the signatures figures or shapes of all created things very clearely and manifestly layde open whereupon he was taken with exceeding joy yet held his peace in silence praysing God But ten yeares after in the yeare 1610. through the overshadowing of the holy Spirit he was a third time touched by God and renewed and became so inlightned that least so great grace bestowed upon him should slip out of his memory and he resist his God he wrote privately for himselfe without the help of any Bookes but the Holy Scriptures many Bookes the Titles whereof follow at the end of this worke Which bookes contaire such high and deep grounded Mysteries of the Deity as have not been reveal'd since the Apostles times On the 18. Novemb. Stilo novo betimes in the morning he cal'd one of his sons and asked if he also heard that excellent musick he said no then he bad that the dore should be opened that that musick might be the better heard Afterwards be asked what a clock it was being answer'd that it had struck two he said it is not yet my time my time is three houres hence in the meane time he was heard to speake these words O thou strong God of hosts deliver me according to thy will O thou crucified Lord Jesus have mercy upon me and receive me into thy Kingdome When it was neare about six of the clock he tooke his leave of his wife and sonnes and blessed them and said now I goe hence into Paradise then spake to his sonne to turne him and sighing deeply he mildly and quietly departed this world If it were not for the great fruit that I conceive may grow to every one that studieth it I should be sorry that I am the Instrument to make such things knowne in my Native Language and much more unwilling it should be published to the view of so many various minds as are now sprung up But my hope is goodnesse will get the upper hand and that the fruits of the Spirit will prevaile to the subduing of the Lusts of the flesh now I readily submit to the censure of those who have that good desire and of those who are not proudly and perversly wedded to their owne conceits when they have considered this Authors meaning whether this will not be as beneficiall to us as it hath been to other Nations Indeed my mind is lead to think that our troubled doubting Soules may receive much comfort leading to that inward Peace which passeth all understanding that all the disturbing Sects and Heresies arising from the Darknesse and malice of men and Devills will be made to vanish and cease by that understanding which may be kindled in them from it they that rule will perceive how to effect all their good purposes to the joy and happinesse of them that are subjected to their government and Subjects will soone learne to obey in every thing as the Primitive Martyrs did though they should live under such Governours as they did so God shall be glorified by all mens love to one another and peace will flourish over all the Earth It may be some will think it so hard to attaine the understanding of this Author when they read the answer to the first Question which is far more difficult then any of the other because it containes the summe of them all in brief that they will forbeare to take so much paines as they suppose is requisite but if it should prove a little harder then other writings the profit will countervaile the Labour with a hundredfold advantage yet let every one read it themselves or heare it read with their owne eares that others misreport hinder them not from so great a benefit and they shall no doubt attaine it for I am convinced by my owne experience that every one may receive according to their vast or narrow capacity who have according to mine owne measure been satisfied though I be One of the unworthiest of the Children of Men J. S. THE AUTHORS PREFACE TO BALTHASAR WALTER 1. DEarely beloved friend it is impossible for Reason to answer these your Questions for they containe the chiefest and greatest Mysteries which are alone knowne to God 2. Hence faith a Dan. 2.27 And such an answer Ioseph gave to the King of Egypt Daniel to King Nebuchadnezzar That which the King asketh desireth of the Learned Chaldeans Astrologians and Wise men is not in their power The God of Heaven onely can reveale secret things it is not in my Reason to answer the King but yet that the King may perceive the thoughts of his heart God hath revealed it not that my Reason is greater then any mans living 3. So likewise I say to you you shall be answered not that my reason is greater then any mans living but onely that you may perceive the thoughts the earnest seeking and desire of your heart it is given me to answer you 4. And you should not so anxiously seeke after these things they are in no outward reason But to the Spirit of God nothing is impossible seeing we are the children of God and in Christ new borne of God the sonne seeth very well what the father doth in his house and also learneth his Art and worke 5. Seeing also we are the mystery of God we ought not to suppose that we must not meddle with such mysteries as Antichrist teacheth for none taketh unto himselfe any thing of Gods Mysteries unlesse it be given him and St. James saith b Iames 1.17 Every good and perfect gift commeth downe from above from the father of lights with whom there is no change nor alteration 6. And seeing you seeke so eagerly after such things you become thereby even the cause of finding them for God giveth his mysteries both by meanes and also without meanes but that no man might boast he often maketh use of very mean people about them that it might be acknowledged that they come from his hand 7. You shall be answered with a very sound and deepe answer yet briefely comprised not according to outward reason but according to the spirit of knowledge 8. And although I could sufficiently shew and demonstrate these things in a larger description yet seeing they are all described and explained at large in my other Writings at present I set them downe but briefely for the ease and delight of the Reader and that it may serve for a short memoriall of the great mysteries 9. But he that desireth to know these things fully fundamentally let him seeke them in my former Writings especially in the c The three-fold life third part and there he hath the whole ground of the * Note that by the words divine essence substance or essentialitie in the writings of this Author he meaneth not that essence which is God himselfe but whatsoever is besides God and which taketh its originall from God as the eternall Idea's in the wisedome of God doe And that which is essentiall according
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 the 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 in 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 if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and Idea or shape or Image Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medicine or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power it governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work-master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it
yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should onely desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And as the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it Note this yee perfectists standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against 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 Exeommunicated 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
to the forme or figure of the Idea and that wherein all Idea's lie he calleth Mysterium magnum Coeleste Arcanum Diving Essence and also of the creation of all things of that which is eternall and of that which is corruptible and how every thing was made and is come to be as it is and act as it doth and what it shall be in the end 10. And therein also lieth the Key of the Mysterium magnum so farre forth as a creature is able to comprehend or beare and thither we referre you for further explanation and so I commend me to you into the brotherly love in Christ Anno 1620. Jacob Boehmen The first Question Answered QVESTION the First Whence proceeded the Soule Originally at the beginning of the World 1. WEe have both in our second and third Booke sufficiently laid open the mysteries of the Soule according to the three Principles of the Divine Essence where also we have set downe by many Circumstances the eternall Centre of the eternall Nature and also the Ternary of the Divine Essence and moreover what Eternity hath ever beene and how the beginning of the Creation a Or came to be was brought forth and what an Angel and what a Soule is Also we have laid open the heavy fall of Lucifer and moreover both the Mothers which have so brought it forth the one * Engendring procreating the heavenly Essentiality and the other the Hellish where also we have written of Light and Darkenesse 2. Therefore we shall not be very well understood by the Reader in this Treatise unlesse he hath read over and well b Or understood comprehended c Or booke the third part of our Writings 3. Although that apprehending is not in humane power yet the way thereto is very faithfully showne him so that if he doe long to attaine it he shall obtaine a d Leader or the holy Ghost Guide and directer if he follow our counsell who will shew him the key of the Mysterium magnum leading to that precious Philosophers stone and to all Mysteries let none thinke this impossible for with God all things are possible He that findeth God findeth all things with and in Him 4 Now you know e In or by according to Reason that all things are originally sprung and derived from Eternity This also the holy Scripture tells you in God are all things In him we live and move and have our being and we are his off-spring Act. 17.28 5. And although men cannot say of God that the pure Deity is Nature but that it is the Majesty in the Ternary yet we must say that God is in Nature although Nature can as little reach or comprehend him as the Aire can comprehend the Sunshine However we must say that Nature is borne in his will and that it is a SEEKING produced out of Eternity for where there is no Will there is also no Desire 6. But in God there is an eternall Will which is himselfe to beget his f Glance or Lustre or brightnsse of his Glory Heart or Sonne and this Will maketh the g Or rousing stirring or proceeding out of the will of the Heart which is a Spirit so that the Eternity consisteth in h 1 Will Father 2 Heart Sonne 3 Proceeding or Efflux holy Ghost three Eternall Formes which are commonly called Persons as we have very accurately i Declared or Expounded explained it in our third Booke 7. Then if we discerne and know that there is not onely Light and Majesty but also Darkenesse as is plaine it behoves us to know whence Darkenesse ariseth 8. For in the Eternity beyond Nature there can be no Darkenesse for there is nothing to bring it forth we must onely looke into the Will and the Desiring for a desiring is attracting 9. And whereas in the Eternity it hath nothing but onely it selfe it draweth it selfe into the Will and maketh the Will full and that is its darkenesse whereas otherwise if it were not desiring it were a Nothing k Or viz. but an eternall stillnesse withour l Or Being Essence 10. Thus the Attraction maketh m Moveablenesse Mobility and Essences which otherwise could not be in the stillnesse and so also this maketh n Astringency or bitingnesse harshnesse hardnesse and drouth together with o Acidnesse sharpnesse 11. Neither can we say for all that that the Darkenesse swalloweth up the Light as the Eternall Liberty for that which is Eternall cannot be altered nor changed but yet we must say that Light and Darknesse are in one another 12. Now the Light is good and hath p Or power vertue but the Darkenesse hath the harshnesse hardnesse and coldnesse and the desire of the Will maketh Essences and attracting which is a q Riggling stirring in the hardnesse and if 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 how 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
up through death and the Heart yielded it selfe into the Middle viz. into the Centre as a Conquerour of Death Paradise number 49. 222. Under the Heart number 49. standeth Paradise the word beginneth at the outward Circle on the left hand where above number 5. is the Spirit of the Great Mysterie of the Abysse of Eternity viz. V. and below at the same Circle number 8. Essence is written and it goeth through the Crosse and at the right hand through all the three Circles and into the Liberty which signifieth the i Or Place Station of Paradise It ariseth in the Mysterie of Eternity and groweth up through the outward world and also through the Light world hidden in the outward world and manifest in the second Principle in the Light world and therefore that word goeth through all the Three Circles signifying the Originall of the humane body Divine * Or substantiality Essentiality number 50. 223. For in this Place out of this Essentiality was Adams Body understand the outward Body created according to the third Principle and the Inward body understand the body of the Image out of the heavenly part in the Light world out of the Divine Essentiality as it is set downe at the right hand neere Paradise number 50. Christs Flesh number 51. 52. 224. That Divine Essence understand Essence not Spirit is inclosed in the wisdome of God and the Heavenly Tincture is in it For this Essence brought Gods word which became Man k Into in Mâ—â—â— into her Essentiality viz. in the body of the Image which was inclosed in Death and in l Viz. the Essentiality Or substantiality it God and Man became one person For this flesh is Christs flesh according to the Heavenly Part therefore after Essentiality standeth Christs Flesh number 51. 52. 225. Christ had such flesh in the Inward Man as Adam had before Eve was taken out of him when he stood in the Divine Image in Purity and therefore none can enter into Paradise except they obtaine that flesh againe that Adam had before the fall and Christ in his Incarnation Therefore we must all be n Regenerated borne anew out of the Heart upon the Crosse and put on Christ Mysterie number 53. 226. Under the word Paradise number 53. standeth o Mysterium Mysterie and the word ariseth at the left hand in the second Circle where above at the same Circle number 4. the Character O standeth and below Principle and Fire number 7. and it goeth to the right hand through the Crosse and through the first Circle at the right hand This rightly sheweth mans creation according to the body 227. For the body is a mysterie taken out of the Inward and outward world from above and beneath understand out of the Matrix of the Earth this is the Matrix of the Earth out of this p Principium Principle q The Earth it is created and we see that it was created out of the Inward and outward r Or substance Essence that is out of the Darke and Light world and is mixed with Evill that is with wrath and also with Good Wonder number 54. Angel number 55. Spirit number 56. 228. But Man was created out of the Mysterie an Image and similitude of God for Å¿ Or a wonder of God a Divine Wonder Therefore at the right hand number 54. there standeth Wonder for he was a wonder of all Essences a Lord of all Essences taken out of all Essences and he was an Angel in the Inward Image as next the word Wonder there standeth Angel in the Liberty number 55. for his spirit dwelt in the Liberty of God that is in the Majesty as after the word Angel there standeth Spirit number 56. which signifieth every true Man viz. the first before the Fall and the second in Christ into whom he must enter againe or else he remaineth separated from God Foure Elements number 57. 229. Under the word Mysterie there standeth at number 57. Foure Elements which arise at the outward Circle on the left hand and goe to the right hand through the Crosse and through two Circles which signifieth the outward world which ariseth as an t Or Out-birth Effluence out of the inward Essence of the outward Circle and brîngeth its wonders into the Mysterie first into the second Principle into the first two Circles for it should not goe with its Essence through the third Circle at the right hand into the Liberty but in the Principle passe into the Mysterie and be u Or Refined or purified tryed in the Principle viz. in the Fire for there is the limit of Separation The Soules Joy * In the Holy Ternary or Trinity in Ternario Sancto number 58. 230. Above at the second Circle on the right hand number 45. standeth Sonne who is the Judge and x Or Separatour Arbitratour and below at the same Circle standeth Soules Joy in Ternario Sancto signifying that the soule shall have Joy in its workes which it hath brought into the inward Mysterie in the Angelicall world and which it hath wrought in the foure Elements to the prayse of God for the foure Elements stand with their root in the Great Mysterie 231. And were not the y Angelicall Earth Earth come into such a corrupt state and Condition and if the poyson of the Devill and his kindling had not procured it it had been one Essence in the other three Elements as in the Heavenly Essence it now is Spirituall Bodies Habitation number 59. 232. Adam hath swallowed this morsell and thereby lost his Angelicall forme For the foure Elements should be hidden in him and he should live but in the one Element in Divine Power and know nothing of Evill as at the right hand in the Liberty number 59. there standeth the Spirituall bodies Habitation and there should the body of the Image that is the body of the soule dwell but it was hindered it must under the Earth and be shut up in the Earth Earth number 60. 233. Under the words Foure Elements standeth Earth number 60. signifying that Earth is wholly slipt out or fallen off from the inward world for the word Earth toucheth neither the left nor the right Circle it is as it were dead but the Crosse goeth through it signifying its Restauration that the Humane Earth is Regenerated on the Crosse and that the Heavenly Divine Essence shall be severed from the Essence of the Darke world by the Divine Fire where then there shall be new Earth in a Heavenly source forme Essence and property and that which is in the Earth hidden shall spring up againe in the heavenly part and here the Resurrection of Man is to be considered and further it is to be considered that the Earth is placed thus in the Abysse for it reacheth no Principle therefore it must vanish Earthly Man number 61. 234. Under the word Earth standeth number 61. Earthly Man there
the Crosse is between the words which signifie the fallen Earthly Man that is fallen under and into the Earth that is he is fallen z Or to the E rth as to his owne home Or to be subject to it to be the Earths and the Crosse parteth the words Earthly and Man for Man shall be severed from the Earth againe and enter into his Eternall part whether it be into the Light or Darke world Wonder number 62. 235. Under the line of the Crosse standeth number 62. Wonder which signifieth that the Evill Wonders and also the Evill part of the Earth shall * Or in at the Judgement of God when God shall make separation fall a As to its owne place home to the Abysse of Darknesse and be the Earth for all Devills and b Or Evill wicked people to dwell together upon for the Abysse standeth under it number 1. Babell number 63. 236. Next to that word Wonder standeth number 63. Babel signifying that Babel is onely a Wonder of the Abysse and she worketh onely Wonders in the Abysse * Or selfe Reason Owne Reason in Babell number 64. 237. A little above under the Circle at the right hand after Earthly Man number 64. standeth Owne Reason in Babel which goeth about the Circle of the second Principle and goeth along in its owne Power under the Divine world it supposeth it selfe to be in God and that it serveth God and yet it is without God in it selfe and teacheth and doth its owne Matters onely it ruleth the outward world according to its owne Reason without the Spirit and Will of God even according to its owne selfe-will onely Therefore it goeth about the Light world flattering and giveth God c Or good faire words but remaineth without God still in the Abysse and entreth into it Wonder of the Great Folly number 65. 238. Under Owne Reason number 65. standeth Wonder of the Great Folly signifying Babell which hath found all d Or Inventions Arts e Cunning deceit fallacies subtleties and f Feates or tricks devices and lost it selfe it seeketh Gold and loseth God it taketh Earth for Gold Death for life and that is the greatest folly that can be found in the g Or Being of all Beings Essence of all Essences as is enough demonstrated in other places The Conclusion 239. Thus we see where our home is not in this world but in the two inward worlds in which of them we h Or converse trade here in this life into the same we enter when we dye we must leave the outward we must be new-borne onely on the Crosse 240. Babell hath wholly turned it selfe away from the Crosse which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly 241. The Earthly Man upon the Crosse number 61. signifieth that simple flock of people which yet hang to the Crosse of Christ and are at length regenerated through the Crosse 242. But Reason hath also rent it selfe off from the Crosse l By taking its owne pleasure and makiag Lawes according to its owne power though against right by owne pleasure owne Power and Lawes and that is the Wonder of Folly which the very Devills doe mock at 243. The Reader should consider this further for there lyeth much under it it hath the understanding of all the three worlds behold thy selfe therein it is a most true Glasse for the Ternarie is a Crosse and it hath two Kingdomes in One which part themselves by sinking through Death 244. Therefore the Devill would be above God and therefore God became Man that he might bring the soule out of the Wrath through death into another life into another world which yet remaineth in the first but it turneth the back to it as this Figure is and the Crosse standeth between the two Principles and goeth from the Fire-life into the life of Light 245. Understand us thus my beloved friend the soule hath its Originall in the fire-life for no Spirit subsisteth k Or sine absque without the source of the fire and it goeth out from it self with its own will through Death it accounteth it selfe as dead and sinketh it selfe downe as dead and so falleth with its will through the Principle of Fire into the Divine light Eye and there it is the Chariot of the Holy Ghost whereon he rideth 246. But when it will goe of it selfe then it continueth in its owne Fire-nest in the Originall wherein it was awakened as Lucifer did for it is awakened at the beginning of the Crosse at the left hand as is to be seene in this Figure and that is its Originall as shall be further mentioned hereafter 247. l The soule It is a whole Figure of the Crosse according to the outward Image of the body it resembleth a Crosse-Tree the body having two Armes signifying two Principles and the body in the midst which is a whole Person The Heart is the first Principle and the Braine is the second the Heart hath the soule m Viz. seated in it and the braine the Spirit of the soule and it is a new childe and yet not a new one neither the stock is from eternity but the branches grow out of the Stock 248. And though it hath not been a soule from Eternity yet it hath been knowne from Eternity in the Virgine of the Divine Wisdome upon the Crosse and in the Roote it belongeth to God the Father in the soule to God the Sonne and in the Will to God the Holy Ghost 249. Seeing then its will could not stand in the Father but would domineere and so it fell into the fire of Wrathfulnesse therefore the Father gave it to the Sonne and the Sonne tooke it into himselfe and became Man in it and brought it by the n Verbum Fiat Word Fiat into the Majesty into the Light againe for the Sonne bringeth it through the Anger and Death into the Eye of Holinesse again at the right hand into another world in God to the Angels whereof there shall be further mention made hereafter Now we come againe to the sixt Forme of Fire 250. Know then wherefore wee have set the Crosse here the * ✚ X. Crosse is otherwise the number ten when we number in the order of Reason But according to the two Principles where the Eye appeareth parted the Crosse should be between the fift and sixt forme where Light and Darknesse part 251. But you must know that God is both the beginning and the End and therefore we put the Crosse at the End according to Reason for there wee goe through Death into life it is our Resurrection 252. Againe the Number †X or 10. Ten is the first and also the last and through it is death and after death Hell viz. the Wrath of the Darknesse which is o Or Extra Crucem without the Crosse for it falleth againe into the A and the
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 and 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 Babâ—ll 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 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 out 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 vâ—â— 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 Note how the soule is before the conception 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 becommeth substantiall 13. For so soone as the Fire is o Hammered by the Smith or the Faber hath struck fire 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
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 consisteth 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 Eternall 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 Breetheit guere 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 that which hath no ground hath no number nor is there any shutting up or comprehension therein and that which is within it selfe cannot be knowne k Or without ab extra externally but it may be felt by the Spirit Thus the Internall driveth out from it self and manifesteth it selfe in Figures or else God could not be known 56. Thus God is together one Spirit and is from Eternity in three beginnings and ends and that onely in himselfe There is no place found in his sight and he hath nothing in himselfe that may be compared to him also there is nothing which can search and manifest any thing further then his Spirit which alwayes manifesteth it selfe from Eternity to Eternity 57. He is an Eternall seeker and finder of himselfe in the great Wonders and that which he findeth he findeth in the Power He is the Opener of the Power Nothing is like him neither doth any thing find him but that which yieldeth it selfe to be his owne that entreth into him That which denyeth it selfe to be in that thing the Spirit of God is all things For it is one onely Will in the Eternall Nothing and yet it is in all things as Gods Spirit it selfe is 58. And this my beloved friend is the Highest Mysterie Therefore if you would finde it seeke it not in me but in your selfe though not in your Reason neither which must be as dead and your Desire and will must be in God and so God becommeth the will and the deed in you also the Spirit of God bringeth your will into himselfe and then you may well see what God is and what Spirits child this hand is and from what kinde of Spirit it writeth 59. Furthermore I brotherly exhort you that you seeke not with such eagernesse you will not reach the bottome of it with such searching although you are knowne and beloved of God and therefore we give you this for a Rule yet externally I have no power to give it you 60. But follow my counsell leave off your laborious searching in Reason and enter into the will of God into Gods
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 able 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 Magick 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 Virginalis 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 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 understanding 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 founding 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 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 Mysterie for the Judgement of God where he shall be tryed in the fire 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 Magick 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
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. Å¿ 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 Spirit 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 in the Flesh b Must be taken to be is in respect of the soule For the Tincture is higher and giveth the Eâ—s of the Spirit wherein the Light-fire is understood Humanity Flesh number 48. 219. Under the words Pure Element on the upper c Or stroake line of the Crosse number 27. Death standeth and the Word beginneth at the left Circle and goeth through the Crosse and through the first Circle at the Right hand There looke upon both the outward Circles that at the left and that at the right above and below and then thou shalt quickly finde what the d Or Jurisdidiction Right of Death is and that it is the dying source in the Magick fire and holdeth the Essentiality captive in it selfe as at the left hand below number 8. and at the right number 48. may be seene and then above at this Circle number 44. and at the left above number 5 is seene that the spirituall life goeth and sprouteth forth through Death and possesseth the highest Circle For whatsoever will attaine the Divine life must goe through the dying Magick Fire and subsist therein as the Heart on the Crosse must subsist in the e Or Divine fire Fire of God 220. Moreover we must know that in Adan we have turned our selves away from the Crosse and are above the Crosse with our lust and Desire number 23. and gone with our will into f Or owne Regiment a selfe Government and now Death hath captivated us in it selfe we must therefore sinke downe from Death upon the Crosse upon the line of Christ into the Heart againe and be borne anew in the Heart or else Death retaineth us captive For Death standeth now upon the line of the Crosse but at the Judgement it shall be given to the Darke world For our wil must now enter into Rest through the Death on the Crosse but the outward Crosse shall be done away and then death shall be made a scorne 221. Thirdly it signifieth that the life of God in Christ made death a g A shew spectacle upon the Crosse when death was destroyed on the Crosse h Or In. by the Dying of Christ where life grew
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 imperceptible unperceived For it is gone quite out from the fire 326. And therefore 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 attracteth 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 Endued 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 Ninth 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 an 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 Nin h 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. foundeth 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 us unfadomable to us 342. For no Spirit can found 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 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 found 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
the seat as it was comprehended by the Fiat and so it is still at this Day 3. It dwelleth in three Principles but the Heart is its Originall it is the inward Fire in the Heart in the inward bloud of the Heart and the Spirit of it which hath a x or splendour glance from the fire is in the Tincture for it is cloathed with the Tincture and burneth in the Heart 4 And the Spirit moveth upon the Heart in the y Or concave doâ—â—le or hollow pit or dint or furrow of the Heart praecordia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bosome of the Heart where both Principles part themselves and it burneth in the Tincture as a brimstony Light and diffuseth it selfe abroad into all the members of the whole body for the Tincture goeth through all the members 5. But the true z Igâ—is saber Vulcanus Fire-Smith in the Centre sitteth in the Heart and governeth with the Spirit in the Head where it hath its Counsell-house viz. the Minde and a Inward senses senses also the five chiefe Counsellours viz. the b Or outward senses five senses which arise from the five Spirits of understanding as we have declared in our c Threefold life third Booke and in our d Three Principles second and also in our e Aurora first 6. The soule is indeed feared in the inward Principle but it ruleth even in the outward viz. in the Starres and Elements and if it be not an Ape and suffer it selfe to be captivated it hath power enough to rule them and if the soule demerse it selfe into God the outward must be obedient to it 7. And if it cometh againe into the outward riding upon the Chariot of the Bride and so have the Holy Ghost for an assistant no Assault of the Devill is of any consequence it destroyeth his Nest and driveth him out and he must stand in scorne and shame 8. And this is our Answer to this Question it must not be so understood as if when a man is beheaded and so his bloud gush out and the outward Life perish that this reacheth the soule and killeth that no it loseth f Viz. the third Principle one Principle indeed but not the g Or outward workes Essence of that Principle that followeth it in the Tincture in the Spirit as a shadow 9. For the outward Essence reacheth not the inward in the soule but onely by the Imagination there is nothing else in this world no fire not Sword that can touch the soule or put it to Death but onely the Imagination that is its poyson 10. For it Originally proceeded from the Imagination and remaineth in it Eternally The twelft Question How is the Soule enlightned and what is the Illumination of it 1. WE must consider that if the Sun were taken away out of this world that all things would be in Darkenesse and then outward Reason would say we are in darke Death and in the h Or bitternesse wrathfulnesse of the cold and it were so indeed 2. Now observe my beloved minde and consider with thy selfe when thy body perisheth and so thy spirit loseth the i Viz. the light of the Sun Sun How canst thou then enjoy the Light and wherewith wilt thou see In simplicity wee put thee in minde of this that thou mayst consider it 3. That thing which consisteth in the Eternall Liberty if it alwayes enter againe into the Eternall Liberty it hath no darknesse for it dwelleth in Nothing that doth k Give make or cause afford darknesse it is free as the Eye of God which beholdeth it selfe through a l Or Being or Essence substance 4. When that imagineth after somewhat in Lust then the will entreth into that somewhat which the Desiring Lust it selfe maketh and this receiveth the will into it selfe and overshadoweth it so that it dwelleth in darknesse and can have no Light unesse it goe forth againe out of that thing into the Liberty 5. Thus we earnestly give you to understand that wee have no Light is all our m matters or businesse Note the cause of our spirituall blindnesse affaires and workes if wee let our will enter into that which we have wrought by setting our Heart and will upon the worke of our own hands in Covetousnesse then the soule is wholly blinde and we have no light in us but onely the outward Light of the Sunne which giveth light to the outward body and when that perisheth then the soule is imprisoned by that thing n It was set upon 6 Thou must here understand the Spirit and will of the soule for the Prison of the soule is a Darke o Cave or hole vale p Voyde of Light having no Light and although it doe elevate it selfe and inflame it selfe yet it becometh onely a wrathfull flash of fire and is like the Devill and cannot q Or reach attaine the Divine Light in it selfe 7. The cause is it hath brought Abominations into its will and spirit which darken the Spirit and hold it captive with the Turba for Gods Light goeth not backwards but forwards into the Eternity 8. And therefore Gods Eye is r Or in two halves or parts twofold standing back to back as before in the figure one part tendeth forwards into the still Eternity into the Eternall Nothing viz. into the Liberty 9. And the other part tendeth backwards into the Desire and maketh darknesse and the Centre of Nature therein and driveth it to the greatest anguish and sharpnesse 10. And then the will againe sinketh out of the Anguish through the darknesse into the still Liberty and bringeth the wrathfulnesse of the Mobility and earnest sharpnesse out of the Anguish with it 11. In which sharpnesse the Liberty when the will bringeth the sharpnesse into it becommeth a highly triumphing Majestick Light which is called Gods Light which shineth for ever and cannot be Å¿ Or shut up smothered by any thing for it shineth in the Eternall Liberty and desireth no more 12. And if as thou Earthly man perhaps dost suppose God would receive thy spirit into his Majestick Light while thou lettest in thy Abomination viz. Note Pride is the fiery life and the reflection of Covetousnesse as in a Glasse Covetousnesse which hath brought forth Pride which is the fiery life of Covetousnesse into thy will so that thy will sticketh wholly in Earthlinesse thou wouldst darken Gods Majesty and thy spirit and will would neverthelesse stick in Covetousnesse and burne out with the fiery source of the soule as a Reflection in a Glasse viz. in Pride and thou shouldest not be able to reach the Majesty of God 13. Nay if thou shouldst sit in the Crosse of the Holy t Or Trinity Ternary and wert encompassed with all the Holy Angels yet thou shouldst sit but in the Darknesse and thy Spirit should shine but in the Glasse of that Essence which thou thy selfe hast brought into
the Spirit 14. But if now the soule with its Spirit in its Image will see God and behold the Eternall Light in Gods Majesty then it must goe in a twofold way in this world and then it shall obtaine the Eternall body viz. the Image of God and also sustaine the outward Life with the Earthly body and then it shall bring all the Wonders for which God created it in an outward Life which wonders also it ought to awaken in the outward life into the inward life and eternally rejoyce it selfe in them and have them as a u Looking-Glasse also as a sport Glasse and this is the right way which followeth The exceeding Precious * Or Gate of the Day spring from on high Gate of the Aurora 15. Behold thou beloved Soule if thou wilt attaine the light of God and see with the Eye of God and wilt also enjoy the light of this world and sustaine thy body and seek the wonders of God then doe this as God himselfe doth it 16. Thou hast in thy soule two Eyes which are set together back to back the x In Resignation one looketh into Eternity the y In self-hood other looketh backwards into Nature and proceedeth forth alwayes and seeketh in the Desire and alwayes maketh one Glasse after another let it be so it must be so God will have it so 17. But turne not this z Viz. the left Eye other Eye back into the Longing but with the Right Eye alwayes draw the left backwards to thee and let not a The left or Eye of Nature this Eye with the will of the Wonders goe from thee viz. from that Eye which is turned into the Liberty but draw to thee its wonders which it hath manifested and wrought 18. Let this Eye seeke foode for the Earthly body but let it not enter into the foode that is into Covetousnesse but draw it close to the seeing Eye and let it not goe 19. But let the hands labour and get food and let the Eye draw the Wonders to it but not b Covetousnesse Envie Pride or Anger Matter Else that which is drawne in will be darknesse to thee 20. Let the Devill roare at thee making a noyse before thy left Eye he cannot get in unlesse thou suffer thine Eye to receive in c Somewhat wherein it trusteth Matter 21. Thus when thy Earthly body perisheth thou shalt see with the right Eye all the Wonders d Or which are in the Eye of Reason in the Left Eye which thou hast wrought and found out here and when the Earthly life is gone then thy left Eye is free from the e Ephes 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature of Wrath. 22. And although it hath Nature for it is Nature it selfe which doth awaken and hold the Wonders yet then it is with the Wonders in the Eternall Liberty seeing it hath taken in nothing of Matter therefore it is free 23. And Nature with its Wonders is a fiery sharpnesse and taketh hold of the Eternall Liberty and so maketh Majesty in the Liberty in the Wonders whence the Right Eye which is as it were dead here in this life becometh enlightned and doth f Or solace it selfe rejoyce with the left Eye for ever in the exceeding joyfull Majesty and seeth God with both Eyes eternally 24 This is one Gate He that seeth and knoweth this rightly in the Spirit he seeth all that God is and can doe he seeth also therewith through Heaven Hell and Earth and through the Essence of all Essences also it g Or the understanding of the whole Scripture is contained in it is the whole Scripture whatsoever hath been written from the beginning of the world hitherto but this is a rare and precious h Sight or vision seeing the Old Adam knoweth it not he seeth it not onely the New Man that is borne in God 25. But seeing the weake Minde will so hardly understand us therefore we will set it downe more plainely Behold if thou wilt see Gods Light in thy soule and wouldst be enlightned from God then doe thus 26. Thou art in the world hast thou an honest i Or employment calling voyde of Deceit continue in it worke labour finish thy businesse as necessity requireth seeke out Wonders both in the Earth and other Elements let the Art be what it will it is all the worke of God seeke Silver and Gold in the Earth and make Artificiall workes of them build and plant All serves to manifest Gods workes of Wonder But marke this * Or Lesson A. B. C. 27. Thou must not give thy spirit leave to enter into and fill itself therewith and so make a Mammon of it and k Or make its Nest therein set it selfe therein as in a Darkenesse else it is but a foole in the sight of God and the Devills Ape and its will is wholly fixt therein and so thy noble Image is altered according to thy Imagination in the Spirit and according to thy will which stickes in Covetousnesse and so thou losest Gods Image 28. For that is Magicall it is as subtile as a spirit yea much more subtile it is much more subtile and thin then the soule it selfe it is as God who dwelleth in the Eternall Liberty and yet is not comprehended by any thing for he is thinner then any thing and so is thy Noble Image 29. And yet it consisteth l Or of in heavenly flesh and bloud and is an Essentiality come out of the Divine Body it is Christs flesh and bloud and thy soule dwelleth therein m The soule it is the fire of the Majesty therein 30. And the Holy Ghost sitteth in the Heart of the Image and proceedeth from the Image with voyces Languages wonders sounds and songs 31. If thou beest n Faithfull and sincere upright thou bringest thy wonders into this Image and doe it thus set thy left will upon the worke which thou doest and consider that thou art Gods servant in the vineyard of God and labour faithfully 32. And direct thy Right will upon God and that which is Eternall and thinke not thy selfe secure at any time thinke that thou art but at thy day-labour and most alwayes listen for the voyce when thy Master shall bid thee come home 33. Give Reason no o Or leave roome to say this is my treasure it is mine I have enough I will gather much that I may get honour in the world and leave much to my Children 34. But consider that thy Children are Gods Children and thou Gods servant that thy worke is Gods worke and that thy Money Goods minde and bloud are in Gods hand he may doe what he will with them when he calleth thee home into thine owne Country then he may take thy labour and give it to another 35. And give thy heart no p Or leave roome to suffer the Spirit of thy will to bring in haughtinesse into the
with this Spirit like an elevation or manifestation of the Deity 30. For the Spirit stirreth the Turba of all Essences in all the three Principles and then whatever is in Heaven Hell or this world will be manifested in one houre 31 For the Turba stirreth up all Essences and all creatures and all whatever is in Heaven and Hell will be made visible and every one shall see the workes of his owne Heart be they good or evill 32. In this houre also the Judge Christ will appeare upon the Bow of the Ternary as upon a Rain-Bow according to the Principle of this world it is a naturall Rain-bow but according to the Principle of God it is the Ternarie the Crosse with a twofold Rain-bow having one part turned towards the Internall Principle that is in the Abysse of the Anger and there he sitteth upon the Anger of God this the Devills and all wicked men shall see 33. For this Bow is included in all the three Principles and this Judge Christ sitteth upon and in the Omnipotency of Eternity above all that Å¿ Or ever had a Being is called Essence 34. Then the Miserable horrour of all Devills and wicked men will arise and they will houle lament yell and cry and say unto the wise Virgins give us some of your Oyle O! comfort us wee entreat you wee beseech you teach us what we shall doe Give us some of your holinesse that we may be able to stand before the Angry Countenance of God for the Eye of Hell standeth wide open whither shall we flie from this Anger 35. And the wise Virgins viz. the Children of God will say away to your t Those that sell Merchants and buy Oyle for your selves least there be not enough for us and you we have but enough for ourselves away to your Hypocrites and Deceivers who have tickled your eares with u Seeming holinesse and purity flattering fine dissimulation for your Money there buy for your selves what have you need of us now Have not we been your fooles Away now with the flourishing shew of your deceit and hypocrisie we will not make our selves partakers with you least we smart for it 36. They shall then stand in great horrour and trembling yelling and crying to the Judge Christ but his wrathfull Eye x Or by with their Turba entreth into the very Heart piercing through Spirit and flesh through marrow and bones for the soule in the Turba by the moving of God is stirred up already before-hand in the Wrathfulnesse 37. And then they will fall to the ground for very Anguish and some of them shall bite or gnaw their hlasphemous tongues and the proud will say O ye Mountaines fall on us and ye Hills cover us from the Eye of this wrathfulnesse 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 tremble 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 brought 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 lif 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 beheld 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 Phur ' 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. 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 Turba 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 as 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 ſ 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
that readeth this hath not that and in regard of the Question it selfe we must answer somewhat the more here and therefore I set this down for you aske in the following Question about Christs Spirit which was u readily obedient or submissive willing and which he commended to his Father 2. Here the x Or Mankinde Old and sick Adam shall be comfortablely refreshed he shall have a y Or Cure for Death Medicine against Death and be z Or made alive quickned again for his Mother shall bring forth a young sonne to live in her bosome and he shall exceedingly rejoyce in him 3. If we would consider the soule of Christ we need onely seeke and finde our selves for Christs soule is a humane soule conceived in Mary the a Viz. the Eternall wisdome of God and the outward humanity that is God and Man twofold Virgine 4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine for that which is mortall hath the Anger and the Turba which corrupteth all Purity so that no pure Virgine is borne of Eve but are all daughters of her 5. And Eve her selfe was but halfe a Virgine for Adam was the other halfe according to the two Tinctures in which man saw himselfe to be wholly a Virgine in pure Love and so saw God through himselfe that is through the Creature he saw the Originall which produced those two out of it selfe 6. And thus also in one b The whole and not divided person as Adam was before he slept whole person there is one pure Love and Chastity for it seeketh no other Conjunction it selfe is the Conjunction of both Tinctures viz. the Tincture of the soule and the Tincture of the Spirit and its power was such that it could bring forth a Spirit out of the fiery Tincture which is said to be a soule and Spirit 7. Which Adam c Extinguished or put out lost when he suffered the Earthly Life to take him captive and therefore he must be divided and a woman be made out of him which must set her Love d Longing delight or lust Desire and Imagination upon the Adamicall fiery Tincture if she would be pregnant with a Soule 8. Thus none can say that Eve was a pure and chaste Virgine before the contaction of Adam for as soone as Adam did awake from sleepe he saw her standing by him and did presently set his e Fancie or Desire or lusted after her Imagination upon her and tooke her to him and saide this is flesh of my flesh and bone of my bone she shall be called Woman because she is taken from Man 9. And she Eve instantly set her Imagination upon Adam and so both were mutually kindled with the Desire of each other 10. Where 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 〈◊〉 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 sou 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
or desire 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 b 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 c 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 d 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 e 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 f 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 g Or amiable Loving meeke Life in the Light without h Or paine source and yet it selfe is an insensible h Or paine source it is nothing but a Longing or desire of Love 21. Which Source we account a Tincture in which the budding and blossoming hath its Originall yet the Fire is the cause of it and the meeknesse is a cause of the substantiality for the Desire of Love in the Light attracteth it and keepeth it so that it becommeth a substance but the Desire of Fire consumeth the substantiality 22. Also we must conceive that as the soule is purely and alone in the Center it is an Essentiall Fire in the Eye of Eternity and yet that Eye desireth a figure and Image of the wisdome of God 23. And the Image is in its desire in its Imagination for the i Verbum fiat word Fiat hath comprehended it that it might be a similitude of the Eternall wisdome of God wherein he dwelleth and wherein he may manifest himselfe by his Spirit and what ever hath been in his Eternall Counsell 24. Thus the Majesty of God flameth in the Image in the Essentiall Fire if the Essentiall Fire putteth its desire into the Majesty but if not then the Image is k Voyd or empty raw and naked without God and the Tincture is false 25. For the Image is in the Tincture and hath its originall in the Tincture in the Light not in the source of the Fire and as the Heart or word of God hath its Originall in the Light of the Majesty in the Eternall Tincture of the fire of the Father so hath the Image of the soule 26. Indeed the Image dwelleth in the fire of the soule as Light dwelleth in the Fire but it hath another Principle as the Light is such a source as is different from Fire 27. And so the true Image of God dwelleth in the Light of the Fire of the soule which Light the fiery soule must create in the fountaine of the Love of God in the Majesty by putting and yeilding its Imagination into it 28. And if the soule doe not so but putteth its Imagination into it selfe into its wrathfull forme of the source of the fire and not into the fountaine of Love into the Light of God then its owne source of l Sternesse sharpnesse or eagernesse fourcnesse astringency and bitternesse riseth up and the Image of God becommeth a Turba and swalloweth up the similitude of God in the wrath 29. And then the Astringent Fiat in the fiery Essence of the soule figureth for the soule an Image of the Imagination that is in its will whatsoever the Essentiall fire of the soule desireth that will be figured in the soule viz. Earthly Figures that which the will of the Heart casteth it selfe into that Image the Fiat of the soule will make that is as farre as the third Principle and the Spirit of the Starres and Elements hath power 30. So that if the will of the soule doe cast it selfe into the Kingdome of this world then the outward Kingdome hath power to bring its Imagination into the inward Principle and if the inward Fiat perceive that in the fire of the soule then it becommeth pregnant with it and keepeth it 31. And then the soule hath the Image of a Beast in the third Principle and that cannot be destroyed for ever except the will of the soule returne againe out of the earthly Lust and pierce into the Love of God againe and then it getteth the Image of God againe which may be done onely in this life while the soule is Essentially in its m Ground or soyle or bed of Earth Ether in the growing of its Tree but after this Life it cannot be done 32. Thus you may understand what the soule Spirit Image and Turba are the soule dwelleth in it selfe and is an Essentiall Fire and its Image standeth in it selfe in the Imagination in the Light of the soule if it cleave to God if not then it is in Anxiety in the wrath of darknesse and is an n Vizard or Monster abominable Image or an Image of the Devill 33. The Turba of the soule which destroyeth the Divine Image is the Essentiall wrathfulnesse and it is caused by the Imagination or false Love and o Or Imaging Representation and therefore all lyeth in the Imagination the Image consisteth in that which we suffer to come into our Desire 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud
teacheth you pleasure Now you may take which you will you shall have it be it Love or wrath 20. We labour for you but you contemne us what should wee doe more for you we are even your very slaves if you will not accept us be it at your perill and get you gone with that which is your owne and we will take that which is ours and so wee are parted for ever 21. Wee will neverthelesse worke in our Day-labour and doe what is commanded us at the Harvest we shall appeare before one another and then you will know us and doe that to your selves there which you have here done to us we will not hide this from you but tell you what we see The foure and twentieth Question Whether doe mens wishes profit them any thing or sensibly y Help or doe them good availe them or no 1. MY beloved friend looke upon the Rich man and poore Lazarus so you shall finde that there is a great z Or Gulfe Luc. 16.20 space between them and us so that those that would reach them with their prayers and their will cannot neither can they come to us there is a Principle between Psal 49.8.14 2. The Prayer and wish of the Righteous pierceth into Heaven and not into Hell the Scripture also telleth you out of Hell there is no a Or deliverance Redemption they lye in Hell as dead bones they call and no man heareth them no praying availeth them 3. And though many men should pray for the damned soules yet their Prayers remaine in their owne Principle and passe into Heaven and not into Hell there is no calling back againe out of Hell saith the Scripture 4. You know what Christ said to his seventy Disciples when yee enter into an House greet the house and if the Childe of Peace be in that house then your greeting and wish shall rest upon it if not your wish returneth to you againe and so it is also here 5. No good wish entreth into Hell But if the wicked leave behind him much falshood and deceit so that the Hellish Torment is wished to him in the Grave such wishes come to the wicked soule those wishes come to passe with them for that soule must swallow downe its abominations which it committed here and that is its foode which the living send after it 6. But it is altogether unfit and doth not become the Children of God at all for thereby they sow into Hell into the Anger of God they had need beware least they also reape that which they sow most certainely if they doe not recall themselves and repent it will fall out no otherwise 7. Furthermore wee give you to understand according to our knowledge in the Spirit not according to the weening and conceit of the outward Man but according to our Gift that those soules which as it were hang by a b The threed of Faith which is small and weake threed and but at last enter into Repentance and so comprehend the Kingdome of Heaven as it were by a threed so that doubting and Faith are mixt are in such a condition that a hearty Prayer and wish redoundeth to their profit and pierceth into the poore captive soule into its c Condition or property or miserie source if it be made with all Earnestnesse 8. For it is neither in Hell nor in Heaven but in the Gate in the middle source of the Principle where fire and Light sever themselves and is held by its Turba that alwayes seeketh d Or to devoure it the fire But then this small twig which it hath e Or comprehended conceived viz. the weake Faith deeply demerseth it selfe and earnestly reacheth after the Mercy of God and yieldeth it selfe patiently into the Death of that sinking downe and so getteth out from the Anguish and sinketh downe from the f Or source paine into the meeknesse of Heaven 9. And although many a soule is held a g Or tedious while sufficient while yet the Anger cannot devoure that small Faith but must at last let it goe 10. But I leave it to him to try what this is who wilfully persevereth in sinne till his End and then first desireth to be saved and then the h Priest or Minister Pope forsooth must save him he shall finde it by wofull experience 11. We say that a mans hearty fervent prayer stands such a one in stead for a zealous earnest faithfull Prayer hath power to break open the Gates of the Deep it breaketh open a whole Principle and seeketh and if there be any thing there that is capable of its will that taketh hold of it viz. the poore soule in its source of sinne eceiveth the earnest Divine will of its loving Brother and so is strengthned and in its brothers Spirit and will is able to sinke downe out of the Anguish through Death and attaine the Kingdome of God 12. But in its glorification it cannot availe it for it shineth forth out of its owne Essence and will The soule of a Neighbour goeth no further then death with it yet it is not the neighbours soule but the Spirit and will of his soule that doth so and there the Anger parteth and then it is released from the wrath and then the Spirit entreth againe into its owne soule 13. In Popery much jugling hath been invented about this in saying Masse for a soule and that for money onely but this hath been a great cheat of the Pope of Babell for there is earnestnesse required to wrestle with the Anger of God and overcome it 14. Yet we confesse and acknowledge readily that the Church of Christ hath great power to ransome such a soule if with fervency and Earnestnesse it doe it as it was done in the Primitive Church when they had holy people and Holy Priests who performed their Ministry in reall Earnestnesse 15. They indeed effected somewhat but not in such a way as the Pope boasteth of saying that he hath the Key and that he can set out a soule with his i Or Pardon blessing when he will if a man will but give him money This is a lye 16. If he be Holy then he beareth the k Mysterium Magnum Great Mysterie and is a Shepheard of Christ set over his Lambes but then he must with the Congregation in great earnestnesse urge God in great Humility and so relieve the poore soule not for money 17. There is alwayes covetousnesse in Money and it never reacheth the earnest l The first most inward Ground Principle the Prayer of the Covetous goeth into his m Or Christ Hutch we say that all service which is done in the Church of Christ for Money belongeth to Antichrist in Babell for n Or they set their hearts upon it their hearts depend upon it It were better men gave them meat and drinke and necessaries but no money and then they should not set their hearts so much
upon it 18. Wha◠〈◊〉 a Spirit seeke and finde in the Mysterie when it selfe is not in the Mysterie O! there is a great deceit in that when it is Day you will see that it is so ye are still in darknesse in the Mysterie so egregiously hath Babell blinded you 19. And it onely is because you have regarded Art and Favour and not the Spirit God therefore notorious delusions are seised upon you so that you believe the Spirits of lies who speake Delusions in o fine outside seeming holinesse Hypocrisie on these you depend and stick to them and cause Hypocrisie by your Errour Observe well what the Revelations of John and Daniel telleth you It is Day the Reward will shortly follow 20. Ye have Teachers now that wholly p Or cast to the ground suppresse the Spirit of the Primitive Church try them and you shall finde them to be a crew of the Whores Wolves which at first sprung up in the Primitive Church when men slept and these are they that will devoure the Whore themselves 21. But trie them they are Wolves sent from the q Malice sin and the Anger of God for the destruction of the world Turba they must doe it God permits it so to come to passe and will have it so that he may sweepe out one besome with another yet they are besomes and after the accomplishment of the r Or workings Wonders of the Anger they shall both be delivered to the ſ Or punishment or calamity Turba together 22. Let this Spirit tell you this it is your owne Prophet he is borne out of your t Disputing or contention Turba upon the u Finishing of the sixt Seale Crowne Awake or else your selves must be devoured one by another 23. For it is no stranger that consumeth you but your owne x Or sinne or malice Turba which is come to the Limit O! boast not so much as you doe of a golden time it is a time of Wonders The five and twentieth Question What is the Hand of God and the Bosome of Abraham 1. IT hath been sufficiently cleared already that it is the Essentiall Omnipresence of God but in its owne Principle as the Rich man who was in Hell could not obtaine that Abraham should send Lazarus to him with one drop of cold water to coole his tongue in those flames Abraham said there was a great Gulfe between them that is a whole Principle 2. But the bosome of Abraham is to be understood thus Abraham was the Father of all the Faithfull and God gave him the Promise that in his seed all people should be blessed this was to be understood of the Messia Chtist who would become man in the y Or Beleevers Faithfull and as he became man in Abrahams seed so also he would be borne anew in the Children of the faithfull and blesse them 3. Now this is the Holy Christian Church borne in Christ and that is the bosome of Abraham for we are All one Body in Christ and the Promise was made to Abraham He is the Patriarch we are all borne in the same Promise we meane by the New Birth in Christ and are in the same bosome which receiveth us 4. And when by earnest Repentance we enter into the Promise of Abraham then we goe into the bosome of Abraham viz. z Into the Promise that is made to us by the Trinity into our Promise and Christ is borne in us in the bosome of Faith this is the fulfillîng of the Promise 5. And thus in Humility we are with Lazarus in the bosome of Abraham for Christ is Abraham Christ was promised to Abraham and now he hath him and wee also and so we come into Abrahams bosome and are his Children in the Promise and Christ is the fulfilling of it and we in the fulfilling are in the bosome of Abraham and are the seed of Abraham by Faith and Spirit 6. Heare O ye blinde Jewes open your Eyes what was meant by Abrahams Circumcision nothing else but that sinne should be drowned in the bloud and death of Christ who shed his bloud for the Children of the Faith of Abraham and so we be regenerated in this bloud as in a heavenly Tincture 7. Abraham and his Children drowned sinne in their bloud by Faith in Christ who should become Man in their bloud and now it is fulfilled and therefore God hath set the seale of Faith a That is in the Essence or in the water in the substance and now we must be and are Regenerated in the true bloud of Christ 8. The bloud of Christ taketh away the Turba wholly from us and so we viz. the New Man out of the Old Adam b Or arise stand up in Christs bloud and beare Christs Image Christs flesh and bloud in us in our Image if we be Children of Abraham and not Ismaels 9. For to Isaack belong the Goods of the Image of the body of Christ the Circumcision is Ismaels for he is conversant about workes but the Goods are Isaacks yet Ismaell shall dwell in Isaacks Tents at last for Japhet shall dwell in the Tents of Sem but the Kingdome belongeth to Sem. 10. We have the goods of Isaack not by the merit of workes but from Grace from the Love of God wee cannot attaine them by workes but in Faith in the Will in the Deed and in entring into the promised Inheritance 11. He that entreth into an Inheritance that is not his owne by right of Nature he entreth into it by the favour of the c Or Giver Donor why is a servant in the house angry that his Lord is so bountifull to give a stranger the Dominion 12. Wee were strangers and must worke in his house yet the Lord did promise us in Paradise that he would againe freely out of Grace give us his Kingdome He rejected Caines offering but he gave the Kingdome of grace to Abell for Abell sought it in the Spirit and Caine in the worke 13. Thus you understand that Gods Kingdome is Magicall for the earnest will attaineth it and not the Will in the d Or worke Essence for that will remaineth in the Essence but he that is at liberty he findeth Eternity and the Kingdome of Grace therein and the Promise also together with the Essence and so the worke dwelleth in the Will and is the wills houshold servant 14. Thus you understand if you have your sight all the Old Testament this is the onely ground though comprised but in brief If we write upon Moses you shall finde it wholly there and thus we have shewen you the true ground of the bosome of Abraham and of the true Christian Religion 15. He that teacheth otherwise is of Babell beware of him he hath not Christs Spirit but he is Ismaell and seeketh but in his owne conceit 16. O! thou deare Christendome doe but open thine Eyes or else it will no more shine so cleerely upon thee