Earth was his Ornament and sport altogether childe-like without Covetousnesse he needed no other cloathing and as the Gold was pure without drosse so was his childe-like Minde also 48. But the Devill awakened unto him the Sulphur or Grosse Matter therein and hath set the Beastiall spirit in the superiour Dominion in him that which Man should have ruled over ruleth over him and that is his Fall 49. Thus now the Devill hath gotten power in as much as the Outward Dominion is generated out of the Inward viz. the Centre of Nature and that he dwelleth in the most innermost and so he slideth out of the innermost into the outermost and kindleth the outermost in the Minde from whence arise false lusts and inclinations and evill Concupiscence so that two Dominions viz. the inward and the outward strive against the soule and so the poore soule is in the midst between the Dominion of this world and the Dominion of the Hellish source or quality and there it standeth before the Gate of Heaven in a very great Deepe in great danger its Roote is the Anger of God and Hell-fire its superiour or predominant spirit is the Dominion of this world and there it standeth in the Tincture of the Fire in the midst and whither soever it inclineth thither it entereth if it goe into the lust and pleasure of this world then it standeth therein and is captivated by the Devill but if it enter into it selfe inwards into God then the Devill will buffet it for then it is in his Countrey 50. But when it getteth the flesh of Christ for a new Body then it is not in his Countrey that is a Tree before him which is poyson and death to him at which he is vexed and loath to touch it but he stirreth up his servants and Ministers against the outward Body that must beare i Shame and disgrace reproach and scorne that thereby he may cover and hide this Tree that it may not be knowne else it might bring forth more branches whereupon at last Hell would be too narrow for him therefore he will prevent it as long as he can 51. And so now when the poore soule breaketh away from him and with its deare Bridegroome Christ turneth to the Love of God so that through earnest Repentance and turning into God it enter into the will of God yet then the Devill hath seaven k Snares or Ginnes coards still with each of which he holdeth it fast before he will let it goe and then it must get it selfe through all the seaven and leave his cords wholly to himselfe These seaven Bands are the seaven spirits of Nature hereafter mentioned 52. And Eightly it must goe through the Fire and there is the Earnest severe Proba or hard trial And when it is come through it getteth the heavenly Tincture in the Ninth Number and in the Tenth Number upon the Crosse it getteth the Body of Christ and so is an Angell in Heaven and a stranger and Pilgrim upon Earth in this Tabernacle 53. The seaven snares wherewith it is entangled are the seaven spirits of the outward Nature of the Dominion of this world these it must winde through and presse quite through them and cast them all behinde it and in the Eighth Number standeth Moses with his Law and there is first read to the soule what a * Or faire Bird. fine Fowle it was and there cometh the Devill with his l Or Account Register or Catalogue and readeth what it is sheweth his right to it and there it is directed to bow downe and lay hold on the Wounds and Passion of Christ and heere it is necessary that the poore soule take hold on the Merits and Death of Christ and wrap it selfe fast therein for out of these swadling bands the Devill cannot pull the soule nay he dareth not touch them and heere the Devill must leave the soule for Christ standeth in the fire of the Fathers Anger and is the accomplishment of Obedience and there the soule is brought into the Ninth Forme into the Tincture of the Eternall Life and there it is surrounded with the Majesty of God and the faire blessed Virgin the Wisdome of God meeteth it with her Garland of Pearles and Crowneth the soule as a heavenly Conquerour 54. What Joy is heere to the Angells of God and what Joy the soule attaineth there wee have no Pen to describe it nor in this world any tongue to Expresse it Onely wee wish to the Reader and all Men that they might themselves have experience of it for which cause wee goe about this Writing with much toyle and deepe labour 55 For wee write what wee our selves have knowne and have seene with spirituall Eyes wee speake it not to our owne boasting but that the Reader may know that if he will follow us what he is to expect from it seeing he perceiveth how the world maketh a Gazing stock of the children of God But wee shall after this short Life have full recompence and moreover this Garland is more delitious then this whole world and though it be often covered and hidden from us yet it dyeth not 56. For as the rough winter hideth the budding and flourishing of the Earth so that reason saith all is Dead but when the Spring cometh then it beginneth to bud and blossome againe and so also it is with the Noble and faire Garland of Christ when that springeth againe then it produceth Lillyes without Number and every Spring when the Minde is renewed in Christ it multiplyeth Tenfold Of the Company and assistance of the Holy Angells 57. As wee that are Men in this world if wee be the children of God assist and help one another in necessitie and distresse and readily deliver one another from misery and trouble thus also it is in heaven concerning the children of God while the soule belongeth to the fellowship of Angells they affect the company of honest vertuous and chast Men that feare God and stand by them in necessitie for the Scripture saith They are all Ministring Spirits sent forth for the service of those that are to inherite the Kingdome of God they often avert the fiery darts of wickednesse what mischiefe would the Devill often doe if he were not opposed and hindered by the Throne-Princes of the Legions how often would he terrifie and cast men downe headlong to the ground 58. But the Angells are our servants and keepers if wee be Christians and not Beasts though indeed the Devill setteth upon Christians most of all how very often would many be drowned and killed by a fall who yet receive wonderfull deliverance from Angells they are ready about people who sing and speake of God they have great delight among little Infants so that they many times manifest themselves to an Infant and play with it if it be the childe of God 59. How many Examples are there in the Scripture of the Angells leading and conducting of the Children of
all things who is the Centre in all things so also you strive about his Light which yet did never appeare in wrath and malice or wickednesse but in friendly meek humility and in love his Centre springeth up and you are so furious and mad and yet suppose that you have it upon your Tongue in your h Wicked malicious contention you have it not but you have meerly the history of the Saints who have had the light shining forth out of their Centre and therefore they have spoken from the Holy Ghost which proceedeth out of the Light But you take their words and the Centre of your Heart is fast shut you run galloping in the foure Formes of wickednesse or malice viz. in Pride Covetousnesse Envy and Anger 43. Therefore I will shew you the Ground of the two Eternall Principles that spring out of one Centre that you might yet see how you run on in the Kingdome of the Devill to try whether you will yet turne and leave off your pride and enter into your selfe and so you might attaine the Highest Eternall Good 44. Therefore I will shew you what wee are in soule and body also what God Heaven and Hell are doe not take it to be a i Or a Fancy fiction opinion or conceit for it demonstrates it selfe in all things there is nothing so small but it stands manifest therein and doe not blind-fold your selves in your base pride in your conceitednesse but search the Ground of Nature and then you shall k Learne or finde all things experimentally understand all things and doe not run on so furiously upon the bare letter of the Historie doe not make Lawes according to your own conceits and opinions so blindly by which you persecute vex and prosecute one another in this you are blinder then the Heathens 45. Search after the Heart and after the Spirit of the Scriptures that it might be borne in you and that you might open the Centre of the Love of God and so you might know God and rightly speake of him For from the History none should take upon him to be a Master or call himselfe a knower of the Essence of God but from the Holy Ghost which appeareth in another Principle in the Centre of Mans life unto those that seeke it in true earnestnesse as we are commanded by Christ to knock and seeke for it of his Father viz. in the Centre of the life with true earnest desirous humility and wee shall finde it 46. For none can know or rightly seeke or finde God his Lord without the Holy Ghost which springeth forth from the Heart of the humble seeker and enlighteneth the Minde so that the l Inward senses or thoughts senses are enlightened and the desire is turned to God that person only findeth the deare Virgin the wisdome of God which leadeth in the right way and bringeth to the fresh waters of Eternall life and quickneth the soule and so the New Body groweth on the soule in Christ of which wee will hereafter following write according to its high and precious worth 47. Wee advise the seeking Reader that loveth God to consider concerning God and that he doe not collect in his minde and thoughts and seeke for the pure Deity onely aloft above the Starres dwelling there only in Heaven thinking that he doth rule and governe only by his Spirit and power in this world as the Sunne standeth aloft in the Deepe and worketh by his beames all over the whole world no. 48. The pure Deity is in all places and all corners and present every where all over the Birth of the holy Trinity in one Essence is every where and the Angelicall world reacheth to every part where ever you can thinke even in the midst of the Earth Stones and Rocks as also Hell and the Kingdome of Gods wrath is every where all over 49. For the severe Kingdome in the Anger of the Darknesse is in the Centre and keepeth its Source and Dominion in the Darknesse and the Deity goeth forth in the Centre in it selfe and maketh a habitation of joy in it selfe but unsearchably or incomprehensibly to the Darknesse because it openeth another Principle for the Eternall Word is the Eternail Will and a cause of the Eternall Nature and the Eternall Nature is the Eternall Father wherein all things are created by the Word you must understand in the Eternall Nature And if the Eternall Will did not create in it selfe another or a second Will to goe forth as a shining light flameth forth from a Candle and departerh not away from the Candle the Father would be alone and be only an austere Darknesse also this world viz. the Third Principle could not have been created 50. But the Father containeth in him the Eternall Nature in his own Essence and is the Eternall Will it selfe and generateth out of himselfe another or a second Will which in the first Eternall Will which is the Father openeth the Principle of the Light in which the Father with the Eternall Essences in his Eternall Originall Will becometh amiable friendly milde pure and Gentle and so the Father is not in the source or quality of Darknesse for the recomprehended Will which goeth forth out of the Centre and dispelleth the Darknesse is his Heart and dwelleth in it selfe and enlighteneth the Father or is the glance and light or lustre of the Father and that will is the Word of the Eternall Father which is generated out of the Eternall Essences and is rightly another Person for he dwelleth in the Fathers Essences or Essentiall powers in himselfe and is the Light of the Father and this Word or Will hath created all things understand out of the Essences of the Father for it the Word is the Eternall Omnipotency because it cannot be comprehended by the Eternall Essences for it breaketh asunder the Eternall Essences and dwelleth in it selfe and shineth out of the Essences and yet it cannot depart from the Essences as little as the glance or light departeth from the fire The Second Chapter 1. SEEing wee have mentioned such a ground to you wee will shew you further the ground of the a Begettresse pregnant Mother or womb of the Conception of the Birth Genetrix or Matrix for wee see it cleerly in this world in the Dominion of the Elements and yet much more in our selves in our Minds whence the senses or thoughts arise whereby they walk converse and direct all their Actions that there is a Genetrix which doth afford so much and if there be a Genetrix then there must be a Centre or Circle of life wherin the Genetrix hath its Dominion for the nothing doth not move nor stirre but if there be a stirring that moveth every life that must not be a strange or Heterogene thing because it is in every thing that things own spirit and life as well in the vegetive and insensitive as in the sensitive living things 2. And let not the
And yet a thousand times better in our selves if wee know and consider our selves for the Spirit giveth every thing its Name as it standeth in the Birth in it selfe and as it formed them in the beginning in the Creation so it also formeth our Mouth and as they are generated out of the Eternall Beeing and are come to a substance so the humane Word goeth also forth out from the Centre of the Spirit in shape property and forme and it is no other then that the Spirit maketh such a substance as the Creation it selfe is when it expresseth the forme of the Creation 3. For it formeth the Word of the Name of a Thing in the Mouth as the Thing was in the Creation And thereby wee know that wee are Gods Children and Generated of God for as God from Eternity hath had the substance of this World in his Word which he hath alwaies spoken in his Wisdome so wee have d That substance Essence or thing it in our Word also and wee speake it forth in the Wonders of his Wisdome 4. For God is himselfe the e Eus Entium Essentia Essentiarum Substantia Substantiarum Beeing of all Beeings and wee are as Gods in him through whom he revealeth himselfe wee see that a Beast cannot expresse viz. it cannot give any thing its name according to its property which is because it cometh not out from the Eternity as Man doth it bleateth and barketh as the forme of the Out-birth of the foure Elements is and hath no higher Spirit then the Elements are though their flitting senses or perceptions are from the f Or Starres Constellations which yet are dumb or in articulate and without g Or Expression comprehension of any substance 5. Now therefore wee will set before you the Ground of the Heavens the Starres and Elements fundamentally that you may yet see what is Heavenly and what is Earthly what is Transitory and Mortall and what is Eternall and Permanent To which end onely wee have purposed to our selves to write this Booke not to boast of our high knowledge which is in God and is no worldly profit to us but out of Love in Christ as a Servant and Minister of Christ To seeke the lost Sheepe of the House of the Israel of God 6. For the Lord hath both the willing and the doing in his hands wee are able to doe nothing also our Earthly Reason understandeth nothing wee are yeelded into our Mothers Boosom and doe as the Mother sheweth us wee know not of any body else wee are not borne with it from the wisdome of this world neither doe wee understand it but what is bestowed upon us that wee bestow againe and wee have no other purpose herein neither doe wee know to what end wee must write these high things but meerly what the Spirit sheweth us that wee set downe 7. And thus wee labour in our Vineyard into which the h Or Father Master of the House hath put us hoping also to eate of the pleasant sweet Grapes which indeed wee have very often received out of the Paradise of God Wee will so speake as for the use of many and yet wee think wee write it but for our selves all which is hidden in God for the fiery driving will have it so as if wee did speake of and for Many and yet I know nothing of it 8. Therefore if it shall happen to be read let none account it for a work of outward Reason for it hath proceeded from the Inward hidden Man according to which this hand hath written without respect of any person 9. And therefore wee exhort the Reader that he will enter into himselfe and behold himselfe in the Inward Man and then wee shall be very sweet and acceptible to him this wee speake seriously and faithfully 10. When wee consider our selves rightly in this i Or description knowledge wee see cleerly that hitherto wee have been lockt up and led as it were blindfold and it is even the Wise of this world who have shut and barr'd us up in their Art and Reason so that wee must be tied to see with their Eyes both in Philosophie and k Divinity Theologie 11. And this Spirit which hath so long led us captive may well be called the Antichrist I finde no other Name in the Light of Nature which I can call it by but the Antichrist in Babel 12. Observe it well and you shall see it riding it shall rightly be shewed to you you need no spectacles or l Or Vniversity Academie to see it withall It rideth over the whole world in all Corners Cities Townes and Villages over body and soule and therefore the Angel in the Revelation biddeth us Goe out from it 13. It is so proud that it rideth aloft over Heaven and Earth yea over the Deity it is like a m Or Queene King riding over the Principle of this World and over Hell But whither wilt thou ride thou proud Woman when this Principle breaketh thou art then without God with all Devills Why doest thou not stay here among the Children 14. O Adam if thou hadst not mounted upon the proud Beast thou hadst remained with the Children of God in Paradise What doth it avayle thee that thou ridest in a strange Principle over God Were it not better for you to be in God What avayleth your Astrall wit that you ride as your own God in Pride you ride meerly in Death who will bring you out from thence if you light not off from your Beast There is none neither in Heaven nor in this world that can bring you out from thence but onely a lowly simple slaine Lamb who hath not the wisdome of this world How will you get out when you ride upon a Dragon The Lamb fleeth before thy Beast it will not bring thee into its Pasture 15. If you Light off and pull off your Dressing and goe in the forme of a Childe to the Lamb then you may catch it it goeth willingly with you if you play like a childe with it in simplicity you must not ride upon it But if you offer to ride upon it it fleeth from you and you finde not its Pasture neither can you light off your Beast it will not let you it holdeth you fast unlesse you heare the bleating or voice of the Lamb at which the Beast trembleth and falleth to the Ground and then you may flee or goe out from Babell If you understand not this you are held fast by the Beast and you ride in Babel in the Confusion 16. My deare seeking and hungry Minde if you would faine be released from the Beast Consider what wee here shall shew you wee wiil not push with hornes and cast you with the Dragon into the Abysse doe but light off and encline your eare to the voyce of the Lamb goe forth from your outward Man into the Inward Man and so you shall come to your true
body having many members each member whereof is a Totall and each member hath but one i Peculiar singular individuall faculty or Office severall work 48. O Man seeke thy selfe and thou shalt finde thy selfe Behold thy whole Man consisteth of Three Principles one whereof is not without the other one of them is not beside or above the other but they are in one another as one and they are but one thing but according to the Creation they are Three 49. You will say how can that be Adams soule was out of the Eternall w ll out of the Centre of Nature upon the Crosse of the Number-Three where light and darknesse doe part understand he was not a divided sparkle as a piece of the whole for he is no piece but totally all as there is a Totall in every k Point or Aâ—â—m Punctum 50. Now the Eternall Centre maketh the Eternall substantiality viz. the sinking downe and springing up whence the stirring of the Elements doth arise as also penetration and multiplication whereas there is onely such a kinde of Spirit and the substantiality is the body and a weaknesse for its a sinking downe and the Spirit is the springing up 51. Now the Spirit created the Substantiality into an Image like the Crosse of the Number-Three and breathed in the spirit of the Number-Three viz. himselfe and so the Image l Waâ—â— stood Existed and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences which is called Paradise and thus stood the Image in the Angelicall World 52. And so there is nothing lesse in the Image then in the Centre of Nature viz. the originall of sourenesse wrathfulnesse and of fire also all the formes of Nature whatsoever was seene from Eternity in the Wisdome that was all in this Image also the power to light and darknesse and the Wisdome stood in the light of the Image wherein stand all the Eternall Wonders even the Image of every Creature in the sinking downe of Death and in the source or property of the Paradisicall Life 53. This wee understand to be the Matrix of the Genetrix in the darknesse viz. that out of which Angells and Devills come to be as is above-mentioned This m Or property source was wholly in the Image for it was a whole similitude of the Eternall Beeing as Moses writeth concerning it that God made Man n According to for or to be his Image his Image so that it may be said if one did see Man standing in Paradise heere is the whole Eternity manifested in an Image to speake in a creaturely manner of it and yet it is so truly and rightly in the understanding 54. Now as Lucifer by his flying out in the source of the Fire Imagined beyond the still meeke Number-Three above the Crosse in the Majesty and so awakened to himselfe the Matrix of the Fire in himselfe and kindled the Matrix of Nature which kindling became corporeall and was instantly together created by the Verbum Fiat where also the second forme of the Matrix viz. the Meeknesse of the substantiality was kindled together with it out of which water came to be which was o Or created made an Heaven by which the fire was captivated out of which the Starres were Generated so you must understand also that p Man the Image of God thus q Or lusted Imagined after the awakened life viz. after the awakened spirit of the Aire indeed the Aire was together breathed into him but the r Mans spirit spirit of the Centre should over-rule it as the Holy Spirit over ruleth this world for he should live in the Å¿ Or vertue power of God and be a Lord over the foure Elements but in the fall they became his Lord. And now if he would live in God he must enter into himself againe and likewise leave the Old Body to the foure Elements and must in himselfe be borne in God And so he was instantly also captivated by the Aire of the Out-birth and then the Starres Elements Heaven Hell Death and Life wrought together in him 55. But seeing there is a Firmament created between God and the Dominion of this world by the Spirit of God therefore man is composed of Three Parts viz. Three Principles one is the hidden Deity which standeth in the Firmament of Heaven in it selfe as a Principle of its own the second is the Dominion of this world viz. the Starres and Elements and the Third is the Abysse of the Image and also the Abysse of this world viz. the Wrath or the Matrix of Nature out of which All things are proceeded 56. And now the Image viz. Man is in the Middest viz. between the Kingdome of God and the Kingdome of Hell between Love and Anger and to which of these two Spirits he yeeldeth it s servant he is 57. And though Man cast himselfe into the Anger yet the Deity looseth nothing for the first Breathing in viz. the Spirit of God it selfe hath its principle to it selfe and is not touched by the Anger just as the Number-Three dwelleth in the middest of the Anger and yet the Anger stirreth it not nor knoweth it therein is neither feeling nor seeing 58. For the Image stirreth the source of the Anger and the first in-breathed Spirit springeth up in the Image in the fiercenesse of Pride according as it hath built up it selfe in this life Time and yet the first in-breathed Forme looseth nothing For that source or property is not in the Image but it goeth back againe into its Principle with the Beauteous virgin of wisdome and the Image of Man cometh to be the Image of the Serpent 59. For as the Spirit is so is the Body and in what will the Spirit flieth in such a forme and source or property it figureth the body also 60. So wee know now that all cometh out of one only fountaine that the palpable substance of this world hath had a beginning and therefore it is also t A Death or a deadly thing Mortall for whatsoever is not from Eternity is mortall 61. But that the Image of Man might subsist which also hath a beginnâ—ng as to the body therefore God is become Man and dwelleth againe in the soule and the soule attaineth againe the first Image without this world yet those onely who with the Spirit of the Soule incline themselves to God and here it may be said Wee must be Borne a New or be lost Eternally in Hell and thrust out from God 62. Thus wee say with good Ground that the stairy Heaven viz. the Third Principle of this world was created also a Totall u Or Corpus Body having a x Or Circumference Circumscription and standeth y Or upright just like the Centre of Nature whatsoever thou seest in this Great Circumference the same is also in the smallest z Or Point Circle and the whole Principle
and the Holy Ghost is its Aire and Spirit of Life but the Creatures viz. Angels and Men have theâ—r own Spirit of life from themselves 6. For Every Angell and Man is like the Totall God he hath in him the Number-Three and the Holy Ghost proceedeth forth in him also of which you have a similitude in a c A Red Hott Iron flaming piece of Iron The Iron resembleth the Creature the fire resembleth the Deity the heate of the Iron resembleth the Creatures own Spirit the Aire which goeth forth from the Heate which hath no source or painfull quality resembleth the Holy Ghost 7. In this manner wee give you in simplicitie sufficiently to understand these high things If any will now be blinde God helpe them and wee can thus with good ground set you downe what Man was before the Fall and what he came to be in the Fall what he is in the New Birth againe and what he shall be after this Life For wee know what he is in Death and what he is in Life wee know also what he is in Hell and that not from our own wisdome as if that were greater then any Man 's Living but wee understand it in the boosom of the Mother in the Mothers Spirit 8. I am dead and as nothing as to my own selfe when I speake and write thus also I write not from my selfe but from the Mother out of her knowing and seeing and yet I live in anguish cares and labour in feare and trembling and in affliction like all other Men for I am also clothed with Adams skin and yet live also in the Hope of Israell 9. Know therefore upon this description that our Father Adam in Paradise was in the Divine Body and is gone out from it into the Body of this World into the Dominion of the Starres and Elements which have now captivated the Adamicall Body and Spirit d Till it reach to the poore soule so far as to the poore soule which is in the roote of this world between Heaven and Hell and Hell and the Anger have bound it fast to the Darknesse and to the source or property of the Anger with a strong Chaine which is called Centrum Naturae the Centre of Nature 10. And God is come to helpe it againe and is become Man and hath received the humane soule againe into his heavenly Body and hath bound it fast to him e To Christ in Christ againe Thus the soule standeth in the middest being beneath in the Hellish Fire and above in God in Heaven and so whithersoever it casteth its will and into what it yeeldeth it selfe there it is and is a servant to that there is no recalling out of Hell 11. Thou Great Whore of Babell if thou hast f Jus Divinum Divine power help us and thy selfe behold thy selfe heere with thy Dreames if thou canst then breake this chaine viz. the Centre of Nature in sunder But wee are told wee must be borne a new the Divine Fire must be kindled in you like a flaming Iron for as the workman will not touch it with his bare hand no more can the Devill touch the soule for it burneth him he is in Darknesse and if he should come to the Light his evill envious tricks would be discerned which he is ashamed at and g Or shrinketh slideth back into the Darknesse as Adam and Eve crept behinde the Trees he doth not relish this bit of the New Birth he doth not love to smell such Divine Fire for it is Poyson to him if he knew but of one such spark of fire in his Habitation he would not endure it there but would run away from it as indeed he must flie away from Man when the Divine Fire with the New Birth cometh into him 12. O how cowardly and faint is he when the soule beginneth to storme his Fort how many hundred thousand tricks doth he study up to keepe the soule off from storming O how he fawneth and streweth sugar before the soule and ascribeth great holinesse to it as if it had Divine Power that it is no sinner any more that he might by any meanes bring it to the top of the Pinnacle of the Temple that it might elevate it selfe O how busie is he what good companions doth he bring to it till the good companions or hypocrites begin to play with their own holinesse and ability as the Antichristian Church hath done for a long while 13. All that while that the soule goeth on in its own security the Devill is at quiet none storme his Hell and he gets good fat venison which he sendeth to Saint Peter with good h Passes Licences or Warrants Passports or absolutions and if Peter be in the Abysse he will reade them well enough but if he be not there then the Great Prince Lucifer will reade them they will please him very well 14. O Deare Children see but in what misery wee lye captivated in what lodging wee are for wee are captivated by the Spirit of this outward world it is our life it nourisheth and bringeth us up it ruleth in our Marrow and Bones in our Flesh and Bloud it hath made our flesh Earthly so that wee lye captivated in Death 15. Wee swimme in water up to our very lipps as the Prophet and King David saith The water reacheth up to my soule Great Bulls have compassed mee round about I dwell amongst Serpents and Dragons O thou lamentable miserable and toylesom life how dead are thou thou swimmest in the water in a handfull of Bloud and yet art so proud and lofty 16. What is thy Beauty thy state honour and riches doe but consider thy selfe seeke and finde thy selfe goe forth from this dangerous life of Adders and Serpents into the Eternall you have it fully in your power 17. Whosoever teacheth otherwise teacheth from the Devill who will not allow that it lyeth in Mans i Or possibility power to turne to be a childe of God though the Scripture saith That God hath given Man power in Christ to become the Children of God and God willeth that all men should be saved also Thou art not a God that willest evill or doth delight in wickednesse And in Ezekiel it is written As I live I desire not the Death of a sinner but that he turne and live 18. For God hath no other will but to save that which is lost therefore must none despaire for if the Spirit of the soule lift up it selfe earnestly it is stronger then God and overcometh God for the Anger belongeth unto God and is Gods Greatest Might which it overcometh it is stronger then the Abysse of Hell it can remove Mountaâ—nes without k A Storme any stirre onely with its will For by the will God created Heaven and Earth and such a Mighty Will is hidden also in the soule 19. But now it swimmeth in misery and much weaknesse in the sinking downe of Death it is tyed
care about the Number Thousand it standeth upon the Crowne of the Virgin in which are set Twelve Starres six of them Divine and six Humane k The Number 1000. is the Number of the Crowne the Number 100. is the Number of a Man the Crowne hath the Number Thousand and the Virgin the Number Hundred 9. Christ saith Seeke first the Kingdome of God and all other things will be added to you All lyeth in the willing for the willing maketh the desiring and the desiring receiveth where nothing is though indeed there is something there yet it is hidden to us Men unlesse a Man have attained the Stone upon the Crosse and then he findeth where Reason saith there is nothing for that which hath not been from Eternity is not at all and thereof wee know nothing we know onely of that which is and hath ever been though indeed not manifested to us Men but yet is of God in his Wisdome from Eternity to Eternity 10. Therefore although wee speake of two Kingdomes viz. of the Kingdome of God and of the Kingdome of this World in that manner as if we saw them with bodily eyes let it not seeme a wonder if God reveale himselfe in Man then is he in two Kingdomes and seeth with twofold Eyes and yet this way is not so hard and difficult as Reasons seeking in outward things it lyeth all in the willing the outward willing must enter into the inward it must deny it selfe as if it were dead to the outward and had no life in the outward and yet liveth as God liveth and is in the outward and the outward is dead to him so that it cannot apprehend him so also thou O Man thou art with thy soule in the inward but thy soules will hath turned it selfe about with Adam into the outward therefore if thou wilt behold God and the Eternity turne thy selfe about with thy will into the inward and then thou art as God himselfe for thou wert thus created in the beginning and thus thou livest according to the inward will unto God and in God and according to the outward will thou livest in this world and hath both Kingdomes thy own and art indeed rightly an Image and similitude of God thou searchest out all things and findest that which lay hidden in secret for thou findest that in the Eternity and beholdest it standing backward in the Out-birth in the Figure 11. The Ground of the Creation of this world is much easier to be knowne in the Inward Man in the Will of God then visible things to the outward Man the outward knoweth lesse that which he seeth with his eyes and taketh hold of with his hands heareth with his eares smelleth with his nose and tasteth with his mouth then the inward doth the Ground and the Existency of the outward The Inward seeth indeed the Creature in the Ground of it but is as it were dead to the outward and yet liveth therein and in that he liveth to the outward he liveth to God in regard of his Works of Wonder in that he manifesteth and bringeth into Beeing that which standeth hidden in the Figure 12. And yet wee say still that the Eternall standeth in the willing and the will maketh desiring and in the desiring standeth the Figure of the willing Thus it was before the Time of this world But when God moved himselfe in his willing he so created the desiring that it stood in a Beeing and other then this very thing wee know nothing 13. Therefore now the desiring is another thing then the willing for the willing is without Beeing or Substance and the desiring maketh Beeing and so out of the Eternall Nothing is come whatsoever is and before there was nothing but onely a willing which was a Virgin without Image and yet was a figure of an Image in the willing and this figure hath discovered the Spirit and created it into a Beeing or Substance as wee perceive in the Forme of this World the Figure hath caused the Spirit that it hath Expressed the Wonders in Figure and that is the Matrix of the Genetrix and that is the Spirit of this world for the Spirit could l Spoken forth or Created expresse nothing but a similitude of it selfe for there was nothing else 14. Therefore wee demonstrate the Creation to you thus for to create signifieth to comprehend in the willing whatsoever standeth in the figure in the willing for when a Carpenter will build an house he must first Frame a Modell of it in his willing how he will build it and then he buildeth it according to the Modell of his willing 15. Thus also hath the Spirit of God framed in his will a Modell after his likenesse and so created that Modell for you see in this world that when the Spirit through the word Fiat upon the First Day created the Out-birth in the Wrath viz. Water and Earth he comprehended the Figure in the Will and that was the Heaven which he created on the Second Day and tryed the Work on the Third Day and suffered to proceed out of the Earth formes and Images out of the Essences viz. Trees Hearbs and Grasse which were Images of the Essences of the desiring but the Image of the Spirit remained still hidden and yet was in Beeing even unto the Fourth Day Heere understand a Day without the Sunne is one turning about of the wheele of Nature in the desiring of the willing and the Inward Will hath the Number Six according to the six Spirits and the outward Will in the desiring of the Figure hath also the Number Six according to the similitude of the Spirit and the two Kingdomes viz the inward and the outward make with their Number Sixes m The twenty-foure houres in 4 Quarte s Morning Noone Evening Midnight foure and twenty which divide themselves into foure parts viz. six before noone and six after noone six before midnight and six after midnight till the beginning or morning againe 16. And according to this the Spirit in the desiring did set a signe and a Reckoning whence Times and Yeares proceed which were not before for Every Number of the Twelve which is heavenly Divine and Earthly humane or Beastiall hath a signe in the Firmament which the Spirit created into a visible Beeing together with the Crowne of the Centre which is the n Or Sphere Circumference of the Constellations And we give you notice that the Creating of the Spirit is a going forth out of it selfe into the outward For in Loco Solis in the place of the Sun is the Point where the Spirit created the similitude for the word Fiat stood there and went forth from the inward Number Ten as a Body that is Luna and in such a comprehension was the manner and forme of the Deepe apprehended and the Spirit went forth and drave the Essences of the Centre even to the Crowne and there o Or framed them into the Signes
wee see that the Earth standeth next the Moone and in the Circle about from the Moone and as every Circle is so also is the Spirit in its own inclination and the property of the Wheele in that y Orbe Circumference 4. Thus the Circle between the Moone and the Earth is both Earthly and Lunarie for the Moone hath the properties of all the Starres and is as a sack or conteiner of all the properties of the Starres which it continually powreth forth in its Circle for the Earth longeth vehemently after the Moone and therefore attracteth the shining and Glance of the Moone as also the shining and splendour of the Sun for all things long after the Heart and desire the Liberty that so they may be freed from the vanity 5. Thus the Earth in its longing desire hath attracted the Spirit of the seavenfold Wheele and holdeth that in it as its peculiar Matrix of Nature and would alwayes faine awaken in it selse the wheele of Life and therefore it z Rouleth or turneth wheeleth it selfe about for it hath both fires the hot and the cold and the neithermost alwayes striveth upward towards the Sun for it receiveth vertue and spirit from the Sun and therefore it is so a Wheeled or turned Rouled about for the Fire wheeleth it about it would faine be kindled that it might have a life of its own but though it must remaine in Death yet it hath a longing after the upper Life and attracteth the upper Life to it and continually openeth wide its Centre b Or for after the Sunnes Tincture and Fire 6. Thus from the longing after the Sâ—nne springeth forth the budding and growing out of the Earthly Matrix for the Essences of the Earth clime forth with the captivated life of the upper Centre alwayes upward out of the Earth and spread forth themselves into a Great Tree and stalke and you see very well that upon the Tree and Stalk there groweth a Mixt fruit halfe Earthly and halfe according to the Upper Centre and the fruit never cometh into a joy or to perfection unlesse it be satiated with the upper part and then it is Ripe for it hath attained Venus'es Body But as Venus'es Body is unfixt and would soone fade if the Sun did not stay it with the vertue of Saturne So also is it with the ripe fruit it is not durable but soone turnes to rottennesse it cannot be preserved long because the Paradise is out of it 7. And thus wee give you to understand that all creatures have been created out of the nethermost and uppermost Life the Matrix of the Earth afforded Body and the Constellations afforded Spirit and their life â—eacheth not up into the Sun for the Earth hath attracted the Suns vertue into its Matrix and so all the Creatures that dwell upon the Earth have attained the vertue of the Sun and of the Starres but the Body of the Fowles is out of the Deepe above the Earth and therefore also they delight most to flie in their own Matrix and you see also how all Beasts put their face and head forwards and downwards and looke after their Matrix and desire onely the food thereof for every life desireth its own Mother as you may soone perceive in the Fowles which are neere of quality to the Earth that they Eate flesh and are Birds of prey for they proceeded from two Mothers in the Creation viz. out of the Upper Mother and out of the Earth 8. The Earth is a peculiar Centre and therefore was created c Apart by it selfe severally on the First Day and is an out-birth out of the Eternall Substantiality a corrupted Matrix corrupted by the Fall of Lucifer in the Eternity was therein knowne the Virgin of Gods Wisdome d In the Wisdome wherein all the Wonders of God are e Discovered or beheld seene and in the Creation afterwards even till Adams Fall Paradise sprung up through the Earth and so the Upper Centre of Nature viz. the Suns Heart drew forth Paradisicall fruit out of the Earth which indeed was not eaten after an Angelicall manner by any Creature but onely Man though indeed he had not eaten thereof neither for the longing of the Twofold Life catched hold of him suddenly and there he stood till his sleepe in f In the Proba triall whether his will would continue in God and whether he would Eate after an Angelicall manner But the Beginning sheweth how he stood which wee must chew upon and therefore must eate Earth and at last must become food for the Earth 9. Thus if you consider it you may see the Creation of God and how God created the other Creatures before Man and you see how the life of all Creatures standeth onely in the Matrix out of which they were created 10. Now you know what Moses saith That God consulted in himselfe to create a similitude of his Essence an Image of himselfe that should rule over all the Creatures of this world over Beasts Fishes and Fowles and over all that liveth and moveth and saith God said Let us make Man according to our Image and Created Man to be his Image yea to the Image of God Created he him But out of what Reason asketh and Moses saith God made Man's Body of a peice of Clay 11. Beloved Reason behold open both your eyes and looke not with one eye onely into the hidden Mysterie of the Humanitie as hath been used for a long while hitherto Doe you heare what Moses saith God placed Man in the Garden of Eden which he had made that he should till and keepe it and the Paradise was therein doe you now understand the hidden Mysterie of Man Hee was in Paradise in the Creation and was created in and for Paradise for Paradise grew up through the Earth and of that Paradisicall Earth wherein the Heavenly g Source or quality property was the Body of Adam was created for so it must be seeing he was to be a Lord over the Earth and All that was Earthly and was to open the wonders of the Earth else God had instantly given him an Angelicall Body But then the palpable substance with its wonders would not have been manifested therefore he thus gave him a Palpable Body but not so dark a rugged and Beastiall one as ours are but a Paradisicall one 12. You must understand it thus The Eternall Virgin of Wisdome stood in Paradise as a Figure The Virgin of Wisdome in which all the Wonders of God were knowne and was in its figure an Image in it selfe but without substance like to Man and in that Virgin God created the Matrix of the Earth so that it was a visible palpable Image in substance wherein Heaven Earth Starres and Elements stood in substance and all whatsoever liveth and moveth was in this one Image The Matrix of the Earth could not over-powre it viz. the Image Man much lesse could the
it inclineth inwards and in the syllable me it comprehendeth the Heavenly Substantiality and this is done in the Will of the soule 47. And when wee say wer then the whole Creature goeth along in the will for wer hath the whole Centre and with the syllable de it layeth it selfe downe in Obedience in the Meeknesse and will not kindle the wer in the fire as Lucifer had done 48. And when wee say ge then the soule goeth into the Heavenly Substantiality as a quiet childe without Anger and then hei is the powerfull entring upon the Crosse into the Number-Three where the soules will presseth into the Majesty into the Light of God with the syllable li the soules will hath comprehended the Holy Ghost In the syllable get there the soules will goeth forth with the Holy Ghost for the brightnesse of the Majesty shineth in the will and the Holy Ghost goeth along in the Glance of the Majesty upon the Chariot of the soule for the will is the soules i Or Triumphant Chariot Wedding Chariot with which it rideth in Ternarium Sanctum into the Holy Ternary wherein the Holy Ghost sitteth with the brightnesse of the Deity The Second Petition Dein Reich komme Thy kingdom come 49. Dein there the poore soule giveth it selfe up againe into the will of God as Gods childe 50. Reich heere the soule giveth it selfe into the vertue and Power of the Angelicall world and desireth to come out of the Deepe of the waters into the power of God 51. Komme in the syllable kom it goeth in into the vertue and power and apprehendeth it and with the syllable me it maketh the Heaven be open and goeth forth with the apprehended power into the Kingdome as a sprout for the me maketh the Lips be open and letteth the sprout of the Will goe forth and lets it grow softly by degrees The Third Petition Dein willen geschehe wie im Himmel also auch auff Erden Thy will be done as in Heaven so also on Earth 52. Dein heere the soule doth with its will as in the first and second Petition it casteth it selfe into Gods will 53. Wil is its desire to will the same with the Holy Ghost len with this syllable it taketh in the Spirit with the Will into the Centre as into the Heart and willeth that its will in the Holy Ghost should k Or boyle up flow up in the Heart 54. Ge with this syllable it goeth into the will sche with this syllable it worketh the work of God for there it doth what the Counsell of the Father is what the Heart of God will as the soule of Christ suffered it selfe to be hanged on the Crosse and as wee in misery bow downe under the Crosse he in this syllable it taketh patiently what God worketh it l Yeeldeth or submitteth boweth it selfe as a childe 55. Wie there it goeth againe into the voyce of the high Majesty Im is the Heart of God out of which the Spirit goeth forth in which will it would be Him is m See in the first Petition againe the Creating of the Creatures mel is the soule that is it willeth to act in the will of God like the Angells who doe that which Gods will accepteth 56. Al there it comprehendeth that will and driveth it on with the syllable so out of its Centre into this world into the outward Principle Auch there it affordeth all whatsoever it hath in it selfe out into the outward out from it selfe into this world 57. Auff With this syllable it apprehendeth the same againe and desireth that its substance should not be dissipated for it onely letteth the will of the substance goe forth through the closed Lips to the Teeth and desireth that the forme of the will should remaine as a figured substance Eternally 58. Er with this syllable it bringeth its substance into the Spirit of this world upon the Earth and there the Will shall work n Or Miracles wonders as in the Kingdome of the Angells in the Power of God the will must manifest the hidden Secrets of God den with this syllable it sheweth that they must not be done in the fire of the Anger in which the Devill dwelleth for this syllable doth not break up the Centre they should be done in meeke Love and yet be taken out of the Er The soule shall mightily rule in all hidden secrets but it must not let in the Devill 59. Heere our want is very much the Heavy Fall presseth us hard O there is very much heerein hidden which would be too long to describe For the Will of God should be done and not the Will of the flesh and of the Devill o Note And therefore it is that wee are so doubtfull in Prayer because the poore soule runneth on in the will of the Flesh and of the Devill If it did live in Innocency wee should have this skill perfect and there would be no doubting in our Prayers but an acting and accomplishment of them This the Apostles of Christ wanted when they asked why they could not cast out the dumb Devill wee doe rightly swimme heere in misery which the Spirit of the Wonders sheweth us The Fourth Petition Gieb uns unser taglich Brodt heute Give us our Daily Bread to Day 60. Gieb there the will sticketh in the Heart and presseth outwards and the Mouth catcheth it that is the soule would be fed what the Word giveth forth that the soule taketh for that belongeth to it it will have that 61. Vns with this syllable the soule desireth food for all its fellow Members viz. for all soules as if they were but one Tree with many Branches whereof every branch must have sap and vertue from the stock and so it desireth to have this in common out of the vertue of God for the Life of all soules for it attracteth that with all its desire to it and in all others as a loving brother it willeth to have it in common and not alone to it selfe in Covetousnesse as the Devill did 62. Vn with this syllable the will of the soule goeth into the Eternall Wisdome wherein before the Creation in the seede it was discerned in the Eternall Will ser with this syllable it taketh the Originall of Nature in the Will where one forme in the Originall generateth filleth and preserveth the other and that is the Band of the soule whereby it Eternally liveth and subsisteth and that the will or the soule desireth else it would be dissolved For a Spirit desireth no more then to retaine its Band and to fill it with vertue that it may flow forth 63. And heere lyeth the Key of the Greatest hidden Secret of the Beeing of all Beeings Beloved Doctor if you were Learned you would seeke heere and if you understand nothing heere nor will to understand then you are not learned but are onely tellers of stories which the simple if he did use himselfe to it would
Death for the n That which belongeth to Faith Faiths part passeth through to God 12. But the matter is farre otherwise with wicked Parents if the Childe die in the Mothers wombe o Vide Question 19. ver 12. the soule of it falleth into the Turba and reacheth not God to Eternity it also knoweth nothing of him but it is a life according to the Essence and property of the Parents 13. And yet it doth not by this reach to the inflammation for that soule it selfe hath not yet committed p Actuall sinne but it is a spîrit in the source quite voyde of selfe-desire and wonders it is like burning Brimstone like the q Wandring false Lights that lead people astray in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignes Fatui and cannot reach God but remaine between Heaven and Hell in the Mysterie untill the Judgement of God which shall at last gather in its harvest and put every thing apart in its own place 14. Although r Or one that is learned in the letter or carnall Reason Mr. Sophister may herein have other Å¿ Meaning or Opinion Philosophie but we care not for his Art we have Eyes and he hath art we speak what we see 15. Thus we give you to understand that no soule is borne into this world without sinne how honest soever the Parents be for it is t Ausgebrutet engendred or hatched conceived in the Earthly seed and bringeth the Turba of the body with it which also hath begirt the soule 16. Therefore God made a Covenant with Children in the Old Testament in the Circumcision and bound them in that Covenant to have their bloud shed and so drowne the Turba of the soule therewiâ—h 17. And in the New Testament the Baptisme wherein the Holy Ghost washeth away the Turba with the water of Life the water of the soule that it may u Stand or appeare before God draw neere to God and be his Childe 18. But they who say that those who have not baptisme as Jewes and Turkes and other people who have not the knowledge thereof among them nor the Candlestick are all rejected of God although in their Doctrine Life and deeds they doe earnestly strive to enter into the Love of God they speake phantastically and without knowledge like Babell 19. Blessednesse lyeth not onely in the outward Word but in Power who shall cast out him that entreth into God 20. Is not this Babell which hath confounded the whole world so that People have divided themseves in Opinions and yet in the Will they goe but one way what caused this but onely the Antichrist when he x Tooke Gods Government upon himselfe drew the Kingdome of God into his owne Jurisdiction and made a meere fable of the New-birth which very Children will be ashamed of when it shall he day 21. Wee can say with good ground that Antichrists teaching is but y A meere flourish casting a mist before the Eyes jugling beating of the Aire a slight of the Serpent which continually beguileth Eve 22. Thus we know that no soule commeth into the world without sinne each bringerh the z Disharmony Turba with it for if it were without sinne then it must also dwell in a body wholly pure and having no evill will in it and in which is no Earthly z Disharmony Desire 23. Now body and soule are thus a Seeking or strife of the foure Elements bound together untill the Turba findeth the b Or knit Limit of the body and then it seeketh the works of the body as is above mentioned The fifteenth Question c Or End How commeth sinne into the Soule seeing it is the worke and Creature of God 1. AS it is mentioned before so it is the Turba with the Earthly c Seeking or longing Desire come together into this world and so the soule is strongly drawne by two viz. by the d Verbum Domini Word of the Lord which mediated or interposed it selfe which out of Love is become Man this draweth the soule continually into the Kingdome of God and plainly sheweth the soule the Turba so that the soule seeth in Nature what falshood and sinne is and if 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 only 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 is 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 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
Tune For the flash maketh the tune and it is the Salt-Spirit which u Or knocketh soundeth and its forme or quality is gritty like sand and herein arise noises sounds and voyces and thus CV comprehendeth the flash and so the pressure is as a Winde that thrusteth upwards and giveth a Spirit to the flash so that it liveth and burneth Thus the syllable VS is called the burning Fire which with the Spirit continually driveth it selfe forth and the syllable CV presseth continually upon the flash 43. And the third word SAL is the Salt-Spirit because the auntient x Philosophers Wisemen saw how Nature is thus divided into many parts and that every Forme of Nature hath a parricular Matter in this world may be seene in the Earth and that the Salt-Spirit especially is the greatest in corporeall y Or substances things for it preserveth the Body that it doth not decay therefore they have rightly set downe this Gate onely which is the Mother of Nature For out of this forme in the Creation Earth stones water and all sorts of Mineralls were made yet With the mixture of the other Formes as you shall see hereafter My beloved Reader understand us thus according to our own sense meaning and apprehension 44. The foure Formes in themselves are the Anger and the Wrath of God in the Eternall Nature and they are in themselves nothing else but such a source or property as standeth in the Darknesse and is not materiall but an Originality of the Spirit without which there would be nothing 45. For the foure Formes are the cause of all things as you may perceive that every life hath poyson yea the poyson it selfe is the life and therefore many creatures are so venomous because they proceed from a poysonous Originall And you must know though these be the chiefe causes of Nature that Nature consisteth in very many more other Formes for this maketh the wheele of the Essences which maketh innumerable Essences where every Essence is againe a Centre so that a whole Birth of cleane another Forme may appeare 46. Therefore the Power of God is unsearchable and our writing is not to that end that wee should search out the ground of the Deity in the Eternall Nature and lay it before any no that cannot be but wee will direct the blinde the way that himselfe must goe wee cannot goe with his feete but as a Christian we would faine lead him and impart to him what we have not out of boasting in our selves but that wee might helpe to plant the great body consisting of the Members in Christ of which wee will make mention hereafter to which end these very high things are mentioned that wee might shew you the right marke in the Originall that your selfe might see and learne to understand the course of the world and how blinde all are concerning God and what the cause and end of z The blindnesse of the world it is 47. Wee tell you this that you might rightly consider it for these foure Formes are in all things yet in this world as in the third Principle they are not understood to be in their a Or their utmost effect very eager Essences For the vertue of the Sunne in the Elements tempereth all things so that the Essences stand not in such a wrathfull source or property but are as a pleasant friendly life as the Light out of the second Principle which is the Light out of the Word Heart of God the Father doth enlighten the foure Formes in the Centre of the Angelicall Spirits so that they are in their own Centre friendly lovely and very pleasant 48. And you should well consider the Fall of the Devills who have lost the Light of the Heart of God and must now stand in the foure Formes of the Originall in such an anxious source or condition as was above mentioned 49. Thus is the soule of Man also together out of this Eternall Band breathed into Man and enlightened from the light of God but in the fall of Adam it is gone out from the Eternall Light of the Heart of God into the light of this world and it hath now to expect if it have not entered againe into the light of God when the light of this world doth breake off from it that it must then remaine in the foure Formes without the light in the first Birth of the life with the Devills 50. For the foure Formes without the Eternall Light are the Abysse the Anger of God the Hell and the horrible flash of fire in the wheele of b Or breaking Corruption in the flying up of Mercurie or the terrible cracking noyse Their light is in the Brimstone-Spirit which they must awaken in themselves or else their Spirit standeth in Eternall Darknesse its living Forme of the Abysse is a Dominion of a severe eager property or source which climeth up in the flash of Fire willing to be above God and the Kingdome of Heaven and yet cannot reach nor feele nor see them for c The Eternall Darknesse it is a Principle which comprehendeth neither this world nor the Angelicall world and yet is not severed but is in one and the same Place 51. For wee offer to your consideration that as wee Men with our Earthly eyes which wee have from this world cannot see God and the Angells which yet are every moment present to us yes the Deity it selfe is in us and yet wee are not able to comprehend it except wee d Set all our thoughts and resolutions upon God and Goodnesse put our imagination and earnest will into God and then God appeareth to us in the Will and filleth the Minde where wee feele God and see him with our eyes viz. the eyes of our Minde 52. So also if wee put our imagination and will into evill and wickednesse d Set all our thoughts and resolutions upon God and Goodnesse then we receive the source of Hell in the Wrath and the Devill layeth fast hold on our very Heart in the Anger of God yet wee see him not with these eyes onely the Minde and poore soule in the Eternall source of the Originall understand it and tremble at the Wrath so that many a soule despaireth and casteth it selfe into the source of the Originall and driveth the body to death by sword the rope or the water that it may thereby suddenly be ridde of the torment or source in this life which is from the Third Principle For that soule standeth between the Kingdome of Heaven and the Kingdome of this world in scorne and therefore maketh hast to the Abysse 53. Also wee give you very earnestly to consider that God did not create a peculiar Hell and place of Torment on purpose to plague the Creatures viz. Angells and Men because he is a God that willeth not Evill and doth himselfe forbid it and hath therefore suffered his Heart to become Man that he might redeeme
such as have received Ordination and are therefore called Divines Preachers Spirituality sitteth aloft upon the Dragon finely and stately trimmed and adorned with a Crowne 62. And there you may behold your selfe you faire Bride upon the Dragon doe but see what you ride upon is that Christs Asse in lowlinesse or is it the Devill from the Abysse your own authority and the eliming up of your Tyrannicall Power which you your selfe have erected is your Beast in that you have set up a wicked compulsion forcing and oppressing of poore people and have lived onely in Pompe State and Pride your spirituall Heart is the beautifull glistring Bride upon the Beast 63. Behold I must tell it you behold your selfe you dainty Bride full of abominations and desolations since you account your selfe so faire behold what have you built Great glistering Houses of Stone into which you enter and there practice whoredome hypocrisie and dissimulation you give God fine words and your heart hangeth to the Dragon you devoure the fat of the Earth and your Hypocrites must fall downe before your Beast and Dragon viz. your tyrannicall Power and worship you or else your Dragon will devoure them whatsoever you a Ordaine Preach Teach or Direct set up must be accounted Divine 64. O how finely are you deciphered doe but behold your selfe it is high time doe you not see how the Angel throweth you together with the Dragon into the Abysse into the Lake of Fire and Brimstone or doe you not know your selfe yet 65. Doe you not know that we must be borne of God in Christ and live in the conversation of Jesus Christ Doe you not know that the Word is become Man Wee must be new-borne in Christ that so the soule may be a Member of Christ wee must all be generated put of one body which is Christ or else wee cannot behold the seaven Candlesticks or Lights of God in us 66. To what purpose doe you so much play the Hypocrites with your seeming holinesse why doe you usurp b Jus Divinum Divine power in your seeming holinesse you have it not you have nothing else but the power of the Dragon your Antichristian Idol if you desire to have b Jus Divinum Divine Power you must be in the life of Christ in God and so you receive Divine Power to worke in those who lift up their heart to Christ in God there you have the Keys of the Kingdome of Heaven in the Angelicall world 67. Your Lawes Councells Decrees Cannons and your singular Articles or Opinions are but meere deceit the Spirit of Christ in God will not be bound to any Lawes Whatsoever you teach concerning your own Power in Heaven which you appropriate and usurpe to your selves without the New Birth in Christ is all false and lyes and the power thereof belongeth to the Dragon or your own power consisteth in the Tyranny of Rulers 68. None have any Power in God except he be borne of God in Christ Jesus and such a one can open the seaven seales to the inclined heart which inclineth it selfe to God in Christ Jesus by his voyce and word which soundeth from God and can sound the Trumpet into the desiring Minde 69. Therefore behold your selfe in the Revelation in that Representation or Image of your riding upon the Dragon How bravely ride you on Earth as the Dragon the old Devill doth in the seaven Seales which would alwayes ride over the heart of God in the might of the Fire and yet remaineth sealed up in the seaven Seales hi the dark Abysse of the Eternity in the originall of Nature in the wrathfull Matrix and so you ride also 70. And though the seales in the soule of Man are broken in the Death of Christ yet the Anger of God with the Spirit of this world hath sealed you up and driveth you on that it may accomplish all its wonders in you 71. Behold you proud Whore upon the Beast what have you sought after since the Times of the Apostles who walked in the life of Christ and not according to the lust of the fierce Spirit in the originall of Nature as you doe behold your brave Kingdome that you have erected in the world in which you goe about to compell men to turne away from God and to reverence and c Or prayed to worship your Lawes 72. Christ c Or prayed to worshipped his Father his soule pressed in verbum Domini into the Word of the Lord in the seaven Golden Candlesticks which are the burning Love-Spirit of the Heart of God in the Father in the still Eternity there in the source of the Father Christ wrought great d Miracles Wonders for he opened the seales of the hidden Mystery and did drive the uncleane Spirits out of the wrathfull source of the soules and sounded with his Word in the Centre of the poore captive soules so that they stirred all Seales and in the life of Christ pressed in to God and there the Devill could not dwell for he is a Spirit of Darknesse and wee will hereafter shew him to be 73. But you take and usurp the Kingdome and power of Christ with faire hypocrisie and deceit where are your Wonders while you make Divine Lawes onely for your worldly honour and deceit onely that you might rule over silver and gold and the soules of Men 74. O you Babylonish Whore you are shee of whom the Prophets have spoken who have prophesied in the hidden seales of the Wonders which were hidden in the Eternall Nature in you the Wonders are brought to Light But you spoile the Tree of Life therefore you must goe into the Lake which burneth with Brimstone and therefore the Spirit saith in Revelation Goe out of her my People that you be not partakers of her source plagues or Torment 75. Now since you are growne forth of your selfe in the fierce Might of the Anger of God and are a devourer and have e Or used set up the Wonders of God in pride for the honour of your Beast therefore the seales in you are f Or hidden to you sealed up till the time that the Anger hath shewne its Might upon you and that you devoure your selfe 76. For you have despised the Angels sounding of the Trumpet and persecuted those that were sent from God you esteeme your belly God and glory most of all and love flattery 77. The Bride of the Beast saith I am your God set mee upon you ride on how you will I will cry aloud and say the fatnesse of the Earth is yours and men shall worship you in mee feare and horrour be upon all those that disesteeme us Thus I ride over the bended knees and over the soules of Men where can there be such a Kingdome as wee have for wee are exalted more then Princes and Kings and wee are honoured and reverenced by them and placed above them 78. But the Spirit Mercurius which goeth forth out of
is the strife and overcoming where the Light overcometh and holdeth the Darknesse captive The Fourth forme is in the midst of the seaven formes and may turne it selfe to the Three in the Anger or to the Three in the Love of God and is severally drawne and desired by each of the Three 42. Also the Wrath and Zeale of the Eternall Nature of God desired to be creaturely and to shew forth its wonders and therefore o The Spirits or fallen Angells they were held in the fountaine of their own p Or Originall Nature and they have kindled the Matrix of the fiercenesse of the Anger and Envy so that now it is their Eternall Habitation 43. The Tincture in their Conceived Will is become false because they would domineere out of their Pride over the humility of the Heart of God and therefore they were cast out of the uppermost Centre into the nethermost viz. into Death where is nothing but meere Darknesse and they cannot reach the Light of God 44. For to the Light of God there belongeth a q Humble comprehension Comprehension of Humility wherein the desire of Love is Generated which apprehendeth the Heart of God And this Lucifer hath not but meere anger envy and high-mindednesse and a continuall desire to flie up above the Heart of God and to domineere in the sterne Might and therefore he is thrust out from the Divine Principle into the Centre of Darknesse and that is his Eternall Kingdome 45. And here is cleerely shewne to the r Theologues called Divines Theologists who undertake to preach of the Will of God that their devices about wayes to God are meere Fables when they make Lawes and set down things as the meanes whereby the Light of God may be attained For it onely consisteth in this and it lyeth in our Å¿ Purpose or fixed resolution Imagination that wee frame our will into Humility wherein the Love is generated which penetrateth to the Heart of God as into that which is its own where the humane soule is then borne in God so that it embraceth the will of God to doe that which is the will of God 46. For All mens doings without the will of God are nothing else but t Or Foolery humane Tradition or Invention Graven Images of naturall skill which remaine in the Anguish of the Centre and it is a seeking where nothing is to be found like one that maketh a costly piece of work which himselfe taketh pleasure in 47. So also such works stand before God as a figure which yet remaine in the figure Eternally but to the true Regeneration to the attaining of the Heart of God there belongeth onely an earnest will and submission where Reason le ts goe all that it hath invented and contrived and dependeth meerly on the Word of the Lord viz. on the Heart of God and so the Spirit is conceived and borne in the Love of God 48. And wee have already cleerly shewen you that every thing is generated out of the Will and every thing hath its propagation againe in the Will for the Will is the Master Artificer of every work for it hath its first Originall to Nature from God the Father and passeth through Nature to his Heart which is the end of Nature which dwelleth there in the still Eternall Liberty without Nature and is in Nature as a peculiar Principle of its own in it selfe 49. Thus the Originall of Nature hath the second Principle out of which proceed those things or substances that may be altered but the Principle of the Heart of God doth not alter or change 50. Therefore I say still and it is the very truth that whatsoever is built invented and taught concerning the Way to God if it proceed not out of the Humility of Love and goeth on to the comprehending or purpose of the Will to the Heart of God is only an u Or Graven Image trifle or foppery Invented work in the Wonders of God whereby the Wonders of God which stand in the hidden seales are brought to light and the builders or contrivers are but labourers in the Wonders of God in the great building to the Glory of God which building shall appeare in the Wonders at the change of Time when all things shall enter into the x Receptacle or devourer Ether 51. Yet we doe not judge nor condemne the desirous seeker who seeketh in blindnesse and knoweth not what he doth seeing he laboureth in the building of the Great Wonders of God with a blinde Zeale For he shall finde his reward in the end in as much as he hath had a will to presse in to God and yet sticketh in the building 52. And when the building shall appeare before God at the end of Time then the Artificer or Workmaster shall also appeare before God But doe wee alone say this Doth not the Scripture in the Revelation of Jesus Christ say That our works shall follow us where every one shall reape what he hath sowne 53. Therefore leave off your calumnies and blasphemies and your fine contrived wayes to God and forsake the covetousnesse and high-mindednesse of the Devill and enter into the way of Love which consisteth in Humility towards the Heart of God in Christ Jesus who hath opened againe the hidden seales wherewith wee in Adam were sealed in the Eternall Death and then you are in Christ borne in God and attaine the Divine Will 54. Wee give you further to understand according to our apprehension and knowledge in the Wonders of God because every thing that liveth and moveth is created for the honour the manifestation of Gods works of Wonder that there are many Spirits in shape and y Or shadowy figure which have not their originall out of the Eternall Wellspring but out of the z Or inceptive Will aliter Anxious Will beginning will such as are in the Water the Aire the Earth and the Fire especially under the Firmament those Ascendents of which there are multitudes in great Hoasts and have also their Government yet they are mutable but their shadow remaineth and there are severall pure Spirits which doe not propagate out of themselves but are generated at severall Times by the working of Nature by the Tincture of Heaven understand the superiour Spirits 55. But the Terrestriall have their Centre from the Inferiour Globe and the watery out of the Matrix of the Water and they have severall Heavens for their Government yet they all a Perish or vanish passe away at their Time and stand to the manifestation of the Wonders of God 56. And wee give you to understand that before the Time of the Angelicall world from Eternity there hath been such a Government where the knowledge and understanding was onely in God But by the Angelicall world is also come into the Creatures The Gate b Into the holy Ternary or Trinity in Ternarium Sanctum 57. NOw having shewen this concerning the
Corporeity and the Spirits and indeed the Spirits are creaturely and substantiall though incomprehensible to us therefore wee will further shew you the Kingdome of Heaven with its Spirits and formes and after that the humane Kingdome whereby the Great Wonders of God shall he brought to Light Let none be wilfully blinde it may be demonstrated in every thing in whatsoever you look upon especially in Man for he is the Image and similitude of every thing and therefore is called the Similitude of God 58. There is no Creature either in Heaven or in this world wherein all the Three Principles stand open as in Man and if his soule be borne in God he excelleth the Angels in the Wonders as I will shew you hereafter 59. But if this Text or Matter happen to be difficult for the Reader to understand wee would have him admonished too reade it patiently and diligently and though he be not able to comprehend it presently yet it will be very usefull to him hereafter when the Theefold Life of Man shall be written of and then first rightly come into his understanding so that he himselfe will then esteeme it for a Great Jewell 60. For the Minde doth not leave of searching till it come to the Innermost Ground which is heere shewen But if it reach not the Ground it sinketh downe in the Ground and cannot apprehend it and then cometh doubting unbeliefe and contempt into the Minde as if this writing were not worth the troubling ones head about it therefore wee would have the Reader admonished not to jest with the high hidden Mysteries for thereby the Spirit of God is blasphemed 61. And it is with the Minde as with Lucifer when he saw the greatest hidden Mysteries of the Deity stand in such humility he took offence at it and entered into the fierce Might of the Fire and would domineere with his own selfe wit and reason over the Heart of God he would that God should be in subjection under him he would be the framer and Creator in Nature and therefore he became a Devill 62. For in the meeknesse and lowlinesse consisteth the Kingdome of Heaven with the Angelicall world and the vertue of the Heart of God 63. For the Light consisteth in meeknesse and though it hath its Originall out of the Centre of the Fire viz. out of the sharpnesse of God yet it placeth its Centre in very great Meeknesse for the Liberty without Nature is the End of Nature and the Light dwelleth in the Liberty as a Glance or brightnesse of a still c Habitation Joy and the Word proceeding out of the powers of Nature is the Fire of the Light out of which the shining goeth forth and enlighteneth the whole Deepe of the Father so that it is one Essence together but with three Distinctions where every Distinction hath a Centre and may be called a Person 64. For the Father generateth the Nature out of the Eternall still Liberty which is himselfe and yet in the stillnesse is not called Father but in that he is desiring or Generating and d Conceiveth frameth or purposeth comprehendeth a Will in himselfe to have the Genetrix of Nature to be there he is knowne to be a Father from whom all things proceede as out of his first Will through all Wills 65. Even as the Minde of Man is but one onely will which is desiring and yet conceiveth in it out of the Eternall Will innumerable Wills and one alwayes goeth forth out of the other Whereby wee see and finde that the first Will is Master and the other recomprehended Wills leade to Light and Darknesse to joy and sorrow according as they conceive any thing good or evill in them as Reason can discerne So it is also in the Father in Nature but not in the Liberty for there there is nothing in himselfe but the Light Eternity 66. Beeing then a twofold comprehension thus proceedeth out of one will as to joy and sorrow love and hate therefore each hath its birth to e Or to a contrary will out of one and the same point will againe out of one into many Nature hath its will to the sharpnesse of its sterne Generating and the first will of the Father which ariseth out of the Light Eternity to the still meeknesse even as the still Eternity is in it selfe a still soft joy without substance 67. Thus there is a twofold driving in one onely substance and therefore also two Centres are generated the one tendeth to meeknesse and the other to fiercenesse and yet are not severed for the fiercenesse in Nature is the first and out of the fiercenesse is the meeknesse generated which is the other and one without the other would be onely a still Eternity 68. Therefore now the Meeknesse is the Sonne of God which dwelleth in the still Eternity and f Satiateth quencheth or alayeth mitigateth the Wrath and is therefore called the Sonne because he is Generated out of the Fathers Nature and is called the Word of the Father because he is with the Glance of the Eternall Liberty proceeding out of the Eternall Liberty out of the Wheele of the Essences out of the Formes of Nature as the life of Nature expressed in the Liberty of the Father and is called a Person because he is a selfe subsisting g Substance beeing or thing Essence which doth not belong to the Birth of Nature but is the life and understanding of Nature and is called the Heart of the Father because he is the vertue and power in the Centre of Nature and he is in Nature as the Heart in the Body which giveth strength and understanding to its Members and is called the Light of God because the Light is kindled in him and taketh its originall in him and is called the Glance or brightnesse because in the Eternall still Liberty he maketh a Glance or Lustre which taketh its originall out of the sharpnesse of the Eternall Nature as is mentioned before And he is called the Love of the Father because the first Will of the Father to the Genetrix of Nature desireth only this his most beloved Heart and this in the Will of the Father is the best beloved above Nature and yet is his Essence And is called Wonder because he is the Creator of all things by whom all things out of the Centre of the Essences of the Father are brought to light and beeing so that the Nature of the Father standeth in Great Wonders 69. And this is the diversity and the cause that the Father and the Sonne are called two Persons and yet are but one God in one onely Essence that is the Father is the Generator of Nature because it is Generated by his Will out of the desire and because his Heart severeth it selfe from Nature and is not comprehended by Nature and exerciseth a severall Centre viz. the Love and the Father exerciseth the Centre of Wrath in the sharpnesse of the Father is the
the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the water-Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
and the blossome of the Noble Tincture springeth up upon the Crosse as is mentioned before and the blossom of the life in the Tincture as a pleasing fire springeth up like a sprout and the skreek sinketh downe as a faintnesse and weaknesse thougn there is no parting asunder but the formes of the Divine Nature are in such a manner and that sinking downe is as a joy and is not the spirit in the six Formes which are incomprehensible for the sinking is comprehensible by the spirit and the r Or habitation Joy hath all the formes of the Spirit and is the food and satiating of the Spirit for it hath its originall out of the soure Matrix and so every life eateth of its own Matrix or Mother 23. And although wee have no tongue here that can according to our outward Language bring these hidden Mysteries to the understanding yet wee speake as a Childe of its Mother For the Mother hath taken up our minde and our sense sinketh downe into her boosom where then wee see in the light and know our Mother and speake thus of our Mothers house and of her food which wee live upon 24. And though wee cannot well speake the Language yet wee know it in the sense very well and the cause why wee have not that Language is because according to the outward Man wee are altogether a stranger in our Mothers house for the outward man doth not belong to that house and therefore it hath not the Mothers Tongue or Language but speaketh with the sense of the inward Man which reacheth to the Mother 25. Therefore heere wee shall be as it were dumb to those which are not borne of God for according to the outward Man wee are in this world and according to the inward Man wee are in God therefore the sense of the minde speaketh of the Kingdome of Heaven and the outward Spirit which is generated from the Principle of this world speaketh u Or from of this world and the inward Spirit borne of God speaketh u Or from of the Inward World 26. Since then wee are generated out of both worlds therefore wee speake in two Languages and so wee must be understood also by two Languages one whereof will despise this work and the other will highly beleeve and love it for every spirit taketh its own the Spider poyson the Bee honey the corrupt Adam in Ismaell loveth scorning the true Man in Christ with Isaack loveth obedience 27. But seeing we are with our soule in this world in a strange lodging and yet wee certainly know that wee must travaile either into Heaven to God or into Hell to the Devill and since wee like not the Devill wee should doe well to seeke after the Kingdome of Heaven and to cast our minde and thoughts upon it for thereby wee gaine the precious Crowne of Pearles instead of the Crowne of this world which the Devill hath set upon us through sinne wherewith we goe about in this world with brave shewes in hypocrisie in high-mindednesse and in our own authority and power and therefore wee will let them goe and speake of our Mothers Crowne in our Native Countrey 28. Wee have sufficient understanding of it if wee know our selves aright and wee finde it in our body and soule as also in the forme and shape of the body but especially in the Minde but the Spirit of this world knoweth not it selfe except another light shine in it wherein the minde can see and know it selfe 29. For the Spirit borne of God which goeth forth from God in the Divine sense or understanding openeth to the minde the understanding and knowledge so that man seeth himselfe in the Bands of this world yet he seeth not his Glory but he looketh in Ternarium Sanctum into the Holy Ternary into the Angelicall world which he laboureth for with great longing and there is a continuall restlesnesse in him 30. For he is attracted by two viz. by the Spirit of God and by the Devill in whose bands also he is tied according to the outward sinful Man and his Centre standeth directly upon the Crosse and he is in this world like a Balance whereof one part goeth suddenly up and then suddenly downe againe and wee are here onely in a valley of misery anguish and perplexity 31. Now seeing God is so neere us yea in our selves therefore let us seeke him and if we would finde him wee must turne away from this world and become like a little Infant that is without understanding which onely hangeth to the brests of its Mother and wee must be new borne in God with our minde and thoughts or else wee cannot see him and Christ himselfe teacheth us the same saying that his light shineth in us 32. Wee must wholly reject our own Reason and not regard the dissembling flattering Art of this world it is not availeable to helpe us to that Light but it is a meere leading astray and keeping of us back 33. This wee intimate to the Reader that he may know what it is which he readeth it is not the writing of a Man of understanding but of a Childe as a childe newly borne from the Mother is a stranger to this world and hath no understanding of it 34. Therefore wee speake of our Child-like Birth in God for our beginning is upon the Crosse wee are created upon the Crosse as to our soule therefore the Body also is a Crosse and the Centre viz. the Heart is in the midst of the Crosse and wee are with Adam gone forth from the Image of the Crosse into the Image of the Serpent But the Sonne of the Virgin hath regenerated us againe on the Crosse to a Heavenly Image 35. Therefore wee will speake what wee see and know in the Ground and not be silent for a Crosse-birth keepeth its Centre in Ternario sancto in the Holy Ternary understand it right in the holy number Three but not in the Majesty which is without Essence but in the distinction of the Trinity where the Deity is called Father Sonne and Holy Spirit where the two Principles part the Holy and the Wrathfull and there it is that the flash maketh a Crosse and upon the Crosse the Heart of God is generated from Eternity to Eternity and standeth as a Heart in the body or as God the Fathers word in his Centre and so maketh another Centre in it selfe as the Light maketh another Centre then the Fire and yet they are not parted asunder For it entereth into it selfe into the Light of the Liberty of the Father 36. Therefore it is the Heart of God for it is the power of the Majesty and affordeth the x Glance or Brightnesse Lustre power and glory of the Majesty 37. Out of this Word the Father speaketh forth his Spirit as the fire sendeth forth the Aire through the Light which Spirit goeth forth from the Word into the meeknesse of the Word and bringeth with him
Three dwelleth and that Substantiality is the Element of God for there is a life therein but without understanding in which the Paradise of God consisteth for the seaven Spirits of God work therein and it is as a k Or Vegetation growing and herein consist the Great Wonders of God according to all Essences infinitly 54. For every forme of the Essences bringeth forth its fruit which by the wrestling of the Wheele attaineth its highest Ornament and Power and yet passeth away with being overcome for all is herein as a wrestling where one is now uppermost and mighty and then is overcome againe and another riseth up which hath other Essences and so it is a holy sport a joy or fruit of Angells a fulfilling of the will of every life 55. Here againe wee neede an Angells Tongue for the Minde ever asketh how and where for when the Deepe is spoken of which is without comprehension and number or measure the minde alwayes understandeth some corporeall thing 56. But when I speake of the Virgin of the Wisdome of God I meane not a thing that is confined or circumscribed in a place as also when I speake of the number Three but I meane the whole Deepe of the Deity without end and number or measure 57. But every Divine Creature as are the Angels and soules of Men have the Virgin of the Wisdome of God as an Image in the Light of Life understand in the Substantiality of the Spâ—rit wherein is the number Three dwelling in it selfe 58. For wee comprehend before us the number Three in the Image viz. in the Virgin of the Wisdome of God understand l Externally without our Person wee see only the Majesty of the Deity for the Creature comprehendeth not the number Three in the appearance to the eye but the Spirit of the soule which standeth in the Divine Centre seeth it but not perfectly 59. For the Spirit of a soule is out of one forme of Nature and yet can bring forth in it selfe all formes of Nature Seeing then there is nothing m Totall whole and perfect but onely the number Three or the Trinity therefore other things are n Various distinct and different severall or divided as there are various o Of different qualities and properties sorts of Angells 60. And so the Essences of the Centre in God as to or with the Angelicall Spirits stand all in the Wonder and God is manifested in a Creaturely Forme by the Angelicall world for they are all out of the Beeing of God 61. Wee speake thus onely concerning the Distinction of the Great Wonders in God The spirits of Angells are not generated out of the substantiality which is without understanding but out of the Centre of the seaven formes or Spirits of the Eternall Nature out of each Forme a Throne Angel and out of the Throne Angel his Angels or Ministers and therefore a whole p Or Hierarchy Dominion is fallen with Lucifer 62. And the Kingly and Princely Dominions or Governments of this world have their originall here for seeing q Worldly Dominion it hath a principle of its own therefore it hath all formes of the heavenly r Government and though the flattering Hypocrites the High Spiritualty as they call themselves who lift up themselves above Kings and Princes will not beleeve it yet it is true 63. For the fierce Might of the Principle of this world driveth its Å¿ Ordinance of Government order according to the Heavenly Forme And although the fierce Spirits of the hidden seales doe powre forth their Vialls of anger heere in the Dominions and Governments of the Principle of this world and that the Devill getteth great Prey in it what is that to the heavenly Ordinance of Government have not wee Life and Death before us and may choose and take which wee will who can blame God then Every one may goe whither he will To whom he giveth himselfe a servant in obedience his servant he is and in that Kingdome he shall ever be whether he be Prince or Servant 64. And though one be a superiour Leader and Ruler in this worldly Principle yet he hath not therefore t Jus Divinum Divine Authority but in that Condition he is a Steward of the Principle and is under the seales which under his Government bring their Wonders to light 65. A Prince is as often a servant in obedience to the Devill as a miserable Heardsman is and there is no difference between them but in the Office they beare which he beareth u To. for God and not u To. for himselfe 66. For in the Courts of Kings and Princes the Vialls of wrath of the hidden Seales or Spirits are powred forth from whence cometh the Thundering Lightning and Warres Contention and Strife upon Earth which the flattering Hypocrites of the great Whore in Babel which ride as a God upon the Beast the might of Princes doe continually blow up by their sounding of their Trumpets which Princes should take heed of if they will prevent their going with the whore into the Lake of Brimstone of the wrath of God as may be seene in the Apocalyps The Gate of the Distinction between the Substantiality and the x The one pure Element Element Also between Paradise and y The Eternall Heaven Heaven Every substance hath its Forme which the Reader should understand to be one of these foure and wee will shew him the Distinction 67. The Heaven standeth in the Matrix of the sourenesse which in the Meeknesse is called the water-Water-Spirit and is the outward Enclosure or Firmament which parteth the Principles 68. The substantiality is in the Heaven and is the vertue or Corporeity of the seaven Spirits of God and is called the Body of God which our hands are not able to comprehend or feele and yet it is in substance and comprehensible by the Spirit for it is the body of the Spirit also the body of our soule if wee be new-borne in God for it is Christs body which he giveth us in the Faith to eate as is to be seene in his Testaments and the one Element leadeth the Principle therein as a moveable Life which indeed is not the Spirit of God it selfe but the Spirit of God hath this life and substantiality in him as a body and he is first the Spirit of understanding and of omnipotency 69. For Paradise is the springing up out of the Essences in the Divine Centre which Parad se z Or Sprouteth goeth through all Formes it goeth through the one Element and through the substantiality and also through the Heaven as a springing of a pleasant Garden therefore Adam even in this world was in Paradise 70. O Deare Children if yee understood this how would you tread underfoote the Contentions of the Sophisters Much consisteth herein which shall hereafter be shewne you so far as wee ought let none be wilfully blinded nor be offended with
the simplicity of this hand 71. For if wee will enter into the Kingdome of Heaven we must be children and not cunning and wise in the understanding of this world wee must depart from our own Reason and enter into obedience to our Eternall first Mother and so wee shall receive the spirit and life of our Mother and then also wee shall know her habitation 72. No wit of our own attaineth the Crowne of the mystery of God it is indeed revealed in the Scriptures of the Saints but the Spirit of this world apprehendeth it not Herein no Doctors though they have studied never so much have any ability in their own wit to attaine the Crowne of Gods secret Mysteries 73. There is none can in his own power apprehend any thing of the Depths of God and teach it to another but they are all children and Schollers in their A. B. C. And though wee write and speake highly thereof yet the understanding is not our own but the Spirit 's of the Mother which speaketh out of its children what it will it revealeth it selfe in a Divers wayes and manners many formes in one otherwise then in another for its wondrous wisdome a Deepe without number and you ought not to marvell that the children of God have not one b The same termes of Expression manner of speech and word for every one speaketh out of the wisdome of the Mother whose number is without ground and infinite 74. But the limit is the Heart of God they all runne thither and that is the Triall or Touchstone whereby you shall know whether the Spirit speaketh from God or from the Devill for the Devill hath also his Matrix and his children therein who also speake out of the spirit of their Mother 75. Here behold the flattering Hypocrites the proud vaine glorious Boasters who account themselves Masters and sufficient able expounders of the Scriptures of the Saints who say wee have studied in the mysteries of the Scriptures of the Saints and we understand them sufficiently and moreover wee have studied and taken our degrees in the University and can make conclusions and determine thus wee will beleeve thus wee will have the Scripture to be understood and Decree strict Lawes and severe punishment against those that will not stick to their Lawes which they execute under the shelter and protection of a worldly power 76. Is not this lifting of himselfe in his own lust and glory above God as the Prophet Daniel speaketh concerning the hypocriticall Antichrist Take heed of those yee Children of God they speake from themselves and not from the Spirit of God they have not the Childrens filiall spirit of humilitie in obedience and love towards their Mother much lesse towards her children They devoure the Childrens Bread and get the in living with deceit 77. They are the true murtherers and Wolves who in their conceived Opinions and proud Conceits stirre up Warres and bloud-shedding and set up all manner of wickednesse and abominations they are the great proud Whore of Babel who ride in the Hearts of Princes through them is powred out the vialls of the wrath of God and yet they call themselves the Lambs and sheepe of Christ 78. O yee Wolves where is your c The Garment of our Mothers childe childes Garment if you have sufficiently learnt the hidden Mysteries of God you are no children and Schollers that goe to Schoole but if you have then live in the Wonders of the Mother in her humility and purity in Gods works of wonder and wee will beleeve you Put off your proud Robe and Gowne and receive us poore A. B. C. Schollers into the Boosome of our Mother and teach us d The Language of our Mother our Mother Tongue and then wee shall live together in unity as Brethren But what shall they say of you The Spirit of the Mother declareth concerning you that you are the proud Whore of Babel riding upon the Dragon in the Revelation of Jesus Christ there is your looking Glasse The Gates of this World Also concerning the Language of Nature 79. Reason alwayes asketh out of what is the Earth and Stones also the Elements and e Or Constellations Starres generated wee cannot know this in the Reason and Art of this world neither can the Bookes of the Doctors teach it wee know it onely in our Deare Mother wee see it in the Light of the Mother but in this world wee are blinde concerning it neither can wee learne it of any body 80. The Writings of the Saints and the Children of God tell us That God created the World by his Wisdome and by the Spirit of his Mouth and it is so neither have wee any other knowledge then that God hath revealed himselfe in his wisdome 81. But this world is not his wisdome but it is a Figure come out of his wisdome it hath not the wisdome of God palpably but the f Or Works Wonders of the Wisdome and this world is onely a similitude of the Deity according to Love and Anger in Nature and g Extra Naturam without Nature 82. For behold the h Starry Sphere Wheele of the Starres and the seaven Planets and also the foure Elements i △ Fire k 🜠Aire l 🜄 Water and m 🜃 Earth and then you shall finde the ground that it is all really an out-birth out of the Eternall Nature where the Deity hath revealed it selfe comprehensibly or palpably 83. For the Spirit of God hath discovered the Image of God in the Virgin of his wisdome and the Verbum Fiat hath created it The Forme of this world was from Eternity in the Nature of God but invisible and immateriall 84. * Note Concerning the Language of Nature Then saith Reason What was Gods Creating The word Schuff which signifieth Created hath it in its own meaning according to the Language of Nature and if you would understand that Language observe in your minde how each word from the heart is framed in the mouth and what the Mouth and the Tongue do with it before the Spirit sendeth it forth 85. If you did apprehend this you should understand every thing in its Name why each thing is called as it is it would be thus understood in the Language of every Nation every one in their own Mother-Tongue And in this place lyeth the heavy Fall of Adam in which wee lost what wee had in the state of Innocency but in the Regeneration of Jesus Christ according to the Inward Man wee have attained it againe 86. You must have the understanding of the Three Principles for the attaining of the Language of Nature for there are Three of them that n Or Frame the Word as in an Image forme the Word viz. Soule Spirit and Body Behold and observe whether it be so or no as I tell you concerning the Language of Nature Try and consider of it not onely in the word o
of flower sifted or bolted as small as Atomes was onely as a raised dust became in the attraction wholly grosse dry and hard and God would not have it so particularly before the Majesty to speake in a Creaturely manner and therefore it was suddenly in that instant together y Or concreted Created to a proper Centre of its own 100. And here ariseth the Distinction of the Three Principles which before was not knowne for they were in one onely Beeing and were onely knowne in the z Or the Light Wisdome before the Majesty with their Distinction 101. Observe the meaning right as the Mouth formeth the word Schuff which signifieth Created just so was the Creation formed for the Lips doe open and the upper Gummes with the Teeth touch the nether-Lip and the spirit or breath sisseth through the Teeth and it is thus As the Lips viz. the outward enclosure doe open so hath the Matrix of the Genetrix opened it selfe viz. in the Kindling The sissing is the Fire and out of the Fire goeth the Aire as a spirit of the Matrix which was now awakened and was not before in the Centre but onely in the Wisdome of the Number-Three 102. The Aire winde or breath is not the spirit of the Number-Three but the awakened spirit out of the Matrix viz. out of the Centre of Nature for the spirit of the Number-Three is a cause of Nature and hath in it the wisdome but this Spirit of the Aire is without understanding as the substantiality is 103. And as the Fire hath its originall from the Eternall Liberty wherein it attaineth the sharpnesse of the wrathfulnesse so also the Aire-spirit from the Holy Spirit which giveth life and mobility to Nature so Nature againe sendeth forth the spirit viz. the Aire out of its vertue viz. out of the a Dumb or senslesse inanimate substantiality and hath its originall in the Fire 104. And observe further how in the word Schuff which signifieth Created the spirit or breath thrusteth the impression or pressure from the Heart which overtaketh the kindled fire and holdeth it captive and so the Water-source overtaketh the fire and holdeth it captive 105. For the Water ariseth from the substantiality and from the being overcome and the b △ Fire c 🜠Aire d 🜄 Water and e 🜃 Earth are all gone forth out of the Centre of Nature and before the kindling were all in one beeing but with the kindling were knowne in foure formes which are called foure Elements and yet are in one another as one and there is no more but one there are not foure Elements in Heaven but one yet all the foure formes lie hidden therein and with the kindling they become active and now they stand in the outward substance comprehensible to the Creatures 106. Observe also further that as the nether-lip toucheth the upper Teeth and the Spirit stayeth in the Mouth and thrusteth the word Schuff through the Teeth where the Tongue draweth back towards the nether-Gummes and will not frame the word Schuff but letteth the Spirit thrust it through the Teeth So observe the Spirit of God hath driven forth the foure Elements which are the foure formes which appeared in the substance ex Ternario sancto out of the Holy Ternary into the outward and made an inclosure therein or a Firmament which is called Heaven and the Holy Spirit stayeth in Heaven and leaveth the foure formes to their own Dominion and then they appeare as a Principle having power of their owne 107. For the Tongue f Or Typifieth denoteth or betokenth signifieth the Spirit of God and the foure Elements signifie the Spirit of the Centre together with the Centre it selfe 108. Thus wee understand heere in the Word Three Principles whereas in the Originall there is but one for wee understand by the kindling the Centre of Nature in the Centre of the Globe of the Earth and that in the Matrix of the Genetrix there is a very earnest sterne Dominion out of which Earth and Stones are proceeded and therein one Principle consisteth 109. And then secondly wee understand that there is a Dominion of Meeknesse which overcometh the Wrath and holdeth it captive as wee see in the source or property of Water that it captivateth the Fire and yet the property of the Fire remaineth therein with its whole Dominion of all formes of the dry hunger wherein consisteth the Abysse of Hell in the Anger of God Also wee understand that there is the g Or closure Firmament between these two Principles which is called Heaven by the shut Mouth both in the Word and in the outward h Essence Beeing or Thing Substance For the Spirit the Aire giveth life to the outward meeke water as it goeth forth with the pressure from the Heart through the Teeth in the Word and so there is a Dominion and life Externally which yet ariseth from the Internall and yet the outward captivateth the Inward 110. And thus the Spirits of the Darknesse lye in the Abysse captivated in the property or source of the Anger and have no power of their own in this world and heere the suttlety of the Devill in the Might of the fire is cast downe to the Ground in the sinking 111. Open the Eyes of your Minds yee Seekers and seeke heere the Abysse wherein the Devills dwell in the Elements and not afarre off as if they were farre absent as yee have done hitherto Mark this 112. And wee understand that there is the Third Principle in the Word and also in the power of Creating for the Tongue inclineth to the nether Gummes and letteth the two Dominions goe away through the Teeth and holdeth its Dominion without any awakening of the Heart 113. Thus observe the i Scope or meaning Ground the second Principle viz. the Kingdome of God is in the midst in both the Principles that is is not awakened nor enkindled with the kindling for it remaineth as it was from Eternity and is not altered therein neither increased nor diminished in the Creation there is nothing added nor taken away from it and k The second this Principle hath the right spirit of wisdome and of understanding which hath severed the fierce wrathfull and the meek Principle asunder and each of them hath its life awakened in it 114. And wee give you to understand that it is neither captivated nor shut up by the inward or the outward It sprouteth in both for it is the Might of both In the Inward it sprouteth in angry l Or Jealousie Zeale with great wonders and powers where all formes are working and therefore in those Creatures stick all wit and cunning craft and suttlety as in the Devills who bring m Or to beeing to passe all Wonders in the wrathfull Matrix as the Histories in the world concerning the Children of Wrath doe Testifie 115. And in the Outward in Sprouteth through the Meeknesse with the
considering of them the Spirit shall make a Hymne of thanks to the praise of Gods works of wonder as Esaias saith Though your sinnes were as red as bloud if you turne they shall be as wooll white as snow And yet you must know that in the life to come they shall appeare in the Figure but in another source or property Mark this yee children of God for much is herein contained 135. From this Ground wee know that Adam in his Innocency before his sleepe which signifieth Death when he had imagined into the spirit of the foure Elements was in this world in Paradise and yet it might well be said not in this world he was indeed in this world upon the face of the Earth but in a paradisicall source or property in the Dominion of the one pure Element and not in the foure Elements 136. But when he entred into the foure Elements he Entred into Death and his body became like a Beast and the Earth was Cursed from the Lord so that it bare no more Paradisicall Fruit For Adam was driven out into the outward Principle and there he must eate Earthly Fruit and open or manifest the Wonders of the Outward Principle and so he instantly became Earthly 137. For his Body was from the Earth and Created out of the Earth but it was not Earth no more then Gold is Earth though it groweth in the Earth and proceedeth from the Earth for it was Ex Matrice ex Massâ from the Matrix out of a Masse understand out of the substantiality out of which the Earth was originally generated and created The Pure Element is also in the Earth as also Paradise and it is onely the source or property that maketh the alteration wherein the Light of God is detained 138. Adam would be as God in all the Three Principles and the Serpent also perswaded Eve to it that if shee would Eate of the fruite of the Earth shee should know good and evill indeed evill enough care misery and sorrowes in the Death of the foure Elements 139. And therefore seeing the foure Elements must break thence it is that ſ Transitorinesse 〈…〉 Corruption is in Mans Body and the soule which is taken out of the Etetnall remaineth in the Eternall therefore there must come a heavenly body out of the pure Element againe out of the substantiality which is before God out of the Matrix of the Earth like the first Body which was in Adam and must t Or Assume our humane soule receive our humane soule into it and u Or suffer Death Enter into Death and bring us out of Death on the Crosse into the Element againe into the substantiality in the presence of God in Ternarium sanctum into the Holy Ternary For Adams soule was taken on the Crosse in the Eternall Centre where the Heart of God ariseth from Eternity and was breathed into the Created Body of Adam from the Spirit of God and therefore the Heart of God must x Or be Incarnate become Man 140. And as Adam was entered into the Earthly Crosse into the Death of the foure Elements so must the New Adam Christ suffer himselfe to be y Crucified Hanged on the Earthly Crosse and enter into the Earthly Elementary Death for Death sticketh not only in the Earth but also in the Aire and Adam desired also with his Imagination not to enter into the Earth but into the Aire he lusted after the Spirit of the Principle of this world and it laid hold on him And so he fell also into the Earth 141. For the foure Elements are altogether in one another and the Ground or Foundation upon which they stand is the Fire of the fierce Anger of God wherein the Devills dwell as is above mentioned 142. z Note And so the New Adam Christ must enter into the Abysse of the foure Elements viz. into the Hellish Fire of the Wrath and a Or passe presse through the Hell of the wrath through Death and bring the humane soule againe into the Paradise of God 143. And therefore the New Adam Christ was Tempted or Tryed forty dayes in the Wildernesse whether he could stand in the Paradisicall source or property and so eate onely Paradisicall Fruit which groweth in the source or property from the Essences of the Spirit of God and there he did eate ex verbo Domini of the Word of the Lord and not at all of the foure Elements 144. For he did beare also the Earthly Image and there the New Heavenly must overcome the Earthly and the soule must enter againe into the new heavenly body that the Earthly may but onely hang to it and thus also was Adam Created in the beginning 145. He was to eate of Paradise whose property should rule over the Earthly and though he were in the foure Elements yet he was to live in the Pure Element and then he might have continued so Eternally though the Outward Principle should be broken yet he should have remained 146. For he was in Paradise and not in the foure Elements but when he entered into them he entered into Death and the Anger of God in the Abysse of Hell did captivate the soule which Christ brought forth from thence againe 147. O yee Children of Men Mark what is revealed to you doe not account it a fiction and a Historie It is knowne in Ternario Sancto in the opened seale of the Seaventh Forme in the Centre therefore consider what it is 148. Hereby is signified to you the finall breaking of the outward Principle Trim your Lamps the Bridegroome is ready his Trumpet soundeth the Seaventh Angel from the Throne of Heaven soundeth The Mysteries of the Kingdome of God shall be o Or finished accomplished at the time of his sounding and then there is no time more in the foure Elements but then the Eternall Time in the Element in the Life of God and the Time in the Abysse goeth on 149. Goe out from the c From the Confusion of Tongues Languages in Babel for wee all speake but one onely Language in Jerusalem Babel burneth in the Fire or confounded Christendome is kindled in Warres Contention and Strife in Famine and Pestilence in the Anger of God Amen The Sixt Chapter The Two Gates Of the World and also of Paradise most highly to be considered Note more of the Language of Nature 1. WEE have shewed you before the Ground of the Language of Nature how Adam gave Names to Every thing and out of what God spake to Adam viz. out of the Life of the Birth as wee speake at this very Day and if wee consider our selves therein we finde the whole Ground in Heaven and in this world and wee see it well enough with Earthly Bodily Eyes that it is true wee need no other Testimone then the Great Booke Heaven and Earth the Starres and Elements together with the Sunne wherein wee well know the similitude of the Deity 2.
the very life in our own knowledge or Experience not in an Opinion from the mouth of another but from our own Mouth wee see with our own Eyes which wee boast not of for the Power is the Mothers but wee exhort thee to enter into the Boosom of the Mother and learne also to see with thy own Eyes so long as you suffer your selves to be c Or lulled asleepe rocked in a Cradle and desire the Eyes of others which are strange Eyes in respect of your own you are blinde But if you rise up from the Cradle and goe to the Mother then you shall see the Mother and her children 36. O how good it is to see with ones own Eyes One that is blinde and seeth not the light of this world is accounted as one that is asleepe and dreameth for he heareth of the Pomp of the World but he knoweth it not he apprehendeth it by hearsay and many times thinketh it is better or worse then it is because he seeth it not and so imagineth it by that which is said but he that seeth the light he speaketh according to the Truth for he apprehendeth the Thing as it is 37. So also say I wee are all asleepe in the outward Man wee lye in the Cradle and suffer our selves to be rocked asleepe by Reason wee see with the Eyes of the dissimulation of our Hypocrites who hang Bells and Babies about our Eares and Cradles that wee may be lulld asleepe or at least play with their Bables that they may be Lords and Masters in the House 38. O Blinde Reason Rise up from thy Cradle art thou not a Childe of the Mother and an heire to the Goods and moreover a Childe and Lord of the House why sufferest thou thy servants thus to use thee Christ saith I am the Light of the World he that followeth mee shall have the Light of the Eternall Life He doth not direct us to the flattering Hypocrites Murtherours and Contenders but only to himselfe wee should see with the Inward Eyes in his Light and so wee should see him for he is the Light when wee see him then wee walke in the Light He is the Morning Starre and is Generated in us and riseth in us and shineth in our bodily Darknesse 39. O how great a Triumph is there in the soule when he ariseth then a Man seeth with his own Eyes and knoweth that he is in a strange Lodging Concerning which wee will here write what wee see and know in the Light 40. Wee are children of the Eternity but this world is an out-birth out of the Eternall and its palpability taketh its originall in the Anger the Eternall Nature is its Roote but that which is an Out-birth is corruptible because it hath not been from Eternity and it must all returne into the Eternall Essence out of which it was borne 41. The Starres are out of the Centre of Nature they are the Essences of the Seaven Formes of Nature and from each forme there goeth another Forme all d Or caused by the wrestling Wheele from the wrestling Wheele of Nature and therefore they are so various and numberlesse in our account Though indeed there is a certaine number of them whereby wee know that they must enter againe into the Ether 42. For in the Eternall Centre there is no Number or Measure but it is the Omnipotence in the springing up without number for that which cannot be numbered or comprehended is not Eternall it hath a beginning and end But wee know that the spirit and soule of Man hath no beginning end nor can it be numbered or measured which wee understand by the Constellations of the minde from whence so many thoughts arise which are numberlesse for out of one Thought in a while there may goe forth many more as many as the Starres in the Firmament wherein wee highly knows our Eternity and doe most highly rejoyce that wee know it 43. e Or observe us well heere Understand us aright how this world is in the Ground and foundation of it The Eternall Centre and the Birth of Life and the Substantiality is every where If you make a small Circle as small as a little f As small as a Mite Punctum or Atome Graine or kernell of Seede there is the whole Birth of the Eternall Nature and also the Number-Three in Ternario sancto conteined therein but you include not nor comprise the Eternall Nature much lesse the Number-Three but you comprehend the Out-birth of the Centre the Eternall Nature is incomprehensible as God also is 44. when I take up any thing and carry it away I doe not carry away the Eternity much lesse God and yet the Eternity is in that very thing but the thing is g Exgeneratum out-borne and stirreth not the Eternity and that which is out-borne comprehendeth not the Eternity but the Eternity comprehendeth that which is out-borne throughly without stirring for the Eternity as also the Deity is in one place as well as in another every where for there is no place in the Eternity but the out-birth maketh a place and roome Therefore God saith I am A and O the beginning and the End 45. This world maketh a beginning and God in the Number-Three not without it is the beginning and it also maketh an end and that is the Eternity and also God For before the time of this world there was nothing but God from Eternity and after this world there will be nothing but God in Eternity but the cause why wee comprehend not this is because there is no comprehensibility in God For where there is a Comprehensibility as there is in the Trinity there is beginning and end And therefore wee are shut up in darknesse that wee might labour and manifest God as wee have mentioned to you concerning the Seaven Formes of Nature what an Eternall labour there is therein so that one forme generateth another till they are all brought to Light and so the Eternall is manifest in a Threefold Forme which otherwise would not be knowne 46. And wee declare unto you that the Eternall Beeing and also this world is like Man the Eternity generateth nothing but that which is like it selfe for there is nothing in it but is like it and it is unchangeable or else it would h Or cease to be passe away or it would come to be some other thing and that cannot be 47. And as you finde Man to be just so is the Eternity consider Man in body and soule in good and evill in joy and sorrow in light and darknesse in power and weaknesse in life and death All is in Man both Heaven and Earth Starres and Elements and also the Number-Three of the Deity neither can there be any thing named that is not in Man all Creatures both in this world and in the Angelicall world are in Man All of us together with the whole Essence of all Essences are but one
of this world outwardly is onely a manifestation and discovery of the Eternity in God It hath its rising a Forme or subsistence station and generating like the Eternall Nature and as the Eternall Nature doth alwayes generate it selfe and hath its originall from Eternity to Eternity just so is this visible Dominion of this world Generated and Created 63. For it hath a high round Circumference like a Circle and there stand the b Or fixed Starres Constellations and after that the Great Deepe which resembleth the Eternall Liberty of God now the seaven Planets are in the Deepe which resemble the seaven Spirits of Nature and the Starres resemble the Effects or Essences proceeding out of the Spirits of Nature and the Sun is the middlemost of the Planets which maketh the foure quarters of the World and it standeth in the Point as in a c ✚ Crosse and resembleth the Heart of God Its Lustre in the Deepe resembleth the Majesty of God where God dwelleth in himselfe and is comprehended by nothing and there is nothing of him seene but the Majesty where the Centre of Nature is knowne in all Heavenly Images out of the Eternall 64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix and yet there is no Death therein but a springing forth of the fierce Essences and thus it resembleth a forme in the Centre and a peculiar selfe-Dominion and is a figure or Type of Hell as a hidden Dominion in the Darknesse 65. And as the Earth in Comparison of the Upper Dominion is counted as a Death so the fierce Matrix of the Anger is as a Death in comparison of God and yet there is no Death in either but an Eternall Life in a twofold source or property viz. the Life in Eternall Joy and the Life in Eternall Torment 66. And now we see that the Sun maketh the Great Deep above the Earth lovely friendly pleasant and delightfull or else there would be no other Rule influence or Dominion in the Deepe then is in the Earth for if the Sun should d As when a Candle goeth out goe out there would be an Eternall Darknesse and the fierce soure astringency would make all hard rough and harsh and there would be an Eternall Coldnesse And although every thing did move together like a wheele yet there would be nothing seene but a flash of fire 67. Thus wee give you to understand concerning the Abysse of Hell that it is in this world and the Sun onely is the cause of the Waters which are the Heaven in the Deepe Moreover by the Sun the Heart of God may be understood out of which the Light of the Majesty shineth for the whole Centre of the Eternity would be dark if the light from the Heart of God did not shine therein 68. But it is not so with the Heart of God as with the Sun that it should be a Globe standing in one place onely no it hath no Circumscription Circumference or Place also it hath no beginning and yet it is like a round Globe yet not a round Circle but it is as it were parted divided or e Or Pertuse open for it is as a Round f Crosse-Wheele like a whole Rain-Bow which yet appeareth as it were parted 69. For the whole Crosse is its parting and yet it is whole but the Centre of Nature viz. the Word of the Lord Verbum Domini the Word of the Father is there the Centre of the Crosse The Crosse every where signifieth the Number-Three where then beneath blew appeareth which signifieth the substantiality in the middle appeareth Red which signifieth the Father in the Glance of Fire g Text under next which appeareth Yellow which signifieth the Light and Lustre of the Majesty of God the Sonne and the h Or Purple Dusky Browne with the mixture of all Formes signifieth the other Kingdome of Darknesse in the Fire in which Lucifer did i Flie out soare aloft above God and did not lay hold on the Majesty and Heart of God 70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement for so he sitteth in the Majesty of the Number-Three in Ternario sancto understand the Angelicall world in the Eternall Substantiality and Paradise 71. Thus know that all this is not divided nor is it thus in one place alone but this Forme or manner appeareth in its Principle Every where If thou conceivest a small minute Circle as small as a Graine of Mustard-seed yet the Heart of God is wholly and perfectly therein and if thou art borne in God then there is in thy selfe in the Circle of thy Life the whole Heart of God undivided and the Sonne of Man Christ sitteth thus in the Circle of thy life upon the Rain-Bow in Ternario Sancto at the Right hand of God and thus thou art his childe whom he hath regenerated in him in Christ as also Christs Member and Body wherein he dwelleth his Brother his Flesh and Spirit and a Childe of God the Father in him God in thee and thou in God Power Might Majesty Heaven Paradise Element Starres and Earth all is thine Thou art in Christ k Or above over Hell and Devills 72. But in this world with thy Earthly Life thou art under Heaven Starres and Elements also under Hell and Devills all Ruleth in thee and over thee 73. Therefore consider thy selfe and goe forth from thy selfe it is of high concernment wee speake what we know and what we must speake for wee ought not to speake otherwise of the Eternity unlesse wee should speake as if it had a beginning whereas there is none in the Eternity 74. Nor doe not thinke that Mankinde hath such a beginning as wee must say of our selves according to the Creation no the Image hath appeared in God from Eternity in the virgin of wisdome but not in substance or distinction it was no Woman nor Man but it was Both as Adam was both before Eve was which divided distinction signifieth the Earthly and also the Beastiall Man for nothing subsisteth in Eternity unlesse it have been from Eternitie 75. O yee children of God open the eyes of your Inward Man and see rightly If you be new borne in God then you put on that very Eternall Image and the Man Christ is l Or Incarnate become Man in that very Image viz. in the Eternall Virgin for no mortall virgin is pure and he was conceived by the Holy Spirit in a pure virgin and in respect of our soule which he should assume he is also become Man in the mortall virgin for Mary had all the Three Principles in her and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality it was indeed without substance but in the Man Christ it came to be a substance 76. Wee doe not say concerning the Outward virgin Mary that shee was not the Daughter of Joachim and
way 7. O thou poore confounded soule in Babell what doest thou doe leave off all Opinions by what name soever they are called in this world they are all no other then the contention of Reason the New-Birth and the Noble Stone is to be found in no contention neither in any Wisdome of Reason you must forsake all in this world let it be as Glistering as it will and enter into your selfe and onely gather all your sinnes which have captivated you together on a heape and cast them into the Mercy of God and flie to God and pray to him for forgivenesse and the Illumination of his Spirit there needs no long disputing but earnestnesse and then Heaven must breake asunder and Hell tremble it comes just so to passe you must set aside all your sinnes and Reason and whatsoever cometh in the way and resolve that you will not let him goe except he blesse you as Jacob wrestled with God the whole night 8. Though thy h Or Minde Conscience should say no God will have none of thee yet doe thou say I will have him I will not leave him till I am carried to my Grave Let my will be as thy will O Lord I will as thou wilt and though all the Devills encompassed thee round about and should say Hold it is enough at once thou must say no my i Thought and â—â—â—pâ—seâ— minde and will shall not depart from God they shall be Eternally in God his Love is Greater then all my sinnes although thou Devill and thou world have the Mortall Body in your Prison yet I haven my Saviour and Regenerator in my soule He will give me a heavenly Body which will remaine Eternally 9. Try this and thou shalt finde Wonders thou shalt soone get one in thee who will help thee wrestle fight and pray And though thou canst not use many words it is no matter though you can say no more then the Publicane O God be mercifull to me a sinner When thy Will and all thy Reason is once placed upon God with a Resolution not to leave him though body and soule should be broken asunder then thou holdest God fast and breakest through Death Hell and Heaven and goest into the Temple of JESUS CHRIST in spite of all the Opposition of the Devill the Anger of God cannot withhold thee how great and powerfull soever it is in thee and though body and soule did burne in the Anger and stood in the middest of Hell with all the Devils yet thou wouldst breake forth and come into the Temple of Christ and there thou wouldst get the Garland of Pearle adorned with the Noble and highly Precious Stone That Lapis k Sive Philosophorum Philoch-Angularis The Chiefe Corner Stone 10. But you must know that the Kingdome of Heaven is thus sowne in thee and is small as a Graine of Mustard-seed yet thou hast great joy with this Angelicall Garland but looke to it and set it not upon the Old Adam else it will goe with thee as it did with Adam keepe what thou hast necessity or want is an evill Guest 11. At length a young Plant groweth to be a Tree if it stand in good Ground but many a rough and cold winde bloweth upon a young Plant before it come to be a Tree it is unsteady Thou must be brought before the Tree of Temptation and also into the Wildernesse of Contempt and Scorne in this world if thou doest not hold out thou hast nothing if thou rootest up thy Plant thou doest as Adam did thou wilt more hardly set it againe then at first and yet it groweth in the l Or The Paradisicall Essence valley of Roses hidden to the Old Adam 12. For it was a long time from Adam till the humanity of Christ in which time the Tree of Pearle grew hidden under the vayle of Moses and yet in its time it came forth as a Tree with faire fruits 13. Therefore if thou hast fallen and hast lost the faire Garland doe not despaire seeke knock and come againe doe as thou didst at first and then thou wilt finde by Experience from what Spirit this Pen and Hand hath written thou wilt afterward get a Tree instead of thy Plant and then thou wilt say is my Plant during my sleepe become a Tree Then you will begin to know the m The Stone of the Wise men Philosophers Stone observe it The Gates of the Firmamentall Heaven with the Starres and Elements Also of the Threefold Life of Man The Noble Stone rightly brought forth into the Light Spiritually for the Magi or those that are wise 14. If wee will speake of the Noble Stone and bring it forth into the Light to be knowne wee must first shew the Darknesse and deformity of the Stone which hindereth that it is not knowne For since wee know that the Noble Stone lyeth hidden in this world and may be had every where and yet is not knowne wee should therefore seeke to know the cause why it is so hidden 15. Reason saith if this outward world be so dangerous for Man why hath God set him therein or why hath he created it And thus he judgeth also concerning the Devill saying why hath not God turned the Devill into Nothing againe since his fall 16. Yes beloved Reason thou hast found the Stone and with it thou buildest a house of Stone to dwell in The Noble Stone lyeth in the Eternity that which is eternall breaketh not but that which hath a beginning breaketh The Devills are Eternall and therefore they break not they were not in the n Or Condition forme of a spirit from Eternity but their Essences are Eternall 17. And they have put their will into their Essences and their will is eternall as the Centre of Nature viz. of the sterne Matrix is Eternall into which their will is entred so now they are Eternall Spirits therein viz. in the sterne Matrix also they are as a Looking-Glasse for the other Angells and for the soules of Men. 18. But that God should cast away the Third Principle that is the Created World for Mans sake and put it into its Ether before the accomplishment of its Time that cannot be for the Wonders that were foreseene from Eternity in the Wisdome without Substance they must come to have a substance and so in time must the formes of Nature also 19. For God is Threefold in Persons and would also move himselfe Three Times according to the property of each Person and no more at all in Eternity 20. First the Centre of the Fathers Nature moved it selfe to the Creation of Angells and further of this World 21. Secondly The Sonnes Nature moved it selfe where the Heart of God became Man which shall never be done more in Eternity and where it is now done viz. where men become united with the Heart of God as branches on their vine it is done by that onely Man who is God through many and in
comprehensible water there it is created into Starres for a Starre is onely Fire and Water concrete together but seeing the fire in them burneth not and that the water in them doth not quench the fire thereby wee underâ—tand that that water is not materiall but is as an Oyle in which the light burneth which is not such water as putteth out the Light but preserveth a continuall burning Light without any great source or fierce consuming property 73. Thus the Starres are a f Quintessence Quinta Essentia a fift forme f Quintessence distinct from the Elements as the fat in a Creature is a cause that the fountaine of life burneth so the Quinta Essentia is a cause that the Starres burne yet the Starres have them also all the Causes of every thing that is in this world all that live and move is stirred up from their properties and brought to life 74. For they are not onely fire and water though the fire and the water be the chiefe in them but also they have in them hardnesse softnesse darknesse bitternesse sourenesse sweetnesse and all the g Vertues powers of Nature they have whatsoever the Earth hath contained in it For every Starre hath a severall property all according to the h Effects operations predominancy Essences of the Eternall Centre of Nature 75. All is comprehended in the Creation and come to a beeing so far as their properties at the same time stood open in the wheele of Nature when the Eternity moved it selfe to the Creation 76. And the Aire is the Spirit which is mixed with all sorts of Formes and as the heate goeth forth from the Fire so also the Aire goeth forth with all powers continually from the fire and therefore it is unconstant suddenly the Aire awakeneth one forme in the Centre of Nature suddenly another and so there is continually a wrestling and overcoming suddenly a beeing above and then a beeing under againe 77. The whole Deepe between the Earth and the Starres is like the Minde of a Man where the Eyes suddenly behold a thing and conceive or frame a will or desire therein and bring it i To passe or to be to substance some things they behold onely with cursory thoughts and some things in a perfect k Resolution or purpose beeing so that the mouth and hands goe about it to bring it to passe thus the Deepe also is like the Minde suddenly it is intent upon one Starre suddenly upon another and the Sun is the King and the Heart of the Deepe which shineth and worketh in the Deepe and the other six Planets make the senses and understanding in the Deepe so that alltogether is as a living Spirit 78. Which you may understand by a Beast which formeth its Spirit herein also in the Fowles and also in us Men according to the Adamicall Man but this Government or Dominion and spirit hath not divine wit and understanding for it hath beginning and end and that which hath beginning and end is not spirituall or Divine but it is Naturall and Transitory as you may see by the Winde how suddenly it is raised in one place and suddenly layed againe and then suddenly raised in another Place and so forth 79. So also the Constellation is a cause of all sorts of outward worldly l Or wit Wisdome Arts and Policy also a cause of the Ordering of every Government or Dominion of this world amongst Men after the Fall also among the Beasts and Fowles also it is the cause and bringer forth of all hearbs plants and mettalls also of Trees that they grow 80. For that which the Constellation conteineth in it lyeth all in the Earth and the Constellation kindleth the Earth and it is all one Spirit and one Dominion which I call the Third Principle For it is the Third Life in God the awakened Life and not an Eternall Life for in this Third Life shall onely the Great Wonders which lye in the Centre of the Eternall Nature be brought into a visible substance whose figures remaine for ever but not in the Essences they all returne againe into the Ether as it was before the Creation so it will be againe at the End 81. But all of this world remaineth standing in the Eternall Nature with its colours and figures like a m Or Land-skiffe Picture else the Creatures as Angells and Men which are Eternall should have no Joy Thus they shall n Or Be omnipotent enjoy all and yet there will be a springing blossoming and growing but without feeling of any fiercenesse or of the Fire for the Essences are no more a substance and therefore it affordeth no fire the fire is an Eternall darknesse and gnawing in it selfe and that is called the Eternall Death concerning which the Scripture witnesseth throughout Doe not account this a fiction for it is true wee speake faithfully what wee know and understand in the boosom of our Mother viz. in the Mercy and Eternall Wisdome of God The Eighth Chapter 1. NOw as there is a Life and Spirituall Government in he Deepe of the World in all places so that all Creatures are included as it were in one Body which affordeth them life nourishment wit wisdome and Art in all kindes of them in Men Beasts fowles Fishes Wormes Trees and Hearbs every one according to the kinde of their Essences so there is also a life in the Eternity within this world which the Spirit of this world comprehendeth not which hath all the properties of this world in it but in no such kindled Essences 2. For it hath no Fire though indeed it hath a mighty Fire but it burneth in anotte source or property viz. in the desiring It is soft delicate or pleasant without paine also it consumeth nothing but its Spirit is Love and joy its fire maketh Majesty and brightnesse and that hath alwayes been from Eternity it hath no ground it hath its springing up and blossoming but not out of such Earth as wee walke upon and yet it is Earth which in my whole Booke I call Substantiality for it is the Eternall Body without any defect there is no want in it nor sorrow nor misery no such thing is knowne there at all there is no Death Devill nor Anger knowne in it but such things stand altogether in the Darknesse or in Eternall oblivion hidden in the first Principle 3. And this Angelicall World or Eternall Substantiality wee call Ternarius Sanctus and that very rightly though the Latine Tongue understandeth onely the a The Trinity Number Three thereby yet the Language of Nature comprehendeth it together as one onely Body 4. For as this Principle of this outward World is together as one Body so God the Kingdome of Heaven Angells Men Paradise with all Heavenly and Divine b Beeings things and Properties are all but one Body and together are called God Majesty and Eternity 5. For the Majesty is the Light of that Body
indeed it had the life but t Or faint weake an unpotent life 47. This wee demonstrate thus that you may rightly understand it look upon a u Red hot flaming Iron which sendeth two spirits forth from it selfe one hot one which hath the Centre and can kindle and awaken another fire and one Airey one from which water proceedeth which hath also all Powers of the Fire yet the Tincture therein is not fire but it is an Eternall Barre that no fire can be therein and yet is the Spirit of the Fire which hath its source out of the Fire and its life like to the Fire for in the Eternity there is no Death Therefore in the female kinde no life can proceed out of their Tinctures but the Matrix must get the Tincture from the seede of the Male. 48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde for when God created the Materiall Substance there went forth the kindes of all Essences in the Centre of Nature according to all the Properties for as you see the Starres that one hath a property different from the other which all are created out of the Centre of Nature according to the Materiall Substantiality and so all Essences stood in the Materiall Substantiality and the Fiat attracted all towards the Created Earth 49. And there hath every forme of the Tincture and of the Spirit of the severall kindes figured every one it s own body according to its Properties as to be Beasts Fowles Wormes Fishes Trees and Hearbs also to be Metalls and Earth all according as the life was in them And this you may well perceive by the difference of each Dayes work of the Creation 50. For on the first Day God Created the Materiall Water which hath an unpotent and life and is a Barre upon the fire of the Anger and upon the Devils smoaky Pit where he thought in the burning fire to domineere over God Also he then created the Earth and Stones and so the x Drosse Grosse part was severed which consisted in mortall and fierce Essences whereby Lucifer supposed to be King and Creator therein 51. When this was done God said Let there be light let the Light of the Tincture open it selfe and there was Light then God seperated the Light from the Darknesse Understand this rightly Hee God shut up the fierce fire which Lucifer had kindled which sourceth out of the Darknesse and let the Tincture in the Quintessence burne as in the fat of the Water-Spirit as in a Beast the fire of its life burneth 52. Thus the life did burne in the Tincture and turned the fat viz. the Oyle into a Quintessence viz. Bloud and so that life did burne in the Bloud for therein standeth the Noble Tincture and God hath reserved in his own power the Centre of the Fire for he hath shut it up in the Darknesse as it hath stood from Eternity in the Darknesse and so every Life standeth in his hand for if he let the fire come into the Tincture then the Spirit is in the hellish Fire 53. Now when the light did shine out of the Tincture he divided the Tincture into two parts even as it divideth it selfe viz. into the Fire-Life and into the Light-Life as was mentioned in the last foregoing leafe and created the two lives the fire-life to be a Heaven and a firmament between the Holy Meeknesse viz. the Heart of God and the unpotent aire-Aire-Spirit and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit and God dwelleth between them both 54. The Fire-spirit of the Tincture hath the Eternity y for in its Roote and the Aire-Spirit hath the materiall life which sourced forth with the awakened Substantiality and ruleth the outward Beastiall Life for it is the Beastiall life of every Creature also it is the life of Trees Hearbs and Grasse it hath also a Tincture but not strong enough 55. Thus you see how the Life standeth in the Water and hath two Dominions viz. Fire and Aire and you see whence the Bloud hath its originall which maketh a Creature that hath bloud more Noble then one that hath not bloud in it for that Creature hath a false Tincture and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes they have not the Noble Tincture or the Noble Life 56. But when the Devill intended to be Lord in the Tincture and would Create he awakened such a life in his will which yet is not all his life he is indeed of the same Essences and the Devills Bodies are figured also in Hell into such Serpents venemous Wormes and z Loathsome deformed ugly Beasts for they cannot in their own forme be otherwise although indeed they have not a Body from the Divided Tincture from its Substantiality but they have a body out of the Centre of Nature out of the fierce Matrix out of the Eternall Substantiality out of the Darknesse which is a Spirituall Body 57. Now when God had Created the Earth the water was over the whole Earth which God seperated that the Earth became dry and called the Water Sea Méér which in the Language of Nature signifieth a covering and holding fast the fiercenesse of the Devill a true reproach to the Devill that his power was drowned to expound this very acute Writings are requisite and a The naturall Man Man could hardly be able to apprehend it 58. Thus the Earth sprung b Put forth its own vertue in its own Essences and Tincture which were also c Or conceived comprehended in the First Creation 59. It shall also be rightly expounded to you which Moses saith God seperated the Water above the Firmament from the Water beneath the Firmament that is into the Water and Bloud of the living Creatures for the water above the Firmament is Bloud and therein standeth the d Or life Tincture which seperateth the Heaven from the water beneath the Firmament viz. from the Elementary water as wee see that each of them hath its own habitation and Dominion of which may be spoken more at large in another place 60. Only wee understand therein two Kingdomes viz. the soule dwelleth in the Bloud in the Tincture and in the water dwelleth the Aire-Spirit which is corruptible for it had a beginning but the soule had none for the Tincture is from Eternity and therefore the figures of all kindes must remaine in Eternity account it not for an opinion it is really so 61. Now when Heaven Earth and the Elements were thus formed then the fiery Tincture was as a shining Light and was a Firmament called Heaven for this world had no other Light And then God suffered the Centre of Nature to open it selfe in the Created Substantiality For this whole Principle became but one body and there brake forth its Heart viz. the Heart of this Principle with its own proper will
comprehended them with the Signes and all Formes of the Image which stood in the Virgin in the Figure in the Willing and they are the Starres and created them as a Circumference or Sphere of the Spirit and they are all together a Body of that Spirit which is called Sol for there the Eternall Spirit hath comprehended or conceâ—ved the similitude of the Spirit of this world and it goeth thus forth out of the Naturall Body of this World as a Spirit even as the Eternall Spirit goeth forth out of the Eternall Centre of Nature out of the Number Ten. And as they have ordered themselves with their Revolution in the Three Dayes understand before the Sunne was so they also remained standing in the Fiat in that p Ordinance or Course Order and are not materiall or palpable though as to the Eternity it is a materiall beeing but not as to Vs but they are Powers an Out-Birth out of the Eternall hidden and secret Centre and a similitude of the Eternall and have power and strength to shapen and figure Bodies and Images according to all the properties of Every Starre 17. Understand us thus Out of the Place of the Sun Ex loco solis goe forth the Manifestation of all the Starres Elements and all the Starres are the Suns Children even unto Saturne which is the house of the Sixfold Spirit for the Planets are the Spirit and the Crowne which is the q Vppermost Starres Uppermost is the Body and is in that manner as wee have mentioned before concerning the Centre of Nature and concerning the Thrones of the Angells Very great things are heerein conteined which wee justly conceale because of the wickednesse of the World which if they knew them they would misuse the powers of Nature to their covetousnesse and falshood 18. Therefore wee tell you that those to whom the Number Ten is opened have it also given them into their Will to speake no more then what is requisite and necessary for the World and that at all times as need requires and is knowne in God 19. Thus wee give you to understand how God on the Fourth Day created the Sun and with that Leading Spirit the Starres also and what they are being together nothing else but a life according to the similitude of God wherein the Eternity hath manifested it selfe in a Beeing 20. On the Fift Day God moved this Beeing and Life and set the Fiat therein and created out of the Matrix all kindes of similitudes according to every forme in the Spirit and in this Creation now hath the third Kingdome viz. the Kingdome of Anger pressed hard in with it and there went forth all manner of Beasts Fowles Fishes Wormes and whatsoever moveth and liveth all went forth out of the outward Matrix and stood upon the Earth and in the Deepe went forth all sorts of Spirits of Fire such as are the Ascendents and Phoenix and in the Aire also all sorts of Spirits according to the Substantiality of the Aire and in the Water and in the Earth all sorts of Spirits every one according to the property of its r Or Genetrix Mother and the whole Deepe between the Constellations so far as the Word gave it selfe in unto the Creation is nothing but a Life and stirring of Spirits 21. Now Reason asketh being the Devill dwelleth in this world and hath his Princely Dominion there where abouts doth he dwell then Behold O Man consider this well There are in the whole Deepe no more then seaven Å¿ Or Orbs. Revolutions which roule and turne about like a wheele or as the Life windeth it selfe about the soule and the Heart as the Centre standeth still in the midst that is the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Sun and the t Note the Sphere of the Orbs with the Sun standing still and the Earth having its daily and yearely Course Revolutions about the Sun are the six Planets as Spirits of the Centre and the seaventh Revolution is the Earth which turneth it selfe once about in foure and twenty houres and runneth along in the course of the Planets once a Yeare and besides carrieth the Moone with it about the Sun as the others doe also but some in shorter and some in much longer Time as first u ♄ in 29. yeeres Saturne in Twenty nine yeares in respect of his large Course But the x ☽ in 1. Moneth Moone which runneth back doth it every Moneth Twelve times in a yeare and passeth y Some dayes over somewhat on yet further in a Thirteenth Revolution 22. Now this together maketh the wheele of the Birth wherein standeth the Verbum Fiat which hath driven the Devill out from this Circle and so he dwelleth without this Circle and there is a great Darknesse about the Crowne of Starres in the Firmament so that many Starres in the Firmament are not seene because of the Darknesse and that otherwise hath a great signification as to Men which we would indeed make mention of if the world were not so madde and suffered the Devill to drive it who derideth all manner of Revelations that thereby he may blindfold Men It shall in the Last Time stand manifest to the Children which see with both Eyes viz. with the Eye that seeth into the Eternity and the Eye that seeth into that which is Temporary 23. Thus the Devill dwelleth neere us and yet hath a Princely Dominion much deeper neerer towards the Constellations in the midst amongst them where it is darkest for he z Dare not or liketh not may not come neere the shining Lustre of the Sarres and so is as a Prisoner and dare not Touch the seaven Governments of the word Fiat and hath no power therein and so is the poorest creature in the Crowne 24. This cannot be described by a Circle for the stun standeth innermost in the most inward Circle and the other Planets alwaye further outwards even to the Crowne which includeth the outwardmost Heaven and it cannot be understood by outward Reason but the Spirit understandeth it in it selfe for as * The Spirit it is so is this Circle also neither can it be set downe in writing for the Life windeth it selfe inwards to the Sun and so also the Spirit of Life in Man windeth it selfe inwards into the soule as you may consider concerning the Three Principles where the outermost is also the innermost which the outward spirit of our reason cannot conceive for it is but One and not Three in Number But the spirit of the soule if it be turned about so that it looketh with its own eyes into the innermost and with the Eyes of this world into the outermost understandeth it for this is the Vision in Ezekiel of the Spirit a Having eyes within and without with inward and outward Eyes where the Spirit goeth right forward wheresoever it
then you have the Ground of the Incarnation or becoming Man and what is done every houre with the Sulphur viz. with the substance which cometh to be Man for Man hath yeelded himselfe over to the spirit of this world and is fallen home to it and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion 26. If God had not become Man or been Incarnate wee had remained Beasts according to the Body and according to the soule Devills and if wee goe not forth out of the house of our sinnes wee are such 27. And therefore God hath made his Covenant with us in Christ that wee should be new borne againe in Christ for he hath given up his life into Death for us and hath brought our soule againe quite through the Eternall Fire and turned it about that so wee may see into the Tenth Number againe 28. Christ saith through the Apostle Paul All shall be tried by the Fire let every one have a care that his works burne not for so he shall suffer losse And know this that at the End when this world shall passe againe into the Ether God will awaken the fire in the Centre which is the Eternall Fire and will purge this floare understand it is the soules Fire and so then if the soule have been turned into the will of God then the Holy Ghost with the Divine Tincture shall burne forth from the soule and the Tincture of the soule shall be taken into the Majesty of God which the soule attracteth againe into it selfe and that will be its refreshing and quenching and so it will be able to subsist in the fire But that soule which is turned back into this world and that the substance of this world cometh to be in the fire then the soule will be without God for in the Abysse of this world is the hellish fire and into that it must goe and there eate what it had Cooked heere for every ones works follow them 29. And then they will say to the Wise Virgins O give us some of your Oyle but the wise Virgins will say O no least wee should want as well as you and perish with you Goe to the Merchants of this world to the Sophisters and buy Oyle for your selves But before they shall bethink themselves how the oyle is to be bought and where it is to be had the Gates of Heaven and Hell shall be shut and upon that followeth the Eternity and this Beeing of this Created World passeth away Consider this for there is no dallying with the Spirit of this Revelation it concerneth body and soule he that will see let him see but he that will not yet he is warned The Gates of the Great Misery and Lamentation shewing How the Image in the Mothers Womb while it is yet a Sulphur viz. and inanimate Lump or Masse is y Infected or poysoned destroyed so that many an Image according to the spirit is a Beast also a Toade and a Serpent which afterwards appeareth plaine enough by its z Substance condition will and Conversation and if it should not be helped againe by God in Christ so that it be new borne againe it must remaine so Eternally in its figure 30. Deare children in Christ our purpose in revealing this is not thereby to reproach Mankinde it is the very Truth wee have highly known it Moreover Christ the Mouth of Truth it selfe saith so who calleth Herod a Fox and the Pharisees a Generation of Vipers and Serpents and the Scripture heere and there calleth the Tyrants Lyons Beares Wolves and cruell Beasts and the Revelation of John also Daniel the other Prophets have deciphered the Potent Rulers of this World by evill fierce and cruell Beasts truly they have not meant thereby the Image of God for that were not right that God should compare his Image which is Angelicall to such abominable Beasts and yet he is the Truth it selfe and out of his Mouth proceedeth no deceit or falshood nor no untruth and seeing he hath called the Rulers of this World so therefore it is spoken concerning their Governments for they raise Warres Murther all Mischiefe in their Dominions and are those devouring Wolves Lyons Beares Foxes Vipers and Serpents for they appeare so in the presence of God though outwardly they have the Image of Man yet the spirit of their soule is such a Beast and upon that followeth Gods a Election Predestination although God willeth that all Men should be b Or saved helped yet he knoweth very well who are desirous and capable of any Helpe 31. Wee doe not here shut up the Grace of God from those that turne and become New-borne out of this Beastiall Condition for Christ is therefore become Man of purpose to help us that we may come againe to the similitude of God and HEE hath therefore brought our humane soule into the fire of the Anger of God as into the Abysse of the Centre into Hell and into Death where our soules lay shut up and out of Death and Hell againe into the Tenth Number into the Eternall Tincture of God upon the Crosse from whence the soule Existed from Eternity which appeared before the time of this World in his Wisdome 32. And you are to know that every soule while it is yet in the Seede is no * Living Creature creature but is in the Fire or a Fire of the Tincture and is a Will of the Creature and it standeth yet in the power of the Parents either to c Awaken or enliven quicken or destroy the Creature which to destroy runs opposite against the order of the Creation and is an abomination in the sight of God and heereby is shewed you that such as the Tree is such is the Fruit that groweth out from it yet the compulsion is not d Or by necessitie wholly perfect for the two Kingdomes viz. Love and Anger stand presently in the wrestling one against another For God hath brought his love in Christ againe into the Humanity and so it standeth in strife against the Anger 33. But you must know that a falfe wicked seede may well be forsaken and if that come to be so then the nature of the fire often figureth the Spirit of the soule in a horrible forme which is not knowne in the outward Image but onely in the e Or false Evill Conversation and will as is seene that every ones conversation is from his Abysse and the Spirit of his soule is so in figure for the Inward goeth outward whatsoever the will in the Abysse is that the body doth and though he dare not do it openly because of disgracefull punishment yet he doth it secretly and hath continually a will to it neither doth he account it any vice for he knoweth not himselfe but he himselfe doth that which he judgeth to be evill in another 34. And then secondly wee give you to understand that the outward
Dominion viz. the Spirit or this world is also in the seede while it is yet a Sulphur that is matter without forme or life and in that Spirit hath the Constellation its Dominion and it draweth also with it inwards the Constellation of the Starres as they have f Or aspects influence and infect or poyson a thing also make it Lovely according as the Imagination is at all times for every Starre is a seeking a desiring viz. of the g Or to operate according to its property Wonders according to its property each of them desireth a Life and the Elementary Sulphur which is also desirous longeth after the desiring of the Starres and attracteth or letteth that into it and becometh pregnant therewith 35. Now in the Starres there are all the properties of this world whatsoever all the creatures are that the Starres are every one of them helpeth towards life and to the Revelation of the wonders of God for therefore they are brought into Beeing because God would open all formes of Nature and many of them make the property of a Dog in the outward Spirit of this world many of a Wolf a Beare a Lyon a Fox a Hare a Bull a Peacock a Cock also of a Toade a Serpent and so forth after the Condition of all sorts of Creatures and so if such a Starre be fixed so that it have received the vertue of the Sunne through the introducing of the Spirit then it is powerfull and its Imagination presseth along in the seede whereby a creature getteth such a property in the Elementary life and spirit as well in Men as in Beasts 36. And such an Evill property many times covereth the soule and enticeth it from the will of God so that it goeth out from Gods will for it often cometh to passe that the Image of God is in the soule which desireth or longeth after God and is captivated with such an outward spirit which plagueth and tormenteth it this you see and may know by such as many times fall into foule and hainous sinnes and wickednesse for the outward spirit casteth them headlong thereinto then suddenly they fall into such great sorrow and repentance upon it that they sigh and turne and goe on towards abstinence or amendment and that is a strong Combate of the soule against the Spirit of this world for it often doth a thing that it never had in its minde or thought much lesse in the purpose to doe it and yet is so suddenly entangled and overcome 37. For when a Man is secure and doth not alwayes stand in feare and trembling before the anger of God then the Devill slippeth into the Spirit and looketh narrowly when there is in a Man any evill Constellation of his property and Starres and so casteth a Man headlong into an unexpected fall into Wrath Murther Whoredome Theft Poysoning and Death this is * The Devills his Art which he is most diligent in 38. For the outward life is fallen quite under the power of the Starres and if thou wilt withstand them thou must enter into Gods will and then they are but as a shadow and cannot bring that to effect which they have in their power neither doe they desire it but the Devill onely desireth it For the whole Nature boweth it selfe before the will of God for the Image of God in Man is so powerfull and mighty that when it wholly casteth it selfe into the will of God it overpowreth Nature so that the Starres are obedient to it and doe rejoyce themselves in the Image for their will is that they may be freed from the vanity and thus are kindled in Meeknesse in the Image at which the Heaven rejoyceth and so the Anger of God in the Government of this world is quenched for when that is burning Mans wickednesse is guilty of it in that Men kindle it in the Spirit of this world 39. For a false wicked malicious Man kindleth the Elements for he casteth his evill power and falshood into them which the Wra h of the Abysse devoureth and thereby groweth stirring and working which otherwise the Love in the meeke life would keep back but if the Wrath of God be strong then it over-powreth this world and then saith the Prophet from the Spirit of God I will let my Wrath come upon you which will devoure and destroy you 40. For God is nothing but Goodnesse and willeth not the Evill he warneth Man beforehand that he should still the wrath by turning and going out from the Anger but when this is not done then he suffereth that to come which Man hath awakened viz. Warres Famine pestilence Now God doth not this but Man himselfe which maketh Warres and the Heaven withdraweth its fruitfullnesse and the Spirit of this world kindleth it selfe in the hellish Poyson and Wrath and so diseases and the Pestilence come forth which God is not guilty of but Man hath awakened them and they devoure him for thereby the Anger is sharpened and getteth a Longing to devoure for Men awaken it in their wickednesse and Malice and kindle it whereas otherwise it would be at Rest 41. You must understand it thus Adam hath left it us for an Inheritance if he had continued in the will of God the Anger had not touched him to Eternity and then the Devill had been shut up in the Wrath and therefore he hath wrestled with Man and throwne him into sinne so that he hath awakened the Anger in the spirit of this world in which the Devill is the Great Prince and increaseth his Kingdome with the Soules of Men and thus the Devill is a Prince of this world or else he could not touch a flie or move a leafe if Man had not kindled the property and working of the Anger even as he is altogether voyde of strength in a time when Men are vertuous and honest and therefore he driveth men so eagarly to unchastity for he knoweth well what he getteth by that and what abilitie it hath in the Incarnation or Mens coming to be and what fine spirit is begotten out of a false will and unchastity to which Spirit he hath a Great accesse and Power 42. And then thirdly wee give you to understand from a true ground what the Great secret Mystery of the Anger and of the Devill is for wee demonstrate it to you thus There are two sorts of Dominions in Man even while he lyeth in the seede inclosed in the Mothers womb as in two Tinctures one out of the Eternall Matrix as the Tincture of the soule and the other out of the Centre of this world as from the spirit and life of this world so that often a whole false soule is figured according to the Devills will and so is captivated by the Anger and then also the Spirit of this world if it be in a good Constellation at the time of the Spirits awakening oftentimes figureth a very friendly lovely outward Spirit which can give good
Body and Congregation and so our spirit and vertue or power will rest upon him as is to be seene by the Apostles of Christ 66. And when we receive him into the Congregation of Christ then he is become our Brother when wee say thy sinnes are forgiven thee then they are drowned in the Bloud and Death of Christ and he is a Member of us wee take not away his sinnes from him but Christ in us drowneth them in his bloud through our and his x Earnest desire Faith When wee lay our hands upon him and pray over him then wee with our will which is given up into God penetrate into his Will and bring him into our will as into one and the same Body in Christ to the Father his will becometh our will for he giveth up himselfe through Christ into the Bride as into our Will which is also Gods will and wee receive him with good cause into our Love into our Will and sinck our selves downe in him through Christ into God thus wee forgive him his sinnes for wee are the Congregation and Bride of Christ whom he loveth and what we doe that doth Christ in us and God in Christ it is all one Christ is ours and God is Christs and the converted sinner is ours and Christs and also Gods wee live in one body and have one Spirit and are one flesh and as wee enter into the Will of God so wee also take our Brother along with us wee cast the sinnes away behinde us into the Fire of Anger but wee live and flourish in God wee have the Key of Heaven and of Hell when wee make knowne to a sinner his sinnes and he will not be converted then wee binde him up in the Abysse for wee passe through and shut it up and then he must swelter in his sinnes and then the Devill buffetteth him when wee draw him no longer with our word which hath power then the Devill draweth him but if he turne at length then wee have power to take him away from the Devill againe and through our Spirit in Christ to bring him into God 67. Behold such a power Christs Bride onely hath and none else and if it were so if a Man were in a Wildernesse where he never could meete or see any Man and did turne himselfe away from sinne into Christ and did desire and long after our society when he cam â—t possibly come to us and though wee did never know of him yet neverthelesse since he casteth himselfe into our society by his desire wee take him along with us through Christ to the Father and thrust his sinnes quite away behinde him and spring up with him out of one and the same y Field or soyle ground for Christs body is the Ground of our soules wherein he groweth and beareth faire fruit in Ternarium Sanctum The Highly Precious Gate 68. Now saith Reason How can Christs Body be our Body Is he a Creature How can wee dwell in the Body of Christ 69. Behold O Man Adam was our Father and also our Mother Now wee have all of us Adams flesh soule and spirit for wee are all begotten out of one and the same flesh soule and spirit and are all of us Members of him as the branches are Members of the Tree and he brought us into Death 70. Hee had the faire Virgin of the Wisdome of God in him which is every where and is the fullnesse of all things as God himselfe is which the lost he should have left it us as an Inheritance yet he went out from it but the second Adam Christ came forth from God and was the Heart of God and had the faire Virgin in him he tooke our flesh and soule into his Virgin and that became flesh soule and spirit flesh of our flesh and soule of our soule and yet remained God our flesh stood in Christ in Ternario Sancto he received from us z Or into in the Virgin of God the Eternall and also the Earthly Flesh though indeed it was onely the Earthly source and property for nothing that is corruptible entereth into God 71. When the Word a Became or was made came into the Flesh it then became Heavenly as in Adam it was become Earthly for the flesh of Christ was in the Eternall Will brought into the Word so that the flesh and the Word was one undivided Person Now b Or the matter is about the Eternall Will the businesse is done in the Eternall Will out of which Adam was gone away and God brought us in the soule of Christ into that will againe 72. Now Christs soule is our soule for it is Adams soule and Christs flesh is our flesh for he tooke it on him from our Humanity and the faire Virgin of God in Christ is our Virgin for Christ hath put the same into our soules and so now if wee give up our selves wholly into Christ then Christ liveth in us and wee in him though the outward mortall Body hang to us yet Christ liveth in us and will at the End of the world present us wholly pure without blemish in his flesh 73. Thus wee are one body in him for he is our body in God and Adam is our body in this world there is no such grosse untoward body in God but a body in power with heavenly flesh and bloud where our will is there is our heart also God is in us and when wee enter into his Will then wee put his wisdome on to us and in the Wisdome Christ is a Man thus wee enter into his humanity and are a New Man in the life of Christ in the soule of Christ in Christs flesh in the Tincture of Christ in the Majesty of Christ and Christ is in his Father and his Father is the Eternity and the End of Nature 74. And whither wilt thou goe further thou poore Man let not the Devill and Antichrist befoole thee No Man hath any power in God unlesse he be in the Will of God in Gods Love in Christ and then he hath the soule and flesh of Christ but if he have that then he is not a covetous wretch nor a flattering hypocrite and one that selleth the Kingdome of Heaven for money as Simon Magus offered to give Money to Saint Peter that he would give him the power that on whomsoever he laid hands they should receive the Holy Ghost then saith Peter Be thou accursed with thy Money Dost thou suppose that the Gifts of God will be sold for Money 75. And where then have you your Power and Authority yee Sophisters to sell the Kingdome of Heaven and usurp it into your power yee are not Christs disciples but the disciples of Antichrist the whore of Babell No Priest is capable of the office unlesse he be in the will of God his Absolution is no Absolution but the Congregation of Christ to whom he giveth up himselfe Absolveth him the Sophister is as usefull to the
God in his heavenly Virgin out of which the heavenly Substantiality is espied and attaineth substance in the Tincture of the Fire is a substance which substance God with the Word and Heart with the receiving in of the Tincture out of Maries bloud in which the soule dwelt did with the Word Fiat as with the Eternall astringent Matrix comprehend and let them together become flesh and bloud after a humane way and manner understand as the Eternall Substantiality with the Wisdome viz. the Eternall Virginity hath given it selfe into the perished Tincture and Matrix of Mary wherein was the Promised Word which gave it selfe also in the Eternall Substantiality into the Perished Tincture or life and so became a New Man being strange and unknowne to the Earthly Man so this New Body of Christ understand the Inward p Christus Christ which the outward Man which was mortall covered gave it selfe under Bread and Wine as an Outward thing into the Tincture of the Soules of the Apostles and became Man in the Apostles in the Tincture of the soule and that is the New Body which Christ hath brought us from Heaven of which he said None goeth to Heaven but he that is come from Heaven so that when wee wholly yeeld up our selves to him in Obedience and with our old will goe out from our selves into his will and so come into Christs Congregation and desire his flesh and bloud with all his benefits then he giveth us this body and bloud to eate and to drinke which the Inward Man borne of God receiveth for the Body of Christ is q Omnipraesens et Omnisubsistens Corpus Every where present in Substance it conteineth the Second Principle that is the Angelicall world according to which God is called Mercifull and the Eternall Good 17. For to say that Christ feedeth the soule with Spirit without Body is not true the Holy Ghost maketh not a Principle but the Eternall Substantiality in which the Holy Ghost dwelleth and goeth out from thence in a forme of many thousand innumerable Essences even that which is so gone forth is the Virgin of Chastity viz. the Eternall Wisdome in which all the Wonders of this world were beheld from Eternity 18. Understand us right according to its high and precious worth That Substantiality wherein the Virgin of God consisteth Adam had on him for the Spirit of this world was given him and breathed into him therein but the Essences were Paradisicall and sprung up through the one pure Element which the Substantiality conteineth and that Substantiality the Spirit of this world in Adam tooke into it selfe into its Power as the Water taketh the Light in a flaming red hot Iron into it and quencheth it 19. First the Heavenly Substantiality had the Power or predominancy but afterwards when Adam went back with his lust into the Earthly Substantiality then the Earthly Substantiality got the Power and predominancy and that is the Cause that our perished heavenly Substantiality is become Earthly and therefore must God with the heavenly substantiality in us become Man and in the Heavenly Virgin and in the Earthly God is become Man and hath put on upon our souls the heavenly Substantiality againe viz. his heavenly body yet our Earthly must passe away but the heavenly remaineth standing for ever 20. And yet neverthelesse wee are captivated poore sinners with the old Adam into which the Devill hath an entrance and wee goe many times out from the faire Image understand the soule turneth its will often into the Outward Man and therefore God hath appointed this r The Lords Supper Testament so that when wee turne againe to him he then giveth our soule the New Garment againe viz. the New body and reneweth and feedeth it 21. Hee that once getteth the Body of Christ it departeth not from him unlesse he spoyle it as Adam did it is onely covered with the old Adam and moreovâ—r passeth into the Mystery and it is very possible for the soule to goe out from it therefore the soule should not be secure or carelesse but watchfull 22. Therefore know that Christ gave his Disciples his True All-present Eternall Divine Body to Eate and his Bloud to drinke out of which the Holy Ghost proceedeth and the Inward Mouth which received it was the desirous willing of their soules for the soule of Man hungreth and thirsteth continually since the heavie fall after such flesh and bloud and putteth the same on as the Garment of God for the soule in it selfe is a Spirit and hath need of a Body and there it attaineth a body a new Eternall incorruptible body into the old Adamicall Body 23. Thus you are to know the bread which Christ gave to his Disciples was that which the outward Mouth took and gave to the belly but the word whereof Christ said Eate this is my Body that same word was the Eternall body of Christ and had heavenly flesh and bloud in it and that the soule received as a New body and thus there was at once in the hand of Christ two Kingdomes viz. a Heavenly and an Earthly 24. But you must know that the Heavenly cannot be comprehended or carried forth by the Earthly for the heavenly Man viz. the heavenly Body of Christ which was in the Outward Christ that all at once and in Eternity also filled the Angelicall world viz. the second Principle of God so that without that same bodily substance God is not knowne at all for the power of the Deity hath manifested it selfe therein and yet the Outward Image remaineth standing Å¿ Note so that in heaven men see the Humane Nature palpably and apprehensively standing in that forme it was in heere upon Earth thou seest nothing else in it but the Majesty of the Clarity of the Brightnesse which filleth the Angelicall world and wheresoever now the Majesty is there is the Substantiality of Christ for the Heart and the Word of God hath united it in the Substantiality as wee consider that the Word is every where so is the Substantiality the body of the Word every where though indeed without Image for the Creature hath onely the formation or Image 25. Behold I give you a similitude Consider all things are created out of the Water and in the Water was all Power and vertue for you finde that all things have Water though it be a very Stone or flesh or whatsoever it is but the Sulphur is therein with the power of Nature which formeth the Substantiality 26. Now behold in the whole Deepe there is nothing but Water Aire and Fire out of which there is the Substance viz. the Body or the Earth come to be 27. Now you see very well that the Sun being but one causeth that and is also the vertue and majesty in this Elementary Substance It all belongeth to the Sun and all desireth the Sun and the Sun with its vertue affordeth the Dominion or Government of every thing in the
Universe 28. See and consider this in a similitude God is the Eternall Sun in the second Principle understand the Heart splendour vertue and Majesty and the Elements Fire Water and Earth are spoken by way of similitude as it were God the Father Now the Sun standeth there as a Body as indeed it is which resembleth the Creature Christ and the whole substance of the foure Elements resembleth the Substantiality of the Creature wherein the splendour of the Sun shineth the Sun resembleth the Word and the Majesty and the foure Elements resemble the vertue of the Body and the Father out which the Sonne shineth 29. Therefore know that in Heaven every where all over is the Fathers vertue or power and in the vertue the Word and the Word hath the substantiality which belongeth all to the Person of Christ for Christ standeth in the Father as an Image as the Sun in the Elements 30. If God should once open himselfe the whole world would be meere Sun for the Deepe receiveth the splendour of the Sun or else if there were no such thing in the Deepe as the Sun is the Deepe could not receive the Light but thus it desireth its like and thus it is also in Heaven the Sonne is every where in the Father and is become Man the Totall Holy Number Three without end and substance hath manifested it selfe in an Image in substance and that is Christ and wee are his Members wee are Gods if wee continue in him he is our fountaine our Light and wee are his Starres Hee giveth us his Body and vertue and his splendour for our Light 31. Thus he feedeth us heere upon Earth in the Supper and when wee desire it with the vertue of his Body and with the spirit which proceedeth from that vertue for that is the spirit and life of the vertue or power then wee receive the Totall Holy t Or Trinity Number Three the substantiality hath Sulphur understand the Body of Christ that is the Father and the Sulphur hath the vertue or power and in the vertue is the Light of life as another Person and out of the vertue in the Light goeth forth the smell and spirit of the vertue and is not comprizable or detainable by the vertue and yet it goeth forth from the vertue and is the Holy Ghost 32. Understand us aright thus wee receive not in the Supper another creature with a new soule no but wee receive on to our soule the Body of Christ which filleth Heaven and is already beforehand the Eternall Creature the soule Eateth Christs flesh and drinketh his bloud which filleth Heaven and out of that which the soule receiveth and eateth there groweth a body to the soule and in that body it is in the hand of God and can at the End of the world goe with that Body through the fire of the Anger of God without feeling of it and as the fire cannot lay hold on Christ in the Number Three so not of us neither for the fire receiveth the meeknesse or allay from Gods meeknesse and ours and becometh in us changed into a rising up of the desire of Love so that our fire and burning in us is a meer Love-desire for it cometh to be a brightnesse of the Majesty and thus wee are in God and the Children of God Halelujah Halelujah Halelujah Concerning the Baptisme 33. And after such a manner is it with the u Poedobaptisme Baptisme of Infants Baptisme of Children the soule consisting in two things viz. in Fire Water for the bloud hath two formes viz. sulphur and water sulphur giveth Tincture and life for it giveth light which is the burning out from the sulphur and that is life The Phur is fire and the sul is Light and out of the Light goeth the Meeknesse which draweth the phur to it againe and quencheth its fiercenesse therewith and that attracting maketh the meekenesse substantiall which is water and Mercury maketh therein the Great Life viz. a life in the water and the Heavenly Luna breedeth it that it turneth to a liquor and to bloud wherein is the Centre of Nature with seaven formes 34. Now Observe When the Seede to the childe is sowne then the Tincture of the Fire viz. the Mans Tincture is sowne into the Tincture of Venus out of which proceedeth a Twofold Life viz. a fire-life of the soule and in Venus a water-life of the Spirit or a Water-Spirit-Life which spring up together and become a Man And thus now both Tinctures in Adam are corrupted 35. The Tincture of the soule was captivated by the Eternall Anger of God wherein the Devill sate and the Tincture of the Spirit was captivated by the Spiritus x Macrocosmi Majoris Mundi the Spirit of the Great World the Spirit of this world and they had both remained captivated by the Devill if the Verbum Domini the Word of the Lord which at length became flesh had not interposed in the midst as a Mediator 36. Therefore hath God through Christ instituted two Testaments One Testament for little Children in the Holy Ghost who performeth the Office who chiefly manageth the office in the Baptisme and maketh in the water of the soule a water of life in his vertue and one other Testament for poore sinners that are more in yeares to understand it in the Word of Life as in flesh and bloud where the Word viz. the Heart of God chiefly manageth the Office and feedeth with his body and giveth his bloud for drinke which Testament with flesh and bloud belongeth to the Tincture of the fire-life to the soule and the Testament of water belongeth to the Spirit-Life viz. to the other Tincture and yet is but one Man But before the Birth of Christ the Devill used great treachery and wrought much mischiefe with Man in that he spiritually possessed them as may be read concerning the Idoll Oracles and heere in the Baptisme his trade and handicraft was laid aside for Christ erected for the Children a Laver of Regeneration in the Holy Ghost for a Childe hath not Faith as yet also there are very few that learne or are taught what Faith is that there might be one Testament that might preserve poore ignorant Man 37. Not that the Holy Ghost alone baptiseth indeed he chiefly manageth the Office and taketh the vertue of the Number Three wherewith he Baptizeth and so when the Baptizer saith I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost then the Holy Ghost taketh hold in the Number Three and Baptizeth in the Water of the soule in the Water of Life which is in the Bloud of the Tincture which containeth the Spirit Life viz. the second Centre of Nature and so the spirit of the soule receiveth the vertue y Of the Office and Office of the Holy Ghost and heere lyeth the Mysterium Magnum the Great Mysterie 38. Deare Brethren in Babell doe not so dance about
this life shall End wee are not created for the pleasure and lust of this life but for Paradisicall Joy and to leade a simple childe-like life wee should not know of any pomp state or haughtinesse but live together as children in a loving sport of Joy wee are gone out from our true pure Paradisicall Mother wherein wee should live in her as deare and loving children 2. Wee are shut up in the Mother the Temporary Nature which generateth the Evill Beast and have received beastiall Properties wee doe no otherwise then as Evill Beasts wee have given up our selves to a strange Mother which educateth us and leadeth us captive in her bands and wee must at length leave the outward Man to the Earthly Mother wee cannot get away from her for shee hath captivated us in flesh and bloud shee breedeth us and bringeth us up in her selfe and keepeth us for her children But yet wee have a very precious Jewell hidden therein with which wee are Gods children with that let us endeavour after the highest Good that wee may attaine it 3. Deare Children our strife about the Highest Good consists not in the sword in killing and slaying that wee should make Warres and fight for the Cause of God and his Kingdome and so persecute and murther one another neither doth it consist in much knowing but meerly in a simple childe-like obedience that wee should goe out from the will of our flesh which is Beastiall wherein the Devill dwelleth and enter into the will of God it lyeth in no mans opinion or knowledge a Note for the Spirit of God giveth knowledge to every one out of the Wonders out of which he is borne 4. You see how wee are put under subjection to the spirit of this world for when a childe is sowne b Or into in its mothers c Or Body womb that Spirit is there ready and formeth it according to the wheele of the outward Nature that giveth condition will and disposition to it that sheweth it the wonders of its secret Mysterie and openeth to it the way of the will d Of the spirit of the outward world thereof that leadeth it in the entrance into its Mother and out of its Mother through this world that giveth its body to the Earth and its soule to Hell 5. Therefore since wee know this wee ought to lift up the Spirit of our soule and make warre onely against that evill Earthly Spirit and oppose it with our soule and body and not against our brethren and sisters wee cannot overcome the Devill with disputing and knowing much neither can wee maintaine Gods Word with warres and the sword but with the simple obedient e A Godly or Divine Life life of God that wee be contented with that little which wee have and depart from the Evill lust after Pride into an humble childe-like life wherein every one should with all diligence performe his worke for the benefit and profit of his brethren and sisters endeavouring thereby to serve God his Creator and to pleasure his brother not seeking his own honour but with a desire to doe so well that his brother and sister may sincerely love him and wish all happinesse and welfare to him 6 If you will serve God give offence to none that your good and benefit be not hindered Let not Satan have power over your heart to sift or prevaile with you Put away all evill thoughts instigations and influxes of the minde for Satan insinuateth himselfe in the influxes from the spirit of this world and possesseth your minde be continually watchfull and strive against him cast those false and evill influxes upon his head and send him away with them and consider that you walke upon a very narrow path between Heaven and Hell in very great danger be at no time secure or carelesse for you know not when the spirit of this world will take away from you it s own for your limit was set in your Mothers f Or Body womb which you cannot passe neither doe you know the day and houre wherein the Spirit of this world will leave you and then your poore soule will stand quite naked hungry and * Or naked empty and then if it have not Christs Body on it it will be captivated by the Devill 7. Deare Children it is a very streit narrow way that leadeth into Gods Kingdome he that will walke therein in this life must submit and prepare himselfe for affliction for every thing is against him the Devill is altogether against him his own flesh and bloud set themselves earnestly against him for the Spirit of this world in flesh and bloud seeketh onely the matters and Dominion of this world the Devill continually sets on his children and servants against him he that walks toward Heaven must be trampled upon and despised he is not in this world acknowledged to be a childe of God 8. Deare Children looke well to your selves in this world at present Men leade you on in hypocriticall wayes they Boast much of Faith and leade people on in an Historicall Faith which is but meere g Or knowledge Notion they teach you the g Or knowledge Notion and he that doth not stick to that is accounted an Heretick O how dead is the present Faith it stayeth at the knowledge or the Notion they suppose that when people know how to speake much of God of Christs merits sufferings and death for Mankinde and comfort themselves therewith that it is the way to eternall life 9. O no all that availeth nothing that thou knowest and ticklest thy selfe with it True Faith in Christ is quite another thing it lyeth not barely in the History and in the Letter the bare Letter is not the Word it is but a leader and directour to the Word the Word is Living and hath the Spirit h Note the right Faith is the right will which entereth into the Living Word 10. If you comfort your selfe never so long with the sufferings of Christ and yet your will and purpose remaines in deceit and wickednesse then the spirit which proceedeth out of your will is a theefe and a murtherer you teach one thing and doe another God desireth no flattering Hypocrisie but an Earnest sincere purpose and will which entereth into him by obedience and this is right i Or Faith Beleeving in the Holy Ghost and therein is the Word and Death of Christ fruitfull indeed 11. Christ saith You must turne and be as little children who are not yet conscious of any falshood deceit or wickednesse and in Christ through Christs death be borne of his flesh and bloud if you will see the Kingdome of Heaven for he that eateth not the flesh of the Sonne of Man and drinketh not his bloud hath no part in him 12 Deare brethren it consisteth not in the k Oast which the Priest delivereth for Holy Bread Oast onely which you deliver to the people and in
the Cup or l The Chalice or Cup wherein they carry the Oast Chalice No but when the soule converteth and bringeth the body under subjection and giveth it selfe up wholly in obedience unto God and into his will and desireth to goe in at Christs Entrance to the Father then it goeth out from the life of this world and goeth with Christ into the Father who giveth it Christs flesh and bloud for it eateth of the Word of the Lord at Gods Table and getteth Christs flesh for its body and Christs blood for its Refreshment and habitation for the soule dwelleth in the Heart and burneth out of the Heart bloud as a kindled light and hath its principall Dominion in the Head in the Braines and there it hath m The five senses five open Gates in which it governeth with the spirit of its life 13. And therefore if the Tincture in the soule in the Heart bloud be entered into Christs will then that Will governeth the spirit of the soule in the Head and though it have many obstacles and hindrances from the Earthly beastiall spirit as also from the Devill who infecteth the Earthly spirit so often as the soule is secure or carelesse and bringeth it into fleshly lust yet neverthelesse when the soule doth but reject the Earthly beastiall thoughts and influences or instigations then it remaineth in Christ still for the body of Christ which the soule hath is too hard a bit for the Devill to overcome and yet a harder bit it is for the soule to turne away from the spirit of this world and enter into the Obedience of God 14. Deare Brethren it is not a handfull of Historicall Faith that will doe it for men to set the Merits of Christ aloft it must be sincere and Earnest you must earnestly enter through Death and Hell of the Devills into the Merits of Christ you must overcome the spirit of this world your will must presse it selfe with all its reason and thoughts into the will of God and then you will well see how little the Historicall knowledge can doe 15. If you will not drive the Devill out of your Heart then he will not let you enter into Gods will if you will keepe the iniquity of falshood in your heart and so fight with the merits and satisfaction of Christ against him then you will be hindered for the Devill opposeth it strongly he striveth against the soule as long as he can he letteth not the soule goe before it heape all Earthlinesse upon his neck and depart from it when the soule doth so then it departeth out of his Countrey and then he is overcome but O how doth he continually lay that as a Net before it and goeth alwayes about like a Fowler and if he can possibly he will cast the Earthly Garment on to it againe 16. O how hard a Combate must the poore soule hold out against the Devill but therein the sufferings merit satisfaction and death of Christ is availeable when the Devill hath ensnared the poore soule againe and will not let it goe but goeth downe with it into the Abysse into despaire there the soule must take with it the sufferings and death of Christ and walke with the Devill through Hell into the Death of Christ and out of Christs death spring up with Christ into God againe and then it is the Lilly which the Devill doth not like to smell upon 17. But for you to depend wholly on the History and so to apply the merit suffering and death of Christ and will still keepe the Devill lodging in your soule that is a reproach to Christ What doth it availe you to pray that God would forgive you for Christs sake when you forgive not all others your heart sticketh full of revenge and robbery 18. You goe to Church into the Congregation of Christ and you bring a false hypocrite lyer covetous angry adulterous proud person and soule in with you and the same you bring out with you againe what benefit have you thereby You goe into the Congregation to the Supper of Christ and desire Christs flesh and bloud and yet keepe the black Devill in you for a Guest what meane you you receive nothing but the severe Anger of God how will you feed upon Christs flesh and bloud if your soule be not inclined with all earnestnesse and sincerity into God doe you suppose that Christs body and bloud dwelleth so in the Earthly Element that you can chew it with your Teeth No friend it is a more pure and subtile thing the soule must apprehend it the mouth of the soule must receive it but how shall it receive Christ if the Devill be still lodging in the soule the soule must be in the will of God if it will feede upon God indeed it can continually eate of Christs flesh if it live in the flesh of Christ for every Spirit n Or is fed by its owne substance which is its flesh and body eateth of its own body 19. This Testament is ordained to that End that in the Congregation wee should there eate the flesh of Christ and drinke his bloud that wee should thereby commemorate his Death and teach the same to our children and tell them what Christ hath done for us that wee might be preserved in one minde and will and that wee should be one body in Christ and walke together in one Love and therefore wee should eate of one and the same Bread and drinke of one and the same Cup and acknowledge that Christ hath begotten us againe to one Body in himselfe and that he hath through his death brought us againe through Hell and the fire of Gods wrath into his Father in himselfe that wee might wholly put our wills into his will and love one another and make one another rejoyce in him and sing speak of and declare his marvellous Deeds and Benefits and thereby renounce the old Devill who hath held us captive and tread him under foote in our Minde 20. This is the right Catholike way of true Faith he that teacheth and liveth otherwise is not appointed for a Shepheard by Christ but is a Shepheard sprung up of himselfe from his owne Art and Reason which in the Kingdome of Christ according to the Outward Man should be continually dead that Christ in us may live None is a true Shepheard over Christs sheepe unlesse he have the Spirit of Christ if he have not that then he hath not the true o The true Jus. Divinum Apostolicall power and authority of Excommunication he must in Christs Spirit have the Key to Heaven and to Hell else he is but a vizard and Image without Life How can such a one who is captivated by the Devill judge in the Congregation of Christ can the word and Commandement of such a one be the Word of God whereas he speaketh but from a false Spirit 21. O yee false Bishops come from the Universities how hath the Devill of
will Vom from that is as a sprout out from Nature and also out from the Spirit of this world out of the Wonders of God forth from them and standeth rightly quite vom from that is it hath now the vertue of Nature and Mercury in the vertue and power of the Majesty which is another Principle and yet hath also the severe fiery Principle but not manifested for the Holy Principle in the Majesty changeth the fierce wrath into Love 88. And if the severe Principle should be awakened againe it would be fire and the first foure formes of Nature would flow forth and therefore God is become Man that the Love-Spirit might have a Body 89. Therefore it flyeth if it be yet unregenerated and so doth stick onely in the Earthly Body and saith Erlöohse uns vom vbel deliver us from Evill it desireth to be released from the Anger for v and bel are two wills in one Substance v is the fire-childe and bel hath also two Principles for the first letter b hath the outward Dominion and the other two viz. e and l that is el hath the Angell the will to be delivered from both viz. from the childe of the fire and the spirit of the outward world not presently seperated for it is the Counsell of God that they dâ—â—â—l in one another but the Angells will would be free from the falshood it would rule over the vbel or Evill he desireth to be in the will of God and the vbel or Evill shall stand the one part according to the Spirit of this world to the Wonders of God and the other part according to the source of the fierce wrath to the Wonders of the Anger of God 90. For both the Mothers are stirring and desire to open their Wonders yet the will of the soule would not goe into the Anger for it knoweth the Devill that he is haughty and flying aloft over the Love and Meeknesse of God at which the soule is amazed so also it would not willingly work in the Spirit of this world for that hideth also Gods Light from it and therefore it goeth forth with its will from them both and would be free in its will the Spirit of this world may awaken its Wonders in the flesh but it casteth its will into Gods Spirit he shall governe it and he will not let the vbel or Evill enter into its will it desireth with its will to be dead g Or to in this world that it may live in the Holy Ghost so also it will not awaken the Abysse and therefore it hides or sheltereth it selfe under the Crosse and letteth the roaring Devill passe by also it letteth the Spirit of this world viz. the fleshly Life passe by it doth as if it were dead it suffereth yet not in God but in the vbel or Evill which the soule of Adam hath left it as an inheritance it holdeth not that vbel or Evill for its owne but for the Wonders of God 91. Therefore it remaineth Patient as a sufferer and yet also not a sufferer under the Crosse of Patience till Christ shall settle it againe upon the Crosse in the Rain-Bow in the Eternall Substantiality or in the Eternall Covenant For he sitteth on the Rain-Bow and his body his substance is the fullnesse of Heaven or the Heaven is full of his substance 92. The Three colours in the Rain-Bow are the Three Principles the fourth colour is his body in Ternario Sancto or in the Inward heavenly working power in the Angelicall world in the Eternall Substantiality wherein the Divine Trinity worketh 93. O how Great are the Wonders he that comprehendeth them hath great Joy thereon there can nothing be named that is like these hidden secret Mysteries no Tongue can expresse them for what is better then to have God for his Spouse to be in God with ones will and after this life time to be wholly in substance a heavenly body and a Clarified or Glorified soule 94. O Great Depth why art thou so hidden to Men it comes from hence because they love the Devill and the haughty proud fiercenesse more then thee and therefore they are not able thus with fiercenesse to enter into thee O Mercy of God! bring againe the Tree which thou hast planted why should thy Wrath boast that it hath borne more fruit upon thy Tree then thy Love Build againe the ruined Citie Jerusalem that thy Kingdome may come and thy will be done who will give thee thankes in Hell Draw us yet in with thy Spirit into thy Praise or Temple where they sing of thy Praise How long shall Hell drop with fatnesse Behold it hath opened its Jawes and would devoure us all Come yet and build the Citie of thy Court that wee may dwell neere thee that thy Wonders may leape for Joy when thy Love-Spirit h Or is Judge Judgeth Tarry not O Lord for thy Tree is become old for sorrow that is the Number of vertuous people is small bring yet forth the new greene Branches which against the Devills will spring up through his Kingdome Let the Day breake forth wherefore shall the night of the Anger keepe back the Lilly-Twigge O Lord thy Tree groweth through the whole world theâ—efore awaken us O Lord that wee may eate of its fruit Of the Amen So be it And i For thine is the kingdom the power and the glory for ever and ever Close of the Prayer in the Language of Nature 95. A is the first Letter and presseth forth out of the Heart and hath no Nature or fiercenesse in the pronunciation but wee cleerly understand heerein the seeking longing or attracting of the Eternall Will without Nature wherein Nature is generated which hath been from Eternity For the Will desireth the Heart and the Heart desireth the Will they are Father and Sonne and the vertue which goeth forth from them is the Spirit of the Eternall Life of which wee k In this Booke of the Threefold Life formerly made mention 96. Now as the A is generated out of the Heart viz. out of the Eternall Will and thrust forth out of the Will so out of A afterwards cometh the whole Alphabet with foure and twenty l Or Letters Numbers for the A beginneth to Number and compriseth the whole Number in the syllable men These are the Wonders and Works of God which appeare in the Spirit above Nature viz. in the brightnesse of the Majesty which you may understand thus wee are with our Soules in a strange Inne viz. in the spirit of this world which holdeth it captive and so it could not come into God if God were not become Man who hath brought our soule into the Word as into the Living Power of God in himselfe but now wee are branches on that Tree and must attract the sap of the Tree into us if wee would spring from the Tree else if wee onely Imagine and reach after the Aire and Sunne then our Branch withereth
back and is afraid of God The Devill alwayes presenteth God as a severe Judge 5. Thus the poore soule keepeth back and entreth into the Spirit of this world and seeketh a livelihood and maintenance it thinketh God lets things goe as they will and that things prosper with those that build upon and trust in themselves For when the soule thus sticketh in Reason without God it supposeth that it must use carking and caring to bring it to passe it thinketh there is no other way it must be done thus the Labour of the hands or else cunning and suttlety must doe it from whence so many d Strong Delusions potent Evills doe arise 6. Deare Children be rightly informed The outward Earthly life is fallen home to the Spirit of this world the Belly needeth Earthly food and the Body Earthly Cloathing and a e Tent or Tabernacle house to dwell in after these things the outward Spirit must endeavour it should labour and travaile for in the sweat of thy face shalt thou Earthly Man eate thy Bread till thou returne to Earth from whence thou wert taken saith God in Moses 7. For the Body was taken from the Matrix of the Earth and hath Imagined or put its Minde into the Earth and the Earth hath captivated that againe so that it hath eaten Earthly fruit and so is turned to Earth from whence it was taken 8. For God tooke it from the Earth that is he tooke a Mesch a Masse or Concretion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Red Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Adamah from the Fires-Centre and from the Waters-Centre viz. from both the Mothers of Nature and breathed into it the breath from without by the Spirit of the great World and the soule from within out of the second Principle into the Heart 9. The soule doth not dwell quite in the outward onely it is captivated with the outward its will is entered into the outward and there is g Or big bellied impregnated with the outward Dominion and so the outward Dominion is come into the soule 10. And that was it which God did forbid to Man that he should not lust after Earthly fruit power and vertue neither was there any necessity that drave him to it for he was in Paradise and had Paradisicall food without need and Death And as God dwelleth in the Earth and yet the Earth knoweth him not and apprehendeth him not so also Man he could have dwelt in the Matrix of the Earth and yet have been with the soule in God and the will of the soule had brought divine food to the soule but now being turned away the soule eateth of the Centre of Nature and the outward Spirit eateth of the Earth but if the soule turne and goe with its will into the Love of God then it eateth of Gods Word and the outward body eateth of the Blessing of God 11. For when the soule is blessed then God blesseth the Body also for the soule carrieth an heavenly Body in the Old Adamicall one And so his meate and drink is blessed and all that the whole Man doth and hath he obtaineth a wonderfull blessing which his reason cannot apprehend he must labour and trade for therefore he is created into the outward world that he should manifest Gods wonders with his skill and h Or Handicraft and businesse Trading 12. All Trades Businesses and Conditions are Gods Ordinance Every one worketh the Wonders of God And so now if the soule stand in the hand of God in his Love then the body is in Gods works of Wonder and God hath no displeasure at its businesse or i Or Matters Doings whatsoever it doth whereby it getteth its food and living 13. The outward Life consisteth in Three parts one is the Dominion of the Starres the second is the one Element divided into foure parts as into the foure formes of Fire Aire Water and Earth the third is the Dominion of God for the Spirit of God moveth upon the Water upon the k Or surface of the water Capsula upon the Matrix What Man soever doth put his trust in God and doth not wholly set his heart upon his Reason hath the Spirit of God for a Creatour which Spirit of God hath the Verbum Fiat and Createth continually it blesseth him in body and soule in the house and in the field in the work of his hands his businesse and trading whatsoever he doth the Spirit of God is continually in it and createth or effecteth it 14. How should it be otherwise the soule hath the Body of the Spirit of God how can the Spirit of God then forsake the outward Body which must open its Wonders 15. Man doth well enough in every thing that is not false or wicked and if it be not contrary to God and the Love of Mankinde if one did onely cast stones into the Sea if his brother be pleased with it and that he get his living by it then he is as acceptable to God as a Preacher in a Pulpit for what careth God for the l Opus Operatum Labour he hath not any need of that 16. Man hath free m Choice or Liberty will he may recreate himselfe upon Earth in what work he will let him doe whatsoever he will it all standeth in the Wonders of God A Swineheard is as acceptable to God as a Doctor if he be honest and trusteth onely in Gods will the simple is as profitable to him as the wise for with the wise he Ruleth and Governeth and with the simple he buildeth and tilleth the Ground they are all his Labourers in his works of Wonder 17. Every one hath an Imployment or Calling wherein he spendeth his Time all are alike to him Onely the Spirit of this world hath its n Height Exaltation or highest degree or measure Pitch which it distributeth in its Might as the Spirit of God doth in Heaven there are great distinctions and degrees there also as the spirit or soule is indued with divine power and vertue so accordingly is its degree of o Highnesse or degree Exaltation in Heaven also its Beauty and Clarity or Glory but all in one Love 18. Every Angell and soule hath Joy in anothers Power and Beauty as the flowers of the Earth doe not grutch at one another though one be more beautifull and fuller of vertue then another but they stand kindly one by another and enjoy one anothers vertue and as a Physitian puts many sorts of hearbs together and every one of them affordeth its vertue and all benefit the sick so wee all please God if wee give up our selves into his will wee stand all in his field 19. And as the Thornes and Thistles grow out of the Earth and choake and spoyle many a good hearb or flower so also doth the wicked who trusteth not in God but buildeth upon himselfe and thinketh with himselfe
Fire and that in the Spirit of Meeknesse and could of himselfe have brought forth after a heavenly manner without dividing or rending of himselfe if he had stood out the Tryall and then one Man had been generated from another after that manner as Adam in his Virgin-like manner was Man and the Image of God 16. For that which is out of the Eternall hath also an Eternall manner of Generating its substance must goe wholly out of the Eternall else it subsisteth not in Eternity But having no Tongue to m Or to Expresse bring to Light how one is in Death when he is Dead though indeed wee understand it therefore wee must shew it in similitudes 17. A Dead Man hath no breath neither hath he any fire in his body the Body hath no feeling for it breaketh or corrupteth altogether its Essences goe into the Earth its Elementary Spirit viz. the Aire goeth into the Aire and vanisheth in a vapour the water and bloud is received by the water and Earth and then there remaineth nothing of the outward Man he is quite gone for he hath beginning and End all his Essences are gone 18. Understand us after this manner as the Image stood in a forme from Eternity and yet it had no certain forme but was a Wonder like one that Dreameth of a sight or Image and so it hath been foreseene in the Wisdome of God with all wonders 19. Also observe this when God the Father once moved himselfe to the Creation then he awakened in the Image Essences which stood hidden in the Centre of Nature and these Essences art out of the Eternall Liberty they should worke their wonders in or according to the will of God they should frame no other will for that which they should doe and open should stand Eternally for it was out of the Eternall and should worke in the fragile or corruptible and bring its similitudes into the Wonders 20. For the fragile or corruptible hath in the inward an Eternall Mother and seeing now that the Eternall Image hath let the Corruptible into its will therefore hath the Roote of the Corruptible which is also Eternall wrought in the Image and put its Wonders therein * â— Note which continue now standing Eternally as a figure seeing they are generated out of the Eternall and so they stand in the Will in the Desire of the soule when it is departed from the Body 21. And though it happen that the Will in the time of this Life viz. in the time of the Body doe goe forth out of falshood and wickednesse yet the Will purpose and n The representation of the Thought intention remaineth as a figure which followeth the will as a shaddow for it is generated out of the Eternall the soule in its Eternall Essences hath made that for the soule worketh by its will in the Centre and the Starry Spirit worketh in the Body in the flesh and bloud and hangeth on to the soule and maketh the soule to long and lust that it also may doe as the Starry Spirit doth 22. o Note And so now what the soule doth it doth in its Principle in the Eternall and all that followeth the soule in the deceasing of the Body onely in the time of the Body it hath ability to draw its will out from it and when the will is renewed then also the p Or subject matter substance which the will hath made in the Centre is renewed and though it had been Evill yet it becometh Good and so standeth in the Centre to the manifestation of God 's works of Wonder 23. Thus also wee give you to consider how the Condition of the wicked soule is which thus in Covetousnesse haughtinesse in Tyranny and meere falshood and wickednesse departeth from the Body when all that sticketh still in the will of the soule unconverted from it in those very works the soule must Eternally q Or swelter swimme for that is its substance which it hath heere made to it selfe neither doth it desire any other And though it offer to hate it and seeke in the Centre for abstinence to avoyde it yet it awakeneth but the fire-Roote thereby which kindleth and increaseth this substance for the Meeknesse viz. the Water of Eternall Life is not in its will whereby it might quench the fire and turne it selfe from the Evill into the will of God and though it seeke for that yet there is no finding of it 24. Then cometh sorrow and lamentation upon it and kindleth the Evill substance many hundred times more so that the soule desireth to cast it selfe downe headlong and yet falleth continually deeper into the Centre of the Abysse 25. It is with that soule as with one that Dreameth that he is in great torment and Anguish and seeketh help every where and yet cannot finde it and so in the End despaireth and giveth himselfe over to the Driver or Tormentor when he seeth no remedy to doe what he will with him And this the poore soule falleth into the Devills Armes and neither dare nor can goe any further but what he doth that it must doe also 26. It must be Gods Enemy and in high-mindednesse in its falshood and wickednesse which it committed heere flie out in the Fire above the Princely Thrones of Angels and that is its recreation in its foolish sport and being it hath constantly heere on Earth in the Body made it selfe a foole there also it remaineth to be a foole and a Juggler 27. For Every Damned soule goeth forth in its heere practised false wicked Matters in the Anger of God as a Stout Proud Devill that which it hath heere acted that it doth there also for that very Matter of Folly is its r Note heere the Treasure of the soule Treasure and therein is its Will also and its Heart as Christ saith 28. But those soules which at the End narrowly escape the Devill and but then first enter into the will of God when the Body is deceasing they are as one that is escaped from a fight for they are quite Naked and have little of the Body of the Heavenly Substantiality and they are very humble and love to lye downe in Rest and so in the Stillnesse waite for the Last Judgement hoping with the Clarification Transfiguration or Renovation of the Heavens to have Joy with all the soules and although they have Joy with them yet they see their substance under them and are very humble in the Majesty for their dwelling and delight is onely Paradise viz. in the one Element but not Majesty for the Clarification or Glory is different all according as the holinesse and Love is 29. But the Zealous soules in the Wonders of God which heere under the Crosse wrought the Wonders of God in Obedience to his will which are mighty in the Power of God which have put on the Body of God that is Christs Body and walked therein in Righteousnesse and Truth all
is my Employment or Calling thy will be done give mee what is good for mee and such goe on very rightly in Gods works of Wonder 42. But he that is chosen by Nature to be a Ruler Governour or d Or Captaine Leader Especially in a Spirituall State and Condition he ought well to have a care of his Doings that he doe not goe without his Weapons or Armour for he Leadeth the flock of Christ Hee is a e Or Pastour Sheepheard the Wolfe is continually about him 43. If he be watchfull and doth consider that he hath Christs sheepe under his keeping and feedeth them aright as a faithfull Shepheard then the Shepheards Crooke shall be a Great Glory to him in the Eternity But if he seeke onely the Wooll viz. his owne honour and Esteeme might power and Authority Pomp State Glory and voluptuousnesse and spendeth or consumeth the sheepes Pasture and doth not give them food and drinke but is a lazy sleeper snoring in fleshly Lust and pleasure while one sheepe is going astray heere another there being scattered and lyable to be devoured by Wolves who will not goe in by the Doore of the sheepfold but clime up on the out side and onely contrive how they may by cunning suttlety and crafty tricks steale away their food and f Or fleece them sheare off their wooll All such are of the Number of Wolves and have not the Shepheards Crooke of Christ but they have and use the Devills Sheares and must hereafter howle with the Wolves Eternally 44. How may any call himselfe a Shepheard of Christ who is not chosen to be a Shepheard by the Spirit of Christ Or may a Wolfe make a Shepheard over the Sheepe are they not * He that maketh he that is made a Shepheard or Pastour both Wolves or doe wee speake from conjecture It is not so in the Order of Nature for an Evill thing cannot produce a good thing out of it selfe but one Evill thing generateth another 45. How then can one wrathfull Souldier g Or make him milde and gentle appease another furious Souldier who fully purposeth to kill slay and murther Or how wilt thou awaken the Holy Ghost in Man seeing there is onely the Spirit of this world in thy voyce That cannot be unlesse it were already awakened in the Hearer who heareth the voyce of the Holy Ghost in h Every word that is spoken by any whatsoever they are all words which are spoken of the wonders or works of God 46. And if an Asse could speake and should speake of Gods Word the Hammer of the Awakener would then strike in the soule which is in God Whosoever is of God heareth Gods Word saith Christ yee therefore heare not because yee are not of God but of the Devill and of the â—pirit of this world 47. In some there is no Word or Spirit of God at all to be awakened for the Wrathfull Matrix hath captivated them which is plaine and manifest in some to whom Christ himselfe spake he had the Hammer indeed but his Spirit entereth not into the malicious obstinate soule but into those who would faine be vertuous honest and godly if they could And when once the Hammer thus awakeneth the Spirit of the soule that the soule turneth and casteth it selfe into God then it can 48. The i The Old Adam Old Man should not have the Dominion but the Spirit of God should have it else there is no ability but a keeping back by the Wrath For there is a Twofold Longing or seeking in the soule one is the fires greedy covetous fierce Longing which alwayes seeketh after Earthly Matters and the other is from the Spirit which is brought forth out of the Fire wherein the right Life of the soule in the Image of God is understood that is Gods Longing which seeketh the Kingdome of Heaven 49. And so when the right Hammer viz. the Spirit of God striketh in it then that Longing is so strong that it overcometh the Fire-source and Longing and maketh it meeke so that it desireth the Longing of Love viz. the Longing of the soules Spirit and there is good to be done such a soule is easie to be awakened so as to subdue the outward Dominion especially when the Hammer of the holy Ghost soundeth through the Eares into the Heart then the Tincture of the soule receiveth it instantly and there it goeth forth through the whole soule through both the Longings for it casteth it selfe into one will for two wills doe not subsist in Eternity there must be but one one of them must be impotent or unmighty and the other Omnipotent or Allmighty or else there is disunion or no agreement 50. For that is the right or true property of Eternity and of the Eternall subsistence to have but one onely will if it had two one would breake or destroy the other and so there would be strife Indeed the Eternity consisteth in many Powers and Wonders but its Life is meerely and onely the Love out of which goeth forth Light and Majesty All Creatures in Heaven have but one will and that is inclined into the Heart of God and goeth into Gods Spirit even into the Centre of Multiplicity in the springing and blossoming but Gods Spirit is the Life in Every thing 51. The Centre of Nature affordeth the substance and the Majesty affordeth power and the Holy Ghost is the bringer forth He hath the Predominancy and it hath been so from Eternity but in an Invisible substance k Or to before the Creatures There is nothing New in Heaven that was not before but onely that the substance is become palpable and comprehensible God himselfe hath shewen forth himselfe in Similitudes and Images else all had been but meerely and onely God The Devill is Gods he is his wrath or fiercenesse in the most inward Centre which is also the most outward for his kingdome is the Darknesse in Nature as is before mentioned 52. Therefore Man should have a care of himselfe and endeavour to propagate or put forth himselfe for he is a roote in the soyle of God and hath gotten the Spirit of understanding he must l Bring forth or regenerate himselfe bring forth fruit out of the Spirit of the soule in the power of the Holy Ghost not according to the forme and manner of Darknesse but out of the Power of the Light for whatsoever groweth out of the power of the Light that belongeth to Gods Table and whatsoever groweth out from Darknesse which remaineth a fruit in Darknesse belongeth to the Darknesse in the Abysse in the Wrathfull Matrix or in the fierce Genetrix 53. After this Life time there is no recalling for as an hearb is sprung up and growne so it remaineth and so it relisheth and is afterwards desired for food onely of those that are of the same Essences or quality but those that have not the same Essences desire it not for food neither doe
they gather it into their Barnes 54. Therefore let every soule try and examine it selfe and consider what kinde of fruit it is it is good converting while wee are heere in this Life and to prune off the Evill Branch and to send forth a better from its roote but when the Great Reaper cometh he cutteth off all one and other and then the weeds and evill branches are bound in Bundles and cast into the fire but the good hearbs are set upon Gods Table 55. Wee have very faithfully opened this according to our Gifts and whosoever is hungry let them eate and whosoever thirsteth let them drinke they may have it without money that our Joy in God may be full and that wee also may have to eate in the m The world to come other world Hallelujah Amen The End of the Booke of the Threefold Life An Alphabeticall Table of the Materiall Contents of the severall Verses of this Booke of the Threefold Life of Man Abysse Chap. 5. WHerein the Abysse of the Anger of God consisteth Verse 109 Chap. 5. Admonition to the Seekers that suppose the Abysse where the Devills dwell to be a farre off Verse 111 Chap. 5. The Abysse upon which the Foure Elements stand is the Anger of God and the Habitation of the Devill Verse 141 Chap. 6. The Abysse of Hell is in this world Verse 67 Chap. 9. How the Abysse mixeth its wonders among the wonders of God Verse 11 Chap. 14. Whence the Great Covetousnesse which is the first Roote of the Abysse ariseth which affordeth nothing to any willingly Verse 32 Chap. 14. Of the Enviousnesse in the Word of the soule the second roote of the Abysse from whence lyars and slanderers arise the Authour lamenteth the Great Misery Verse 33 Chap. 14. The Third Roote of the Abysse which is the seate of the Devill viz. the Anguish of the wonderfull working of the Devill in this property Verse 34 Chap. 14. The working of the Devill in the Fourth Roote or forme of the Abysse viz. the Flash the springing up of the Light in the understanding Verse 35 Adam Chap. 5. How Adam was in Paradise before his sleepe Verse 135 Chap. 5. How Adam is become Beastiall and Earthly Verse 136 Chap. 5. Out of what Adam is Created Verse 137 Chap. 5. How Adam would be like God and how Eve was mis-led Verse 138 Chap. 5. How Adam was Created in the beginning Verse 144 Chap. 5. How Adam should have remained for ever Verse 145 Chap. 6. Out of what it was that God spake to Adam Verse 1 Chap. 6. A Lamentation that Adam and his Generation hath not continued to be children of God in Paradise Verse 14 Chap. 6. How the perished soule of Adam was againe set in the Eternall Humanity Verse 85 Chap. 6. The Fall of Adam is likened to the quenching of Iron Verse 90 Chap. 6. The Deity was not Extinguished in the Fall of Adam the Condition of Adam if his will had continued in God Verse 91 Chap. 6. How Adam was captivated by the world by Death by the Devill and Hell Verse 92 Chap. 6. What the Fall of Adam was Verse 93 Chap. 6. How the poore soule of Adam was ashamed and what his cloathing was before the Fall Verse 94 Chap. 7. From Adam to Christ the Tree of Pearle grew hidden under the vayle of Moses Verse 12 Chap. 7. The Power and Condition of Adam before his Fall Verse 26 27 Chap. 7. The will of Adam before his Fall was in God and God in him and He in Paradise Verse 28 Chap. 7. Why the Commandement not to Eate of the Forbidden fruit came also how long Adam was in Paradise before he fell asleepe Verse 29 Chap. 7. How Adam in his sleepe became Male or Man and so Eve was formed into a Woman Verse 30 Chap. 7. The miserable condition of Adam after the Fall and of ours also Verse 31 Chap. 7. How wee are shut up in the Anger with Adam Verse 43 Chap. 8. Adam was in Paradise in the Divine Body and now he is between Heaven and Hell Verse 9 Chap. 11. Reason should open both Eyes The Creation of Adam Explained also the Cause why God did not at first create Adam an Angel Verse 11 Chap. 12. A speech to all that are proceeded from Adam Verse 12 Chap. 18. How Adam was before his Eve Verse 15 Aire Chap. 7. Of the Instability and wrestling of the Aire Verse 76 Chap. 7. Of the Spirit of the Aire in the Creatures and its transitorinesse Verse 78 Allmighty All All things Allmightinesse Chap. 3. Men should search their own Property All is full of God Verse 33 Chap. 3. Men must be scorned also how All may be found that is desired Verse 36 Chap. 4. All consisteth in the Will the Will carrieth and leadeth us Verse 6 Chap. 4. The Essence of All Essences is a continuall hunger and satiating Also how All changeth and yet remaineth still Verse 7 Chap. 4. Whence All that is come to be hath proceeded also where Time began Verse 25 Chap. 9. How All is become substantiall Verse 45 Chap. 15. All shall be tryed in the Fire Verse 13 Chap. 5. Why All things are come to a coporeall substance Verse 123 Chap. 17. God hath given All to us Verse 23 Chap. 10. How in the will of God wee are able to doe All things Verse 32 Chap. 2. How God is Allmighty Verse 26 Chap. 4. Nature consisteth of Endlesse Formes no number is found in the Allmightinesse Verse 9 Amen Chap. 16. How in the Amen is understood the seeking of the Eternall Nature Verse 95 Chap. 16. How the whole Alphabet proceedeth out of â—he A Also of the syllable men If God were not become Man wee could not attaine him Verse 96 Angells Chap. 14. How the Angells often assist the vertuous in necessity Verse 58 Chap. 14. How the Angells often deliver Christians Verse 57 Chap. 14. What the Condition of the Holy Angells is Verse 61 Chap. 14. What condition they are of that want the Assistance and society of Angells Verse 62. Chap. 14. The Angells accept of no honour nor worship from us Verse 63 Chap. 14. The Angells strive with the Devills about the soule of Man Verse 67 Anger Chap. 3. The Anger of God is not a thing without God neither is it the meere Deity Verse 19 Anguish Chap. 2. What the Desire of the Anguish is Verse 30 Chap. 3. That which maketh Anguish in the dark Centre maketh Joy in the Light Verse 15 Antichrist Antichristian Chap. 6. The Spirit which hath Blinded us in the Antichrist Verse 11 Chap. 6. How Antichrist rideth over Heaven Earth and God Verse 13 Chap. 11. Heere the proud covetous Antichrist is told where its poore soule shall remaine Verse 48 Chap. 11. Of the very Antichrist his Mysticallnesse every Man carrieth him in his heart Verse 52 Chap. 11. The Antichrist hurteth not the Ignorant God will manifest him and he shall loose his sting in the
children of God Verse 53 Chap. 11. The Antichrist is a cause of the falling away of the Asians Assyrians Egyptians Moores Grecians and Africans the Indians are better then the Antichrist Verse 90 Chap. 11. They that will slay the Antichrist are the very Beast whereupon he rideth also what Contention Effecteth Verse 94 Chap. 11. How the Antichrist Pronounceth People happy for Money Verse 97 Chap. 11. A speech to Antichrist concerning the buisinesse between Peter and Ananias Verse 99 Chap. 11. It were often better not to be Hearers of the Lyes of Antichrist Verse 101 Chap. 11. Antichrist is borne of Lyes also where he feedeth his sheepe Verse 102 Chap. 11. How Antichrist is to be slaine and pulled downe Verse 106 Chap. 12. How by the buisinesse of Cain and Abel Antichrist may be discerned Verse 17 Chap. 12. A speech to the Antichrist concerning his leading people astray Verse 29 Chap. 12. Who are the Beares and Wolves of Antichrist also when the Mystery of the Kingdome of God shall be manifest Verse 30 Chap. 12. Advice to Princes Antichrist sticketh in all Covetousnesse Verse 32 Chap. 12. The Marks of the Last Antichrist admonition to the Children of God Verse 34 Chap. 6. How the Antichristian spirit shall be rightly shewen to us Verse 12 Art Chap. 3. How Men binde true understanding to Art and study Verse 83 Chap. 4. Without the Will of God all that is done in Naturall Art is but a Graven Image Verse 46 Chap. 7. Art Eloquence and an Vniversity availe nothing Verse 5 Asia Chap. 12. Why Asia Africa and Greece are to be accounted happy Verse 25 Authour Chap. 1. Who those are that can understand the Authour Verse 22 Chap. 1. The End of the Authours writing Verse 41 Chap. 1. The Authour will shew what wee are in body and soule also what God Heaven and Hell are and saith wee are blinder then the Heathen Verse 44 Chap. 2. The Authour speaketh of his knowledg Verse 18 Chap. 2. The Deity subject to no Alteration The Authour speaketh but in Part. Verse 66 Chap. 3. The Authour will shew that which hath been hidden since the Fall of Adam Verse 6 Chap. 3. Advice to the Children of Christ The Authour doth not forbid going to the Churches of stone Verse 90 Chap. 3. The Authour hath not sought after the Sophisters but the Heart of God Verse 92 Chap. 4. If the Authour did not see and understand he should hold his Peace Verse 3 Chap. 4. The Authour writes these things downe for a Memoriall to himselfe Verse 4 Chap. 5. The Authour speaketh as a childe speaketh of its Mother Verse 23 Chap. 5. To those that are not borne of God the Authour is Dumb. Verse 25 Chap. 5. The Authour speaketh from two Languages Verse 26 Chap. 5. The Authour Admonisheth the Wolves to Embrace the poore A B C Schollers Verse 78 Chap. 6. Why the Authour hath undertaken to write this Booke Verse 5 Chap. 6. The Authour writeth as for many Verse 7 Chap. 6. The Authour speaketh by Living Experience Verse 35 Chap. 6. The Authour speaketh what he knoweth and must speake Verse 73 Chap. 7. The Authour will shew the hard Prison of our blindnesse Verse 53 Chap. 7. The Authour bewaileth our Blindnesse Verse 59 Chap. 8. The Authour is cloathed with Adams skin and also liveth in the Hope of Israel Verse 8 Chap. 9. The Authour speaketh what he must speake and despiseth none Verse 30 Chap. 9. The Authour speaketh what he himselfe hath Tryed Verse 38 Chap. 10. The Authour sheweth how farre wee ought to search Verse 29 Chap. 11. The Authour desireth not to blemish Mankinde by his wonderfull discovery in his writings Verse 30 Chap. 13. The Authour speaketh what is given to him and knowne to him Verse 63 Chap. 14. The Authour writeth that which he hath seene with spirituall Eyes Verse 55 Chap. 16. The Authour hath Experimented what he mentioneth concerning the soule Verse 10 Chap. 18. The Authour hath Ability to write these Mysteries Verse 2 Babell Chap. 3. When Babell breaketh then there is the Tabernacle of God with Men. Verse 81 Chap. 3. Babell reproved for Judging those that are in the Angelicall world Verse 88 Chap. 7. What the Poore soule in Babell must doe to be Happy Verse 7 Chap. 8. A wonderfull description of the Fall of Babell and the Dragon that is the Contentious Disputation and Tyrannicall Government Verse 49 Chap. 10. Vengeance denounced over Babell Verse 35 Chap. 14. An Admonition to Babell Also concerning the Eternall satisfaction or Attonement Verse 39 Band. Chap. 1. Sourenesse and bitternesse together are the Band that maketh it selfe Verse 29 Chap. 1. Of the Eternall Band out of which All things are made Verse 40 Baptize Baptizer Baptisme Chap. 13. The Schoole Rabbies will be Baptized by One that is Comming who will Baptize with the Fire of Anger Verse 39 Chap. 13. They that say the Testaments or Sacraments are but meere signes or symboles are the Antichrist Also how a simple Person is able to Baptize Verse 38 Chap. 7. Wherefore Christ hath Instituted the Baptisme for us Verse 50 Chap. 13. A wonderfull yet certainly true description of the Baptisme of Infants Verse 33 Chap. 13. Why God by Christ Instituted two Testaments or Sacraments How the Devills Oracles ceased at the coming of Christ An Exposition how the Baptisme is for the Ignorant and such as have not Faith yet Verse 36 Chap. 13. The Holy Ghost chiefly manageth the Office in Baptisme Verse 37 Beast Beasts Chap. 3. The Spirit resembleth us to an abominable Beast upon which he setteth the fine Spiritualty or Clergy Verse 61 Chap. 3. What Beast the dainty Woman rideth upon not Christs Asse but the Devill Verse 62 Chap. 5. In the Courts of Princes the vialls of Anger are powred forth through the Instigation of the Hypocrites the Clergy the Might of Princes is the Beast of the Whore Verse 66 Chap. 6. Advice to the seeking Minde that would be rid of the Beast Verse 16 Chap. 8. A Beast understandeth not its beginning but there is another life in us Verse 26 Chap. 8. Wee are not meerly out of the Earth as a Beast is Verse 27 Chap. 8. How the Flesh of Beasts which wee eate sullyeth the soule Verse 19 Chap. 8. Wee are both Men and Beasts Verse 25 Chap. 8. Of the Desire which Beasts have Verse 28 Chap. 9. Whence the Weedes and Evill Beasts have their Originall Verse 12 Chap. 9. The Evill Beasts are proceeded according to the Devills desire Verse 55 Beginning Chap. 4. What the Beginning is Verse 21 Birth Chap. 1. How wee may enter into the New-Birth Verse 17 Chap. 1. No Nature is felt in the Divine Life The soule is a Fire in the Eternall Nature The soule is a Spirit having seven Formes wherein Heaven and Hell consist The Authour heere understandeth the Eternall Birth Verse 19 Chap. 2. Of the Birth of Nature in a similitude Verse 27 Chap. 2. How the Birth
Verse 15 Spheare Chap. 10. The Spheare of the wise Magists and Mathematicians is not perfect of the wonderfull turning of the wheele of Nature Verse 25 Spirit Spirits Chap. 1. The Spirit of God is not subject to the Band of the Eternall Nature Verse 13 Chap. 2. The Brimstone Spirit is the will in the foure Formes wherein the Devills dwell Verse 37 Chap. 4. The Spirit desireth to bring the Light forth in its highest Depth Verse 1 Chap. 4. Of the seaventh Forme Also how a Spirit is and how it subsisteth Verse 5 Chap. 4. A similitude describing the Out-flowne Aire and Spirit of God Verse 79 Chap. 4. Of the further working of the Spirit Verse 81 Chap. 4. How the Spirit differeth from the Body Verse 84 Chap. 4. The Spirit is not the Light but the blower up of the Light Verse 85 Chap. 5. Men should not judge least they fall on the sword of the Spirit which will reprove the World for Sinne Righteousnesse and Judgement Verse 4. 5. 6. 7 Chap. 5. How the Spirit of this world may know it selfe Verse 28 Chap. 5. How the Spirit that proceedeth from God openeth the understanding of the Minde Verse 29 Chap. 5. How the Spirit proceedeth from the Father and the Word Verse 37 Chap. 5. Whither the Spirit goeth when it goeth forth from the Father and Sonne Verse 39 Chap. 5. How the Holy Spirit revealeth the Opened Seales Verse 42 Chap. 5. The Aime of the Different Wisdome The Touch-stone to try whether the Spirit of God or the Spirit of the Devill speaketh Verse 74 Chap. 5. How the Spirit hath brought all the Three Principles into a Body Verse 89 Chap. 5. The comparing of the Spirit of Man with the Eternall Spirit and the Number-Three Verse 90 Chap. 5. As the World is spoken forth from the Spirit so is it also in Mans Spirit Verse 91 Chap. 5. The Spirit of Man hath in it selfe the Kingdome of God of Hell and of this World also how all was without Beeing till the A. and O. Verse 92 Chap. 5. The Centre was but one Spirit How all came to be thick grosse and hard as it were opposite to the Majesty of God Verse 99 Chap. 5. How the Aire or Winde is not the Spirit of the Number-Three Verse 102 Chap. 6. How the Spirit of God Ruleth in us and how the soule attaineth the Paradisicall Garland Verse 32 Chap. 6. As the Spirit is so is the body of it Verse 59 Chap. 7. How often unwillingly the Holy Ghost is called a Devill and the Devill accounted a good Spirit Verse 60 Chap. 8. A similitude of the going forth of the Spirit in a Red hot Iron Verse 6 Chap. 8. How no Spirit desireth to come out from its Mother againe Verse 59 Chap. 9. Hee on whom the understanding of this Spirit falleth he understandeth it Verse 4 Chap. 9. Of the roote of the Fire Spirit and of the impotent Aire Spirit Verse 54 Chap. 10. How the Spirit of God hath planted and created a Modell in his will Verse 15 Chap. 11. Of the Breathing in of the Aire Spirit and the Spirit of the soule Verse 15 Chap. 11. How the Spirit of this World introduceth its Government also in the seede Verse 34 Chap. 14. How wee are subjected to the Spirit of this world from our Entrance into the womb of our Mother Verse 4 Chap. 17. How the outward Spirit should looke after outward things Verse 6 Chap. 18. How the outward Spirit hath insinuated it selfe into the soule Verse 34 Chap. 3. How the six Spirits have executed their fierce might in us Verse 50 Chap. 4. Wherefore and of what the Spirits are created Verse 29 Chap. 4. The Spirits are created out of the Centre of the Eternall Minde Verse 31 Chap. 4. How the Creation of the Spirits was Verse 36 Chap. 4. The Spirits are created every one according to its kinde Verse 37 Chap. 4. Of the Spirits that have their originall out of the Inceptive will Verse 54 Chap. 4. Out of what the Earthly and Watery Spirits are Verse 55 Chap. 4. The Spirits are incomprehensible to us The Authour will shew us the Government of Heaven further and then the Government of Man Verse 57 Chap. 5. When it is that the six Spirits shall be knowne Verse 47 Chap. 5. When the hidden Spirits goe into the Ether also of the Time when the seaventh Seale taketh its beginning knowne by the Authour Verse 48 Chap. 5. How the Spirits of Darknesse lie captive Verse 110 Chap. 10. How the Creating of the Spirits was Verse 16 Chap. 14. Of the six Spirits of Nature also of the Originall of Mobility Verse 27 Starre Starres Chap. 7. How every Starre hath a severall property Verse 74 Chap. 3. The Word is in the Father and hath the seaven Starres or Formes in its power Verse 47 Chap. 3. Wee are under the power of the seaven Starres or seaven Spirits of the Fathers Nature Verse 48 Chap. 5. How the Image of the wisdome of God hath the seaven Starres Verse 43 Chap. 6. Out of what the Starres are also why they are to us innumerable Verse 41 Chap. 7. If the Starres and Elements had not been created the Ground of Nature had not been manifested to the Angells Verse 25 Chap. 7. Out of what the Starres are and their property Verse 72 Chap. 7. The cause of the Burning of the Starres also how they awaken all Creatures Verse 73 Chap. 9. Of the Tinctures number six and of the Spirits number six which together make Twelve in Number or the Starres which the Woman in the Revelation weareth Verse 73 Chap. 10. How the Starres are children of the Sunne very great things are to be concealed heere Verse 17 Chap. 10. How God on the fourth Day created the Sunne and the Starres Verse 19 Chap. 11. Of the working of the Starres in the Creatures to the manifestation of the wonders of God Verse 35 Chap. 11. How the soule can subdue the power of the Starres which indeed would faine be delivered from vanity Verse 38 Sting Chap. 2. The soure harshnesse is the Mother of the Sting or Goad also how in the Liberty it becometh joyfull and how the fift Forme riseth up Verse 73 Stone Chap. 6. The Eternall Flesh is the Noble Philosophers Stone which the Magi finde Verse 98 Chap. 6. There is nothing like the Philosophers Stone It is manifest and also hidden Verse 99 Chap. 6. Of the Excellency of the Stone Verse 100 Chap. 6. The great joy which he hath that findeth the Stone Verse 101 Chap. 6. This Stone is the slightest and most contemptible Verse 102 Chap. 6. The power of those that have this Stone they who rightly seeke it finde it others scorne it Verse 103 Chap. 7. What help the soule getteth in its earnestnesse also how little knowledge is necessary for the attaining of the Corner Stone Verse 9 Chap. 7. The Noble Stone is to be found every where Verse 14 Chap. 7. How
Isaack Jacob and David found the Noble Stone Christ Verse 36 Chap. 7. How Moses and Eliah had the Noble Stone Verse 38 Chap. 7. How all the Prophets prophesied and wrought Miracles by the power of this Stone Verse 39 Chap. 7. The Stone of the Wise Men is Christ the Sonne of the Living God Verse 40 Chap. 7. The worldly wise Schooles have alwayes persecuted the Stone Verse 41 Chap. 7. What the Stone of the worldly wise is Verse 42 Chap. 7. How wee are lead astray at this Day by the Devill and loose the Noble Stone Verse 49 Chap. 7. The distinction between those that have the Stone and those that have the subtilty of the Serpent Verse 52 Chap. 7. They that have the Stone know the false Magi or whore Verse 56 Chap. 9. How the World longed after Man The Stone was knowne in Salomons Time Verse 7 Chap. 9. In what way it is not hard to finde the Stone Verse 8 Chap. 10. How the true Magi shall finde the Noble Stone Verse 4 Chap. 10. At the End of Nature lyeth the uncorruptible Stone Verse 5 Chap. 10. How the Stone is to be sought in Metalls Verse 6 Chap. 13. What lyeth hid in this Stone which is the Eternall Sonne of God Verse 1 Strife Chap. 2. Of the strife between the fiercenesse and Meeknesse Verse 93 Chap. 7. Of the vehement strife of the Anger of God Verse 44 Chap. 8. Of the strife of the Tincture against the Fire Verse 32 Chap. 8. The strife between the Fire and the Substantiality Verse 35 Chap. 13. One will alone is without strife in two wills there is discord Verse 45 Chap. 13. Whence strife ariseth one seeking to subdue another also of a things own Prophet that is borne in the highest number of the Crowne Verse 46 Chap. 13. How the Prophet sheweth the Crowne out of which the strife and malice ariseth Verse 48 Chap. 14. The cause of strife about the soule of Man is because there are two Dominions in Man Verse 68 Chap. 16. Among a thousand that have a severall Gift and knowledge taught of God there is no strife about the food of the soule Verse 34 Chap. 16. Whence the strife amongst the Apostles arose Verse 35 Subsistence Substance Substantiality Chap. 2. Of the Eternall Subsistence of the Hellish Creatures Verse 57 Chap. 4. A description of the Substance in Darknesse and of the desire which hath Generated it al 's o what is called Fire Verse 13 Chap. 4. A Substance may proceed out of a Thought Verse 30 Chap. 6. Why that which is palpable is a dead Substance Verse 60 Chap. 7. How the Eternall Substance is Verse 6◠Chap. 7. In what manner every Substance remaineth standing in the Eternall Nature Verse 81 Chap. 18. How Men may be able to understand the heavenly Substance Verse 31 Chap. 18. Own Reason cannot attaine the heavenly Substance Verse 32 Chap. 8. What is called Aire also what is called Substantiality Verse 36 Chap. 9. How out of the Materiall Substantiality two Kingdomes are come Verse 46 Chap. 9. How all Essences went forth they all stood in the Materiall Substantiality Verse 48 Sunne Chap. 9. What Light was before the Sunne How the Sunne and all Starres came to be The Sunne is the Heart Verse 61 Chap. 9. How the Zodiak the Earth and the Planetts stand in Order and the Sunne in the midst Verse 70 Chap. 9. A description of Lights and of the Sunne Verse 88 Chap. 9. How the Sunne penetrateth powerfully into all the six Formes Verse 91 Chap. 9. How long the Sunnes standing still was to have remained hidden Verse 105 Chap. 10. In what way many have found Sol or the Sunne Verse 3 Chap. 13. How the Sunne hath the Dominion in the foure Elements Verse 27 Chap. 13. A resemblance of the Elements and the Sunne to the Father and the Sonne Verse 28 Chap. 13. Of the Sunnes being every where in this world and how it is a similitude of the Sonnes being every where Verse 30 Superiour Chap. 15. How the Superiour provoketh the Inferiour to wickednesse Verse 11 Supper Chap. 13. How the Apostles and their Successours have broken bread and celebrated the Lords Supper Verse 10 Chap. 13. How they have drunk of the Cup in the Supper Verse 11 Chap. 13. How wee receive the whole Trinity in the Lords Supper Verse 31 Chap. 13. How in the Lords Supper we assume into our soule the Body of Christ which filleth the Heaven whereby at the Judgement it will passe through the Fire Verse 32 Chap. 14. To what End the Testament of the Lords Supper was Instituted Verse 19 Swine Chap. 16. That Men must not turne back to the husks of the Swine Verse 20 Chap. 16. How wee may powerfully cast away all Swine and Devills Verse 21 Tabernacle Chap. 11. How the Present Tabernacle about which wee strive is none of ours the Devill hath defiled it our Mother will purchase a new Garment for us Verse 112 Teachers Teaching Chap. 11. Of the Teachers growne up of themselves who teach for Money to shew their Eloquence and forraine Language Verse 85 Chap. 11. The Authour envyeth not what good people give to their Teachers The Oxe that thresheth should not be mussled Antichrist is laid quite Naked Verse 105 Chap. 12. The blessednesse of the Potentates and Teachers who Governe and Teach those that are under them well Verse 7 Chap. 12. What Teachers the Princes should choose Who is certainly the Antichrist Also of one that cometh who will teach the Truth Verse 33 Chap. 13. What the Congregations and the Teachers behaviour should be Verse 8 Chap. 3. The Spirit of Christ in God is without Law The Teaching from selfe Authority is false Verse 67 Temptation Chap. 3. Men ought to hold out in the Temptation Verse 35 Testament Testaments Chap. 13. How our soule often goeth out from the faire Image and how God giveth it the New Garment againe through the Testamēt or Sacrament of the Lords Supper Verse 20 Chap. 3. Without Faith the Testaments are shutt Seales Also how the Trinity is ours Verse 87 Chap. 11. The appearing Saints anger God with their use of the Testaments Verse 45 Chap. 13. The Authour will shew what the Testaments of Christ are Verse 3 Chap. 13. The Church in Babell danceth about the Jewell of Christs Testaments Verse 4 Chap. 13. How the vertue of the Jewell remaineth sealed to Europe and Asia The Great misuse of this Jewell the Testaments by Babell Verse 6 Tetragrammaton Chap. 16. Of what lyeth hid in the word Tetragrammaton and Adonai Verse 65 Theologists Chap. 2. An admonition to the Theologists or Divines with a reproofe Verse 94 Chap. 4. A Hint to the Theologists who Preach of Gods will Verse 45 Thoughts Chap. 2. Whence the Minde and Thoughts proceed Verse 40 Thunders Chap. 3. Of the seaven Starres and of the seaven Thunders Verse 43 Chap. 3. Of the voyces of the seaven Thunders They are not manifested in
the Centre of the Sonne Verse 53 Chap. 5. What the Corporeity of the Divine Nature is also how the seaven Thunders shall be opened one after another Verse 12 Time Chap. 4. How the wheele of the Eternall Essences moved before the Time of the Fiat also of the Beginning of Time Verse 32 Chap. 15. The Mother of Nature complaineth or her children and the Time shall be shortned Verse 2 Chap. 15. Admonition that the Present Day is the Time of bettering Verse 25 Tincture Tinctures Chap. 4. That there is another Will borne that attaineth the Liberty in the Fire and is called the Tincture Verse 17 Chap. 4. The second Will or the Tincture is the Lustre in the Darknesse and the Ornament of the Essences and blossome of Life Verse 18 Chap. 4. Why the Power of the Tincture is hidden from the Alchimists Verse 23 Chap. 4. The Tincture is the Light of the Earth The Sunne is the Life of the whole wheele Verse 27 Chap. 4. The Tincture of the kinde Joy shone also out of the fallen Angells Verse 39 Chap. 4. The Tincture in the Will of the Devill is become false they would domineere over the Sonne of God Verse 43 Chap. 8. How the Tincture is a Creature and wrestleth with the Fire Verse 56 Chap. 8. How the Lustre is still and the Tincture moveable and living and the deepest Ground of Heaven Verse 57 Chap. 9. Wherein the Noble Tincture consisteth how every Life standeth in the hand of God How the Spirâ—t were in Hell fire Verse 52 Chap. 9. Of the separation of the two Tinctures of the Fire-Life and the Aire-Life Verse 53 Chap. 13. How without the Verbum Domini both the Tinctures had remained captivated by the Devill in the Anger of God and in the Spirit of this World Verse 35 Tongue Chap. 5. What the Tongue signifieth or denoteth Verse 107 Trade Chap. 17. Every Trade and buisinesse is in the Ordinance of God Verse 12 Treasure Chap. 17. What Treasure the vertuous gather and what Treasure the covetous gather Verse 27 Tree Trees Chap. 7. Out of what the Tree of Good and Evill in Paradise grew Verse 47 Chap. 13. A speech to the Great and wide Tree the Generation of Adam Verse 52 Chap. 14. How the small Graine of Mustard seede becometh a Great Tree Verse 44 Chap. 17. Why God did forbid Man to eate of the Tree also of his state before and after the Fall Verse 10 Chap. 9. How the Paradisicall formes were knowne on the Trees All our fruits are Good and Evill Verse 14 Chap. 9. Our fruits upon the Trees grow not of themselves Verse 15 Triall Chap. 14. The Authour cannot write nor expresse what Joy the soule hath after it hath passed through the Triall Verse 54 Trinity Chap. 3. What the Number Three or Trinity is Verse 12 Chap. 5. How that which is spoken forth is an Image of the Holy Trinity Verse 41 Chap. 5. Where the Number Three or Trinity dwelleth Verse 57 Chap. 5. The Spirit of the soule but not the Light of the Eyes comprehendeth the Trinity Verse 58 Chap. 5. There is nothing Perfect but the Number-Three or Trinity Verse 59 Chap. 16. What the Trinity is from Eternity to Eternity Verse 104 Turba Chap. 13. How the Turba destroyeth the Multiplicity from whence it is that envy and falshood proceedeth Verse 49 Chap. 13. How the Turba exerciseth it selfe in the Anger also of the springing up of the blossome of Life Verse 60 Turk Turks Chap. 6. How a Turk attaineth God together with the children that are without understanding Verse 21 Chap. 6. The Turks say no. He that honoureth the Father honoureth the Sonne Verse 28 Chap. 11. The cause of the Turks Potency also how long their blindnesse shall continue Verse 92 Chap. 11. The Antichrist shall not devoure the Tree of the Turks with his Dragons Mouth or Tyrannous Policy also what it is the Antichrist shall be destroyed by Verse 93 Chap. 11. How the Turks are became a wilde Tree Verse 95 Vanity Chap. 15. Vanity and wantonnesse is the first lesson youths learne Verse 7 Vialls Chap. 5. In the Courts of Princes the Vialls of Anger are powred forth through the Instigation of the Hypocrites Verse 66 Virgin Chap. 6. How the Eternall Virgin came into substance Verse 80 Chap. 6. The Word is the understanding in the Eternall Virgin Verse 82 Chap. 6. Neither the Virgin nor the Flesh doe operate but the Spirit Verse 83 Chap. 11. Of the Eternall Virgin out of which the Matrix of the Earth became an Image Verse 12 Chap. 13. How our corrupted substance became Earthly and how God in the heavenly Virgin and also in the Earthly Virgin became Man Verse 19 Understand Chap. 3. They that are borne of God shall understand this Verse 37 Chap. 4. Advice to them that are able to understand this Text. Verse 59 Chap. 18. If an Asse should speake the word of God that soule which feareth God would understand it Verse 46 Universities Chap. 15. What our children learne at the Universities Verse 9 Chap. 15. How Students in the Universities are advanced to governe in Church and State and how they Rule then Verse 10 Chap. 16. The Person of Christ is a Mystery hidden from the Pride of the High Schooles or Universities Verse 29 Uppermost Chap. 9. How the uppermost desireth the nethermost and the nethermost the uppermost Verse 109 Warning Chap. 5. A Warning not to account these things Fictions Verse 147 Chap. 5. A Warning to goe out from Contention a reproofe to Babell Verse 149 Chap. 7. A Warning to him that is fallen to rise againe Verse 13 Chap. 8. Of Gods care in Warning of his children Verse 48 Chap. 11. A Warning to the children of God to goe out from the whore of seeming Holinesse Verse 51 Chap. 11. A warning not to run after disputation and contention Verse 86 Chap. 12. A warning to those that are heere advanced to Honour Verse 5 Chap. 12. A warning to the Rich to be Meeke and Gentle Verse 6 Chap. 12. A warning against the Devill who soweth weedes what the Doctrine of Moses and of Christ was Verse 15 Chap. 12. A warning to wrestle in Patience Verse 47 Chap. 13. The Authours warning will not be in vaine Verse 41 Chap. 13. A warning to those that say If our Teachers teach us not right let them looke to it also of the mis-use of the Baptisme and Supper Verse 42 Chap. 14. A warning concerning the way of appearing holinesse Verse 8 Chap. 14. How God warneth Man of his wrath Verse 69 Chap. 15. A warning concerning the Punishment that shall be over the face of the Earth Verse 16 Chap. 16. A fore warning of the Antichristian Wolfe borne of an Academy Verse 26 Chap. 16. A warning not to trust in the skill of the Letter but in the Spirit of God Verse 33 Chap. 18. A warning to Europe Asia and Africa concerning thg strong Bow that is bent advice to
hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N. 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of ſ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch not the line which signifieth that God is free from Nature and is not comprehended y Or by in Nature but he dwelleth in himselfe and indeed also in Nature but is not comprehended by that which doth not z Give up it selfe to him yeild it selfe into him Of the Heart in the Crosse 211. The Heart in the Crosse signifieth first that the Heart of God hath manifested it selfe in Nature a Or with by the Principle of Fire whence the Majestick Light ariseth secondly it signifieth the Manifestation in the Humanity wherein the Heart of God hath manifested it selfe with a Humane Heart and how that humane Heart hath obtained the comprehension of the Holy Trinity as it is the Centre in the Crosse where we must understand the Inward man viz. the Inwward Heart 212. And we may see that the HOLY GHOST at the Right line N. 14. goeth forth from the Heart in the Light world which signifieth that the HOLY GHOST dwelleth in the New-borne Heart viz. in the Image and continually bringeth the Will of the Image into the Divine Light world and as this Heart in the Crosse is united b Or with to the Holy Trinity so must the Humane Heart c Or we meane understand the Inward man be united d Or with to the Deity that God may be all in all in him even will and deed 213. But the word SONNE number 41. standing above over the line of the Crosse severed from the Heart signifieth that the Man Christ is become Lord e Or over All. of All and is King over this whole Circle For God hath manifested himselfe in the Humanity and this Man comprehendeth the whole Divine f Or substance Essence in him for there is fulnesse there is God and the Divine g Or know or acknowledge Essence in him and without him we can finde God no where else but in the h Or substance Essence of Christ therein * Or Deity is the whole fulnesse of the i Col. 2.9 God-head bodily Heaven number 42. 214. The word Heaven upon the upright line of the Crosse number 42. signifieth first that heaven is in the Man Christ and also in us and that we must enter by his Crosse and Death into him in his Heaven which is himselfe for upon the Crosse Heaven is opened againe and borne anew l Or to us in us Secondly it signifieth that the true Divine Heaven is an Habitation m For. of the Divine Desire viz. of the Divine Magia Therefore it cannot be said that we enter into it but that we are begotten n Or into it in it o Or by out of Gods Fire in the Divine p Or substantiality Essentiality and no otherwayes but upon the Crosse viz. through and in the Birth of the Holy Trinity Pure Element number 43. 215. The words Pure Element number 43. upon the upper line of the Crosse signifieth the internall world out of which the Externall with the foure Elements is brought forth and its q Or substance Essence standeth in the internall roote Holy Ghost number 44. Sonne number 45. 216. Moreover it is to be noted how r Viz. pure Element those words stand begin and end for they begin at the outward Circle at the left hand where above number 5. the Holy Ghosts Character V standeth and below number 8. ſ Or Being or substance Essence and they goe through the two Circles at the Right hand to the t Viz. the space between the second Circle and the third second space which signifieth the Originall of the pure Divine Element the Habitation and u Or substance Essence whence it ariseth viz. from the Spirit of the Eternall Mysterie in the Divine Essentiality viz. in the Essence of the Great Mysterie and yet it is manifest onely in the second Principle viz. in the Essence of the Sonne and Holy Ghost as above at the Circle on the Right hand may be seene number 44. and 45. Father number 46. Holy Spirit of Divine * Or Wit or Reason Wisdome and understanding number 47. 217. The Pure Element is the working in the True Heaven and it shutteth it selfe in and up with the Crosse it is the springing or stirring in the Fire and in the Heaven of Light whence the Divine Essentiality understand the Essence and not the Spirit of God is a life for it reacheth not into the Essence of the Father number 46. below which Circle there standeth Divine wisdome but the Holy x Or Ghost Spi it number 47. giveth Divine y Or Wit or Reason wisdome and z Or knowledge understanding 218. The Element is an a Or substance Essence in respect of the Deity as the life
Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by vs. unfadomable to us 342. For no Spirit can sound it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming or fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it sound that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to sound but not our owne Making 345. And yet we know and finde the first Fiat in Viz. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not soare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spâ—rit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day Note Or Kingly in the same houre in which Christ was hanged on the Crosse after the body was finished the a Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening
good and had shall every one receive their Sentence and Reward The Holy shall be set in the presence of the wicked that they may see and g Or taste feele the cause of their h Or source paine 27. If any should feigne a peculiar Residence or place where they should consort or sit together that contradicts the Rule of the Magia Every soule is in its owne Country and not bound to the place of the body but it may be where it will wheresoever it is it is either in God or in Darknesse 28. God is every where and Darknesse is every where the Angels also are every where each in its owne Principle and in its owne i Or soure Property 29. The Fiction of outward Reason without the knowledge of the Principles is k Or a false Glasse a conceit as a fighting with a shadow If I should aske a thousand times and should alwayes be told somewhat from God himselfe and yet were but in flesh and bloud I should looke upon it as Babell doth which supposeth that the soule flyeth into a Heaven above the Starres I know not that Heaven they speake of and I desire not to come there 30. Heaven is indeed above but there are the Angelicall Ptincipalities and Thrones This Eye of the l Skies Mansions or Spheares Aether is our Principality and Kingdome 31. The same is with them above which is with us but our Creation and Essence is in our Aether A soule may come to them if it earnestly desireth and the Angels of God will lovingly entertaine it 32. For the same Essence of God which is with us is with them this onely is the difference that they have among them Angelicall workes wholly pure without blemish and we have the great wonders and therefore they long to be with us and besides they are our servants during the life of the body and withstand the Devill 33. Now if the Angels be in this world in the Holy Principle whither then shall the soule flie first might Babell thinke perhaps into Pride as Lucâ—fer did O no! they continue in humility and looke m What God deth Gods Wonders as Gods Spirit moveth so doe they The two and twentieth Question What doth every Soule doth it rejoyce till the last Judgement Day 1. THis Question containeth the exceeding joyfull Gate of Glory leading to the knowledge of the n Or Trâ—umphant victorious Garland of the soule 2. When a Darling-Sonne travelleth a farre off into a strange Countrey for Art and Honour he often thinkes of home and of the time when he shall enjoy his Parents and friends he rejoyceth at the thought of that Day and expecteth it with inward joy and Longing also he plyeth himselfe hard in his businesse that he may get Arts and skill wherewith he may make his Parents kindred and friends rejoyce 3. Thinke of this similitude and take it into consideration It is just so with the soule the soules without o The body of Christ body have a great inward Joy and waite for the last Day with great inward Desire when they shall againe receive its faire and Holy Body with its p Or workes which it did here Wonders 4. Also their Ornament is in their will where they behold their workes after the manner of the Eternall Abyssall Magick which they shall then first receive at the last Day in the Figure with the new body out of the Old 5. Also we know and q Or sully highly perceive yet in the Spirit onely according to its knowledge that the blessed soules doe rejoyce in the labour which they tooke here and exceedingly recreate themselves in their wonders which they see Magically for they that have led many to Righteousnesse they have their Reward in the Magia in the will before their Eyes 6. They that have suffered much Persecution for the Truthes sake they see their bright r Or Crowne of Victory Triumphant Garland which at the last Day they shall put on upon the New body 7. They that have done much Good they see that plainely shining in the will 8. They who have been scorned contemned persecuted and slaine for Christs Doctrine honour and Truths sake they see the Triumphant Victory like one that hath overcome his Enemie in a fight and then sets it forrh Triumphantly to his Prince or King and for which he hath exceeding great Glory when his King receiveth him with great joy and keepes him with him for his faithfull assitant 9. We have no Pen that can write what exceeding joy is in them onely this wee know that those for the most part have put on the Divine Body in this world and so have greater perfection then the other they expect the last Day with great joy and Glory when their workes shall be presented to them and set before their Eyes in heavenly figures and the wicked shall see them Å¿ Or who they have tyrannised over against whom they have kicked 10. Every soule rejoyceth before the face of God in great hope of that which it shall receive againe for it knoweth its Reward but without the body it cannot receive it for it hath wrought its workes in the Body and therefore its workes follow it in the New body and come to it againe 11. For although the exceeding precious Holy soules have put on Christs body in this world so that they stand in Heaven viz. in the Image of God yet all their workes were wrought in the Old Body which was Gods Glasse and in the Resurrection they shall be represented in the true heavenly Figure in t Or Old body that body 12. For the first Image which Adam was before the fall is Regenerated in Christ and shall againe with its Wonders be put upon the soule and although it had the Divine Body before yet the u Or workes Wonders stand in the first Image 13. But the Turba with the outward Kingdome of the outward Source is gone for x The first Image it was a Glasse and is now become a Wonder it liveth without Spirit as a Wonder and shall be put upon the soule in great y Clarity Transfiguration or brightnesse Glory which it shall have from the Light of God at which the holy soules doe exceedingly rejoyce and expect it with great longing 14. You must know that every blessed soule trimmeth its Lamp so that it willingly meeteth its Bridegroome at the last Day it alwayes reneweth its will and thinketh how it shall rejoyce with all holy men and Angels in its new Body in the Wonders there is a continuall springing up of Joy in them when they thinke of that which is to come each as it's vertues are 15. And as their workes have been different upon Earth so also is their hope for a Day-labourer who hath wrought much rejoyceth at his wages so also here there is a friendly Essence among them and in them 16. All the scorne and
to them for they are in perfection and we but g In part or in imperfection in part 9. And now we are able to answer you not from the reason of the outward world but from the Image in Christ and from his and our Spirit 10. You aske whether the separated soules take care of humane matters and allow or disallow them Now this you must understand to be in three different manners concerning three severall sorts of soules 11. First those soules which yet have not attained Heaven and so stick in the source in the Principle in the Birth those have yet the humane Essence with the workes in them they diligently search out the cause of their h Or stay in that condition Retention 12. And therefore many of them come againe with the Astrall Spirit and wander up and downe in their houses and places of abode and appeare in a humane Shape and desire this and that and oftentimes take care about their wills or Testaments and also thinke to procure the blessing of the Saints that they may rest and if their Earthly affaires doe still stick in them they take care many times also about their Children and friends 13. This condition of theirs continueth so long till they fall into their Rest and till their Astrall Spirit be consumed then all such doings care and perplexities are at an end and rhey also have no more knowledge thereof but that they see them meerely in the Wonders in the Magick 14. But it stirreth not the Turba neither seeketh what is in this world for it being once passed through Death from the Turba it desireth such things no more It also taketh no further care for care stirreth up the Turba and then the will of the Soule should be forced to enter with its Spirit into earthly things but it had rather let such things alone because it hardly got rid of them before It will no more entertaine the Earthly will 15. This is an Answer concerning this first sort and wee tell you plainely and in Truth that this sort after they are once received into Grace take no more care purposely about humane Earthly i Or affaires matters but it beholdeth the heavenly matters which are brought to it by the Spirit of man and rejoyceth in them but there is somewhat still behinde which is this 16. A living man hath such Power that he is able with his Spirit to goe into Heaven to the separated soules and stirre them up about some Question by a hearty Desire but it must be earnest it must be Faith that can breake open a Principle 17. And this we see in Samuell the Prophet whom the k Saul King of Israel raised up that he might make his will knowne to him though this seeme otherwise to some of whom we may well say that they are blinde and voyde of knowledge for they speake but their owne scholastick Fables and frame Opinions about that they have no knowledge of in the Spirit and these are Babell 18. Now secondly the other sort which sinke into Death without a l Or the body of Christ body they are wholly in one and the same place of the Principle in which the first sort are which afterward did sinke downe in themselves All these take no evill affaires upon them wherein the Turba sticketh 19. But when the honest soules which are alive send them their workes with their Spirit and will they rejoyce in them and are so affable that they appeare to men Magically in sleepe and shew them good wayes and many times reveale Arts which lye in m In Arcano in the most â—nward Mysterie secret viz. in the Abysse of the soule 20. For seeing the Earthly Spirit thrusteth its Mysterie before the soule and keepeth the soule captive in that Mysterie therefore the Spirit of the Soule cannot alwayes attaine the deepest secrets but after the departure of the body the soule is naked and that especially if it be without a New body then it beholdeth it it selfe and also its Wonders and it can very well shew one that is living somewhat if he be honest and have not stirred up the Turba in the sleeping Magia for Dreames are wholly Magicall and the soule without a Body is in the Magia of God 21. Thus know that no soule separated from the body entreth into any wicked matter except it be a damned soule which indeed entreth in Magically and hath its joy therein and teacheth most notorious vile prancks in Dreames for it is a servant of the Devill 22. And whatsoever a wicked man desireth that the Devill readily helpeth him to for he can doe it better by the soule of a man then of himselfe for he is too crude and n Makes horrour in the Magia terrifieth the Magia so that the Elementary Spirit is astonished and o Or raiseth up awakeneth the body 23. Also you must know this that all is done Magically in the will without p Raising of the paine or property awakening of the source no soule riseth with its Essences of its owne accord to please Man unlesse man raise and disturbe it himselfe 24. There are many villanies in Nigromancy which can many times vex and torment the Spirits of men but it can doe so to no soule that is cloathed with Christs Essentiality for that soule is free 25. The third sort of separated soules which are in Abrahams bosome in Christ having the heavenly Essentiality none can stirre them except they will themselves as when they beare a favour to a soule that is like themselves also they take no Earthly thing upon them except it maketh for the Glory of God and then they are restlesse to reveale something in a Magicall manner 26. But they let no Turba into them neither doe they intercede with God for us but whatsoever commeth to them they rejoyce in it with the Angels for the Angels rejoyce at a sinner that repenteth then much more the soules 27. Why should they pray to God for us it lyeth not in their Prayer but in mans entring into God when he strongly turneth his will to God then Gods Spitit helpeth him without q Their praying or intercession for us Prayers 28. For his Armes are stretched forth day and night to help Man what need is there then of their Prayers It is the will of God that man should come to him 29. Shall then a r A separated soule of a Saint soule be so presumptuous as to make God so severe a Judge as not to be willing to receive a returning sinner surely no true knowledge of God were in this But when they see the soule pierce in with its Spirit to God it is great joy to them that Gods Kingdome is enlarged 30. The heavenly soule hath Gods will what God willeth that it willeth also but it is Gods Spirit it selfe that will help the converted sinner 31. The soules see well how Gods Spirit pierceth into the
soule if the will of the soule doe but give way to it there is no neede of the Prayers of any Å¿ Or blessed â—ule Angell they all wish that Gods Kingdome may come and that Gods will be done but the Honour of Government they give to God 32. That men in Popery have invocated great Saints that are dead and that they also have appeared to men and wrought t Or Miracles Wonders we acknowledge it and it is true and although it be now taught against it is by those that are indeed quite ignorant in it It hath another A. B. C. which all of them on both sides doe not understand at all 33. The Faith of one receiveth the Faith of another the Faith of the living tooke hold of the Faith of the Saints departed and the u Viz. the will that is strong Faith hath wrought Wonders 34. Yea it is so powerfull that it can throw downe Mountaines shall then the pure Faith of the Saints in the Faith of the living be able to doe nothing Indeed it could even x Or breake in peeces destroy the whole world if God would but suffer it 35. As he hath permitted it to worke so farre sometimes that the Heathen have been converted by such meanes when they have seene such Wonders wrought at the y Or departure Death of Saints 36. Should not a soule in heaven be willing to put forth its Faith for the glory of God and the working of wonders for him This is even done by the Holy Ghost who hath wrought the Wonders by the Faith of both parties and they are onely the Wonders of God and of his Children 37. But this is wholly cast to the ground and now there is so learned a Schoole that it contemneth all Gods z Or Miracles Wonders but it is Babell and not the Spirit of God It is envious Pride They stand aloft and cry Come ye all to me here is Christ here is the Gospel Indeed there is Pride Covetousnesse Ambition and selfe arrogating malepertnesse a lifting up of proud Babell 38. It is even the old Antichrist and they are young twigs sprung out of the old Tree and they have stirred up the Turba with their strong wrathfull sap which Turba shall roote up the whole Tree for God hath cursed it it is wholly evill and wormeaten it shall downe 39. For there is a young Tree growne out of the Roote out of the old Root which shall discover what the old Tree hath been in its Wonders 40. Yet we would not upbraid any but onely speake of our Wonders and say that the servant shall enter into the House and be free for the time is at hand that he should eat with the Sonne and be merry and rejoyce with him 41. Thus we answer this your Question summarily that indeed the Holy soules doe certainly know of our holy workes and approve of them but they doe not at all regard false workes for they dwell in another Principle into which no evill worke can come nay they doe not so nor doe they enquire after that which belongeth to the Devill also they know nothing but that which reacheth to their Principle 42. Children Parents friends and strangers are all alike to them for in Heaven we are all Brethren They take no greater care of Parents or Children â—â—en they doe of others unlesse they serve God and then their service of God is acceptable and joyfull to them but they enter not into their a The evill which they doe or suffer justly Turba 43. For after the last Day honest Parents shall know nothing of their Children which are in Hell Therefore it is sufficiently and plainely knowne to us that they now also take no care about wicked matters The seven and twentieth Question Whether doe the Soules * Or in Death departed know and understand this or that businesse and Art whereof while they were in the body they had sufficient Skill 1. THis Question is like the former all their workes appeare to them in their will after a Magicall manner they see them but the figure of them shall then first be given them at the Day of Restauration so that they shall be able rightly to behold their workes for they must first be tried by the Fire and whatsoever is false the b Uncleannesse or drosse Turba of that must remaine in the Fire according to the words of c The words of Christ in Paul Christ 2. But it is strange that men should aske whether they know Arts or no without Question they know all Arts how deeply soever they are grounded but they dare not d Or bring them into act awaken them that they appeare in Spirit for Arts are borne in the Centre of Nature out of those Essences wherein the Wonders lye which they sought in this world so farre as they had the Mysterie made knowne to them 3. A soule that is without the Divine body doth not willingly enter into the Mysterie for Art it stands still in its rest it feareth the Turba It giveth God the glory 4. But those soules that are highly enlightned who have heavenly Essentiality in their Spirit They have all knowledge of heavenly things and of whatsoever lyeth hid in the Mysterie especially those who had acquaintance with the Mysterie in this Life the other dive not in into the Mysterie 5. For every one continueth in his e Or Employment calling in that which he delighted in here although there be no such working yet they have their joy in it for in Heaven there is an humble simple Childrens Life 6. Why then should they search or care for Art when the whole Mysterie of God standeth open God filleth All in All there is only a meere Wonder they All live in Wonders and are all of them the Art of God they have great knowledge but in a Paradisicall simple Childrens Life The eight and twentieth Question Whether hath the Soule any more knowledge of Divine Angelicall Earthly and Devilish things and whether can it get more certaine experience and knowledge of them then it had in the body 1. COncerning Divine and Angelicall knowledge certainly it hath much more of that for it is in the Principle of God the Sonne seeth very well what the Father doth in his House and so likewise the soule seeth what is in Heaven 2. Their knowledge is different for the highest knowledge is in the Majesty and therefore most soules must waite till the last Day when they shall receive their new Body 3. But the highly enlightned soules which are in the Divine body and Power they have superabundant understanding and knowledge of God and also of the Angels for they continue in the Wonders of God till they shall bring their owne Wonders thither 4. The soules that are without a body are in Heaven in God as it were Magically they awaken no Wonders but are under Gods Altar and expect the Wonders at
g With the word of the Lord. cum verbo Domini pronounceth the Sentence by the Mouth of Christ and then the world beginneth to burne and every thing entreth into its owne Granary and Reservatory 18. For the Reservatories will be divers not onely two viz. the two Principles yet in two Principles but with much difference every thing according to its h Or power vertue 18. For every worke hath its Magicall Principle wherein it is contained as a peculiar Wonder both in Heaven and Hell every thing according to its Spirit as it hath been good or evill so will its forme appeare and so also will its vertue be like the flowers of the field in their differences And in this manner also shall the Glorification and joy of Man be all according to the i his workes which he wrought here Essence which he brought forth here 20. But we understand here the Essence of Faith which is the vertue in the Essence of Love and not of the outward worke for all shall be represented in the figure in the Wonders and that both as to the beginning and circumstances 21. When the last Day shall begin to dawne then the Deity manifesteth it selfe once more and that is the third time in all Formes in Love and Anger and then all things together at once shall be plainely layed open and visibly set forth in the sight of all Creatures in this manner following 22. The beginning of the Creation in the Word Fiat hath inclosed this world in it selfe as a Modell and k Or appointed founded the limit wherein now the Wonders are contained which also were revealed in the middle in the time and brought to Essence which were foreseen from Eternity in the wisdome in the Magia of God and will be together all in the Essence then and then the l End finishing or consummation of all things limit is nigh at hand and there will be no time of seeking more for then all is finished whatsoever God had in his Eternall Counsell he hath conceived and manifested in time 23. Now here is the End of time for then the beginning hath found the end and the End is then the beginning and passeth againe into that which it was from Eternity 24. But the m Viz. the world and every creature middle with the n Viz. all that hath been done in the world from the beginning to the End Wonders which were manifested in the time continueth for evermore in the beginning and in the End as an Eternall middle with its Wonders viz. with the Angels and men and their Essences as also the figures of all Creatures and all what ever hath been Essentiall at any time the Earth with its Metalls also stones and all materiall substances as Trees and hearbs all these stand in the Figure in the middle and in the Wonders but quite voyde of such Essences and life 25. For no Beast commeth againe but its figure continueth in the Magia for it arose out of the Eternall Glasse so that now when the outward Earthly Glasse breaketh it must remaine in the Eternall as a Wonder to Gods honour and glory for evermore 26. And these Essences belong all to Paradise for they shall be the Holy Paradise wherein the heavenly Essences shall beare Essentiall palpable fruit 27. And as here in this Life wee doe account the fruits of the Earth proceeding from its Essence as o Inanimate senslâ—sse things dead things without p Life or sense understanding so also the Bestiall and Earthly Image of this world shall appeare as a dead Essence and so shall the Essence of all Creatures they shall remaine as a shadow 28. But Paradise hath and beareth fruit from the vertue of Eternall Life that is from Gods q Or Wonders Essences Now all that which for the most part is hidden from us here tstat is inclosed in the word Fiat in the beginning and End and it lyeth therein as a great Mysterie 29. But now the Spirit of the first Creation will move all the three Principles yet before that be brought to passe the Word of God r Formeth it selfe by the Spirit conceiveth it selfe 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 our selves 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 blasphemous tongues and the proud will say O ye Mountaines fall on us and ye Hills cover us from the Eye of this wrathfulnesse
the evill were cleerely b God hath foreseene the Good according to his Love according to which he is called God and according to his wrath or Nature according to which he is called an Angry Jealous God and a consuming Fire he hath foreseene the evill but not ordained it foreseene in Eternity and were onely made Essentiall in this world that they might be a Wonder and hereafter they remaine so to Eternity The one and thirtieth Question What kinde of New glorified Bodies shall the Holy Soules have 1. THis hath been already sufficiently declared for as every one shall be cloathed with the power of Love Righteousnesse and Purity and as his excellent workes of Faith have been so shall he gloriously shine 2. Yet there will be very much difference for the workes of many will all remaine in the Fire and he himselfe will hardly escape he will not shine as the c Viz. the great Saints Saints 3. For as the Scripture saith they shall excell one another as the Starres of Heaven But there will be no d Or envying grudging but every one will rejoyce at the Excellencie of the other for there is no other light there then God filling All in All. 4. And so every one as his Or Vertue Power is capable of the Light shall receive the brightnesse of the Majesty of God for after this Life there will be no bettering but every thing remaineth as it returneth home 5. For there the Judge Christ will deliver up the Kingdome to his Father and then wee shall no more need any Teachers and Guides But he is our King and Brother there is no commanding more but we are with him as a childe with the Father whatsoever we doe it is good for all falshood is done away The two and thirtieth Question What shall the Forme Condition Joy and Glory of the Soule be in the Life to come 1. HEre we must consider Paradise for this outward world with its fruits and colours hath been a Figure of Paradise for Paradise was f Or within us in us and the outward Spirit bereaved us of it and drew us into it selfe for when Adam lusted after it his owne lust tooke him captive 2. But we shall now enter into it againe and Eternally solace our selves in the excellent beautifull flourishing of all manner of flowers and Formes both of Trees and Plants and all kinde of Fruites but they will not be so Earthly grosse and palpable 3. For then our bodies shall not be so how then can that Essence be so all things there will be Angelicall the Fruits are more g cleere subtile transparent bright and shining pure and fine then are now in the outward Elements for they make no impurity when we have eaten them 4. We shall have no stomack or intrailes which we shall need to fill as we doe here this devouring stomack but all there is in Power we shall eate in the Mouth and not receive into the body we shall need no teeth to chew withall there is meere Power and yet in a true Naturall forme and manner with shining colours 5. And so the Kingdome of Heaven consisteth not in eating and drinking but in Peace and Joy in the Holy Ghost singing and sporting with the workes of Gods Wonders and the Lovelinesse of Paradise 6. We shall lead a life like children who rejoyce and are very merry in their Sports for there will be no sadnesse in our hearts or feare of any thing but a delightfull h Play sport or exercise Recreation with the Angels 7. This world will be no more thought upon or regarded for all Earthly knowledge and cogitations shall remaine in the Turba of the Earthly Life in the Fire 8. We shall have no knowledge more of our Parents Children or friends who are in Hell 9. Wee shall all know one another among our selves by Name though the Earthly Name shall remaine in the Turba we shall have a Name according to our first Name in the Language of Angels which here in this life we doe not understand In the Language of Nature we understand somewhat of it but here wee have no tongue to speake it with 10. None shall say to another thou art my Husband thou art my wife thou art my Daughter thou art my sonne my servant or my handmayde all are alike there wee are all Children there is neither Husband nor wife neither childe servant or mayde but all are free every one is all There is but one Sex viz. Heavenly Virgins full of Modesty Chastity and Purity 11. All of us together are Gods Spouse and he is our Husband He soweth his power into us and we bring him forth prayse and Glory 12. There is such a kind of dancîng and singing as Children use when they hold hands and sing and dance a Round 13. All Arts will be no account But you must know that they who have Enjoyed the great hidden Wisdome understanding and Art had the Mysterie and to whom that hath been revealed they shall have farre greater Wisdome and knowledge then others and excell others much 14. Indeed not in k Teaching and ordering or coaction Doctrine and Discipline but their wisdome will begin all manner of Exercise in the heavenly Mysterie to the stirring up of Joy for as Children flock together when one beginneth a sport so also here 15. Little Children are our Schoolemasters till evill stirre in them and so they embrace the Turba Magna but they bring their sport from the Mothers wombe which is a Remnant of Paradise but all the rest is gone till we shall receive it againe 16. A King is of no more value there then a Begger if he have governed well then his vertue followeth him and he shall have the prayse thereof in the Majesty for he will obtaine an excellent glorification lîke a Shepheard over his flock 17. But if he have been evill and yet at last turned and entred in as by a The thread of Faith at the last gasp thread then his Kingly workes remaine in the Fire and he will be accounted of m In the Kingdome of Heaven here then a Begger who hath been honest nay he will not be so glorious as he 18. Every one will be knowne by his workes what he hath been when they shall set forth their Merchandise in the heavenly Magia as Children doe in their sport 19. And yet you must know that it shall not be a Kingdome of Sport in we than shall speake of the Wonders and wisdome of God and of the great Mysteries of the Heavenly Magia the n The song of Miriam Moses sister song of the o Persecutour plaguer or oppressour great Hunter will continue there to the disgrace of the Devill and to the prayse of God 20. We shall have some knowledge of Hell but see nothing of it save onely in the Magia in the Mysterie for the Devills must dwell in the Darkenesse the
wrathfull fire which is in them is their Light they have eyes of Fire to see with all all Fire besides is gone for the Majesty hath p Or allayed it swallowed it up that it may burne in Love 21. Though indeed there is fire in the Center from which the Majesty ariseth but this will not be allowed to the Devills they shall be thrust out into Darknesse where there is howling and gnashing of Teeth indeed more q More frost then fire cold then heat The three and thirtieth Question What kinde of matter shall our bodies have in the Life to come 1. MY beloved friend this is a mighty r Or strong hard Question the outward man must let it alone and not meddle with it at all for he is not worthy of it 2. You know that God is become Man and hath taken our Flesh and bloud and soule upon him Now Christ said Å¿ Joh. 8.23 I am from above t Joh. 3.13 None goeth into Heaven but the Sonne of Man which is come from Heaven and is in Heaven 3. Doe you understand this that he said he is in Heaven He spake not onely of his Deity that is of the Word but of the Sonne of Man even of that Word which was flesh and this we are now to consider of for in that Flesh and Bloud we must live Eternally and we must have Christs body if we will subsist in God 4. Yet wee know of no other body that we have but our u Job 19.26 27. owne body growing out of the Old Body as a sprout groweth from a kernell and such a Body Adam had in the Creation but he was captivated by the x Or by the working property of this procreated world of foure Elements Kingdome of this world and so became Earthly this was his Fall and this caused God to take a part of Adam and make a woman of it as wee have written at large in our y Of the threefold Life third Booke 5. Now we know well that Adam was a chaste Virgine before his sleep and before Eve was made but afterwards became a Man z That is a beastiall animall mortall man having Deformity like a beast of which we are yet ashamed at this very day in the sight of God because wee have Earthly bestiall members for propagation 6. Now Adam had the Virgine of Divine Wisdome in him but when he fell then it continued immoveable in its owne Principle and Adam a Or forsooke it departed from it 7. But know that Christ became Man in that Virgine which was in the Earthly Mary for the word of the Lord brought it with it into the body of Mary 8. And here you must understand that Christ became Flesh in the water of Eternall Life which flesh the whole Deity filleth and also in the b Substance or properties Essences of the Earthly Mary 9. But Mary was blessed with the Heavenly Virgine and so Christ became man in a pure vessell and the Earthly man clave to him 10. For because of the soule which he was to receive from c From the soule of Mary Mary he must therefore receive Mary's Flesh yet in the blessing in the Heavenly Virgine onely 11. The Tincture of the bloud in the heavenly Virgine was heavenly for the d The Earthly Tincture or substantiall vertue Earthly had not been able to passe through the wrath of God and through Death much lesse had it had power to rise out of the grave 12. That word which became Flesh had the water of Eternall Life which did proceed from the Divine Majesty and yet it was in Mary's bloud and here for further information wee direct you to our third Booke where it is described at large 13. And thus we tell you we shall have a body consisting of Flesh and bloud such a body as Christ had for Christ by his Incarnation is e Or borne become Man in us 14. When we are borne anew of water and of the Spirit then in Christs Spirit we are borne anew of Christs flesh and bloud wee put on Christ 15. Christ becommeth borne in the converted sinner and he in Christ becommeth the Childe of God this is the body wee shall have in Heaven 16. No grosse beastiall flesh as we have in the Old Adam but subtile flesh and bloud such flesh as can passe through wood and stone they remaining whole still as Christ came in to his Disciples the doore being shut It is such a body as hath no Turba or fragility Hell cannot retaine it it is like Eternity and yet it is reall flesh and bloud which our heavenly hands shall touch and feele and take hold of also a visible Body as that is which we have here in this world 17. Now pray consider how is it possible that such a body as we carry about us here can be f Comprehend or receive capable of the Divine Majesty sure it must be such a body as is like the Majestie that the Majestie can shine forth from it out of the Tincture and water of Eternall Life 18. Here indeed we are as it were g Or not intelligitable dumb to the apprehension of Reason yet wee are well enough understood by our Brethren this belongeth to the h Such as love God and are borne of him Children A Wolfe desireth to fill his mouth with such a piece of flesh as will fill his belly we speake not of such flesh but such as Christ hath given us in his Testament and left for a Remembrance and as an Earnest that he will remaine for ever with us we in him and he in us 19. Therefore we say that we shall have the Divine Body and Christs body which filleth Heaven wee shall not remaine in that which is his Creature but be joyned one to another as members brethren and Children 20. There is but one Life in us all there is nothing mortall All proceed from the Eternall one there is nothing that hath had any beginning but the Wonders onely one Essentiality is come out of the Eternall we are as Gods we are true Children of God proceeding from his Essences in body and soule The foure and thirtieth Question What is the miserable and horrible Estate of the Damned 1. IT is sufficiently declared already for Gods wrath in the Darkenesse is their dwelling Place their Light is that which shineth from their fiery Eyes like the glimmering of a flash of fire they have no Light at all but that for they dwell in that which is i As in utmost or utter darknesse most uttermost and so ascend in haughtinesse above the Thrones like strong Champions and yet they have different qualifications among them as their Spirits differ 2. For a Dog doth like a Dog a Wolfe like a Wolfe and so a Horse a Foule a Toade a Serpent every one in their kinde yet they are all more speedie and swift then thoughts 3.
shall finde the whole ground of Heaven and of this world The seven and thirtieth Question What is the Spirit of Christ which was * Or obedient willing and which he commended into his Fathers hands 1. THis is that great and excellent l Treasure Gem or Pearle Jewell and we exceedingly rejoyce that we know it so that wee are able to know our selves what we are and it is more worth to us then all the world for it is that Pearle of which Christ said that one sold all that he had and bought that Pearle 2. For it is more profitable to man then the whole world it is more precious then the Sun for the m Or the Philosophers stone Noble stone of the wise men lyeth therein it hath the heavenly and Earthly n Great Mysterie Mysterium Magnum and therein nothing in this world to be compared to it but o Or trusting in God and enduring whatsoever he layeth upon us sincere simplicity which is quiet and bringeth forth or stirreth up no Turba and that hath the Jewell hidden in it 3. As Gold lyeth couched in the stone and is safe if a p Or spoyler Robber commerh not with the Earthly Turba and destroyeth it and yet he himselfe getteth nothing by it so selfe Reason is a Robber in the q That is in the Cabinet where the Pearle lyeth Mysterie 4. Therefore we may say upon good ground that a simple r Lay-man or Ideot plain man who simply without multiplicity of science dependeth on God hath the Mysterium Magnum better and surer yea lesse decayed then a high learned Å¿ Or Father Doctor who soareth aloft in Reason and t Or disputeth and wrangleth about it spoyleth the Jewell and u Or respect of persons setteth it in Babell this saying will not be well relished yet that is nothing to us wee must speake the Truth without x partiality 5. Now when wee speake of Christs Spirit Reason thinketh it is the soule or else the Spirit of the outward Life which consisteth in the vertue and operation of the Starres and Elements but it is not so It is somewhat else wherein the Image of God consisteth the outward Spirit belongeth not to the Deity but to the Wonders 6. Wee have spoken somewhat of it already but because this Question doth put us in minde of it againe mentioning that when he dyed he commended it to his Father therefore we must a little say how that was done 7. You sufficiently perceive in what manner the soule is the x Centrum Naturae Center of Nature the Originall of Life and mobility viz. Gods Fire which should be continually converted into the Eternall will of God wherein it is originally borne from the Magicall Desire and is a great Secret come out of the Eternall Nothing wherein all things are contained even the Deity with all the three Principles and every y Thing Essence or substance Being that can be named 8. And you perceive that the Light and Spirit of the Aire proceed from the fire and also that the fire doth againe draw the Spirit of the Aire into it selfe and so alwayes bloweth it selfe up and so with the Light Aire and z Or property source of the Fire it is its owne Life 9. And further wee have said somewhat of the Noble Tincture which ariseth in the Light in which the meeknesse of the Light consisteth and it commeth forth from the Anguish which is as a mortifying and springeth forth afresh through the mortifying Anguish as a life having another a Or Source property where the property of the fire is a kinde of Tincture like the driving forth of a Spirit and yet it is desiring and thereby it attracteth the vertue of the Light into it selfe and maketh it an Essence viz. water 10. And therein are two Formes One according to the source of Fire which is red and therein the vertue viz. Sulphur And the other which is like a thin meeknesse yet having Essentiality is water which the desiring Tincture contracteth together into one and changeth it into Bloud 11. Now the Originall in the Bloud viz. Fire which is a warmth that is a Tincture is a Life and in the vertue of the Tincture the thin water of the Life proceedeth one b The outward vertue proceeding forth from c The inward another and the vertue doth alwayes reassume that which goeth forth and that which is gone forth is free from the Fire and also from the vertue for it is gone forth and yet it arose from the vertue 12. And this is the true Spirit which is borne out of the soule wherein the Image of God and the Divine virgin of Gods wisdome consisteth for all understanding and knowledge lyeth in this Spirit it hath the senses and the noble life which uniteth it selfe with God this Spirit is so subtile that it can and may enter into God 13. If this Spirit resigneth it selfe up to God and casteth away the ostentation and d Reason suâ—tlety or wâ— cunning of the fire of its owne soule then it attaineth the Image of God the Divine body for it putteth its will into God and dwelleth in God with Power thus it is cloathed with the Divine Essentiality and is without this world in the Life of God 14. But seeing this Spirit ariseth first out of the Center of Nature that is out of the Life of Fire although it is not the life of the Fire but the Spirit of it and the Life of the Fire standeth originally in the Abysse în the source of Gods Anger therefore Christ did not commend this Spirit of his to the fires owns life but into the hands of his Father 15. His hands are the Love-Desire wherewith he embraceth our Spirit when we enter into him and commend our selves to him 16. For when his body was to dye on the Crosse and his soule was to passe through Hell through the Anger of God there the Devills waited and thought with themselves we will surely keep the soule in our Turba in the Fire and then Christ commended the Spirit into the Love of God 17. And so the soule of Christ with the Spirit came into Gods hand being encompassed with the Fire of Anger and Death and Death would have held it there but Death was destroyed and confounded 18. For Death smothered the outward Spirit viz. the outward Life and then thought now surely the soule must remaine in the Turba but there was one stronger in the soule viz. the word of God which tooke death captive and destroyed the Anger and quenched the wrath with the Love in the Spirit of Christ 19. It was a poyson to Hell for the Love of God to come into it and smother it in the soule also a Plague Death and Destruction to Death Death must now suffer an Eternall Life to grow in it 20. Thus the Spirit of Christ tooke the Divell captive and
is a Glasse of them wherein Light and Darknesse Good and Evill are mixt it is not Eternall but hath a beginning and an End This Table belongs to the Clavis at the End of the 132. verse of Heaven which came out of the midst of the waters viz. of Mercury whence arose the Male and Female Sex kinde in the Spirit of the outward world that is the Male in the fiery Mercury and the Female in the watery 141. This Separation was made all over in every thing to the end that the fiery Mercury should desire and long for the watery and the watery for the fiery that so there might be a Desire of Love betwixt them in the Light of Nature from which the Conjunction ariseth therefore the fiery Mercuy viz. the outflowne word separated it selfe according both to the fiery and to the watery nature of the Light and thence comes both the Male and Female kinde in all things both Animals and vegetables The third Day 142. In the THIRD Dayes worke the fiery and watery Mercury entred againe into Conjunction or mixture and embraced on another wherein the Salnitre viz. the Separator in the Earth-brought forth Grasse Plants and Trees and that was the first Generation or production between Male and Female The fourth Day 143. In the FOURTH Dayes worke the fiery Mercury brought forth its fruit viz. the fift Essence an higher power or vertue of Life then the foure Elements and yet it is in the Elements of it the Starres are made 144. For as the compression of the Desire brought the Earth into a c Or lamp Masse the compression entring into it selfe so the fiery Mercury thrust it selfe outwards by the Compressure and hath inclosed the place of this world with the d Or constellations Starres and starry Heaven The fifth Day 145. In the FIFT Dayes worke the e The Spirit of the world Spiritus Mundi that is the f Anima Macrocosmi soule of the great world opened it selfe in the fift Essence we meane the Life of the fiery and watery Mercury therein God created all Beasts fishes fowles and wormes every one from its peculiar property of the divided Mercury 146. Here we see how the Eternall Principles have moved themselves according to Evill and Good as to all the seven Properties and their Effluence and mixture for there are evill and good Creatures created every thing as the Mercury that is the Seperator hath figured and g Or Imaged framed himselfe into an Ens as may be seen in the evill and good Creatures And yet every kinde of Life hath its Originall in the Light of Nature that is in the Love of Nature from which it is that all Creatures in their kind or Property love one another according to this outflowne Love The sixt Day 147. In the SIXT Dayes worke God created Man for in the sixt Day the understanding of Life opened it selfe out of the fiery Mercury that is out of the Inward Ground 148. God created him in his likenesse out of all the three Principles and made him an Image and breathed into him the understanding fiery Mercury according to both the Inward and outward Ground that is according to time and Eternity and so he became a living understanding soule and in this Ground of the soule the Manifestation of the Divine Holinesse did move viz. the living outflowing word of God together with the Eternall knowing Idea which was knowne from Eternity in the Divine Wisdome as a Subject or forme of the Divine Imagination 149. This h Or Image Idea becomes i Indued or invested cloathed with the Substance of the heavenly world and so it becommeth an understanding Spirit and Temple of God an Image of the Divine k Or Contemplation vision which Spirit is given to the soule for a Spouse as fire and Light are espoused together so it is here also to be understood 150. This Divine Ground budded and pierced through soule and body and this was the true Paradise in Man which he lost by sin when the ground of the darke world with the false Desire gat the upper hand and Dominion in him The seventh Day 51. In the SEVENTH Day God rested from all his workes which he had made saith Moses yet God needeth no Rest for he hath wrought from Eternity and he is a meere working Power and vertue therefore the meaning and understanding here lieth hidden in the Word for Moses saith he hath commanded us to Rest on the seventh Day 152. The seventh Day was the true Paradise understand it spiritually that is the Tincture of the Divine Power and vertue which is a temperament this pierced through all the Properties and wrought in the seventh that is in the substance of all the other 153. The Tincture pierced through the Earth and through all Elements and tinctured All and then Paradise was on Earth and in Man for evill was hidden as the Night is hidden in the Day so the l Or grim fiercenesse wrath of Nature as also hidden in the first Principle till the fall of Man and then the Divine working with the Tincture m fled into their owne Principle viz. into the Inward Ground of the Light-world 154. For the l Or retired wrath did rise aloft and got the predominancy and that is the Curse where it is said God cursed the Earth for his cursing is to leave off and flie from his working as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing and afterwards withdraweth it selfe with its working then the thing is cursed for it worketh in its owne will and not in Gods will Of the Spiritus Mundi and of the foure Elements 155. We may very well observe and consider the hidden spirituall world by the visible world for we see that Fire n Or Water Light and Aire are continually begotten in the deep of this world and that there is no Rest or cessation from this begetting and that it hath been so from the beginning of the world and yet men can finde no cause of it in the outward world or tell what the ground of it should be but Reason saith God hath so created it and therefore it continueth so which indeed is true in it selfe but Reason knoweth not the Creator which doth thus create without ceasing that is the true o Distinguisher or divider Archaeus or Seperator which is an Efluence out of the Invisible world viz. the outflowne word of God which I meane and understand by the word fiery Mercury 156. For what the invisible world is in a spirituall working where Light and darknesse are in one another and yet the one not comprehending the other that the visible world is in a substantiall working whatsoever powers and and vertues in the outflowne word are to be p Or conceived understood in the Inward Spirituall world the same wee understand also in the visible world
is also of the Essences and of the fire-Fire-Spirit Verse 71 Chap. 3. Of the Birth of the foure Formes of the Eternall Nature Verse 8 Chap. 3. The Names of the second Birth or Word Verse 24 Chap. 3. Without the soure Birth there would be no Nature nor life the Life is the most delectable the soure Birth is Eternall Verse 27 Chap. 3. A thankesgiving for the New-Birth out of darknesse into the Light Verse 59 Chap. 4. A warning to the Minde to consider it selfe for the Eternall Birth is like the Minde Verse 75 Chap. 5. The Authour will speake and not be silent concerning the Eternall Birth of the Heart of God Verse 35 Chap. 6. How the whole Birth of the Eternall Nature is included in a small Circle or Point Verse 43 Chap. 9. What the Eternall Word is and its Birth The End of Nature Verse 92 Bishops Chap. 14. How Profitable the Bishops chosen for Art sake are to the world Many of their Writings have as much Love to their Neighbour in them as the Devill in Hell hath Verse 24 Blessed Chap. 17. How the Body also is Blessed Verse 11 Body Chap. 5. Why the Body is like a Crosse Our Fall and Redemption Verse 34 Chap. 8. How wee should tame the Body and not pamper it as a wanton Asse Verse 22 Chap. 8. The Body will not readily breake off its will also it is a very unfaithfull Neighbour to the soule Verse 24 Chap. 9. How every Forme or Creature hath figured its Body Verse 49 Chap. 11. Out of what the Body and also the Spirit of the Creatures is Created Verse 7 Chap. 11. What kinde of Body we have in God Verse 73 Chap. 13. What Body it was that Christ gave to his Disciples Verse 22 Chap. 13. Of the Heavenly Body of Christ that filleth the Angelicall world and yet the Creature Christ may well be seene standing Palpably Verse 24 Chap. 14. How the Anger of God is received instead of the Body and bloud of Christ Verse 18 Chap. 17. Whence the Body is and what it will be againe Verse 7 Chap. 17. The Body is a Mixed Masse or Lumpe of two Centres Verse 8 Breath Chap. 11. Of the breaking in of the living Breath Advice to the High Schooles or Vniversities Verse 13 Bridegroome Chap. 16. Advice to Christendome Of the Coming of the Bridegroome Verse 102 Brightnesse Chap. 2. Whence the Brightnesse Existeth Verse 82 Candlesticks Chap. 3. Why the Candlesticks were taken away after the Time of the Apostles The seaven Seales are the Fathers Nature and the seaven Candlesticks are the sonnes Verse 42 Chap. 3. Of the Image in the Midst of the seaven Candlesticks or seaven Spirits of God Verse 46 Chap. 3. What we must doe to behold the seaven Candlesticks in our selves Verse 65 Care Chap. 17. How God taketh Care for us Verse 2 Chap. 17. How Man relyeth upon his own Labour and care taking Verse 5 Centre Chap. 9. How before the Creation of the Sunne the outward Centre of Nature wheeled it selfe thrice about Verse 83 Chap. 9. The similitude of the Eternall Centre was not figured before the Creation Verse 94 Chap. 9. How the Heart of God Created the seaventh Forme of the Centre of Nature Verse 95 Ceremonies Chap. 11. A Speech to the Antichristian World with its Ceremonies shewing what it should have taught Men. Verse 46 Chap. 13. It is better to shew the way of the Lord then to set up Ceremonies Verse 43 Children Chap. 11. How Children are our Schoole-Masters Verse 111 Chap. 15. If our Children did not as others doe they would be the scorne of the world some Parents alledge so Verse 18 Christ Christs Christendome Christian Christians Chap. 3. The Authours meaning is to be sought and found in the Life of Christ Verse 4 Chap. 3. How Jesus Christ must become Man in us if wee will finde God Verse 31 Chap. 3. What Man must doe to have Christ the Supper the Baptisme and the Holy Ghost Verse 86 Chap. 3. Men must goe with Earnestnesse into the Temple of Christ as well as into the Churches of Stone Verse 91 Chap. 5. What Body Christ giveth us to Eate also of the One Element Verse 68 Chap. 5. Why the New-Adam Christ must hang on the Crosse Verse 140 Chap. 5. Why the New-Adam Christ must goe through Hell Verse 142 Chap. 5. The New Adam Christ must be Tempted forty dayes in the Wildernesse Verse 143 Chap. 6. How the Innermost Court shall be given to those that know not the Name of Christ Verse 23 Chap. 6. A wonderfull Exposition how Christ sitteth at the Right hand of God upon the Circle of our Life Verse 71 Chap. 6. How the Three Principles were manifested in the Person of Christ Verse 81 Chap. 8. Of our Power in Christ to become the children of God Verse 17 Chap. 8. How the Ministers or servants of the Dragon would have smothered the Resurrection of Christ Verse 70 Chap. 8. How Christ is New-Borne in God and sitteth on the Rain-Bow Verse 72 Chap. 8. How Christ did cast away nothing from him at his Resurrection but the Spirit of this world Verse 73 Chap. 8. How the soule attaineth the Flesh of Christ even in this Life time Verse 76 Chap. 11. The Authour shutteth not up the Grace from any but writes why Christ is borne Verse 31 Chap. 11. Reason asketh how we can be in the Body of Christ Verse 68 Chap. 11. Men must enter into the Temple of Christ else they stay in Darknesse Verse 79 Chap. 11. How Christ warneth us his appearing is as the Lightning Verse 83 Chap. 11. Christ is the Way the Doore and a good Shepheard Verse 84 Chap. 11. It is not necessary to choose any place to finde Christ in he is every where Christ is our Carcasse to whom we flie as Eagles Verse 87 Chap. 13. How Christ will be with us and take care for us Verse 2 Chap. 13. Christ gave his Disciples no Earthly Transitory thing Verse 13 Chap. 13. The Apostles did not eate the outward Flesh of Christ Verse 14 Chap. 13. A plaine though to Reason a high similitude of the Eating the Body of Christ Verse 15 Chap. 13. Another similitude of eating that Body of Christ which is every where Verse 16 Chap. 13. Christ feedeth not the soule with Spirit but with Body Verse 17 Chap. 13. How the once received Body of Christ departeth not from us except we our selves like Adam spoile it Verse 21 Chap. 13. How there were in the hand of Christ two Kingdomes at once Verse 23 Chap. 13. How Christ standeth in the Father as the Sunne in the Elements Verse 29 Chap. 14. How Christ is reproached Verse 17 Chap. 14. It is no slight matter to put on the Garment of Christ Verse 22 Chap. 15. The Lamentation of Christ at the disobedience of the world Verse 1 Chap. 15. To whom the sufferings of Christ are profitable Verse 21 Chap. 18. He that sitteth in the Throne of