3. Babell reproved for Judging those that are in the Angelicall world Verse 88 Chap. 7. What the Poore soule in Babell must doe to be Happy Verse 7 Chap. 8. A wonderfull description of the Fall of Babell and the Dragon that is the Contentious Disputation and Tyrannicall Government Verse 49 Chap. 10. Vengeance denounced over Babell Verse 35 Chap. 14. An Admonition to Babell Also concerning the Eternall satisfaction or Attonement Verse 39 Band. Chap. 1. Sourenesse and bitternesse together are the Band that maketh it selfe Verse 29 Chap. 1. Of the Eternall Band out of which All things are made Verse 40 Baptize Baptizer Baptisme Chap. 13. The Schoole Rabbies will be Baptized by One that is Comming who will Baptize with the Fire of Anger Verse 39 Chap. 13. They that say the Testaments or Sacraments are but meere signes or symboles are the Antichrist Also how a simple Person is able to Baptize Verse 38 Chap. 7. Wherefore Christ hath Instituted the Baptisme for us Verse 50 Chap. 13. A wonderfull yet certainly true description of the Baptisme of Infants Verse 33 Chap. 13. Why God by Christ Instituted two Testaments or Sacraments How the Devills Oracles ceased at the coming of Christ An Exposition how the Baptisme is for the Ignorant and such as have not Faith yet Verse 36 Chap. 13. The Holy Ghost chiefly manageth the Office in Baptisme Verse 37 Beast Beasts Chap. 3. The Spirit resembleth us to an abominable Beast upon which he setteth the fine Spiritualty or Clergy Verse 61 Chap. 3. What Beast the dainty Woman rideth upon not Christs Asse but the Devill Verse 62 Chap. 5. In the Courts of Princes the vialls of Anger are powred forth through the Instigation of the Hypocrites the Clergy the Might of Princes is the Beast of the Whore Verse 66 Chap. 6. Advice to the seeking Minde that would be rid of the Beast Verse 16 Chap. 8. A Beast understandeth not its beginning but there is another life in us Verse 26 Chap. 8. Wee are not meerly out of the Earth as a Beast is Verse 27 Chap. 8. How the Flesh of Beasts which wee eate sullyeth the soule Verse 19 Chap. 8. Wee are both Men and Beasts Verse 25 Chap. 8. Of the Desire which Beasts have Verse 28 Chap. 9. Whence the Weedes and Evill Beasts have their Originall Verse 12 Chap. 9. The Evill Beasts are proceeded according to the Devills desire Verse 55 Beginning Chap. 4. What the Beginning is Verse 21 Birth Chap. 1. How wee may enter into the New-Birth Verse 17 Chap. 1. No Nature is felt in the Divine Life The soule is a Fire in the Eternall Nature The soule is a Spirit having seven Formes wherein Heaven and Hell consist The Authour heere understandeth the Eternall Birth Verse 19 Chap. 2. Of the Birth of Nature in a similitude Verse 27 Chap. 2. How the Birth
Christ with an Asses Heart is but a teller of Stories and no Preacher Verse 40 Chap. 16. What profit Christ becoming Man is to us Verse 88 Chap. 13. How Christendome hath fallen asleepe by her whoredome Verse 61 Chap. 13. The Authour asketh whether Christendome thinketh him mad or no. Verse 62 Chap. 6. The vaine Boasting of the Name Christian or Jew Verse 25 Chap. 15. How a sincere Christian knoweth not himselfe Verse 26 Chap. 6. The Christians say yea in the Parable of the two sonnes Verse 27 Chap. 6. The Christians judge and condemne that in others which they themselves doe Verse 29 Chap. 6. Christians should not be Judges but Lights tâ— the world Verse 30 Church Churches Chap. 7. He that resteth contented with meere going to Church is as well before as after he comes there Verse 2 Chap. 7. The falfe Magus cryeth here is the Church of Christ but it is the Whore Verse 57 Chap. 9. For whom it is best to stay from Church Verse 28 Chap. 11. How one may be alone in a Wildernesse and yet in the Congregation or Church of Christ at the same time Verse 67 Chap. 11. The Church of Christ is every where A Repentant Turk is in Christ Verse 89 Chap. 11. What it is the Antichrist scandalizeth the Church of Christ with Verse 100 Chap. 12. The Authour declareth his hearty love to the Church or Congregation of Christ Verse 9 Chap. 13. When the Romish Church lost the Jewell it became Babell Verse 5 Chap. 14. How the Priest-Devill hath made the Church and Congregation of Christ starck blinde Verse 23 Chap. 9. The Devill most readily driveth the distressed soule into the stone Churches Verse 24 Chap. 11. The Authour would not have the stone Churches destroyed but he sheweth the Hypocrites and sheweth also the living Temple of Christ Verse 78 Circle Chap. 11. How each Circle in the wheele of Nature giveth its own inclination to its Creature Verse 3 Chap. 11. Of the Circle between the Moone and the Earth also of the property of the Moone and of the Earth Verse 4 Clergy Chap. 5. The worldly Governments have their originall from the heavenly which the spiritualty or Clergy beleeve not Verse 62 Chap. 12. The Clergy have Theevishly dealt with the Congregation of Christ Verse 19 Chap. 15. How the appearing holy Clergy have the predominancy in the world Verse 19 Chap. 16. By the Elder Sonne in the Parable the appearing holy Clergy are deciphered Verse 24 Conceits Chap. 4. All Conceits are Graven Images in the Wonders of God Verse 50 Contrariety Chap. 2. Whence Contrariety Anguish and Cold ariseth Verse 14 Conversion Convert Chap. 8. Reading without Conversion is as Beneficiall as a Psalter to an Asse Verse 39 Chap. 8. It is good to Convert in this Life time Verse 54 Corporeity Chap. 4. The seaventb Forme is a substantiall Forme out of which Corporeity proceedeth which consisteth also of two Formes Light and Darknesse Verse 12 Corruptibility Corruptible Corruption Chap. 18. Of the Corruptibility Verse 10 Chap. 18. How that which is Corruptible hath an Eternall Mother also wherefore the wonders shall continue Eternally Verse 20 Chap. 1. Whence Corruption and Torment arise Verse 30 Covenant Chap. 11. Why God made his Covenant with us in Christ Verse 27 Covetous Covetousnesse Chap. 17. The wicked Covetous Person hath his God in his Chist Verse 19 Chap. 17. An admonition to depart from Covetousnesse Verse 26 Councills Chap. 11. Why the Councills are instituted How the Antichrist glistereth in the forme of Aaron Verse 47 Create Created Creation Creatures Chap. 10. What it is to Create Verse 14. Chap. 14. Admonition to consider whence we are and to what End we were Created Verse 1 Chap. 5. The Authour will rightly shew the Creation to the children of God Verse 124 Chap. 6. As all things were formed in the Creation so our Mouth formeth them Verse 2 Chap. 6. Why the Seekers have not found the Pearle of the Creation Verse 17 Chap. 7. Without the Creation of the world the wonders of this world had not been knowne to the Angells Verse 23 Chap. 7. How the Eternity hath moved it selfe to Creation Verse 75 Chap. 10. The Ground of the Creation is cleerely to be understood by the inward Man Verse 11 Chap. 10. Of the Creation of the Fift Day also the Creation of the Elementary spirits Verse 20 Chap. 11. How God on the Fift Day created all Living Creatures Verse 2 Chap. 11. The Life of the Creatures consisteth in the Matrix out of which they are Created Verse 9 Crosse Chap. 8. What the hanging on the Crosse was Verse 71 Chap. 2. The severall kindes of Conditions of the Damned are not onely foure but infinite they have all formes but the Light Verse 56 Chap. 18. The heere acted Fopperies are the Treasure of the Damned soule Verse 27 Darke Darknesse Chap. 1. Of the Formes in the Dark Nature the Darknesse longeth after the Light Verse 27 Chap. 2. Of Darknesse according to which God is said to be a consuming Fire Verse 90 Chap. 5. Out of what Darknesse is Generated also of the Fathers Property Verse 20 Chap. 5. How the Flash expelleth the Darknesse Verse 38 Chap. 6. God is not Guilty of any ones remaining in Darknesse Verse 18 Day Chap. 17. It is asked whether the night or the Day be best Verse 24 Death Chap. 2. How Death trembleth at the Life Verse 72 Chap. 8. What is and is called Death Verse 37 Chap. 8. There is no Death in the Eternity also what is called the Eternall Death Verse 38 Chap. 9. After the Curse Death was in all fruits whence we eate Death Verse 16 Chap. 14. How Men must goe through Death and Hell of the Devills into the Merits of Christ Verse 14 Deity Chap. 1. The pure Deity the Birth of the Trinity and the Angelicall world are every where present Verse 48 Chap. 2. The Authour will shew the Forme of the Deity Verse 59 Chap. 2. The Deity is subject to no alteration Verse 66 Chap. 4. Without and beyond Nature the Deity is called Majesty and in Nature it is called Father Sonne and Holy Ghost Wonder Counsell Power Verse 86 Chap. 16. Of the Pure Deity also how the soule attaineth the Body of God and becometh the childe of God Verse 101 Chap. 3. Of the Deliverance of the soule Verse 57 Chap. 3. In what manner the soule hath Deliverance Verse 58 Departeth Chap. 18. How the soule is that Departeth from the Body without Conversion Verse 23 Desire Chap. 2. What the Desire is and what it worketh Verse 11 Chap. 2. What the impregnation of the Desire is whereby it generateth Verse 12 Chap. 7. Of the Desire of the Light and of the Desire of the Fire Verse 67 Chap. 8. How the Desire maketh not it selfe but is made Verse 52 Chap. 8. Whence our Desire after the highest Good proceedeth and whence it hath its sustenance Verse 55 Chap. 9. The first Desire
A discourse according to the Language of Nature upon the word Schuffe which signifieth Created Verse 88 Chap. 5. Further of the Language of Nature Verse 93 Chap. 5. As the Mouth formeth the word Schuffe according to the Language of Nature so was the Creation formed Verse 101 Chap. 8. Of the word Ternarium Sanctum in the Language of Nature Verse 3 Chap. 9. How God separated the water the earth The word Méér or Sea in the Language of Nature is a scorne to Devills Verse 57 Chap. 9. Out of what the Seavenly Two Languages proceed which signifie Babell Verse 77 Chap. 16. Of the most excellent understanding which the Lords Prayer hath in the Language of Nature Verse 39 Chap. 16. An Exposition of the word Glauben or Beleeving in the Language of Nature in the Power of God there is no Consumingnesse Verse 98 Lazarus Chap. 16. Of Christs Prayer when he raised Lazarus Verse 12 Chap. 16. How Lazarus was raised and how wee shall heare the voyce at the Last Judgement Day All soules are as it were one soule Verse 13 Learned Learning Chap. 1. The Learned have onely the History of the Saints Verse 42 Chap. 3. Why the Learned contemne simple lowlinesse Verse 51 Chap. 3. Why the Learned in Reason contemne the Commandements of God and have gainesayed them Verse 52 Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned Verse 84 Chap. 5. Of those who boast themselves to be Masters and Learned Verse 75 Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull Verse 56 Chap. 16. The Doctor is admonished to seeke what the true Doctorship in the Holy-Ghost is Outward Learning is but a shaddow Verse 63 Letters Chap. 9. Of the Foure and twenty Letters their twofold property Evill and Good Verse 76 Liberty Chap. 2. How both the Liberty and the fierce strength are in the Fire Verse 24 Chap. 2. The Liberty without and beyond Nature is God the Father Also how God is Allmighty Verse 26 Chap. 9. What the Liberty without Nature is also how the Centre of the Third Principle hath generated it selfe Verse 82 Life Chap. 1. Life is a Burning Fire that goeth out if it have no fewell Verse 3 Chap. 1. The Divine Life of the soule needeth food Verse 5 Chap. 1. Every Life desireth its Mother for food Verse 6 Chap. 1. Wherein the Transitory Life consisteth The soules Life Eternall Verse 7 Chap. 1. Whence the Life of the soule proceedeth Verse 8 Chap. 1. The Threefold Life is not divided How God the Father is all Verse 9 Chap. 1. A Consideration whence Life and death cometh offered to the Minde Verse 36 Chap. 2. Of the breaking and raising up of Life Verse 16 Chap. 5. How the Blossom of Life springeth up in the Tincture also how Every Life eateth of its owne Mother Verse 22 Chap. 5. How the fierce might manageth its order after an Heavenly manner Wee have Life and Death before us Verse 63 Chap. 5. After this Life there is no alteration till the End of this worlds Time Verse 129 Chap. 5. That which proceedeth out of the Centre of the Eternall Life continueth also how all words and works continue Verse 132 Chap. 6. Of a twofold property in the Eternall Life Joy and Paine Verse 65 Chap. 6. How all ruleth in and over our Earthly Life Verse 72 Chap. 8. Of the Temporary Spirits Life and of the Eternall Spiâ—its Life and government in this world Verse 1 Chap. 8. Of the Fire of the Life of Eternity Of the Eternall Earth or Substantiality 2 Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life Verse 16 Chap. 8. Of our Longing after an Incorruptible Life Verse 29 Chap. 8. Every Life desireth its Mother or the best that is in its own Centre Verse 30 Chap. 8. What is the right Life in every Life how Nature reacheth after the Liberty Verse 31 Chap. 8. The Deepe of the world hath such a Life as the other Creatures have Verse 40 Chap. 8. How the Light or Elementary Life in Beasts is simple Verse 50 Chap. 8. How the Elementary Life in Man is twofold Verse 51 Chap. 8. How there is another Tincture or Life in the life of this world Verse 53 Chap. 8. What the outward Life desireth Verse 54 Chap. 8. Of the second Motion or Life in Man Verse 58 Chap. 9. Whence every Government in every Life in this world proceedeth Verse 107 Chap. 13. Of a Twofold Life that a childe getteth in the Conception viz. the two Tinctures corrupted in Adam Verse 34 Chap. 14. What wee must doe if wee desire to serve God The Limit of our Life is set in the Mothers womb Verse 6 Chap. 14. A short Exposition of the Threefold Life in Man Verse 46 Chap. 14. How the Three Lives in Adam were pleasing to God Verse 47 Chap. 14. How the Third Life through the suttlety of the Devill did get the predominancy Verse 48 Chap. 14. After this Life time there is no Remedy If wee make our selves either an Angell or a Devill that wee are and remaine so Verse 72 Chap. 15. They that will sinde their owne Life and their children in Heaven must loose them in this world Verse 24 Chap. 17. How the outward Life consisteth of Three Parts Verse 13 Chap. 18. How Enoch Eliah and Moses are entered into the Paradisicall Life Verse 5 Chap. 18. How Saturne leaveth the Life Verse 12 Chap. 18. The danger in the outward Life The seede is hatched and brought forth out of Three Mothers Verse 14 Light Chap. 1. How the Light and life of God cometh into the soule Verse 15 Chap. 2. How the fift Forme is the true Originall of Life How the Light shineth in the Darknesse and yet the Darknesse remaineth Verse 74 Chap. 2. How the Light standeth opposite to the Darknesse but the Light is chiefe Verse 89 Chap. 4. The Longing of God hath Created all things to the Light and not to the Darknesse Verse 26 Chap. 4. The Light consisteth in Meeknesse and dwelleth in the Liberty Verse 63 Chap. 7. How the Light is the Love and how the Fire is a cause of the Light Verse 63 Chap. 8. Of the Light of the Majesty and of the Light of the Life of the Creatures Verse 5 Chap. 9. Wee should not bury our received Talent in the Earth but set our Light upon a Tables Verse 3 Chap. 9. Of the Creation of the Light Verse 51 Chap. 14. Whence the outward Light or Wisdome ariseth Verse 37 Limitt Chap. 2. The Limitt of the Eternall Death Verse 29 Lilly Chap. 14. What Lilly it is the Devill is not willing to smell of Verse 16 Love Chap. 2. How Love is the Death of the fierce wrath Verse 86 Chap. 2. The fountaine of Love is the overcoming of the fierce might Verse 92 Chap. 3. Of the Birth of the kinde Love and of the sixt Forme
34 Chap. 11. Of the Sophister who is the Devills Priest also of those that fall into sinnes against their will Verse 43 Chap. 11. The Sophister is as Profitable to the Church as a fift wheele in a wagon Chap. 11. The Sophister were better in a Hogsty then in a Pulpit Verse 76 Soule Soules Chap. 1. The Soule is a fire and needeth food Verse 4 Chap. 1. How the Soule dwelleth in the Body and is captivated by the Humane Spirit Verse 10 Chap. 1. The Soule liveth in another substance besides the Spirit of the Elements Verse 11 Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature and how God dwelleth meerely in himselfe Verse 12 Chap. 1. How the Soule desireth to presse out from the Band of Nature into God Verse 14 Chap. 1. No Nature felt in the Divine Life The Soule is a Fire in the Eternall Nature The Soule is a Spirit having seaven Formes wherein Heaven and Hell consist The Authour here understandeth the Eternall Birth Verse 19 Chap. 1. How the Soule cometh to see and to be able to speake of its Native Country Verse 21 Chap. 2. Of the Light of the Soule also of its fall and how it must enter into the Light againe Verse 49 Chap. 2. How it is with the Soule that attaineth not the Light of God and how it is regenerated anew againe Verse 55 Chap. 3. The Condition of the Soule when Adam was gone out from the Word it was in the seaven Seales of the Father Verse 56 Chap. 5. How the Soule looseth the Majesty of God and is called a Castaway Devill Verse 95 Chap. 5. How Adams Soule was captivated by the Anger of God Verse 146 Chap. 6. The difference between the Soule and the Word Verse 86 Chap. 6. How the Word and the Soule stand not as two Persons Verse 87 Chap. 6. An Earthly Similitude of the Iron and Fire shewing how the Soule dwelleth in the Deity and the Deity in the Soule Verse 88 Chap. 6. How the Soule trembled at the Prison of this Flesh and why God became Man Verse 95 Chap. 6. How our Soule getteth incomprehensible Flesh Verse 96 Chap. 7. What Resolution the Soule must take against the striving Minde and the Devill Verse 8 Chap. 8. The Soule beneath is in Hell and above is in God in Heaven Verse 10 Chap. 8. Of the fainting of the Devill before the Earnest Soule Verse 12 Chap. 8. How the Soule is a Fire that receiveth the property of its food Verse 20 Chap. 8. How the Soule standeth between two Principles also of the desire of the Body Verse 21. Chap. 8. How the Soule must watch how it must forsake its own power Verse 23 Chap. 8. How the Soule desireth to be out of this Earthly Mother and desireth the Eternall Rest Verse 60 Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world Verse 61 Chap. 8. How the Soule hath not its own Tincture but lyeth in impotency Verse 62 Chap. 8. How the Soule of Adam is gone out from the Lustre of God into the Spirit of this world Verse 63 Chap. 8. The miserable condition of the Soule after the fall of Adam the closing of the seaven Seales Verse 64 Chap. 8. How the Centre of the Soule cannot helpe it selfe Verse 65 Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule Verse 66 Chap. 8. How the Soule came againe into its first Mother Verse 69 Chap. 9. How the poore Soule is between Heaven and Hell Verse 22 Chap. 9. The Soule must not dispute with the Devill Verse 37 Chap. 11. The Soule standeth a degree deeper then the Sunne Verse 17 Chap. 11. Out of what the Soule is rouzed and awakened the Soule is Gods childe also of the food of the Soule Verse 18 Chap. 11. A description of the Soule how it is ere it is in the seede Verse 32 Chap. 11. How the Soule hath a hard Combate against the Evill innate properties Verse 36 Chap. 11. How the Soule must be that it may be acknowledged for a childe of God Verse 49 Chap. 11. The Soule is the Devills most beloved Lodging Verse 60 Chap. 12. What is most profitable for Man to doe also what the Soule taketh with it when it departeth from the Body Verse 1 Chap. 14. Not in the Oast but in the Verbum Domini the Soule eateth at the Table of God also where the Soule and the Spirit of the Soule dwelleth Verse 12 Chap. 14. How the Soule is freed from the Devills assaults which the Soule hath a hard task of Verse 13 Chap. 14. How the Soule must fight against the Devill and overcome him Verse 15 Chap. 14. Of the Great danger a Soule is in in this life what the Centre of the Soule is what the Tincture is also of the true name SOULE Verse 26 Chap. 14. In the Eternall Water the Soule is an Angell Also concerning the Fathers standing still Verse 28 Chap. 15. How all committed abominations shall flow up in the Soule Verse 14 Chap. 16. A similitude of the feare and disquietnesse of our Soule in this Body Verse 4 Chap. 16. How the Spirit of this world in flesh and bloud overwhelmeth the Soule Verse 6 Chap. 16. How the poore Soule receiveth heavenly refreshment Verse 8 Chap. 16. Of the Great Humility of the redeemed Soule Verse 9 Chap. 17. Where the Soule dwelleth Verse 9 Chap. 18. How the Soule is that departeth from the body without Conversion Verse 23 Chap. 18. How the sorrow and lamentation of the Soule goeth on and how the Soule giveth up it selfe Verse 24 Chap. 18. A similitude of the state of the Soule after its departure Verse 25 Chap. 18. What joy or recreation the wicked Soule hath Verse 26 Chap. 18. Of the Condition of the Soule that converteth at the very last Verse 28 Chap. 18. Of the Condition of the earnest zealous Soule that feareth God Verse 29 Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment Onely the Angels and Soules proceed from the Eternall Nature why outward things are transitory also the Cause of the Fall of our Soules Verse 16 Chap. 2. Men should not trust their Soules with any Man Verse 5 Chap. 2. Angells and Soules are Eternall Verse 64 Chap. 12. How the Antichristian Soules are after Death till Judgement Verse 28 Chap. 18. How the Spirit of God cannot be awakened in some Soules also what Soule can and what cannot be converted Verse 47 Sound Chap. 4. Further description of the sound and its operation Verse 73 Chap. 4. How the will which putteth forth from the Heart produceth and formeth the sound Verse 74 Space Chap. 1. How the vast space desireth contraction and that there must be a contrary will or else nothing would be neither Darknesse nor Light Life nor Death Verse 33 Chap. 2. What hath shut the vast space into a narrow roome
the Centre of the Sonne Verse 53 Chap. 5. What the Corporeity of the Divine Nature is also how the seaven Thunders shall be opened one after another Verse 12 Time Chap. 4. How the wheele of the Eternall Essences moved before the Time of the Fiat also of the Beginning of Time Verse 32 Chap. 15. The Mother of Nature complaineth or her children and the Time shall be shortned Verse 2 Chap. 15. Admonition that the Present Day is the Time of bettering Verse 25 Tincture Tinctures Chap. 4. That there is another Will borne that attaineth the Liberty in the Fire and is called the Tincture Verse 17 Chap. 4. The second Will or the Tincture is the Lustre in the Darknesse and the Ornament of the Essences and blossome of Life Verse 18 Chap. 4. Why the Power of the Tincture is hidden from the Alchimists Verse 23 Chap. 4. The Tincture is the Light of the Earth The Sunne is the Life of the whole wheele Verse 27 Chap. 4. The Tincture of the kinde Joy shone also out of the fallen Angells Verse 39 Chap. 4. The Tincture in the Will of the Devill is become false they would domineere over the Sonne of God Verse 43 Chap. 8. How the Tincture is a Creature and wrestleth with the Fire Verse 56 Chap. 8. How the Lustre is still and the Tincture moveable and living and the deepest Ground of Heaven Verse 57 Chap. 9. Wherein the Noble Tincture consisteth how every Life standeth in the hand of God How the Spirâ—t were in Hell fire Verse 52 Chap. 9. Of the separation of the two Tinctures of the Fire-Life and the Aire-Life Verse 53 Chap. 13. How without the Verbum Domini both the Tinctures had remained captivated by the Devill in the Anger of God and in the Spirit of this World Verse 35 Tongue Chap. 5. What the Tongue signifieth or denoteth Verse 107 Trade Chap. 17. Every Trade and buisinesse is in the Ordinance of God Verse 12 Treasure Chap. 17. What Treasure the vertuous gather and what Treasure the covetous gather Verse 27 Tree Trees Chap. 7. Out of what the Tree of Good and Evill in Paradise grew Verse 47 Chap. 13. A speech to the Great and wide Tree the Generation of Adam Verse 52 Chap. 14. How the small Graine of Mustard seede becometh a Great Tree Verse 44 Chap. 17. Why God did forbid Man to eate of the Tree also of his state before and after the Fall Verse 10 Chap. 9. How the Paradisicall formes were knowne on the Trees All our fruits are Good and Evill Verse 14 Chap. 9. Our fruits upon the Trees grow not of themselves Verse 15 Triall Chap. 14. The Authour cannot write nor expresse what Joy the soule hath after it hath passed through the Triall Verse 54 Trinity Chap. 3. What the Number Three or Trinity is Verse 12 Chap. 5. How that which is spoken forth is an Image of the Holy Trinity Verse 41 Chap. 5. Where the Number Three or Trinity dwelleth Verse 57 Chap. 5. The Spirit of the soule but not the Light of the Eyes comprehendeth the Trinity Verse 58 Chap. 5. There is nothing Perfect but the Number-Three or Trinity Verse 59 Chap. 16. What the Trinity is from Eternity to Eternity Verse 104 Turba Chap. 13. How the Turba destroyeth the Multiplicity from whence it is that envy and falshood proceedeth Verse 49 Chap. 13. How the Turba exerciseth it selfe in the Anger also of the springing up of the blossome of Life Verse 60 Turk Turks Chap. 6. How a Turk attaineth God together with the children that are without understanding Verse 21 Chap. 6. The Turks say no. He that honoureth the Father honoureth the Sonne Verse 28 Chap. 11. The cause of the Turks Potency also how long their blindnesse shall continue Verse 92 Chap. 11. The Antichrist shall not devoure the Tree of the Turks with his Dragons Mouth or Tyrannous Policy also what it is the Antichrist shall be destroyed by Verse 93 Chap. 11. How the Turks are became a wilde Tree Verse 95 Vanity Chap. 15. Vanity and wantonnesse is the first lesson youths learne Verse 7 Vialls Chap. 5. In the Courts of Princes the Vialls of Anger are powred forth through the Instigation of the Hypocrites Verse 66 Virgin Chap. 6. How the Eternall Virgin came into substance Verse 80 Chap. 6. The Word is the understanding in the Eternall Virgin Verse 82 Chap. 6. Neither the Virgin nor the Flesh doe operate but the Spirit Verse 83 Chap. 11. Of the Eternall Virgin out of which the Matrix of the Earth became an Image Verse 12 Chap. 13. How our corrupted substance became Earthly and how God in the heavenly Virgin and also in the Earthly Virgin became Man Verse 19 Understand Chap. 3. They that are borne of God shall understand this Verse 37 Chap. 4. Advice to them that are able to understand this Text. Verse 59 Chap. 18. If an Asse should speake the word of God that soule which feareth God would understand it Verse 46 Universities Chap. 15. What our children learne at the Universities Verse 9 Chap. 15. How Students in the Universities are advanced to governe in Church and State and how they Rule then Verse 10 Chap. 16. The Person of Christ is a Mystery hidden from the Pride of the High Schooles or Universities Verse 29 Uppermost Chap. 9. How the uppermost desireth the nethermost and the nethermost the uppermost Verse 109 Warning Chap. 5. A Warning not to account these things Fictions Verse 147 Chap. 5. A Warning to goe out from Contention a reproofe to Babell Verse 149 Chap. 7. A Warning to him that is fallen to rise againe Verse 13 Chap. 8. Of Gods care in Warning of his children Verse 48 Chap. 11. A Warning to the children of God to goe out from the whore of seeming Holinesse Verse 51 Chap. 11. A warning not to run after disputation and contention Verse 86 Chap. 12. A warning to those that are heere advanced to Honour Verse 5 Chap. 12. A warning to the Rich to be Meeke and Gentle Verse 6 Chap. 12. A warning against the Devill who soweth weedes what the Doctrine of Moses and of Christ was Verse 15 Chap. 12. A warning to wrestle in Patience Verse 47 Chap. 13. The Authours warning will not be in vaine Verse 41 Chap. 13. A warning to those that say If our Teachers teach us not right let them looke to it also of the mis-use of the Baptisme and Supper Verse 42 Chap. 14. A warning concerning the way of appearing holinesse Verse 8 Chap. 14. How God warneth Man of his wrath Verse 69 Chap. 15. A warning concerning the Punishment that shall be over the face of the Earth Verse 16 Chap. 16. A fore warning of the Antichristian Wolfe borne of an Academy Verse 26 Chap. 16. A warning not to trust in the skill of the Letter but in the Spirit of God Verse 33 Chap. 18. A warning to Europe Asia and Africa concerning thg strong Bow that is bent advice to
Why Women are talkative how the Moone governeth their Matrix why the Moone runneth her course so soone Verse 112 Chap. 11. How God divided Adam and made Woman out of him Verse 23 Wonders Chap. 3. How Christ prayed to his Father and wrought great wonders Verse 72 Chap. 9. How the Spirit of God openeth the wonders which were foreseene in the Eternity in the Wisdome Verse 115 Chap. 17. The outward Body should manifest the wonders of God Verse 14 Word Chap. 1. How the Word is God that Eternally maketh it selfe Verse 38 Chap. 2. The Word Createth in the Genetrix What the Eternall Still Joy is Also in what Nature is Generated Verse 78 Chap. 2. The Word taketh its Originall in Nature Two words are Generated in Nature the first expresseth the fierce power which is the Fathers Nature Verse 80 Chap. 2. A description of the second Word which is calâ—ed God Verse 81 Chap. 2. How the second Word dwelleth in the first will Verse 84 Chap. 2. How the second Word is the Sonne and the brightnesse of the Father also how Love and hate stand in opposition Verse 85 Chap. 3. The Word of God hath broken the fierce Might in the soule Verse 55 Chap. 4. How the Heart is the Word and the Spirit is the former of the Word Verse 80 Chap. 5. The soule the spirit and the body forme a Word Verse 86 Chap. 5. How the meaning the Word and the forming of words is to be understood Verse 96 Chap. 5. How the third Principle also may be understood in the Word Verse 112 Chap. 6. How the Word in Nine Moneths became a perfect Man Verse 84 Chap. 6. What in the Iron representeth the Word the Majesty and the Holy Ghost Verse 89 Chap. 8. How it is that the Eternall Word was to become Man Verse 67 Chap. 8. How the Word which became Man entered into Death on the Crosse and brake the seaven Seales Verse 68 Chap. 14. How the soule formeth the Word Verse 29 World Chap. 1. The Angelicall world is not without the place of this world Verse 34 Chap. 3. Of what and wherefore this world hath been created Verse 40 Chap. 3. God is a Spirit the seaventh forme manifesteth him wherein the Creation of this world is effected Verse 45 Chap. 4. This world shall not die but be changed the shaddow of every thing therein remaineth Eternally as a figure to the Glory of God Verse 28 Chap. 5. The inward Government is not severed from this world Verse 16 Chap. 5. Whence this world is become corporeall Verse 17 Chap. 5. This world is a similitude of the Deity in Love and Anger Verse 81 Chap. 5. This world is a Sprout out of the Eternall Nature Verse 82 Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature Verse 83 Chap. 5. How before Time the world was without substance Lucifer hath stirred up the Fire in his habitation Verse 97 Chap. 5. Where the Angelicall world is manifest Verse 117 Chap. 6. How wee are yet blinde concerning the substance of this world Verse 10 Chap. 6. What wee are also what the world and the Originall thereof is Verse 40 Chap. 6. The Eternall Substance and this world are like a Man they each generate their like Verse 46 Chap. 7. Why God rejecteth not the world before the End of Time Verse 18 Chap. 8. Of our own hard Prison in the spirit of this world Verse 14 Chap. 9. Why this world was Created which before the Creation stood in the Eternall Wisdome as an Invisible Figure Verse 6 Chap. 9. Of the inclination of the Spirit of this world Verse 9 Chap. 9. Of that which the Spirit of this world hath built Verse 10 Chap. 9. That which desireth to reach God must passe through the Fire also what Fire that is which must dissolve the world Verse 8 Chap. 11. The world is full of God where God is and where the Abysse is Verse 107 Chap. 11. What the substance of this world the Angelicall world and the Hellish world are in the sight of God also where God is to be sought Verse 110 Chap. 14. The world maketh the Children of God but a Gazing Stock Verse 55 Works Chap. 4. As the building shall appeare so shall the builder our works follow us Verse 52 Chap. 5. How the evill works of the Regenerate in Christ shall appeare Verse 134 Chap. 8. The description of the New Body and of the Old Man and how our works shall follow us Verse 77 Chap. 18. How all works follow after the will also how Lust in the soule is awakened Verse 21 Wrath. Chap. 1. The severe Kingdome of wrath is in the Centre how the Father is but one how the third Principle could not have been created Verse 49 Chap. 11. How God warneth Men of his wrath and how he letteth that come which Man himselfe hath awakened as Warres Famine Pestilence c. Verse 40 Chap. 11. What wee have inherited from Adam How the Anger should have rested Eternally without the awakened wrath no Devill can move a Flie. Verse 41 Writings Chap. 4. Though the Authours writings be hard and incredible yet they have an Infallible certainty of assurance Verse 19 Chap. 4. His writings have an assurance in the Centre of the Earth Verse 20 Chap. 5. This is no understanding but childish writing Verse 33 Chap. 6. How people may be benefited by these writings Verse 9 Chap. 9. What the Devill intendeth to doe with these writings Verse 1 Chap. 9. The worlds servants had rather loose God and the Kingdome of Heaven then their honour and Goods The whore by the Instigation of the Devill will persecute these writings Verse 2. Chap. 10. Advice in these writings to rest contented with the present apprehension of them Verse 31 Youth Chap. 15. Of the wickednesse and unrulinesse of youth if they perceive their Parents give way to it Verse 5 Zeale Chap. 12. The Innocency of the blinde simple zeale against the Martyrs Verse 21 Chap. 16. Of the Great submission of the Love of God Patience is better then zeale Verse 36 FINIS XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Alià s Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it Written in the Germane Language ANNO. 1620. LONDON Printed by Matth. Simmons in the yeare 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home
that which is attracted doe stirre by the drawing then it causeth a jarring whereby Light and Darkenesse are mingled together in the sharpnesse 13. And we must consider 〈◊〉 the free Light is sharpened in the Essence in the sharpe stirring whereby we come to understand the r Lightening fire-flash and the eagernesse and yet we cannot say that there is any rending 14. For that which is Eternall without beginning admits no severing but stands as a wheele which begetteth it selfe in it selfe whereof you have a similitude in the Mind of Man where indeede there is a Will of a rising and runing but no removing the greater the Will is the greater also is the Å¿ Or Beeing Essence and the more strongly it is sharpned 15. Thus the still Liberty which is neither Darkenesse nor Light is sharpned in the sharpe Desiring attracting so that it appeareth as a flash which shineth 16. Also we cannot say that the Liberty doth take in the flash for from Eternity it hath had Nothing but we can well say that the Light and Splendor shineth in the Liberty 17. For that which is free letteth in the Light but that which is not free as the t Or estringency harshnesse which maketh Darkenesse and is materiall to speake in a Spirituall sense that doth not receive the Light 18. This we can truely say that whatsoever is transparent and not of a u Mild or fluid grosse Nature doth take in the Light as appeareth by the water which taketh in the Light and the harsh Earth not 19. Moreover in Fire you have a sufficient manifestation of the Essence of all Essences for you see that the Fire burneth in an harsh drie matter for it is the harsh Desire which entreth into it selfe like a great anguish and reacheth after the Liberty where also it receiveth the Liberty like a flash and it kindleth by the flash that it burneth 20. And although it must be understood that there is no such fire in the Eternall Essence as that is which appeareth externally yet it is internally in the harsh Desire and externally remaineth darke Therefore the Eternall Fire is externally darke and internally as it is in it selfe in the Will of the Eternall Liberty it is a Light which shineth in the Still Eternity 21. * Or dâ—fferences kinds or manners Now then we understand that in Fire there are ten Formes all which are borne in the Will and all belong properly to the Eternall Will therefore we rightly say that the Eternall Will is Gods Will and that the Liberty which hath the Will is God himselfe for it is the Eternity and nothing else The first Forme 22. First there is the Eternall Liberty which hath the Will and is it selfe the Will now every Will hath a x Or longing seeking to doe or to desire something and herein it beholdeth it selfe and seeth in the Eternity what it selfe is it maketh to it selfe a glasse of its owne likenesse for it seeth what it selfe is and so finding nothing but it selfe it desireth it selfe The second Forme 23. The second Forme is the Desiring and yet it hath nothing but it selfe thereupon its desire seeketh a modell of its owne Will in it selfe and maketh it selfe pregnant so that a darknesse or over-shadowing commeth to be in the Will which the Will would not have but the Desire the seeking causeth it and yet there is Nothing that is able to consume or expell the Desire 24. For that which is before the Desire beyond the seeking is Free and a Nothing and yet it is yet if it were a thing that could be perceived it were an Essence and must subsist in that Essence which brought it forth but seeing it is without Essence it is the Eternity viz. Good For it is no source and hath also no Mutability but it is a Rest and an Eternall Peace 25. But seeing the immense Space is bottomlesse therein being neither number nor end and also no beginning therefore it is like a Glasse it is All things and get as a Nothing it beholdeth it selfe and yet findeth nothing but an A which is its a Originali Textu A V ge Eye 26. A V is the Eternall Originall of something for it is the Eternall beginning and the Eternal End Thus the Eternal Abysse looketh into it selfe and findeth it selfe 27. The A is below and the V is above and the O is the Eye and although it be no Essence it selfe yet thus it is the Originall of Essence there is neither below nor above but its Glasse in the A V is a sight As the sight of the Eye 28. But whereas there is no ground therefore its Glasse is such an Eye as this O for God himselfe saith in the Revelations I am A and O the beginning and the end the first and the last 29. Consider us according to its precious depth for we speake not here according to Nature in a b Simâ—litude or Parable or Fâ—gure Forme but according to the Spirit above Nature in the c Go T tes Character T Divine Character T. 30. The ☉ is the Eye of God the Eye of Eternity This maketh and is a Glasse and it is a round circle like a Globe not like a Ringle for we cannot describe it otherwise Hereby we meane the Globe of Eternity wherein lieth the foundation of Heaven and Earth of the Elements and also of the Starry d Or Wheele or Orbe Spheare 31. For it is a Globe like an Eye it is e Gods wonderfull Eye the Eye of Gods Wonders wherein every thing was seene from Eternity yet without Essence as in a Glasse or Eye for it is the Eye of the Abysse concerning which we have no Pen Tongue nor utterance either to write or speake onely the Spirit of Eternity leadeth the Eye of the Soule thereinto and so we see it else it must remaine in Silence and this hand could not describe any thing of it 32. Now seeing that in the Eternity there is such an Eye which is God himselfe and yet is not called God but Eternity and according to the Eye he is called A and ☉ before the A there is Nothing and in the ☉ there is All and in the A and ☉ beginning and End hence we finde that there is a Will in the ☉ and the Will is the ☉ it selfe which maketh the A viz. the Eternall beginning of the e Drawing or longing or attracting seeking so that the Abysse beholdeth it selfe and maketh a Forme in it selfe like a Globe 33. For the Eye finding no bottome it closeth it selfe and becommeth like a round Globe of Glasse and so it is the similitude of Eternity in that it can finde it selfe for there is no finding in the Abysse because there is no place or limit but the meere Abysse and when it doth find it selfe in the Eye yet it findeth nothing but the Eye which is the Globe 34. Now the Eye maketh
the Globe and it is the Globe and all put together is a f Or an Fternall Will Will to seeke it self and so to see what the Eternity is which is made manifest in the Eye 35. For the Eye maketh a beginning and an End and because there is nothing that can give it it giveth it selfe and it is from Eternity to Eternity the Eternity it selfe it g toucheth Nothing for it is a Nothing in it selfe 36. Then if there be a Will which is the Eye and which keepeth the Eye that keeping is the Desire of the Eye and so the Desire causeth an attraction in the Eye yet nothing is there but the Eye and the Desire onely attracteth it selfe in the Eye and impregnateth the Eye with that which is attracted so that it becommeth full and yet also nothing is there but a darkening of the Free Eye yet the Eye is not darke but the Desire in the Eye is impregnated in it selfe 37. For the Will of the Eye is still and the Desire of the Will maketh it selfe full and the Eye continueth free in it selfe For it is free in and from Eternity and this we call the Eternall Liberty in all our Writings The third Forme 38. Now a Desire is sharpe and attractive and that maketh the third Forme viz. a moving in it selfe and it is the Originall of the Essences and hence come the Essences in the Eye and in the Will and yet the Will may not suffer it selfe to be attracted 39. For its peculiar right is to be still and to hold the Eye in the Circle in the Globe and yet it cannot defend it selfe from the drawing and filling for it hath nothing wherewith it can defend it selfe but the desire 40. And here ariseth the Eternall Enmity and contrary will the Will will not be darke and its Desire maketh it darke the Will would suffer the Motion willingly because it is its manifestation but the drawing in and darkning pleaseth it not though indeed the Will is not attracted nor darkned but the Desire in the Will impregnateth it selfe 41. Now when the Desire thus sticketh fast in the darkenesse there is a great anguish for it is troubled and attracted and also darkned and bringeth anxiety to it selfe in it selfe and desireth liberty and drawing so strongly at the liberty would faine draw it selfe into the Liberty and so it maketh it self more eager rough and hard and the Darknesse is like an horrible consuming sharpenesse 42. For it snatcheth the Liberty into it selfe but it is so sharpe that it appeareth in the Liberty as a flash of lightning which consumeth the darknesse with its eagernesse and hence it is that God saith I am a a Deut. 4.24 consuming fire 43. Hereby understand how every b Materia matter consiseth in the power of the true Fire and how the floare shall one day be purged for it is the Originall of the Fire which hath all power for it consumeth whatsoever the Desiring hath made whether it be stone or minerall Centrum Naturae for it is the sharpnesse of the Etenall Liberty and maketh the Centre of Nature 44. But that you may search yet deeper know that the Fire Originally consisteth in three Formes viz. in the Desire and then in the matter of that which is attracted viz. in the darkenesse in which Essentiality proceedeth from the Attraction and thirdly the Anguish source and it selfe maketh the fourth Forme that is the flash for the Liberty causeth that and is the kindler of the anguish source 45. For the Desire in the Darknesse would have nothing else but the Liberty and the Liberty is a light without shining it is like a very deepe blew colour mixed with greene so that it is not knowne what colour it is for all colours are in it and the Desire in it selfe in its eager anguish and sharpnesse breaketh the colours and maketh an horrible consuming flash in it selfe and changeth it according to the anguish that it becommeth Red. The fourth Forme 46. Now the Liberty in the Desire suffereth it selfe not to be bound or captivated but changeth it selfe from the Red flash into Light into a glance of the Majesty and it is an exulting great Joy in the Liberty 47. For the Eye is made manifest in the Light and the a Or Substantiality Essentiality is made mannifest in the Will and then it is knowne what Light or Darknesse is also thus the Eternity is knowne and so Gods Holinesse alwayes ariseth in the wonders from Eternity and it hath neither limit nor beginning for it is an Eternall beginning comprehended in Nothing but only in the Wonders which are its owne Essence where there is neither limit nor b Time or yeares number 48. And thus nothing is knowne in the still Eternity but the glance of the Majesty and the Spirit which is borne in the Will and the Majesty hath the c Regiment Dominion 49. Beloved friend understand the sense right we meane not that the Birth apprehendeth the Liberty without but within it selfe in its Centre it apprehendeth it selfe in it selfe and maketh Majesty in it selfe and yet there is no including there but it is as when life ariseth from Death or from Nothing which d Life dwelleth onely in it selfe and this is called a e Principium Principle and that wherein it dwelleth is called Nature which hath seven Spirits and Formes as is to be seene in our second and third Booke 50. Yet this Principle hath but one Spirit which is the life of that Principle and it hath but one will neither which is the f Or satiating fulfilling of the Eternity with the glance of the Majesty 51. For this principle is the Power proceeding from the will of Eternity and the entrance or the Eternall beginning of the Power is the Life and the Spirit of the power which thrusteth forth the Essences of the begettresse and openeth the Originall of the Majesty 52. And the whole Eye which hath thus g Or formed or figured made it selfe a Glasse in the A and O is all things it is the Eternity and in it selfe in the Eye it begetteth the Majesty which is the Heart and power of the Eye and also the Spirit which proceedeth from the Power in the Heart even from the fiery Light flaming Essences 53. Thus understand the Holy Ternary in one Essence the Father is the Eternity without Ground which is Nothing and yet all things and in the Eye of his glance he seeth that he is all things and in the Power of the Majestie he feeleth tasteth and smelleth that he is Good that is that he is God although the h The Tau or Crosse T viz the i Schwerigkeit oft Breetheitguere harshnesse ariseth in the Centre 54. And in the Spirit is the moving of the Power and the Multiplication without ground and number wherein consisteth an Eternall bottomlesse multitude and all in Power 55. For
Eternity and n The Modell it is in the Eye of God as a figure and all the wonders of the Abysse of Eternity are therein and are beheld in the Light of the Majesty as one wonder in many Endlesse wonders 76. Also it is an Image of God a virgin full of purity and chastity and no begettresse for the Holy Spirit onely openeth the Wonders in the Power Erblicket 77. Yet this Virgin is the similitude of God his Wisdome wherein the Spirit o Discovereth it selfe discerneth it selfe and alwayes and in Eternity openeth the wonders therein and the more is opened the more is in it 78. For she * The wisdome is without ground and number and as unmeasurable as the Eye of God himselfe is there is nothing like her also nothing can be found that may be likened to her for she is the onely similitude of the Deity and the Spirit of God is her Essence therein 79. She is a Circle and Modell which so openeth our mind that wee see her and God in her for our will is cast into her and she is in our Will Therefore wee speake of God and see him in her as in our Owne propriety according to the hiddennesse of the Humanity this p Or Seeing sight is exceeding precîous 80. We must speak somewhat also of q Of the way or condition of Darknesse It is in it selfe an inclosing though there be nothing which barreth it up but it shutteth it selfe up and begetteth it selfe and is its owne Enemy to it selfe for it maketh its own source without Ground and number and hath no giver that can bestow this but the Darknesses owne Forme 81. It ariseth from the first Desiring when the Desiring r Or draweth into it selfe contracteth it selfe and impregnateth it selfe so that it becometh a very stinging bitter ſ Or astringent harsh hard cold wrathfull fire-Spirit For the Desire causeth harshnesse by the Attracting in the will yet the drawing is stinging and the suffering bitter which the Will willeth not and therefore goeth forth from the stinging and entreth into it selfe and maketh a peculiar Principle wherein the Majesty appeareth 82. Thus the great Anguish ariseth in the bitter suffering and yet nothing is there neither that can suffer but it is thus in it selfe and it is its owne Life and if this were not the t Or glance splendour of the Majesty would not be the one is the cause of the other for the flash is in the Darknesse and the Light with the Majesty is in the Liberty 83. And this onely is the u Or differencing divorce that the Liberty is a still Nothing which receiveth the Light into it and maketh the Darknesse materiall and yet there is no comprehensible x Or Substance Essence but a darke Spirit and power a filling of the Liberty in it selfe that is within the desire and not without it for without it is the Liberty 84. Therefore God is the most hidden and the most manifest and that is the * Or Mysterium magnum Great Mystery and the Abysse is hidden and yet manifest as the Darknesse is to our fight But the source is unsearchable till the Will sinke downe into it and then it will be found and felt when the Will loseth its y Or Life Light And herein lieth the Ground of True Faith let this be told you yee Teachers in Babel 85. Seeing then there is an Abysse which in regard of the impression of the darknesse is called Ground wherein the source is a cause of the life for the wrathfull flash is the awakening of the life although it be nothing there but in it selfe and it is also a Desiring and that desiring is a seeking and yet it can find nothing but a glasse and a similitude of the darke wrathfull source wherein Nothing is 86. For it is a Figure of the Earnest wrathfull flash and of the sharp and z Sterne severe power which is Gods according to which he calleth himselfe a consuming Fire and an Angry a Or zealous Jealous God 87. And this glasse is also without Ground without beginning and without End and yet hath an Eternall beginning and an Eternall End and is the only Cause that the Abysse is blew dusky and fierie Ir is the cause of the Starres and Elements for the Firmament is a second Glasse proceeding from this 88. As there is a Threefold source in every thing and each is alwayes the Glasse begetter and cause of the other nothing excepted all things are according to the Essence of the Ternarie 89. Seeing then there is a Glasse in the Abysse in which the source beholdeth it selfe so it is also a figure and Image of the source which standeth before the source and doth or bringeth forth nothing but is a Virgin of the source wherein the wrathfulnesse of the Flash b Or discovereth it selfe discerneth it selfe infinitely without number and alwayes openeth its wonders therein by the bitter Spirit of the c Or rigling stirring Essences 90. which hath its life in the flash so that it flieth more swiftly then a Thought and even the thoughts of the Creatures are and proceed herein also the Spirits of all living creatures are herein with their root each life according to its Principle 91. And in this Spirit of the Fire-flash consisteth the Great Almighty Life for it is consuming as the flash consumeth the Darknesse and as the Fire consumeth all things and yet remaineth a Life in it selfe yet it is an Hunger and Thirst and must have d Substance Essentiality or else it remaineth a darke Hungry Fire a will to devoure and to enjoy nothing a will to Rage and sting and to finde Nothing but it selfe whence Essentiality viz. the water and also * Or Substantiality or Earth Sulphur is begotten and begetteth it selfe from Eternity to Eternity 92. And here my beloved friend seek the first root of the soule in the Fire life and the second in the life of the Light in the Majesty and so you shall finde Gods Image and likenesse and the Greatest e Or hidden secrets Mysteries of the Deity lying therein 93. And although there be such an Eye of the wrathfulnesse wherein the Earnest f Or strong or sterne severe Fire-life taketh its Originall yet it is not at all g Or rent sever'd from the life of the Light but is one only life that hath two Principles for it burneth in two sources which are within one another and it is one onely Spirit having two differences and two wills one will dwelling in the Fire and the other in the Light 94. And know certainly for a Truth that the darke Fire-life is the Abysse of Hell for it is the h Or sterne or fierce severe Anger of God 95. But doe not you seeke as Babell that great City of confusion upon Earth hath sought which wee blame not for any thing but
m Or attraction seeking of the Eternall in the Spirit of this world in this Principle wherein we now live and there will alwayes be borne falshood Covetousnesse subtilty deceit enmity in the Will Lying Murder Pride desire of honour Selfe-Power Art n Cunning or Policy wit the wisdome of this world proceeding from Reason they all come from this roote and remaine in the Wonders of Gods Anger and though Reason and selfe o Or Wit prudence be never so fine yet it is in the Anger of God and springeth from the Abysse 131. And here behold thy selfe thou faire world it is no Fable as thou holdest it to be it is knowne in Ternario Sancto and he that cannot get within the limit of that he is captivated by Antichrist and belongeth at last to that Lake from whence he sprung it is no time to linger now both the doores stand open and whatsoever hath growne in the Turba shall be swallowed up with it 132. So also consider the Eternall Fire further and take a similitude from all sorts of fire in this world for that which is a Spirit in the Eternity is a substance in this world You see also that fire in it selfe is an anguishing wrathfull rising bitter Essence and source and yet you see nothing else in the proper Forme of Fire but the flash which shineth you see not the source you can onely feele that 133. You see also that the fire when it burneth sendeth up from it selfe a Smoake in which there is water whence soote cometh which sticketh to the sides especially where the fire is inclosed and not free then the soote is seene as in a chimney and the soot and water are in one another and thus the Materiall Earth cometh originally from the Eternall fire which Lucifer kindled Then in the wrathfulnesse Time began and the Creation was after that manner which is mentioned in the Third Booke 134. Understand the p Mysterium Magnum Great Mysterie further you see that every Fire giveth light and you see also that Aire goeth forth from the source of the Fire and you know very well that if the fire had no Aire to blow it up it would be smothered as all fires are smothered when they have no Aire and yet they produce Aire 135. The Aire is the life of the fire and the Aire hath its Originall from the Anguishing bitter stirring source of the Essences out of the Will Now you see also very well that fire must have fewell to burne or else it is a Darknesse and although it devoure it selfe by its eager attraction yet that fire is nothing but a source in the Darknesse which we understand to be the Abysse of the Anger of God which is not manifest in God but is onely as a cause of the Life in the Kingdome of God 136. You see that all fire must have q Substance matter or else it will not burne understand it thus the fire produceth Aire and in the Aire water and it mightily attracteth the Aire with the water into it selfe againe whereby the source of the fire is so allayed that it shineth 137. For without water no fire shineth if no water can be procured in a thing in that thing the fire will not shine but glimmer as for example in r Glowing a red hot stone which hath the source of the fire and no shining but a glimmering and hardly that but in Iron it shineth wherein the fire hath water and therefore Iron at length cometh to be consumed and getteth Rust but a stone doth not This is thus according to the Outward Principle of this World but according to the inward vâ—z the Kingdome of God it is as follometh observe it 138. The Eternall fire burneth Eternally yet it is a Spirit but not manifested according to the wrathfulnesse in the Kingdome of God understand it thus the flash maketh a shining which ariseth from the fire and yet it dwelleth not in the wrath of the Fire but satiateth the fire wholly and giveth light also out from the fire and is not comprehended nor retained by the fire but carrieth with it another source of its owne viz. Å¿ Amiablenesse or Friendlinesse Meeknesse and yet hath the Power t Wit reason or knowledge Wisdome and Art of the Fire for in the Light the Essences of the Source of the fire are first manifested 139. Now the light maketh no u Or paine source but it entreth into it selfe into a Meeknesse and yet is desiring which proceedeth from the source of the Fire and its desiring is an attraction of the Meeknesse and power into it selfe and so it maketh it selfe pregnant with Meeknesse 140. For the Light is a Fire also a very yerning fire a desiring fire and a perpetuall finding Fire which alwayes findeth what is generated in the Originall 141. All the Power which ariseth in the wrathfull fire is manifested in the Light and the Light desireth it in meeknesse for the wrathfulnesse of the Fire and the shining of the Light are two Principles of a twofold source each dwelling in it selfe and one comprehendeth not the other to Eternity and yet the one is the life and the cause of the other 142. And we must understand it thus we must consider that an horrible anguishing * Or paine source maketh a sinking into it selfe like Death wherein the limit of Separation is and yet the Anguish keepeth its source in it selfe but the sinking into it selfe as it were into Death entreth into its x Skie or receptacle Aether wherein the life of the Anguish is no more knowne for the sinkng breaketh forth from the anguish source as a dying and it is a dying and yet in the Eternity there is no dying but a kind of entring into another world of another Principle of another source 143. For the sinking entreth into the still Eternity viz. into the Liberty and as the source of the wrathfull Fire did remaine in it selfe in its life so the sinking is a going quite out from the fire-Life and yet it proceedeth from the fire-life but it hath not the source thereof for it is broken off from that in Death and the limit of the Separation is a Death so that the sinking Life pierceth through Death and sprouteth through Death forth in another world and hath another Substantiality viz. another water wherein the Light shineth and therein is no wrathfulnesse 144. For in the Eternity there is no Death to detaine any thing with but there is a kind of entring into severall Conditions for that which hath no beginning hath also no End nor no y Foundation or bottome ground and thus the Light ariseth from the source of the fire 145. For the Light dwelleth in the Fire and yet not in the Fire it is another world and it is another Fire called Love Power Wonder sweet milde pure and it is no substance also it is not Nature but z
pourtrayed It Representeth the Eye of the Essence of all Essences the Eye of God which is the Glasse of wisdome wherein all wonders have been seen from Eternity and hereby is described how it is entred into an Eâ—â—ence for the Reader of this booke to consider of 163. Not as if it could be described or pourtrayed for the Minde onely apprehendeth it and onely l That Minde that which can walke in the Divine Mystery Not by Art or Reason but by that understanding which the Spirit of God openeth to the humane Spirit of the soule in the Great Mystery otherwayes it cannot be apprehended 164. The Reader should observe the Numbers and also what standeth within or without a Circle and where every word in a Circle beginneth and endeth all of it hath its peculiar signification and meaning for every word standeth in its due place 165. That which is without the Circle and wheele signifieth the Liberty of the Abysse m Extra Principium without the Principle Number 1. Abysse 166. The Great Mystery of the Abysse wherein the Eternall Divine Essence in the Glasse of Wisdom doth bring it selfe forth in the n Or Centre Ground is marked with the number 1. and the number 2. standeth close by it which is so to be understood round about that whole Circle Of the Three Circles 167 The Three Circles drawne about one another signifie the Eternall Birth of the Divine Essence and All Etrrnall Mysteries both within Nature and without Viz. the Originall of All Essences as it is here described Of that halfe of the Threefold Circle at the Left hand and of number 2. 168. The threefold Circle at the left hand where also there standeth without the Circle at Number 2. the Mystery o Extra naturam without Nature signifieth how the Abysse bringeth it selfe into a Ground that is how the Eye of Eternity viz. the First will which is called the Father of Eternity and of all beginnings bringeth it selfe in the wisdome into Trinity into an Eternall Ground and dwelleth in it selfe and possesseth it selfe and how it bringeth it selfe into Nature also how Essence ariseth as also perceptibility and perception Of that halfe of the Threefold Circle at the Right hand 169. The other Threefold Circle at the Right hand signifieth the Divine Essence of the Holy Trinity and the Angelicall world which ariseth from the Great Mysterie of Eternity and is manifested by the Principle of Fire What the Crosse signifieth 170. The Crosse whose Armes goe through both the Threefold * Or semicircles or halfe Globes Circles signifieth the Persons of the Deity and how they part themselves in the Eternall Unigeniture as is further mentioned hereafter according to the Numbers Of the Eye in the Circle 171. The Eye in the Circle through which the Crosse goeth with an p Or Two Armes Angle each half of the Eye signifieth a world both that at the Left and that at the Right That at the left signifieth the Great Mystery of the Darke world where the Eye of the Wonders bringeth it selfe into Nature that at the Right signifieth the Light world where the Divine Mysterie having brought it selfe forth through the fire dwelleth in the Majestick Light with the first Mysterie of the Wonders Of the ♡ in the angle of the ✚ 272. The Heart in the angle of the Crosse signifieth the Ground or Centre of the Deity Not as if it were separate and did possesse a Place for it selfe is the place or Ground of the Deity and is the midst every where But that men might learne to distinguish God from Nature and that Christians may learne to understand the Regeneration viz. how God hath Regenerated us in Christ out of his Heart upon the Crosse Therefore this Figure is thus delineated that the Reader might further consider it For This Figure comprehendeth all whatsoever God and the Eternity is The Expositton of the Circle at the Left hand number 3. 4. 5. 173. The three * Or Letters Characters A. O. V. marked with 3. 4. 5. signifie the Mysterie of the Holy Deity q Or beyond without Nature and how it manifesteth it selfe in Nature Of the A. number 3. and of the Tincture number 6. 174. A. signifieth the first Eternall r Or Abyssall unsearchable Will which is called Father goe round that Circle to the nether point where Tincture standeth at number 6. which is the Ens of the Will and the first beginning of Naáure for the Divine Mysterie of the Trinity standeth above and the Mysterie of Nature beneath Each Circle signifieth a Person of the Deity in the first Mysterie Of the O. number 4. and of Principle and of Fire number 7. 175. The O at number 4. signifieth the Ground of the Mystery viz. the Birth of the Heart or Word of God which the first Will viz. the A in the Glasse of Wisdome receiveth and holdeth in it selfe as a Ground of its Essence For the O signifieth also the Eye of the Glasse of Wisdome for the Eternall word is Å¿ Conceived or formed comprehended in the wisdome and manifesteth it selfe in the Light world by the Principle of Fire goe round from the O and you will finde Principle and Fire beneath at N. 7. Of V. number 5. and of Essence number 8. 176. The V at number 5. signifieth the Spirit of the Mysterie t Or beyond without Nature viz. the Spirit of the First Eternall u Or Abyssall unsearchable will it ariseth out of the will in the Power of the Word in the Great Mysterie and proceedeth from the Will and Word and its Exit maketh Essence viz wonders of the Power colours and vertue where yet in the Mysterie of the Abysse without Nature no colours are x Or knowne discerned for they lye all hid in one which is a Glimps of a Great Wonder and it is called an Essence of the Wonders Goe about in the Circle from V and you shall finde beneath neeâ—e number 8. Essence which signifieth that the Essence of All things is under the Spirit of the y Or Number Three Ternary and that we must alwayes distinguish Essence from Deity 177. For in the Essence Nature with its seven formes ariseth For the Ternarie is but a Spirit in the Essence and yet there is no Essence z Absque without the Ternary for the desire of the Ternarie is the Eternall a Mâ—gâ—â—k Magia and it maketh Essence it bringeth things into a Ground according to the b Or Idea Modell which the Spirit openeth in the wisdome out of it the Creation came forth according to the Modell in the Glasse of the c Virignalis sapientia Virgin-like Wisdome A further Exposition of the first Principle and of the Mysterie of the Beginning in the Creation also of the Darke world and how the Angle or line of the Crosse and number 9. at the left hand with its upper and nether space must be
above over the word Will is noted with number 24. and first into Darknesse for Reason loseth the Divine understanding and the Divine Desire wherein it can receive the Essence of God and so q Or fill impregnate it selfe with r Or Vertue power from God Fire number 25. 192. And then Å¿ Or Reason it kindleth the Magick Fire of Covetousnesse so that it willeth to have t Or more much and never hath enough as here N. 25. Anguish number 26. 193. And when it hath filled it selfe with Covetousnesse then the Magick Fire in the Anguish beginneth to burne N. 26. for that which is throwne into the fire by Covetousnesse is fewell for the Magick fire wherein the fire burneth and there Death is borne which must separate what Covetousnesse hath brought in Death number 27. 194. And herein also consisteth the Grievous fall of Adam who hath imagined as the Devill did and desired to have the variety of this world as his owne He would be cunning and get much * Or Wit skill and even the Earthly and hellish source in the skill Had he continued upon the stroake in the Line of God he had not been Earthy for the Spirit of his will should have dwelt in God and have brought Divine foode into the body but now he is in the Anguish N. 26. and must againe goe through the Principle into Death N. 27. where his body must be consumed in the Mysterie 195. And if he doe not in the time of this Life turne his will into the Crosse of Christ as is to be seene in this Figure then he is reserved in the Mysterâ—e for the Judgement of God where he shall be tryed in the â—ire whether the Spirit of his will have any Divine u Power or Vertue power in it or not or whether he can subsist in the fire and there his proud Earthly workes will be burned up and if the soule remaine in the Darke Magick fire of the Will for it selfe is a Magick fire when the Divine Light-fire is not in it then one â—agick fire receiveth the other and then there is no remedy to help out from thence Will number 28. Light number 29. Spirit number 30. Man number 31. 196. But the soule which in the Time of this Life did turne again and did yield it â—elfe up with its will into the Death of Christ at the line of the Crosse N. 27. that soule is then sunk downe from its proud and x Or evill wicked workes and become free in that same will and is entred into the Death of Christ and sprouteth forth with the Spirit of its will N. 28. in the Divine power from The Death of Christ through the second Principle where the Spirit of the Will viz. the Image y Or reacheth obtaineth the Divine Light againe N. 29. and the z Or Spirit Image N. 30. standeth againe in the Divine Man N. 31. Image number 3â— God number 33. 197. For â—hen the Spirit of the Will entreth into Death at the Crosse then it putteth on the Divine Essentiality that is Christs flesh into it selfe againe and bringeth it with it selfe into the Light world where the Divine life springeth forth againe in the Holy Body and the Image is free againe as here N. 32. is to be seene and it dwelleth in God N. 33. and eateth of Gods word or Essence For the Image here is b Or beyond without Nature in the Liberty but thie Humanity is in Nature as it is here set downe 198. But for those soules which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish and their workes are fuell for that fire 199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ and yet is hard bound to the wrath then it hangeth as it were by a thread to the death of Christ The ninth Number number 34. 200. This soule must needs burne thus a while till the Spirit of the Will can enter into the Death of Christ and till its Sydereall fuell be burnt up when the Earthly body dieth the Image must be c Or washed scoured or purged * Or washed scoured or purged bathed which this present too wise world scorneth but shall be forced to trie it in Death where that little Sparke which did hang but as by a thred must enwrap it self quite into the Death of Christ for it hath lost both body and Essence and remaineth naked without Divine d Or substance Essence or body in Gods Mercy in the Divine Tincture viz. in the ninth number N. 34. and waiteth for the last Judgement wherein God will restore in the Tincture all that which Adam lost But the workes which it hath done here will not passe through the fire but the Darke Magick fire hath swallowed them up into its Mysterie in the Darke world let this be told thee O Man Soules Eternall Habitation number 35. 201. After the ninth Number standeth the soules Eternall Habitation noted with the N. 35. which signifieth that these escaped soules are yet in God in the Angelicall world but without their workes and they cannot so highly attaine the Glance of the Majesty as those which e Or here in this life have clothed themselves with the power of God The word Habitation entreth into the Liberty without Nature as also above it the word Image doth For the soule must stand in Nature but the habitation of the Image is without Nature in the Divine Liberty Angelicall World number 36. 202. Bevond the word Habitation standeth Angelicall world N. 36. signifying the whole f Or place Court of Angels or g Thrones or Principalities Princely Thrones in the Liberty of the Divine Majesty whereas their root is in Nature but is not h Or acknowledged felt Proud Devill number 37. Will of the Devill Lucifer number 38. 203. At the left hand in the upper space N. 37. standeth proud Devill with two i Or Legs lines one reaching to be upon the Character Q N. 4. and the other reaching up above the Great Mysterie of the Ternary where standeth Will of the Devill Lucifer N. 38. Here the Devills fall is to be considered 204. He hath driven his proud will from the line of the Crosse upwards and would domineere over the Mystery of the Divine wisdome by k Or reason or in Wit craft and fury cunning subtilty and wrath in the power of Fire and l Or inflame kindle the Mysterie of the Ternary that he might be Lord as indeed he did kindle the Essence in the Mysterie where from Earth and stones proceed and would faine have flowen out above the Mystery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels Abysse of the Darke world number 39. Eternall Hell of Devills number 40. 205. And
hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N. 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of ſ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch not the line which signifieth that God is free from Nature and is not comprehended y Or by in Nature but he dwelleth in himselfe and indeed also in Nature but is not comprehended by that which doth not z Give up it selfe to him yeild it selfe into him Of the Heart in the Crosse 211. The Heart in the Crosse signifieth first that the Heart of God hath manifested it selfe in Nature a Or with by the Principle of Fire whence the Majestick Light ariseth secondly it signifieth the Manifestation in the Humanity wherein the Heart of God hath manifested it selfe with a Humane Heart and how that humane Heart hath obtained the comprehension of the Holy Trinity as it is the Centre in the Crosse where we must understand the Inward man viz. the Inwward Heart 212. And we may see that the HOLY GHOST at the Right line N. 14. goeth forth from the Heart in the Light world which signifieth that the HOLY GHOST dwelleth in the New-borne Heart viz. in the Image and continually bringeth the Will of the Image into the Divine Light world and as this Heart in the Crosse is united b Or with to the Holy Trinity so must the Humane Heart c Or we meane understand the Inward man be united d Or with to the Deity that God may be all in all in him even will and deed 213. But the word SONNE number 41. standing above over the line of the Crosse severed from the Heart signifieth that the Man Christ is become Lord e Or over All. of All and is King over this whole Circle For God hath manifested himselfe in the Humanity and this Man comprehendeth the whole Divine f Or substance Essence in him for there is fulnesse there is God and the Divine g Or know or acknowledge Essence in him and without him we can finde God no where else but in the h Or substance Essence of Christ therein * Or Deity is the whole fulnesse of the i Col. 2.9 God-head bodily Heaven number 42. 214. The word Heaven upon the upright line of the Crosse number 42. signifieth first that heaven is in the Man Christ and also in us and that we must enter by his Crosse and Death into him in his Heaven which is himselfe for upon the Crosse Heaven is opened againe and borne anew l Or to us in us Secondly it signifieth that the true Divine Heaven is an Habitation m For. of the Divine Desire viz. of the Divine Magia Therefore it cannot be said that we enter into it but that we are begotten n Or into it in it o Or by out of Gods Fire in the Divine p Or substantiality Essentiality and no otherwayes but upon the Crosse viz. through and in the Birth of the Holy Trinity Pure Element number 43. 215. The words Pure Element number 43. upon the upper line of the Crosse signifieth the internall world out of which the Externall with the foure Elements is brought forth and its q Or substance Essence standeth in the internall roote Holy Ghost number 44. Sonne number 45. 216. Moreover it is to be noted how r Viz. pure Element those words stand begin and end for they begin at the outward Circle at the left hand where above number 5. the Holy Ghosts Character V standeth and below number 8. ſ Or Being or substance Essence and they goe through the two Circles at the Right hand to the t Viz. the space between the second Circle and the third second space which signifieth the Originall of the pure Divine Element the Habitation and u Or substance Essence whence it ariseth viz. from the Spirit of the Eternall Mysterie in the Divine Essentiality viz. in the Essence of the Great Mysterie and yet it is manifest onely in the second Principle viz. in the Essence of the Sonne and Holy Ghost as above at the Circle on the Right hand may be seene number 44. and 45. Father number 46. Holy Spirit of Divine * Or Wit or Reason Wisdome and understanding number 47. 217. The Pure Element is the working in the True Heaven and it shutteth it selfe in and up with the Crosse it is the springing or stirring in the Fire and in the Heaven of Light whence the Divine Essentiality understand the Essence and not the Spirit of God is a life for it reacheth not into the Essence of the Father number 46. below which Circle there standeth Divine wisdome but the Holy x Or Ghost Spi it number 47. giveth Divine y Or Wit or Reason wisdome and z Or knowledge understanding 218. The Element is an a Or substance Essence in respect of the Deity as the life
the Fire is a cause of the Life and that the life divideth it selfe into two parts and yet corrupteth not onely the outward life is that which corrupteth it falleth into the Turba which destroyeth it we are now therefore to consider wherein the inward Eternall life consisteth and what upholdeth it that that body q Corrupteth or breaketh not fadeth not seeing Essentiality hath a beginning and yet we can say with good ground that it hath no End for it must have a r Or sure foundation to uphold it ground or else the Turba will have it and that findeth the limit 320. The Eternall Body must not have a limit but be free in the Abysse in the Eternall nothing or else another Essence would again be in that Essence which would divide it and make a limit 321. We have told you before that all which shall endure for ever must passe quite through the Fire for the Turba taketh that which remaineth in the Fire now no Spirit is created Å¿ In. for the fire that it should remaine in it 322. Onely the Turba hath captivated many of them but not from the Will of God for Gods Will is onely Love but the Turba is the Will of his Wrath which by its vehement hunger hath gotten a great Dominion wherein it hath manifested its Wonders viz. the Devills and wicked soules of Men. 323. But the Eternall life consisteth in Meeknesse and hath no Death or Turba in it therefore we must say that the soule and Spirit are not in the Turba especially the t Or Image body of the soule if it were the Turba would destroy it 324. This is onely to be understood as it is mentioned before that the will in the anguish source in the fire understand the will of the soule sinketh downe in it selfe as into Death and u May not cannot live in the fire and so x The Will it falleth into another world viz. into the beginning or as we may better say into the free Eternity into the Eternall Nothing wherein is no source nor any thing that y Or maketh giveth or receiveth a source 325. Now there is no dying in the will that is thus sunke downe for it is gone quite out from the fiery beginning in the Eye and so bringeth its life into another Principle and dwelleth in the Liberty and yet it hath all the Formes of the Essences which arise from the fire in it but z Or imperceptâ—ble unperceived For it is gone quite out from the fire 326. And theâ—efore the life of its Essences is in the Liberty and it is also desiring and receiveth in the desire in its Essences the power of the light which shineth in the Liberty which is power without Turba For this fire is onely Love which consumeth not but yet alwayes desireth and satiateth so that the will of the soule a Getteth or aâ—tracteth putteth on a body 327. For the Will is a Spirit and the soule is the great life of the Spirit which upholdeth the Spirit and so the soule is b Enduâ—d cloathed with power and dwelleth in two Principles as God himselfe doth and as to the outward life in three Principles and is the similitude of God 328. The inward Water in the spirit of the soule is the water of Eternall Life of which Christ said c John 4. ver 14. He that drinkâ—th the water that I will give him he shall never thirst this is that water 329. And the Essentiality of the Spirit which the soule putteth on is Gods-Christs-body of which he saith He that eateth my flesh and drinketh my bloud he d Or dwelleth Joh. 6.56 is in me and I in him 330. But the true Life in the Light of the Majesty in the Nâ—nth number is the Tincture of the e Or Wisdome of God Virgine it is a fire and yet not a Fire it burneth but it consumeth not it is the Love the meeknesse the humility it is the life of God and of the Holy soules and incorruptible life and a f Or infinite unfathomable groundlesse life for it is in the Abysse in it selfe it is in the Centre of it which Centre is its first life and yet doth not comprehend it as the fire doth not comprehend the Light 331. And thus the Ninth number is the life in the fire of God and it is g Or is called or accounted the life in the presence of the Trinity the life which standeth before the Ternarie viz. an Angell standing before the Crosse h Or to set forth for Gods workes of Wonder and h Or to set forth the Heavenly Glory The * 10. X. ✚ Tenth Number and Forme of Fire The Gate †Into the Holy Trinity in Ternarium Sanctum 332. You know from Reason that where there is a Roote there is a desiring will which is the Noble Tincture that driveth upwards out of it selfe and seeketh a similitude of its Forme 333. The Tincture is a Virgine and is knowne in the Wisdome of God in the Wonders it is i Not one that is a bearer or bringer forth no begettresse but an opener of the Wonders which are in the wisdome it seeketh no Glasse but meerely openeth the Essences that a whole similitude may bring forth it selfe out of the Essences it driveth the twig out of the Tree 334. This we understand of Angels and the soule they proceed from Gods Essences from the whole Tree the Angels from two Principles And the soule with the body of the outward life from three Principles and therefore Man is higher then the Angels if he continue in God 335. And in the * 10. Tenth number at the Crosse the Angels and soules are k Or first quickned or enlivened awakened and incorporated into the Heavenly Essentiality though you must understand that the Tenth number belongeth to the place betweene the fift and sixt l Forme in a Globe and the Heart is in the midst in the Centre which is the Heart of God viz. the Word of God 336. The Power in the whole Tree viz. the Pith in the wood hath the Essences of the whole Tree and thus God is a Spirit and the Word is his Heart which he m Speaketh out of all c. soundeth forth from all powers and Wonders Therefore Isaiah calleth it a n Isa 9.6 Wonder Counsellour and Power the Prince of Peace as a Pacifier of the Wrath and an Eternall power of the Wonders a Counsellor of the begettresse 337. For the Word upholdeth the Centre of Nature and is the Heart and Lord of Nature it is the begettresse in the Eye of God a giver of Power and it is the strength of the Omnipotence it holdeth the Centre of the fire captive with the Love-fire so that the fire must be darke in it selfe and the word onely hath the Light-life 338. Wee cannot finde but that the Tenth number is a
Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by vs. unfadomable to us 342. For no Spirit can sound it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming or fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it sound that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to sound but not our owne Making 345. And yet we know and finde the first Fiat in Viz. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not soare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spâ—rit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day Note Or Kingly in the same houre in which Christ was hanged on the Crosse after the body was finished the a Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening
the Soule 15. If the Spirit were an Angel the similitude of God yet the will can make it n A wicked man a proud Devill And also make a Devill an o A childe of God Booke of the three Principles cap. 15. v. 64. Angell if it sinke it selfe into Death into humility under the Crosse and cast it selfe into the Spirit of God and so submit to his Government then it sinketh into the Eternity out of the source into the still Nothing which yet is All and so it is in the beginning againe where God created it and the Word Fiat which keepeth the Image of God receiveth it againe The third Power of the Spirit or Will of the Soule 16. And then also thirdly the Spirit of the Soule hath power to enter into another Man into his Marrow and bones viz. into the Sulphur and to bring the Turbi into him if he be p Or wicked false so farre as every one is not armed with the Spirit of God but is found naked in the Spirit of this world as may be seen by q Or the bewitching whores Witches The fourth Power of the Will of the Soule 17. And fourthly it hath such power if it be the childe of God that it can lead the Turba captive and can powre it out upon the house of the wicked as Elias did the Fire and Moses before Pharaoh for it can throw downe Mountaines and breake Rocks 18. This you must understand to be so farre as that thing is r Or lâ—able to the Turba capable of the Turba by awakening the wrath then it is possible but if not and that the Spirit of God be in a thing then it cannot be for it would powre water upon the Turba of the Fire which would then be as it were dead and its power would lie in Derision 19. And therefore Heaven is a Middle between God and Hell viz. between Love and Anger and was created out of the midst of the waters so that the Devill cannot rule with his Turba the water turneth his purpose into derision as the false Magick and blinding Inchantment are Å¿ Or nullified drowned in the water The fift Power of the Will or Spirit of the Soule 20. And fiftly the Spirit of the Soule hath such power that it may and can seeke all Wonders that are in Nature viz. All Arts Languages buildings plantings Destruction knowledge It can command the starry Heaven as Joshua when he commanded the t Josh 10.12 Sunne and it stood still and Moses the Sea and it stood up also he commanded the Darknesse and it came it can make an Earthly Life as Moses made the Lice and Frogs also Serpents and other u Or Wonders Wonders 21. It hath Death in its power so that it can over-power that if it ride in the x The will of the Holy Ghost Chariot of the Bride It can bridle and overcome the Devill if y Viz. will or Spirit of the soule it be in God there is nothing can be named that it cannot subdue 22. Onely you must understand the soule hath such a power from its Originall and it had still had ability to z Or give or afford send forth such a Spirit out of it selfe if it had not let in the a Turba Magna Great Turba into it selfe which now giveth it the Rest 23. Unlesse the Holy Ghost ride upon its Chariot as it did in Moses and Elias and in all the Prophets also in Christ and his Disciples and alwayes still in the Holy Children of God they all have this Power Note the soule must now seek this power in Jesus Christ they can raise the Dead and heale the sick also drive away all Diseases it is Naturall the Spirit onely reigneth therewith over the Turba 24. But it hath this for an objection that the soule knoweth well whether it hath made any compact with the Devill and whether he hath any thing to doe with it it will not goe naked except the Spirit of God drive it and except it have him for a shield lest the subtilty of the Devill insinuate it selfe 25. It doth no b Or Miracles Wonder except the Spirit of God c Or awaken it stirre it up it attributeth the power to God and giveth him the Glory it doth as an humble Childe and standeth still under the Crosse and letteth the Devill goe rushing away over it but it sprouteth forth in humility and meeknesse through Death into Eternall Life and bringeth forth much fruit in Patience 26. And so the Devill can doe nothing to it it is as it were dead d Or before to him he may keep a racket with his Turba in the Earthly Life with his helpers die wicked men this he hath but as a scorne in the sight of God for he is a proud Spirit and would be above the Wonders of God but an humility can e Or subdue binde him 27. After this manner every man may escape the false f Or Magus Magician and also the Negromancer for no Power can touch him in whom God dwelleth and as Christ in his Death overcame Death and the Devill so also can we in Christ for the Word which became man dwelleth in us and in the Word we can reigne over the Devill and Hell nothing can hinder us 28. And thus we give you for an Answer to this Question that the soule in its Originall is greatly powerfull it can doe much but its power is onely in that Principle wherein it is for the Devill cannot reigne over God 29. It s power is not given to it as a King giveth favour and power to a man but it consisteth in a Naturall Right therefore we are Children of the g Or Allmightinesse Omnipotence of God and inherit his Goods in the Omnipotence The seventh Question Whether is the Soule Corporeall or not Corporeall 1. THat thing which comes from no beginning hath also nothing But if it be somewhat then it seeketh its beginning in it selfe for every Spirit dwelleth in the deepest Abysse of its h Or Being Enence and if it must make the Essence to it selfe then it can dwell in nothing that is strange to it but in it selfe in its owne Essence 2. When God created the Soule then the Holy Ghost i Or encompassed cloathed it with the Tincture for one part of the soule consisted in the Tincture it was k Or without a body naked of it selfe as the glowing Fire is l Or Source naked and is cloathed when it hath the Tincture 3. But you understand that the growing proceedeth from the warmth that is the driver forth of the Tincture it driveth the twig out of its roote viz. out of its owne Fire be it cold or hot fire 4. For Darkenesse hath the cold fire so long till it attaineth the Anguish and then it kindleth it selfe in the heat as you see in an Hearb if it
else yet that is but the twig of it selfe and its owne will and nothing else for there is nothing that can give it another will 7. Thus we give you to understand what dying is the beginning seeketh the Limit and when it findeth it then it casteth away the seeking viz. the Earthly Life that shall be cast away it must break off it selfe 8. For the beginning viz. the soule continueth in the Limit and letteth the body perish there is no complaining about it neither doth the soule desire it any more it must goe also into its limit viz. into the Wonders of that which it hath been 9. For the Spirit of the soule grieveth not when the body Å¿ Or dieth or falleth away perisheth but the Fire-Life grieveth because the matter of the Fire which the fire hath produced that also perisheth but yet only in Essence 10. The figure continueth still in the will for the will cannot be destroyed and thus the soule must continue in the will and it taketh the figure instead of matter and burneth in the will for the first glowing of the fire doth not passe away but it is quite deprived of the mater of the Earthly Life viz. of the t Substance or drosse Phur 11. And thus the fire becommeth weake and passeth into Darknesse except the Spirit have heavenly u Substantiality the Glans of the Majesty the glorified body of Christ and Adams bedy before he slept Sophia's wedding Garment Essentiality viz. the Divine Body and then the Fire viz. the true soule receiveth that milde body for a x Or glorified body Sulphur and so the soule burneth in the Love-fire and is quite gone out from the first y Viz. the Elementary fire of the outward Nature Fire-life 12. It is now in Gods Principle the first z The fire of the wrath of the outward Life wrathfull Fire cannot touch it in Eternity for it hath received another Source and is truly borne againe and knoweth no more of the first Life for it is swallowed up in the b Or Magick Magia 13. The Turba remaineth in the Earthly Body and is againe become that which it was before the body was viz. a Nothing a Magia wherein all its Essences stand in the Figure as in a Glasse yet not bodily but after the manner of Eternity as we know that all the Wonders before this world stood in a Mysterie viz. in the Virgine of wisdome yet without substance 14. Therefore we here understand that this Mysterie hath been so manifested in its parting that it cannot be c Or made one againe extinguished in Eternity but it remaineth Eternally in Distinction and Partition and is beheld in the Magick in the parting in that manner as it formed it selfe here 15. Thus we may perceive that the d Or parting of the soule from the body Separation is that the Turba hath found the Limit of the Essence for sicknesse to death is nothing Else but that the Turba hath inflamed it selfe and would destroy the Essence it is at the Limit and will cast away that which is introduced e Or middlemost between the beginning and the end between 16. And this is also the cause that the body dyeth the Turba thrusteth it selfe into the fire and so the outward Life is extinguished for it withdraweth the fire of the soule and so it passeth into its owne f Skie receptacle or subtility Aether and is at its Limit 17. And if the fire of the soule hath not the Divine body in the Spirit nor in the Will in the Desire then it is a darke fire which burneth in anguish and great horrour for it hath nothing but the first foure formes of Nature in Anguish 18. And if the will be quite voyde of the power of humility then there is no sinking downewards or inwards through Death into Life but it is like a g Anxious mad senslesse giddy wheele tormentive hurrying wheele which would continually get aloft and yet it goeth downewards on the other side it hath the condition of Fire but not the burning of Fire 19. For the Turba is the exceeding strong h Or Astringency first Forme harshnesse and bitternesse and the bitternesse continually seeketh the i 2. Fire and would evaporate it but the Astringency holds it captive so that it is onely an horrible k 4. and 3. Anguish and continually turneth in it selfe like a wheele and imagineth but findeth nothing but it selfe it draweth it selfe into it selfe and maketh it selfe pregnant it eateth it selfe and is its owne substance 20. It hath no other substance but that which the Spirit of the soule continually l 3. and 4. made in the outward life viz. Covetousnesse Pride cursing swearing reviling backbiting slandering m Or did or wrought murders hatred n Rage or surâ—inesse wrath anger falshood this is its food sport and o Woâ—ke or businesse pastimes for the Turba in the will taketh the substance with it Its workes follow it 21. And although it hath done some good yet that is done onely in q Or Hypocrisie in a glistering shew and appearance from an ambitious minde and afterwards it continueth thus in its aspiring and alwayes endeavouring to climbe up it alwayes elevateth it selfe it would continually be above the Meeknesse and yet it neither knoweth it nor seeth it it is an uncessant elevation above God and yet an Eternall Depression it seeketh a ground and there is none This is its Life 22. Yet if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into it selfe through the Anguish for the humble sparke falleth downe through death into Life and then the r Or paine source of the soule endeth yet it is a small twig budding forth into the Kingdome of God 23. It cannot sufficiently be described what refining the soule hath and how it is hindred and plagued by the Devill ere it can get this sparke into it selfe But this wise world will not believe this it is too wise and yet it is so starke blinde it understands Nothing but hangeth continually to the Letter O! that none might feele this by Experience and wee would gladly hold our Peace 24. We speake not here of any strange Å¿ Or paine source but onely of that which is in the Turba and also of no other Power of the Devill over the poore soule but it s owne horrour and t Or wicked abominable suggestions by which the Imagination of the soule is so tormented 25. The condition of Hell is farre otherwise then Babell teacheth she saith that the Devill u whippeth beateth and tormenteth the soule but this is spoken in meere blindnesse the Devill is not at odds with his owne Children they must all doe his will the anguish and horrour of Hell plagueth every one of them sufficiently in their owne
abominations every one hath his owne Hell there is nothing but his owne poyson that apprehendeth him 26. The foure Formes of the Originall of Nature are the common plague which every one feeleth according to his owne Turba but one farre otherwise then another the Covetous hath cold the Angry Fire the envious bitternesse the proud an high aspiring and yet an Eternall sinking and falling into the Abysse the x Or blasphemer scorner swalloweth downe the Turba of those abominations which he here belched forth the false slandering heart hath the fourth forme viz. the great y Or Aking Anguish 27. For the Turba standeth in the Circle of the Fire viz. in the heart of the soule and false speaking lying and z Idle words unfaithfulnesse or jeering untruthes are an abomination and gnawing and make it curse it selfe 28. A Potentate who hath oppressed the poore and consumed his a Or labour sweat in Pride he rideth in the curses of the poore in the height of Fire for all the b Or miseries necessities of the poore stick in him 29. He hath no Rest his pride alwayes climbeth up he behaveth himselfe just as he did here he continually seeketh and yet wanteth all things what he had too much of that he hath too little of there he continually desireth to devoure his owne Essence but he hath none for he is Magicall 30. He hath lost his c Or right true Image he hath the Image as it were of a proud prancing Horse or of what else he hath been delighted with whatsoever he tooke with him in his will that is his Image where his Heart is there is his treasure also and that to Eternity 31. But hearken friend what the last Judgement will bring with it then all things shall passe through the Fire and the floare shall be swept cleane and every one shall have his owne place at this the very Devils themselves doe tremble The nineteenth Question How is the Soule Mortall and how immortall 1. A Thing which hath an Eternall beginning hath also an Eternall End and so hath the Essence of the soule 2. As concerning the Image which God created and which hath a Temporall beginning that is borne out of the Eternall and is placed in the Eternall Essence without d Or paine or working property or Nature source 3. And where there is no e source there is also no Death and though there be a source as there is a source in Heaven yet it is but in one onely will and that hath its foundation in the Eternity and as nothing is there that can finde it so there is nothing that can get into it 4. But where there is one will onely as in God who is All in All there is nothing that can finde the will there is no Turba there for the will desireth nothing but it selfe onely and its twigs which all stand in one tree in one Essence the Tree is its owne beginning and its owne End 5. The soule is come out of the Mouth of God and when the body dyeth it goeth againe into the Mouth of God It is the Essence in the Word and the Deed in the Will 6. Now who will condemne that which he hath in his owne body now the soule is in the Divine body it is hidden in God from all evill and who can finde it none but the Spirit of God and one soule another also the Communion of Angels 7. But the wicked soules have lost their Image in the Limit for f it is entred into a Limit and that Limit is the End of the Image the Turba destroyeth the first Image and attracteth the g Or workes Essences of the will for an Image and this is also immortall for the Eternall Nature dyeth not because it had no beginning 8. If the Eternall Nature in the fire of Anger should die then also Gods Majesty would be extinguished and the Eternall something would againe become an Eternall Nothing and that cannot be but whatsoever is from Eternity that continueth Eternally 9. The false soule cannot awaken any other source but that onely which stood from Eternity in the Eye of Anger viz. in the Center of Nature 10. All things have been from Eternity but essentially in the Essence not in the Substance of the essence not substantiall Spirits but Spirits h Figurales Spiritus in figure without Corporality they have beene from Eternity as in a Magia one hath swallowed up the other in the Magia 11. And a third is come out of these two according to the forme of these two there hath been a wrestling from Eternity and a figured substance the Creation hath placed all in the Wonders so that now in Eternity all things stand thus in the Eternall Magia in the Wonders 12. Note the condition of the wicked soules of such Infants as die in their Mothers wombe and in innocence before they commit sinne actually Now if the wicked soules had brought no substance into their wills then they should have no paine there would be no feeling but Magia but the substance is an Image and that is in the Turba and so there is a source that may be felt 13. There is a dying and yet no dying but a will of dying viz. an anguish in that substance which was brought into the will 14. And this is caused by the Longing that all things have after God and yet are not able to reach him which causeth anguish and sorrow for the wickednesse they have let into them when the soule continually thinketh hadst thou not done this or that then thou mightest have attained the Grace of God and the i evill substance causeth the Eternall Despaire 15. And thus we say no soule is mortall whether it be in God or in Hell and its substance remaineth for ever to Gods Wonders The twentieth Question How doth the Soule returne to God againe 1. THis hath been already sufficiently cleared that it was i Or breathed spoken out of the Mouth of God and created by the Holy Ghost in the Image of God 2. Now if it so continue then when it leaveth this Earthly Life it it is already in the Mouth of God for it is in the Divine Body no k Evill paine or hurt can come at it Source can touch it The one and twentieth Question Whether goeth the Soule when it departeth from the body be it saved or not saved 1. HE that rightly understandeth the three Principles need not aske this Question for the soule departeth not out at the Mouth for it did not come in at the Mouth but it onely leaveth the Earthly Life the Turba snatcheth away the Earthly Life and then the soule remaineth in its owne Principle 2. For the body retaineth it not no wood no stone can l comprehend inclose keepe or withold it retaine it it is thinner then the Aire and if it have the Divine Body then it goeth strait as a Conquerour
And so man shall be Judged according to his heart minde and thoughts for the Turba is in all malice or wickednesse which is contrary to Love here will be no making of excuse for every one will accuse himselfe his owne Turba will accuse him 56. And thus you must understand the Spirit which is All in All will raise up every Life which hath been immortall and by the Fiat give it to the body for the Fiat draweth the body to the soule and all its deeds and Wonders with it yea all that it hath done in this life by word or Deed all that hath reached the o The most inward and deepest ground Abysse of the soule must come forth 57. For in the still Eternity there shall be no Tuâ—ba more and therefore Every Essence shall be p Tried washed cleansed or purged refined by the Fire and the q Sinne and wickednesse Turba shall remaine in the Fire and all whatever is evill and capable of the Turba unlesse it were washed away in the water of life by the conversion of the soule here in this life must remaine in the Fire 58. Now if any man have sowne much in the Fire he shall suffer losse as the Scripture telleth us that the workes of the wicked shall remaine in the fire and he shall suffer losse 59. But you must understand us aright the body which hath been here upon Earth that evill corruptible body which hath devoured the Noble and excellent Image of Paradise shall come and stand forth with its precious Image in it It must give an account of the Image of God 60. Now blessed are they that have Christs Spirit they have their first Image in the word Fiat which must restore it againe to the soule and that in the Adamicall Body 61. But they that have not Christs Spirit shall stand forth in the evill body but their soule shall have lost their true Image and they shall have such an Image in the Spirit of the Soule us their wills have been here as their daily lust hath been so shall their Image be 62. And in that houre also the wrathfull Fiat of the Darknesse shall bring forth the Devills who shall then receive their wages and lodging at the hearing of which they tremble 63. Thus all the Dead both good and evill shall arise every one in his r The transitory and Eternall body twofold body and shall have the soule with the Spirit in the body 64. One shall have the outward Earthly Å¿ Life in foure Copies it may be body by the sense Life and therein a bestiall Image in the Spirit of the Soule and in the Inward Image he shall have the Essentiality of the wrathfull Anger 65. Another shall have the outward body and Christs Image therein and the Divine Spirit of Love shall shine in the Spirit of his soule which body the word Fiat cloatheth againe with the true and pure Adamicall Image 66. For the pure Image hath been hidden in God in the Word which became Man and now when the Soule commeth to the Limit it obtaineth that againe and also the faire and excellent t See the booke of the three Principles ch 12. ver 53. Virgine of the Wisdome of God 67. For the noble Image was destroyed in Adam when the woman was taken out of him so that he retained onely the Tincture of the Fire and the woman had the Tincture of the Spirit but u In the Resurrection now both returne to them wholly againe 68. For the woman shall receive the Tincture of the Fire in the Divine Fire so that she shall be as Adam was neither Man nor woman but a Virgine full of Chastity without the x Forme or distinction shape or members of Man or woman 69. And then they shall no more say thou art my husband or thou art my wife but they are brethren indeed there shall some remaining tokens of the differences be in the Divine Magicall Wonders but none will regard that for they are all of them meerely the Children of God living the life of Children in the delighting sport of love 70. All this shall be done before the Sentence for the tryall will be the first and the sentence the last Day of Judgement and those that are then alive shall not dye but shall be presented with the other by the voyce of God before the y Or Righteousnesse Judgement of God 71. The word Fiat shall bring all thither and all shall be presented in their owne Order by the Fiat as first Emperours and Kings and then their Subjects over whom they reigned Princes Noblemen Governours Magistrates and Superiours every one in his z Or Calling Condition 72. And here all those that have taken upon them to be Christs Shepherds without a The Divine calling or true Jus Divinum the calling of God shall stand in the midst of their flock of sheep and give an account of their b Doings or workes and teaching course of Life and Doctrine and whether they have been Christs Shepheards and have fed the Sheep or no or whether they have been c For livings or Money as Hirelings servants or Ministers to their owne Bellyes And here the Spirit will make enquirie into their calling and trie whether they have entred into the sheepfold by his Election and Power or by mans favour without the Spirit and Election of God 73. For the Judge will say unto them now give an account of your life workes words deeds and wayes there the Turba of every one will declare what he hath been for now all things shall appeare in the Figure within them and without them so that there shall be no d Or lying denyall for the Spirit e Of the Judge by the Turba proveth the soule Spirit and Flesh here all will be manifested 74. Kings and Princes shall be constrained to give an account of their Subjects how they have ruled and protected them what kinde of Government they have used why they have taken away the lives of many by Tyranny and why they have shed innocent bloud also why they have made warre for their Covetousnesse and their Pleasures sake 75. In like manner all other Superiours will be called to an account why they have intruded themselves into Office and made themselves f Or Magistrates Lords over the simple and have afflicted oppressed and squeezed them and why they have taken away their sweat and spent it in Pride 76. Here the roote whence they came and from which they are growne will be enquired after whether they beare the g Or stamp Ordinance of God and whether they have their Originall in the Heavenly Fiat or in the Hellish Fiat from the Anger There every one must give an account of his h Or State Condition whether he hath thrust himselfe into Office out of Covetousnesse and Pride and made himselfe a Magistrate or whether his
the evill were cleerely b God hath foreseene the Good according to his Love according to which he is called God and according to his wrath or Nature according to which he is called an Angry Jealous God and a consuming Fire he hath foreseene the evill but not ordained it foreseene in Eternity and were onely made Essentiall in this world that they might be a Wonder and hereafter they remaine so to Eternity The one and thirtieth Question What kinde of New glorified Bodies shall the Holy Soules have 1. THis hath been already sufficiently declared for as every one shall be cloathed with the power of Love Righteousnesse and Purity and as his excellent workes of Faith have been so shall he gloriously shine 2. Yet there will be very much difference for the workes of many will all remaine in the Fire and he himselfe will hardly escape he will not shine as the c Viz. the great Saints Saints 3. For as the Scripture saith they shall excell one another as the Starres of Heaven But there will be no d Or envying grudging but every one will rejoyce at the Excellencie of the other for there is no other light there then God filling All in All. 4. And so every one as his Or Vertue Power is capable of the Light shall receive the brightnesse of the Majesty of God for after this Life there will be no bettering but every thing remaineth as it returneth home 5. For there the Judge Christ will deliver up the Kingdome to his Father and then wee shall no more need any Teachers and Guides But he is our King and Brother there is no commanding more but we are with him as a childe with the Father whatsoever we doe it is good for all falshood is done away The two and thirtieth Question What shall the Forme Condition Joy and Glory of the Soule be in the Life to come 1. HEre we must consider Paradise for this outward world with its fruits and colours hath been a Figure of Paradise for Paradise was f Or within us in us and the outward Spirit bereaved us of it and drew us into it selfe for when Adam lusted after it his owne lust tooke him captive 2. But we shall now enter into it againe and Eternally solace our selves in the excellent beautifull flourishing of all manner of flowers and Formes both of Trees and Plants and all kinde of Fruites but they will not be so Earthly grosse and palpable 3. For then our bodies shall not be so how then can that Essence be so all things there will be Angelicall the Fruits are more g cleere subtile transparent bright and shining pure and fine then are now in the outward Elements for they make no impurity when we have eaten them 4. We shall have no stomack or intrailes which we shall need to fill as we doe here this devouring stomack but all there is in Power we shall eate in the Mouth and not receive into the body we shall need no teeth to chew withall there is meere Power and yet in a true Naturall forme and manner with shining colours 5. And so the Kingdome of Heaven consisteth not in eating and drinking but in Peace and Joy in the Holy Ghost singing and sporting with the workes of Gods Wonders and the Lovelinesse of Paradise 6. We shall lead a life like children who rejoyce and are very merry in their Sports for there will be no sadnesse in our hearts or feare of any thing but a delightfull h Play sport or exercise Recreation with the Angels 7. This world will be no more thought upon or regarded for all Earthly knowledge and cogitations shall remaine in the Turba of the Earthly Life in the Fire 8. We shall have no knowledge more of our Parents Children or friends who are in Hell 9. Wee shall all know one another among our selves by Name though the Earthly Name shall remaine in the Turba we shall have a Name according to our first Name in the Language of Angels which here in this life we doe not understand In the Language of Nature we understand somewhat of it but here wee have no tongue to speake it with 10. None shall say to another thou art my Husband thou art my wife thou art my Daughter thou art my sonne my servant or my handmayde all are alike there wee are all Children there is neither Husband nor wife neither childe servant or mayde but all are free every one is all There is but one Sex viz. Heavenly Virgins full of Modesty Chastity and Purity 11. All of us together are Gods Spouse and he is our Husband He soweth his power into us and we bring him forth prayse and Glory 12. There is such a kind of dancîng and singing as Children use when they hold hands and sing and dance a Round 13. All Arts will be no account But you must know that they who have Enjoyed the great hidden Wisdome understanding and Art had the Mysterie and to whom that hath been revealed they shall have farre greater Wisdome and knowledge then others and excell others much 14. Indeed not in k Teaching and ordering or coaction Doctrine and Discipline but their wisdome will begin all manner of Exercise in the heavenly Mysterie to the stirring up of Joy for as Children flock together when one beginneth a sport so also here 15. Little Children are our Schoolemasters till evill stirre in them and so they embrace the Turba Magna but they bring their sport from the Mothers wombe which is a Remnant of Paradise but all the rest is gone till we shall receive it againe 16. A King is of no more value there then a Begger if he have governed well then his vertue followeth him and he shall have the prayse thereof in the Majesty for he will obtaine an excellent glorification lîke a Shepheard over his flock 17. But if he have been evill and yet at last turned and entred in as by a The thread of Faith at the last gasp thread then his Kingly workes remaine in the Fire and he will be accounted of m In the Kingdome of Heaven here then a Begger who hath been honest nay he will not be so glorious as he 18. Every one will be knowne by his workes what he hath been when they shall set forth their Merchandise in the heavenly Magia as Children doe in their sport 19. And yet you must know that it shall not be a Kingdome of Sport in we than shall speake of the Wonders and wisdome of God and of the great Mysteries of the Heavenly Magia the n The song of Miriam Moses sister song of the o Persecutour plaguer or oppressour great Hunter will continue there to the disgrace of the Devill and to the prayse of God 20. We shall have some knowledge of Hell but see nothing of it save onely in the Magia in the Mysterie for the Devills must dwell in the Darkenesse the
drave him out of the Fire of the soule and cast him into Darknesse and shut him up under darknesse out from the Fire of the soule and out from Gods Fire into the wrathfull harshnesse and bitternesse in cold there let him warme himselfe least he freeze with cold 21. Consider the first foure Formes of Nature and you will understand what the Devills Mansion is for before Christ came he kept the soule captive in the Turba with the Fire and although he had not the Spirit of the soule yet he had the root of it in the Turba but then he was commanded to cease and he was throwne out and driven into Darknesse and thus his malice was destroyed by Christs descending into Hell and Christ became his Judge 22. Thus we have in briefe described what the Spirit of Christ and our Spirit is viz. not the outward Spirit but the Spirit of the soule not the soule it selfe but the Spirit of its Life 23. As in God the Holy Ternary is distinct being three Persons in one Essence and yet but one onely God where the Sonne hath the Spirit viz. the Life issuing forth from the Heart and mouth and the Heart is the flame of Love and the Father the e Fountaine or Property source of Anger which is made meeke by the Sonne in the Love so that in God there is but one onely will and Essence 24. Thus it is also in Man and no otherwise no not in the least tittle whatsoever God in Christ is that wee also are in Christ in God his true Children Therefore let us also commend our Spirit into his hands and so we may be able to passe through Death into Life into God with Christ 25. Therefore be not led about and gulled with f Raâ—â—les foolâ—eries Bables shels or outside shewes Imitation or mimick tricks toyes and trifles as hitherto ye have been in Babell where this and that hath been g Or pratled disputed about the soule and its Spirit one this way and another that way there is no ground among them but meere Fiction and Opinion 26. Understanding is borne in God not in the Schooles from Art yet we despise it not for if Art be borne in God it is a tenfold Mysterie for it alwayes attaineth the h Or perfection tenth Number in i Or wit Reason much better then a k Or simple Layman plaine Man for it can of many Numbers make l Summe or Totall one 27. But it is not in mans own power no one must enter in by the Crosse as well as the other let him be a Doctor or a m Or Layick meane Man Gods secrets will admit no Doctors but n Discipulus Schollers into them yet a Learned n Discipulus Scholler may reach very farre 28. Had but this hand the High Art and also those high guifts then you should see more from it But God will have it as it is It is indeed his pleasure to make thc wisdome of this world foolishnesse and to give his Power to the weake that all o All life or Creatures may bow downe before him and acknowledge that he onely is the Lord that doth whatsoever he will The eight and thirtieth Question What are the things that shall come to passe at the End of the world 1. BEloved friend it is not fit for me to Answer this your Question neither is it in my owne power and besides it is not fit for any to aske it for it is the secret Counsell of God let none endeavour to be equall with God and to foreknow all things 2. Our knowledge consisteth in the Spirit and will of God when that moveth then it goeth forward in the Heavenly Magâ—a and entreth into the Wonders of the Earthly and then the Prophet is borne for he standeth upon the p Or at the end of a time or Age. Crowne and speaketh Magically of the Beginning of the Wonders and their Turba and sheweth how they shall come to an End and be destroyed and brought again into the first 3. For all Prophets speake from the Turba they discover that which is false and declare what is better which entreth into the will of God 4. Therefore be pleased not to urge us with this Question for we shall be captivated in the Turba by it you may understand enough in all the Questions what is to done hereafter we have hinted it to you clearely enough 5. We dare not speake any otherwise then q Or by way of similitude or in Parables in a Magicall manner of things to come because the Wonders to come are all seene in the Turba now when the Spirit seeth them then it declareth clearly and plainely how the Turba is loaden with evill or good 6. But behold all things are mixt for God is become Man and sets his Mercy every where in the Anger and hindreth Perdition therefore the Prophet must speake magically and not in expresse and plaine termes for it often commeth to passe that though a thing be evill in its r Or worke Essence yet there Å¿ As at Ninivie in Jonas his time soone groweth a sprout out from the wickednesse which destroyeth the t Or keepeth back vengeance Turba and causeth a Conversion 7. Therefore God admonisheth you to subdue the firmamentall Heaven and to oppose it and so the evill which the firmamentall Heaven poureth forth is many times turned into that which is better 8. Otherwise if all should of necessity come to passe as the firmamentall â—eaven doth hold forth then we needed no teaching for that would be a sure constant and perpetuall Callender 9. You know well what Daniel Ezekiel and David say in their Prophesies especially the Revelation of Jesus Christ In them lyeth all that shall hereafter come to passe and they also spake u In mysticall termes which outward Reason could not comprehend Magically of things to come 10. But in our writings you have them more clearely for the time is now nearer at end and therefore it appeareth the more plainely what shall be done at the end 11. And be pleased to repaire to our other writings and there you shall finde enough of this for the wicked world is not worthy of an open plaine and manifest discovery because thereby the great Secret which belongeth onely to the Children of God would be x Or stirred defiled for God will not have us cast Pearles before Swine but give them to the Children for their Delight and doe you so with this also 12. There is no need that the Mysterie should lye under worldly Protection that is a folly and God is dishonoured by it as if he were not able to protect it 13. You should not looke for the Mysteries among the mighty and y Or pin your Faith upon their sleeves and looke for a Religion from them confide in them more then in others for the z Persecution Turba
Eternall Nature ariseth and two c Essences or Beings substances and wills are alwayes understood to be in the Mysterium Magnum the first c substance is the unity of God that is the Divine Power and vertue the outflowing wisdome 46. The second substance is the separable will which ariseth through the breathing and outspeaking word which will hath not its ground in the unity but in the Mobility of the Effluence and out-breathing which bringeth it selfe into one will and into a Desire to Nature viz. into the Properties as farre as Fire and Light in the Fire the Naturall Life is understood and in the Light the Holy Life that is a manifestation of the unity whereby the unity becommeth a Love Fire or Light 47. And in this place or working God calleth himselfe a loving mercifull God according to the sharpned fiery burning Love of the unity and an Angry d Jealous God Or zealous according to the fiery ground according to the Eternall Nature 48. The Mysterium Magnum is that Chaos out of which Light and Darknesse that is the foundation of Heaven and Hell is flowne from Eternity and made manifest for that foundation which wee now call Hell being a Principle of it selfe is the ground and cause of the Fire in the Eternall Nature which fire in God is onely a burning Love and where God is not manifested in a thing according to the unity there is an Anguishing painefull burning fire 49. This burning Fire is but a manifestation of the Life and of the Divine Love by which the Divine Love viz. the unity e Or over inflameth kindleth up and sharpneth it selfe for the fiery working of the Power of God 50. This ground is called Mysterium Magnum or a Chaos because good and evill ariseth out of it viz. Light and Darknesse Life and Death Joy and griefe Salvation and Damnation 51. For it is the ground of soules and Angels and of all Eternall Creatures as well evill as good it is a ground of Heaven and Hell also of the visible world and all that is therein therein have laine all thing in one onely ground as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it 52. Yet we cannot say that the spirituall world hath had any beginning but hath been manifested from Eternity out of that Chaos for the Light hath shone from Eternity in the Darknesse and the Darknesse hath not comprehended it as Day and Night are in one another and are two though in one 53. I must write distinctly as if it had had a beginning for the better consideration and apprehension of the Divine ground of the Divine Manifestation and the better to distinguish Nature from the f Or Divinity Deity also for the better understanding from whence evill and good are come and what the g Or Essence of all Essences is Being of all Beings is Of the h Centrum Center of the Eternall Nature 54. By the word h Centrum Center we understand the first beginning to Nature viz. the most Inward ground wherein the i Or owne arisen selfe raised will bringeth it selfe by a reception into k Ihood or I-nesse or owne-nesse somethingnesse viz. into a Naturall working for Nature is but a Toole and Instrument of God which Gods Power and vertue worketh with and yet it hath its own l Or Mobility Motion from the out-flowne will of God thus the Center is the Point or ground of the owne receivingnesse to somethingnesse from whence something commeth to be and from thence the seven Properties proceed Of the Eternall Nature and its seven Properties 55. Nature is nothing but the Properties of the receivingnesse of the owne arisen Desire which Desire ariseth in the m Or separation variation of the Breathing Word that is of the Breathing Power and vertue wherein the Properties bring themselves into substance and this substance is called a Naturall substance and is not God himselfe 56. For though God dwelleth n Or throughly inhabiteth or Totaliter through and through Nature yet Nature comprehendeth him but so farre as the unity of God yieldeth it selfe into and communicateth it selfe with a Naturall Substance and maketh it selfe substantiall viz. a substance of Light which worketh by it selfe in Nature and pierceth and penetrateth Nature or else the unity of God is incomprehensible to Nature that is to the desirous Receivingnesse 57. Nature o Or consisteth ariseth in the outflowne word of the Divine perception and knowledge and it is a continuall framing and forming of Scienees and perception whatsoever the Word worketh by the Wisdome that nature frameth and formeth into Properties Nature is like a Carpenter who buildeth a House which the mind figured and contrived before in it selfe so it is here also to be understood 58. Whatsoever the Eternall minde p Or moddelleth figureth in the Eternall wisdome of God in the Divine Power and bringeth into an Idea that Nature frameth into a Property 59. Nature in its first ground consisteth in seven Properties and these seven divide themselves into infinite The first Property 60. The first Property is the Desire which causeth and maketh q Or Astringency harshnesse sharpnesse hardnesse cold and substance The second Property 61. The second Property is the stirring or Attraction of the Desire it maketh r Or pricking stinging breaking and dividing of the hardnesse it cutteth asunder the attracted desire and bringeth it into multiplicity and variety It is a ground of the bitter paine and also the true Roote of Life it is the Å¿ Faber or Smith Vulcan that striketh fire The third Property 62. The third Property is the perceivingnesse and feelingnesse in the breaking of the harsh hardnesse and it is the ground of Anguish and of the Naturall will wherein the Eternall will desireth to be manifested that is it will be a Fire or Light viz. a flash or shining wherein the Powers colours and vertues of the wisdome may appeare in these three first Properties consisteth the Foundation of Anger and of Hell and of all that is t Grimme fierce cruell odious or evill wrathfull The fourth Property 63. The fourth Property is the Fire in which the Unity appeareth and is seen in the Light that is in a burning Love and the wrath in the u Operation or property Essence of Fire The fifth Property 64. The fifth Property is the Light with its vertue of Love in and with which the Unity worketh in a Naturall substance The sixt Property 65. The sixt Property is the sound voyce or Naturall understanding wherein the five senses worke spiritually that is in an understanding Naturall Life The seventh Property 66. The seventh Property is the Subject or the x Compasse conclusion comprising or continent Contence of the other six Properties in which they worke as the Life doth in the flesh and this seventh
Property is rightly and truly called the Ground or place of Nature wherein the Properties stand in one onely Ground The first SUBSTANCE in the seven Properties 67. Wee must alwayes understand two Substances in the seven Properties we understand the first according to the Abysse of these Properties to be the Divine y Essence or substance Being that is the Divine will with the outflowing Unity or God which together floweth forth through Nature and bringeth it selfe into Receivingnesse to sharpnesse that the Eternall Love may become working and sensible thereby and that it may have something which is passive wherein it may manifest it selfe and be knowne of which also it might be desired and beloved againe viz. the z Or painefull Aking passive Nature which in the Love is changed into an Eternall Joyfulnesse and when the Love in the Fire manifesteth it selfe in the Light then it over-flameth Nature as the Sunne a Plant and the Fire a A red hot Iron Iron The second SUBSTANCE 68. The second Substance is Natures owne Substance which is b painefull Aking and Passive and is the Toole and Instrument of the Agent for where no passivenesse is there is also no desire of Deliverance or something better and where there is no desire of something better there a thing resteth within it selfe 69. And therefore the Eternall unity bringeth it selfe by its Effluence and seperation into Nature that it may have an object in which it may manifest it selfe and that it may love something and be againe beloved by something that so there may be a perceiving or sensible working and will * An Explanation of * the seven Properties of Nature ♄ The first Property 70. THe first Property a desirousnesse like that of a c Or Load-stone Magnet viz. the Compression of the will the will desireth to be something and yet it hath nothing of which it may make something to it selfe and therefore it bringeth it selfe into a Receivingnesse of it selfe and compresseth it selfe to something and that something is nothing but a Magneticall Hunger a harshnesse like a hardnesse whence even hardnesse cold and substance ariseth 71. This compressure or Attraction overshadoweth it selfe and maketh it selfe a Darknesse which is indeed the Ground of the Eternall and temporary Darknesse At the beginning of the world Salt stones and bones and all such things were produced by this sharpnesse The second Property 72. The second Property of the Eternall Nature ariseth from the first and it is the drawing or Motion in the sharpnesse for the Magnet maketh hardnesse but the motion breaketh the hardnesse again and is a continuall strife in it selfe 73. For that which the Desire compresseth and maketh something the motion cutteth asunder and divideth so that it commeth into formes and Images between these two Properties ariseth the bitter d Or paine woe that is the sting of perceivingnesse and feelingnesse 74. For when there is a Motion in the sharpnesse then the property is e Or painfull Aking and this is also the cause of feelingnesse and paine for if there were no sharpnesse and motion there would be no feelingnesse this motion is also a ground of the Aire in the visible world which is manifested by the Fire as shall be mentioned hereafter 75. Thus we understand that the Desire is the ground of somethingnesse so that something may come out of Nothing and thus we may also conceive that the Desire hath been the Beginning of this world by which God hath brought all things into substance and being for the Desire is that by which God said f Or Fiat Let there be The Desire is that Be it which hath made something where nothing was but onely a Spirit it hath made the Mysterium Magnum which is spirituall visible and substantiall as we may see by the Elements Starres and other Creatures 76. The second Property that is the g Or stirring Motion was in the beginning of this world the Separator or Divider in the Powers and vertues by which the Creator viz. the will of God brought all things out of the Mysterum Magnum into forme for it is the outflowne moveable word by which the supernaturall God made all things and brought them into forme figure and h Or Images shape The third Property 77. The third Property of the Eternall Nature is the Anguish viz. that l Or Velle Will which hath brought it selfe into the receivingnesse to Nature and somethingnesse when the owne will standeth in the sharpe motion then it commeth into Anguish that is into feelingnesse for without Nature it is not k Or feeling feelable but in the moveable sharpnesse it becommeth feeling 78. And this feelingnesse is the cause of the Fire and also of the mind and Senses for the owne Naturall will is made volatile by it and seeketh Rest and thus the separation of the will goeth out from it selfe and pierceth through the Properties from whence the taste ariseth so that one Propertie tasteth and feeleth the other 79. It is also the ground and cause of the Senses in that one property penetrateth into the other and kindleth the other so that the will knoweth whence the passivenesse commeth for if feelingnesse were not the will could know nothing of the Properties for it were meerely alone and thus the Will receiveth Nature into it by feeling the sharp motion in it selfe 80. This motion is in it self like a turning wheele not that there is such a turning and winding but it is so in the Properties for the Desire attracteth into it selfe and the Motion thrusteth forwards out of it selfe and so the will being in this anguish can neither get inwards nor outwards and yet is drawen both out of it selfe and into it selfe and so it remaineth in such a l forme manner or condition Posture as will into it selfe and out of it selfe that is over it selfe and under it selfe and yet can goe no whither but is an Anguish and the true foundation of Hell and of Gods Anger for this Anguish standeth in the darke sharp Motion 81. In the Creation of the world the Sulphur-Spirit with the matter of the Sulphurious m Or property Nature was produced out of this ground which Sulphur-Spirit is the Naturall Life of the earthly and Elementary Creatures 82. The wise Heathen have in some measure understood this ground for they say that in n 🜠Sulphur o ☿ Mercury and p 🜕 Sal all things in this world consist wherein they have not looked upon the Matter onely but upon the Spirit from which such matter proceedeth for the ground of it consisteth not in Salt Quicksilver n Spirituall corporality and Brimstone they meane not so but they meane the Spirit of such Properties in that every thing indeed consisteth o The word or speaking whatsoever liveth groweth and hath being in this world whether it be spirituall or materiall p The
grosse palpable corporality 83. For they understand by Salt the sharp Magneticall desire of Nature and by Mercurie they meane the Motion and separation of Nature by which every thing is q Or marked with its owne Image or shape figured with its owne signature and by Sulphur they meane the perceiving sensible r Desiring vegetable l fe willing and growing Life 84. For in the Sulphur-Spirit wherein the fiery Life burneth the Oyle lyeth and the Quintessence lyeth in the Oyle viz. the fiery Mercurie which is the true Life of Nature and which is an Effluence from the word of the Divine Power and motion wherein the ground of Heaven is understood and in the Quintessence there lyeth the Tincture viz. the Paradisicall ground the outflowne word of the Divine Power and vertue wherein the Properties lie in Å¿ Temperature or Harmony equality 85. Thus by the third Property of Nature which is the Anguish we meane the sharpnesse and painefulnesse of the fire viz. the burning and consuming for when the will is put into such a sharpnesse it will alwayes consume the cause of that sharpnesse for it alwayes t Or throngeth after striveth to get to the unity of God again which is the Rest and the unity thrusteth it selfe with its Effluence to this Motion and sharpnesse and so there is a continuall conjoyning for the manifestation of the Divine will as we alwayes finde in these three vâ—z in Salt Brimstone and Oyle an Heavenly in the Earthly and whosoever doth but truely understand it and considereth the Spirit shall find it so 86. For the soule of a thing lyeth in the sharpnesse and the true life of the sensuall Nature and property lyeth in the Motion and the powerfull Spirit which ariseth from the Tincture lyeth in the Oyle of the Sulphur Thus an Heavenly alwayes lyeth hidden in the Earthly for the invisible u Viz. the Light and dark world Gods Love and wrath spirituall world came forth with and in the Creation ☉ The fourth Property 87. The fourth Property of the Eternall Nature is the Spirituall Fire wherein the Light that is the unity is made manifest for the x Shining or Luster or brightnesse Glance of the fire ariseth and proceedeth from the outflowne unity which hath incorporated and united it selfe with the Naturall Desire and the burning property of fire viz. the Heat proceedeth from the sharp devouringnesse of the first three Properties which commeth to be so as followeth 88. The Eternall unity which I also in some of my writings call the Liberty is the soft and still tranquility being amiable and as a soft comfortable ease and it cannot be expressed how soft a tranquility there is without Nature in the unity of God But the three Properties in order to Nature are sharp painefull and horrible 89. In these three painefull Properties the outflowne will consisteth and is produced by the word or Divine Breathing and the unity also is therein therefore the Will longeth Earnestly for the unity and the unity longeth for the feelingnesse viz. for the fiery ground thus the one longeth to get into the other and when this Longing is there is as it were a y Scrashing cracking noyse or flash of Lightning as when we rub steele and a stone together or power water into fire this we speake by way of similitude 90. In that Flash the unity feeleth the feelingnesse and the will receiveth the soft tranquill unity and so the unity becomes a shining Glance of Fire and the fire becommeth a burning Love for it receiveth z Or Entity the Ens and power from the soft unity in this kindling the darknesse of the Magneticall compressure is pierced through with the Light so that it is no more known or discerned although it remaineth in it selfe Eternally in the compressure 91. Now two Eternall Principles arise here viz. the Darknesse harshnesse sharpnesse and paine dwelling in it selfe and the feeling power and vertue of the unity in the Light upon which the Scripture saith that God that is the Eternall unity dwelleth in a Light to which none can a Or approach come 92. For so the Eternall uity of God manifesteth it selfe through the Spirituall Fire in the Light and this Light is called Majesty and God that is the Supernaturall unity is the Power and vertue of it 93. For the Spirit of this Fire receiveth Ens or vertue to shine from the unity or else this fiery b Or Spirit ground would be but a painfull horrible hunger and pricking desire and it is so indeed when the will breaketh it selfe off from the unity and will live after its owne desire as the Devils have done and the false soule still doth 94. And thus you may here perceive two Principles the first is the ground of the burning of the Fire viz. the sharp moving perceivable painfull darknesse in it selfe and the second is the Light of the Fire wherein the unity commeth into mobility and Joy for the Fire is an object of the great Love of Gods unity 95. For so the Eternall Delight becommeth perceiveable and this perceiving of the unity is called Love and is a Burning or Life in the unity of God and according to this burning of Love God calleth himselfe a mercifull loving God for the unity of God loveth and pierceth through the c Akeing painfull will of the Fire which at the beginning arose in the breathing of the word or outgoing of the Divine Delight and changeth it into great Joy 96. And in this fiery will of the Eternall Nature standeth the soule of Man and also the Angels this is their ground and Center therefore if any soule breake it selfe off from the Light and Love of God and entreth into its owne Naturall Desire then the ground of this darknesse and painfull d Or source property will be manifest in it and this is the hellish Fire and the Anger of God when it is made manifest as may be seene in Lucifer and whatsoever can be thought to have a Being e Or every where any where in the Creature the same is likewise without the Creature every where for the Creature is nothing else but an Image and Figure of the separable and various power and vertue of the universall Being 97 Now understand aright what the ground of Fire is viz. Cold from the Compressure and heate from the Anguish and the Motion is the f Or striker of fire Vulcan in these three the Fire consisteth but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire and yet the whole ground is but the outflowne will 98. Therefore in Fire and Light consisteth the Life of all things viz. in the will thereof let them be g Or inanimate or dumb insensible vegetable or rationall things every thing as the Fire hath its ground either from the Eternall as the soule or from the temporary
understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the Å¿ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limâ—t bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third fourth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is a Subject or Object resembling the Spirituall world the spirituall world is the Inward ground of the visible world the visible subsisteth in the Spirituall 134. The visible world is onely an Effluence of the seven Properties for it proceeded out of the six working Properties but in the seventh that is in Paradise it is in Rest and that is the Eternall Sabbath of Rest wherein the Divine Power and vertue resteth 135. Moses saith God created Heaven and Earth and all Creatures in six Dayes and rested on the seventh Day and also commanded y Or to rest on it it to be kept for a Rest 136. The understanding lieth hidden and secret in those words could not he have made all his workes in one Day neither can wee properly say there was any day before the Sun was for in the z Or depth or vast firmament above the Moone Deep there is but one Day in all 137. But the understanding lyeth hidden in those words he understandeth by each dayes working the Creation or Manifestation of the seven Properties for he saith In the Beginning God created Heaven and Earth The first Day 138. In the FIRST Motion the Magneticall Desire compressed and compacted the fiery and watery Mercury with the other Properties and then the grossenesse separated it selfe from the Spirituall Nature and the fiery became Metals and stones and partly Salnitre that is Earth and the watery became water then the fiery Mercury of the working became cleane and Moses calleth it Heaven and the Scripture saith God dwelleth in Heaven for this fiery Mercury is the Power and vertue of the Firmament viz. an Image and resemblance of the Spirituall world in which God is manifested 139. When this was done God said Let there be Light then the Inward thrust it selfe forth through the fiery Heaven from which a shining power and vertue arose in the fiery Mercury and that was the Light of the outward Nature in the Properties wherein the a Or growing vegetable Life consisteth The second Day 140. In the SECOND Dayes worke God separated the watery and fiery Mercury from one another and called me fiery the Firmament * The * seven Formes of Spirits mentioned REVELA cap. 1. ♄ ☽ The First forme Harsh Desiring will 1. Darke-world a similitude of it is a Candle ☿ ♃ Second Bitter or stinging ♂ ♀ Third Anguish till the flash of Fire ☉ Fourth Fire Dark-fire Light fire 2. Fire-world a similitude of it is the fire of a Candle ♀ ♂ Fifth Light or Love whence the watet of Eternall Life floweth 3. Light-world a similitude of it is the Light of a Candle ♃ ☿ Sixt. Noyse sound or Mercurie ☽ ♄ Seventh Substance or Nature  The First Principle Darke or Fire of Wrath Light or Fire of Love The second Principle The Dark-world hence God the Father is called an Angry zealous Jealous God and a Consuming Fire The Light world hence God the Sonne the word the Heart of God is called a Loving and Mercifull God The third Principle This world of foure Elements which is produced out of the two Inward Worlds and
is a Glasse of them wherein Light and Darknesse Good and Evill are mixt it is not Eternall but hath a beginning and an End This Table belongs to the Clavis at the End of the 132. verse of Heaven which came out of the midst of the waters viz. of Mercury whence arose the Male and Female Sex kinde in the Spirit of the outward world that is the Male in the fiery Mercury and the Female in the watery 141. This Separation was made all over in every thing to the end that the fiery Mercury should desire and long for the watery and the watery for the fiery that so there might be a Desire of Love betwixt them in the Light of Nature from which the Conjunction ariseth therefore the fiery Mercuy viz. the outflowne word separated it selfe according both to the fiery and to the watery nature of the Light and thence comes both the Male and Female kinde in all things both Animals and vegetables The third Day 142. In the THIRD Dayes worke the fiery and watery Mercury entred againe into Conjunction or mixture and embraced on another wherein the Salnitre viz. the Separator in the Earth-brought forth Grasse Plants and Trees and that was the first Generation or production between Male and Female The fourth Day 143. In the FOURTH Dayes worke the fiery Mercury brought forth its fruit viz. the fift Essence an higher power or vertue of Life then the foure Elements and yet it is in the Elements of it the Starres are made 144. For as the compression of the Desire brought the Earth into a c Or lamp Masse the compression entring into it selfe so the fiery Mercury thrust it selfe outwards by the Compressure and hath inclosed the place of this world with the d Or constellations Starres and starry Heaven The fifth Day 145. In the FIFT Dayes worke the e The Spirit of the world Spiritus Mundi that is the f Anima Macrocosmi soule of the great world opened it selfe in the fift Essence we meane the Life of the fiery and watery Mercury therein God created all Beasts fishes fowles and wormes every one from its peculiar property of the divided Mercury 146. Here we see how the Eternall Principles have moved themselves according to Evill and Good as to all the seven Properties and their Effluence and mixture for there are evill and good Creatures created every thing as the Mercury that is the Seperator hath figured and g Or Imaged framed himselfe into an Ens as may be seen in the evill and good Creatures And yet every kinde of Life hath its Originall in the Light of Nature that is in the Love of Nature from which it is that all Creatures in their kind or Property love one another according to this outflowne Love The sixt Day 147. In the SIXT Dayes worke God created Man for in the sixt Day the understanding of Life opened it selfe out of the fiery Mercury that is out of the Inward Ground 148. God created him in his likenesse out of all the three Principles and made him an Image and breathed into him the understanding fiery Mercury according to both the Inward and outward Ground that is according to time and Eternity and so he became a living understanding soule and in this Ground of the soule the Manifestation of the Divine Holinesse did move viz. the living outflowing word of God together with the Eternall knowing Idea which was knowne from Eternity in the Divine Wisdome as a Subject or forme of the Divine Imagination 149. This h Or Image Idea becomes i Indued or invested cloathed with the Substance of the heavenly world and so it becommeth an understanding Spirit and Temple of God an Image of the Divine k Or Contemplation vision which Spirit is given to the soule for a Spouse as fire and Light are espoused together so it is here also to be understood 150. This Divine Ground budded and pierced through soule and body and this was the true Paradise in Man which he lost by sin when the ground of the darke world with the false Desire gat the upper hand and Dominion in him The seventh Day 51. In the SEVENTH Day God rested from all his workes which he had made saith Moses yet God needeth no Rest for he hath wrought from Eternity and he is a meere working Power and vertue therefore the meaning and understanding here lieth hidden in the Word for Moses saith he hath commanded us to Rest on the seventh Day 152. The seventh Day was the true Paradise understand it spiritually that is the Tincture of the Divine Power and vertue which is a temperament this pierced through all the Properties and wrought in the seventh that is in the substance of all the other 153. The Tincture pierced through the Earth and through all Elements and tinctured All and then Paradise was on Earth and in Man for evill was hidden as the Night is hidden in the Day so the l Or grim fiercenesse wrath of Nature as also hidden in the first Principle till the fall of Man and then the Divine working with the Tincture m fled into their owne Principle viz. into the Inward Ground of the Light-world 154. For the l Or retired wrath did rise aloft and got the predominancy and that is the Curse where it is said God cursed the Earth for his cursing is to leave off and flie from his working as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing and afterwards withdraweth it selfe with its working then the thing is cursed for it worketh in its owne will and not in Gods will Of the Spiritus Mundi and of the foure Elements 155. We may very well observe and consider the hidden spirituall world by the visible world for we see that Fire n Or Water Light and Aire are continually begotten in the deep of this world and that there is no Rest or cessation from this begetting and that it hath been so from the beginning of the world and yet men can finde no cause of it in the outward world or tell what the ground of it should be but Reason saith God hath so created it and therefore it continueth so which indeed is true in it selfe but Reason knoweth not the Creator which doth thus create without ceasing that is the true o Distinguisher or divider Archaeus or Seperator which is an Efluence out of the Invisible world viz. the outflowne word of God which I meane and understand by the word fiery Mercury 156. For what the invisible world is in a spirituall working where Light and darknesse are in one another and yet the one not comprehending the other that the visible world is in a substantiall working whatsoever powers and and vertues in the outflowne word are to be p Or conceived understood in the Inward Spirituall world the same wee understand also in the visible world
its ground againe and putteth it selfe forth towards the uppermost in which putting forth the growing of Mettals Plants and Trees hath its Originall 177. For the Archaeus of the Earth becommeth thereby exceeding joyfull because it tasteth and feeleth its first ground in it selfe againe and in this Joy all things e Or grow spring out of the Earth yes therein also the growing of Animals consisteth viz. in a continuall Conjunction of the Heavenly and Earthly in which the Divine power and vertue also worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground 178. Therefore Man who is so noble an Image having his ground in time and Eternity should well consider himselfe and not run headlong in such blindnesse seeking his Native Country afarre off from himselfe when it is within himselfe though covered with the grossenesse of the Elements by their strife 179. Now when the strife of the Elements ceaseth by the Death of the grosse body then the Spirituall Man will be made manifest whether he be borne in and to Light or Darknesse which of these two beareth the sway and hath the dominion in him the Spirituall man hath his being in it Eternally whether it be in the foundation of Gods Anger or in his Love 180. For the outward visible Man is not now the Image of God it is nothing but an Image of the Archaeus that is a house or huske of the Spirituall Man in which the spirituall Man groweth as Gold doth in the f Or drossie stone or Oare grosse stone and a Plant from the wild Earth as the Scripture saith as we have a Naturall Body so we have also a Spirituall Body such as the Naturall is such is also the Spirituall 181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God but that which is borne out of that one Element viz. out of the Divine Manifestation and working 182. For this of the Flesh and of the will of man is not it but that which is wrought by the heavenly Archaeus in this grosse Body unto which this grosse body is a house Toole and Instrument 183. But when the Crust is taken away then it shall appeare wherefore we have here been called Men and yet some of us have scarce been beasts may some far worse then Beasts 184. For we should rightly consider what the Spirit of the outward world is it is a house huske and Instrument of the Inward Spirituall world which is hidden therein and worketh through it and so bringeth it selfe into figures and Images 185. And thus humane Reason is but a g Or dwelling house of the true understanding of the Divine knowledge none should trust so much in his Reason and sharp wit for it is but the Constellation of the outward Stars and doth rather seduce him then leade him to the unity of God 186. Reason must wholly yeild it selfe up to God that the Inward Archaeus may be revealed and this shall worke and bring forth a true Spirituall understanding ground uniforme with God in which Gods Spirit will be revealed and will bring the understanding to God and then in this Ground the Spirit searcheth through all things even the deep things of h Or of the Deity God as St. Paul saith 187. I thought good to set this downe thus briefly for the Lovers i Of Mysteries for their further consideration Now followeth a short explication or k Formula or Modell Description of the Divine Manifestation 188. God is the Eternall Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Trinity and is Father Sonne and Holy Ghost in a threefold working as is before mentioned 189. The first Effluence and manifestation of this Trinity is the Eternall word or outspeaking of the Divine power and vertue 190. The first outspoken Substance from that Power is the Divine wisdome which is a substance wherein the Power worketh 191. Out of the wisdome floweth the Power and vertue of out-breathing and goeth into separability and forming and therein the Divine Power is manifest in its vertue 102. These separable Powers and vertues bring themselves into receivingnesse to their owne perceivingnesse and out of the perceivingnesse ariseth owne selfe-will and Desire this owne Will is the Ground of the Eternall Nature and it bringeth it selfe with the Desire into the Properties as farre as Fire 193. In the Desire is the Originall of Darknesse and in the Fire the Eternall unity is made manifest with the Light in the fiery Nature 194. Out of this fiery Property and the property of the Light the Angels and soules have their Originall which is a Divine Manifestation 195. The Power and vertue of Fire and Light is called Tincture and the Motion of this vertue is called the holy and Pure Element 196. The Darknesse becommeth substantiall in it selfe and the Light becommeth also substantiall in the fiery Desire these two make two Principles viz. Gods Anger in the Darknesse and Gods Love in the Light each of them worketh in it selfe and there is onely such a difference between them as between Day and Night and yet both of them have but one onely Ground and the one is alwayes a cause of the other and that the other becommeth manifest and knowne in it as Light from fire 197. The visible world is the third Principle that is the third Ground and beginning this is outbreathed out of the Inward Ground viz. out of both the first Principles and brought into the Nature and forme of a Creature 198. The Inward Eternall working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehened by any thing in the things owne Power the outward Powers and vertues are but the passive and the house in which the Inward doe worke 199. l The common Creatures All the other worldly Creatures are but the Substance of the outward world but Man who is created both out of Time and Eternity out of the Being of all Beings and made an Image of the Divine Manifestation 200. The Eternall Manifestation of the Divine Light is called the Kingdome of Heaven and the Habitation of the Holy Angels and Soules 201. The fiery Darknesse is called Hell or Gods Anger wherein the Devills dwell together with the damned soules 202. In the place of this world Heaven and Hell are present every where but according to the Inward Ground 203. Inwardly the Divine working is manifest in Gods Children But in the wicked the working of the painefull darknesse 204. The place of the Eternall Paradise is hidden in this world in the Inward Ground but manifest in the Inward man in which Gods Power and vertue worketh 205. There shall perish of this world onely the foure Elements together with the Starry Heaven and the Earthly Creatures viz. the outward grosse Life of all things 206. The Inward Power and vertue of every
substance remaineth Eternally Another Exposition of m The Great Mystery the Mysterium Magnum 207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word in which Mysterium Magnum the whole Creation hath lyen essentially without forming in Temperamento and by which he hath outspoken the Spirituall formings in Separability or variety in which formings the Sciences of the Powers and vertues in the Desire that is in the Fiat have stood wherein every Science in the Desire to Manifestation hath brought it selfe into a Corporeall Substance 208. Such a Mysterium Magnum lyeâ—h also in Man viz. in the Image of God and is the Essentiall word of the Power of God according to Time and Eternity by which the Living word of God outspeaketh or expresseth it selfe either in Love or Anger or in Fancie all things as the Mysterium standeth in a moveable Desire to Evill or Good according to that saying such as the people is such a God they also have 209. For in whatsoever properties the Mysterium in Man is awakened such a word also uttereth it selfe from his powers as we plainely see that nothing else but vanity is uttered by the wicked Prayse the Lord all yee his workes Halelu-jah n SCIENTZ OF THE WORD SCIENCE 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latine Tongue for I understand therein even the true Ground according to Sense which both in the Latine and all other Languages is missed and neglected by Ignorance for every word in its Impressure forming and Expression gives the true understanding of what that thing is that is so called 211. You understand by Science some skill or knowledge in which you say true but doe not fully expresse the meaning 212. Science is the Root to the understanding as to the o Cogitation consideration or Reasoning Sensibility it is the Root to the Center of the p Or forming Impressure of Nothing into something as when the will of the Abysse attracteth it selfe into it selfe to a Center of the Impressure viz. to the word then ariseth the true understanding 213. The will is in the Separability of the Science and there separateth it selfe out from the Impressed Compaction and men first of all understand the Essence in that which is separated in which the Separability impresseth it selfe into a Substance 214. For q ESSENTZ Essence is a substantiall power and vertue but Science is a moving flitting one like the Senses it is indeed the Root of the Senses 215. Yet in the understanding in which it is called Science it is not the sensing but a cause of the sensing in that manner as when the Understanding impresseth it selfe in the Mind there must first be a cause which must give the Mind from which the understanding floweth forth into its Contemplation Now this Science is the Root to the fiery Mind and it is in briefe the Root of all Spirituall beginnings it is the true Root of Soules and proceedeth through every Life for it is the Ground from whence Life commeth 216. I could not give it any other better Name this doth so wholly accord and agree in the sense for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature to the separable various intelligible and perceivable Life of understanding and difference for the Impressure of the Science whereby the will attracteth it into it selfe the Naturall Life ariseth and the word of every Life Originally 217. The distinction or separation out of the Fire is to be understood as followeth The Eternall Science in the Will of the Father draweth the Will which is called Father into it selfe and shutteth it selfe into a Center of the Divine Generation of the Trinity and by the Science speaketh it selfe forth into a word of understanding and in the speaking is the Separation in the Science and in every Separation there is the Desire to the Impressure of the r Or outspeaking Expression the Impressure is Essentiall and is called Divine Essence 218. From this essence the word r Or outspeaking expresseth it selfe in the second Separation that is of Nature and in that expression wherein the Naturall will separateth it selfe in its Center into a sensing the Separation out of the fiery Å¿ One Copie hath Essence Science is understood for thence commeth the Soule and all Angelicall Spirits 219. The third Separation is according to the outward Nature of the expressed formed word wherein the Bestiall Science lyeth as may be seen in the Treatise of the Election of Grace which hath a t Accute or sublime sharp understanding and is one of the Cleerest of our Writings FINIS A CATALOGUE OF THE BOOKES WRITTEN By JACOB BEHMEN 1. ANno 1612. He wrote the first Booke called Aurora the Rising of the Sun and he being accused as Author thereof this Booke was laied up by the Magistrate at Gorlitz at Court and command given him that he should henceforth being a simple Lay-man refraine writing of bookes which did not belong to his profession and condition Whereupon he did refraine for seven yeares but afterwards being stirred up againe by the Holy Spirit of God and also being incouraged thereto by the entreaty and desires of some people that feared God he betooke himselfe to his pen again and proceeded in writing and perfected with good leisure and deliberation the rest which follow viz. 2. Anno 1619. The second Book Of the Three Principles together with an appendix of the Threefold life of Man 3. Anno 1620. A Booke of the Three-fold life of Man 4. An Answer to the 40 Questions of the Soule propounded by Doctor Balthasar Walter in the first chapter of it is an Exposition of the Turned Eye or Philosophick Globe withall an addition concerning the Soule the Image of the Soule and the Turba or destroyeresse of the Image 5. Three Bookes The first of the Incarnation of Jesus Christ The second of the Suffering Death Resurrection of Christ The third of the Tree of Faith 6. A Booke of Six Points 7. A Booke of the Heavenly and Earthly Mysterium 8. A Book of the Last Times to P.K. 9. Anno 1621. A Booke De Signatura Rerum or the Signature of all things 10. A Consolatory Booke of the foure Complexions 11. An Apologie to Balthasar Tilken in two parts 12. A consideration upon Esaias Steefells Booke 13. Anno 1622. A Booke of true Repentance 14. A Booke of true Resignation 15. A Booke of Regeneration 16. Anno 1623. A Booke of Predestination and Election of God at the end of it is written this following Treatise viz. 17. A short Compendium of Repentance 18. The Mysterium Magnum upon Genesis 19. Anno 1624. A Table of the Principles or a Key of his writings to G. F. and I. H. 20. A little Booke of the Supersensuall Life 21 A little Booke of Divine Contemplation 22. A Booke of the two Testaments of Christ viz. Baptisme and the Supper of the Lord. 23. A Dialogue between the enlightned and the unenlightned Soule 24. An Apology upon the Booke of true Repentance directed against a Pasquill of the principall Minister of Gorlitz called Gregory Rickter 25 A Booke of 177. Theosophick Questions 26. An Epitome of the Mysterium Magnum 27. The Holy Weeks or the Prayer-Booke 28. A Table of the Divine Manifestation or an Exposition of the Threefold World to I. S. V. S. and A. V. F. In these two that follow the date is not set downe 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell 30. A Booke of The last Judgement Further. 31. Certaine Letters to Divers Persons written at divers times with certaine Key 's for some hidden words The Bookes which the Author finished not are marked with this signe The faults escaped in Printing PReface verse 9. line 4. read * Divine Essence fol. 2. l. 23. for as r. viz. l. 32. for how r. that f. 3. l. 8. r. u transparent l. 24. r. * Formes f. 14. l. 27. r. but o not f. 15. l. 18. r. the p Eternity that q f. 16. l. 29. r. viz. the eye l. marg 18. r. viz. Turbae f. 17. l. 43. r. there for then f. 18. l. 30. for chimney r. furnace f. 22. l. 9. for ye r. we f. 25. l. 11. for where r. there f. 27. l. 11. for fire r. fire f. 33. l. 22. r. can g find l. 24. r. the * l God head f. 34. l. 17. r. wisdome for the Element giveth not Divine wit Reason or understanding but f. 45. marg l. 19. r. t appeareth or f. 70. marg l. 19. r. doake or hollow f. 59. marg l. 1. r. that Spirit f. 60. marg l. 3. r. c workmaster f. 63. l. 16. r. nothing that can give it any thing but f. 56. l. 31. r. wherein f. 68. marg l. 12. r. forth f. 69. l. 24. r. Tree Or as f. 72. l. 5. unlesse f. 80. l. 24. r. a desire l. 25. r. b l. 26. r. c f. 83. l. 25 r. which holdeth f. 89. l. for s r. 1 f. 90. l. 32. r. and i bitternesse l. 33. r. k for i l. 35. r. I for k l. 40. r. m for l l. 41. n for m l. 42. o for n p for o f. 93. l. 16. r. one thing hath swallowed up another f. 94. marg l. 10. r. and workes f. 95. l. 1. r. without it is f. 99. l. 6. for them r. then f. 105. l. 17. r. Gift l. 43. r. soule f. 106. marg l. 7. r. m or Chist l. 39. r. Spirit of f. 107. l. 3. r. whores wolves f. 110. l. 21. r. soule f. 114. l. 3. r. not see them f. 122. l. 1. r. the life f. 124. l. 36. r. the a Calling f. 127. l. 39. r. this world f. 130. l. 2. r. of no l. 20. be no more f. 143. 1. 25. r. and there is l. 36. r andt. l. 38. r. u partiality f. 146. l. 30 for those r. these f. 147. l. 20. r. to be done f. 148. l. 7. r. an end f. 154. l. 39. r. l sournesse Preface to the Clavis verse 9. marg r. ex sensu end shutz f. 2. l. 20. r. first in f. 10. l. 1. for put