Or Syllable Schuff which signifieth Created but in all Words and Names that are in every Language of every Nation every one according to its own understanding and meaning 87. Indeed it is not good that man should have knowne it but since he is gone out of the Inward into the Outward and standeth now in the Seeking therefore he must enter againe into the Inward where in this hidden Mystery he beholdeth the mystery of the Creation 88. When you say Schuff which signifieth Created the p Or Breath Spirit formeth it selfe in the Mouth and shutteth the Teeth together and sisseth through the Teeth as a kindled Fire that burneth but openeth the Lips and keepeth them open and then goeth the pressure from the Heart and the upper Teeth leane upon the under Lip and the Tongue draweth back and leaneth upon the nether Gummes and the spirit or breath thrusteth the syllable Schuff forth through the Teeth and the word of distinction which the syllable Schuff thrusteth forth remaineth in its seate in the Heart and doth not awaken the soure Mother in the strong Might so that it kindleth no Fire The R is the Character of the fire-source for every Letter is a Spirit and is a forme of the Centre although by the transposing and turning of the word they alter yet every Letter hath a meaning or understanding in the Centre but it is wonderfull and yet is apprehended in the sense when the Light is shining in the Centre 89. Behold Man is the similitude of God for his soule is q Or from the Centre of the Crosse out of the Centre upon the Crosse where the Eternall Word is Generated comprehended by the Spirit of God there the Spirit hath comprehended all the Three Principles and brought them into a body as wee see that the Spirit liveth from the inward and from the outward viz. from the Spirit of the Centre as also from the Spirit of this world viz. from the Aire 90. Now as the Spirit of Eternity hath formed and framed all things so also the spirit of Man formeth them in his Word for all ariseth from r Alias one and the same Centre his Centre for the humane spirit is a forme figure and similitude of the Number-Three of the Deity whatsoever God is in his Nature that the spirit of Man is in it selfe and therefore he giveth every thing its Name according to the spirit and forme of every thing for the inward speaketh forth the outward 91. And as this world was from Eternity hidden in the Nature of God and stood in the Wisdome and as may be said hath a beginning and end from the Word of the Centre spoken forth from the outgoing spirit of the Centre understand out of the Substantiality of Nature into a comprehensible substance where this world appeareth as a Principle having its own source and Government And so also the Name and similitude of God viz. this world is in the spirit of Man and it speaketh them forth with its word in the same manner as they were spoken in the Nature of God from the Spirit of God in the Wisdome where then they were seene in the Light of God 92. Observe it rightly accurately and deedly the humane spirit in its Three-fold Forme hath all the Three Principles in it viz. the Kingdome of God the Kingdome of Hell and the Kingdome of this world and it speaketh forth from it selfe from the source forme and frame of every Beeing whether it be Heavenly Earthly or Hellish as it hath been spoken forth or expressed by the Spirit of God from Eternity in the invisible substance of the Eternall Nature as a figure or spirit of the Word of God and was without substance till the A and O and in the A and O in the beginning and end so also the spirit of Man speaketh it forth in beginning and end without substance for the substance was once Created in the Creature 93. And observe us thus further concerning the Language of Nature when wee say Im Anfang Schuff Gott Himmel und Erden in the Beginning God Created Heaven and Earth then wee name or expresse all that out of which Heaven and Earth was Created and this the Minde ſ Enlightned by God in the Light of God onely understandeth 94. For as the forme of this world was seene in the Light of God before the substance was so also the Minde in the Light of God seeth it in the Creation as it is brought into Essence or Substance for Nature in the spirit of Man and Nature in the Spirit of God according to the Three Principles is of one and the same Essence or Substance the humane spirit is a perfect Sparkle t Or of from it 95. But you must know that as the Eternall Nature hath not the Glance and Might of the Majesty in its own power so that it can comprehend the Number-Three in Ternario Sancto although indeed the Number-Three dwelleth in Nature and yet there is a difference between the Seaven Formes of Nature and the Number-Three so there is also a distinction between the soule 's spirit of Nature and the Number-Three of God so that the spirit of the soule when it imagineth back into Nature into the Centre of the Wrath looseth the Majesty and in the Wrath flieth out above the Majesty and then may be called a Reprobate Devill or cast-away 96. The Minde may understand the Word and the forming of the Word thus Observe when the Three-fold Spirit of Man saith Schuff which signifieth created then the Minde may observe the forme of the Generation of the Word first the spirit or breath frameth the Word in the Mouth and not in the Heart and closeth the Teeth together and fisseth through the Teeth like a kindled fire which denoteth the Comprehension for the Lippes doe open and the sissing is the fire from whence goeth the Aire understand it thus 97. Before Time was the world was in God but without Substance Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire which was not knowne in the Eternity for he would Domineere in the Might of the Fire above God and therefore the source of Fire became his Habitation 98. And wee meane here the sterne Fiat viz. the Mother of Nature the sourenesse and hardnesse which was kindled in its sterne Might and hath in the Centre of Nature attracted together the substantiality of the sterne Matrix out of the Numberlesse Essences whence Earth Stones and Metalls have come to be 99. For the Centre was u 🜠☿ 🜿 Sulphur Mercurius and Sal and it the Centre was but a Spirit but in the sterne Fiat in the sterne fierce attraction it came to be such hard Stones Metalls and Earth all according to the Formes of the Essences It is all become materiall that which before the Time in the Nature of the dark wrathfull substantiality x Ein Gestieb as dust
indeed it had the life but t Or faint weake an unpotent life 47. This wee demonstrate thus that you may rightly understand it look upon a u Red hot flaming Iron which sendeth two spirits forth from it selfe one hot one which hath the Centre and can kindle and awaken another fire and one Airey one from which water proceedeth which hath also all Powers of the Fire yet the Tincture therein is not fire but it is an Eternall Barre that no fire can be therein and yet is the Spirit of the Fire which hath its source out of the Fire and its life like to the Fire for in the Eternity there is no Death Therefore in the female kinde no life can proceed out of their Tinctures but the Matrix must get the Tincture from the seede of the Male. 48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde for when God created the Materiall Substance there went forth the kindes of all Essences in the Centre of Nature according to all the Properties for as you see the Starres that one hath a property different from the other which all are created out of the Centre of Nature according to the Materiall Substantiality and so all Essences stood in the Materiall Substantiality and the Fiat attracted all towards the Created Earth 49. And there hath every forme of the Tincture and of the Spirit of the severall kindes figured every one it s own body according to its Properties as to be Beasts Fowles Wormes Fishes Trees and Hearbs also to be Metalls and Earth all according as the life was in them And this you may well perceive by the difference of each Dayes work of the Creation 50. For on the first Day God Created the Materiall Water which hath an unpotent and life and is a Barre upon the fire of the Anger and upon the Devils smoaky Pit where he thought in the burning fire to domineere over God Also he then created the Earth and Stones and so the x Drosse Grosse part was severed which consisted in mortall and fierce Essences whereby Lucifer supposed to be King and Creator therein 51. When this was done God said Let there be light let the Light of the Tincture open it selfe and there was Light then God seperated the Light from the Darknesse Understand this rightly Hee God shut up the fierce fire which Lucifer had kindled which sourceth out of the Darknesse and let the Tincture in the Quintessence burne as in the fat of the Water-Spirit as in a Beast the fire of its life burneth 52. Thus the life did burne in the Tincture and turned the fat viz. the Oyle into a Quintessence viz. Bloud and so that life did burne in the Bloud for therein standeth the Noble Tincture and God hath reserved in his own power the Centre of the Fire for he hath shut it up in the Darknesse as it hath stood from Eternity in the Darknesse and so every Life standeth in his hand for if he let the fire come into the Tincture then the Spirit is in the hellish Fire 53. Now when the light did shine out of the Tincture he divided the Tincture into two parts even as it divideth it selfe viz. into the Fire-Life and into the Light-Life as was mentioned in the last foregoing leafe and created the two lives the fire-life to be a Heaven and a firmament between the Holy Meeknesse viz. the Heart of God and the unpotent Aire-Spirit and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit and God dwelleth between them both 54. The Fire-spirit of the Tincture hath the Eternity y for in its Roote and the Aire-Spirit hath the materiall life which sourced forth with the awakened Substantiality and ruleth the outward Beastiall Life for it is the Beastiall life of every Creature also it is the life of Trees Hearbs and Grasse it hath also a Tincture but not strong enough 55. Thus you see how the Life standeth in the Water and hath two Dominions viz. Fire and Aire and you see whence the Bloud hath its originall which maketh a Creature that hath bloud more Noble then one that hath not bloud in it for that Creature hath a false Tincture and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes they have not the Noble Tincture or the Noble Life 56. But when the Devill intended to be Lord in the Tincture and would Create he awakened such a life in his will which yet is not all his life he is indeed of the same Essences and the Devills Bodies are figured also in Hell into such Serpents venemous Wormes and z Loathsome deformed ugly Beasts for they cannot in their own forme be otherwise although indeed they have not a Body from the Divided Tincture from its Substantiality but they have a body out of the Centre of Nature out of the fierce Matrix out of the Eternall Substantiality out of the Darknesse which is a Spirituall Body 57. Now when God had Created the Earth the water was over the whole Earth which God seperated that the Earth became dry and called the Water Sea Méér which in the Language of Nature signifieth a covering and holding fast the fiercenesse of the Devill a true reproach to the Devill that his power was drowned to expound this very acute Writings are requisite and a The naturall Man Man could hardly be able to apprehend it 58. Thus the Earth sprung b Put forth its own vertue in its own Essences and Tincture which were also c Or conceived comprehended in the First Creation 59. It shall also be rightly expounded to you which Moses saith God seperated the Water above the Firmament from the Water beneath the Firmament that is into the Water and Bloud of the living Creatures for the water above the Firmament is Bloud and therein standeth the d Or life Tincture which seperateth the Heaven from the water beneath the Firmament viz. from the Elementary water as wee see that each of them hath its own habitation and Dominion of which may be spoken more at large in another place 60. Only wee understand therein two Kingdomes viz. the soule dwelleth in the Bloud in the Tincture and in the water dwelleth the Aire-Spirit which is corruptible for it had a beginning but the soule had none for the Tincture is from Eternity and therefore the figures of all kindes must remaine in Eternity account it not for an opinion it is really so 61. Now when Heaven Earth and the Elements were thus formed then the fiery Tincture was as a shining Light and was a Firmament called Heaven for this world had no other Light And then God suffered the Centre of Nature to open it selfe in the Created Substantiality For this whole Principle became but one body and there brake forth its Heart viz. the Heart of this Principle with its own proper will
care about the Number Thousand it standeth upon the Crowne of the Virgin in which are set Twelve Starres six of them Divine and six Humane k The Number 1000. is the Number of the Crowne the Number 100. is the Number of a Man the Crowne hath the Number Thousand and the Virgin the Number Hundred 9. Christ saith Seeke first the Kingdome of God and all other things will be added to you All lyeth in the willing for the willing maketh the desiring and the desiring receiveth where nothing is though indeed there is something there yet it is hidden to us Men unlesse a Man have attained the Stone upon the Crosse and then he findeth where Reason saith there is nothing for that which hath not been from Eternity is not at all and thereof wee know nothing we know onely of that which is and hath ever been though indeed not manifested to us Men but yet is of God in his Wisdome from Eternity to Eternity 10. Therefore although wee speake of two Kingdomes viz. of the Kingdome of God and of the Kingdome of this World in that manner as if we saw them with bodily eyes let it not seeme a wonder if God reveale himselfe in Man then is he in two Kingdomes and seeth with twofold Eyes and yet this way is not so hard and difficult as Reasons seeking in outward things it lyeth all in the willing the outward willing must enter into the inward it must deny it selfe as if it were dead to the outward and had no life in the outward and yet liveth as God liveth and is in the outward and the outward is dead to him so that it cannot apprehend him so also thou O Man thou art with thy soule in the inward but thy soules will hath turned it selfe about with Adam into the outward therefore if thou wilt behold God and the Eternity turne thy selfe about with thy will into the inward and then thou art as God himselfe for thou wert thus created in the beginning and thus thou livest according to the inward will unto God and in God and according to the outward will thou livest in this world and hath both Kingdomes thy own and art indeed rightly an Image and similitude of God thou searchest out all things and findest that which lay hidden in secret for thou findest that in the Eternity and beholdest it standing backward in the Out-birth in the Figure 11. The Ground of the Creation of this world is much easier to be knowne in the Inward Man in the Will of God then visible things to the outward Man the outward knoweth lesse that which he seeth with his eyes and taketh hold of with his hands heareth with his eares smelleth with his nose and tasteth with his mouth then the inward doth the Ground and the Existency of the outward The Inward seeth indeed the Creature in the Ground of it but is as it were dead to the outward and yet liveth therein and in that he liveth to the outward he liveth to God in regard of his Works of Wonder in that he manifesteth and bringeth into Beeing that which standeth hidden in the Figure 12. And yet wee say still that the Eternall standeth in the willing and the will maketh desiring and in the desiring standeth the Figure of the willing Thus it was before the Time of this world But when God moved himselfe in his willing he so created the desiring that it stood in a Beeing and other then this very thing wee know nothing 13. Therefore now the desiring is another thing then the willing for the willing is without Beeing or Substance and the desiring maketh Beeing and so out of the Eternall Nothing is come whatsoever is and before there was nothing but onely a willing which was a Virgin without Image and yet was a figure of an Image in the willing and this figure hath discovered the Spirit and created it into a Beeing or Substance as wee perceive in the Forme of this World the Figure hath caused the Spirit that it hath Expressed the Wonders in Figure and that is the Matrix of the Genetrix and that is the Spirit of this world for the Spirit could l Spoken forth or Created expresse nothing but a similitude of it selfe for there was nothing else 14. Therefore wee demonstrate the Creation to you thus for to create signifieth to comprehend in the willing whatsoever standeth in the figure in the willing for when a Carpenter will build an house he must first Frame a Modell of it in his willing how he will build it and then he buildeth it according to the Modell of his willing 15. Thus also hath the Spirit of God framed in his will a Modell after his likenesse and so created that Modell for you see in this world that when the Spirit through the word Fiat upon the First Day created the Out-birth in the Wrath viz. Water and Earth he comprehended the Figure in the Will and that was the Heaven which he created on the Second Day and tryed the Work on the Third Day and suffered to proceed out of the Earth formes and Images out of the Essences viz. Trees Hearbs and Grasse which were Images of the Essences of the desiring but the Image of the Spirit remained still hidden and yet was in Beeing even unto the Fourth Day Heere understand a Day without the Sunne is one turning about of the wheele of Nature in the desiring of the willing and the Inward Will hath the Number Six according to the six Spirits and the outward Will in the desiring of the Figure hath also the Number Six according to the similitude of the Spirit and the two Kingdomes viz the inward and the outward make with their Number Sixes m The twenty-foure houres in 4 Quarte s Morning Noone Evening Midnight foure and twenty which divide themselves into foure parts viz. six before noone and six after noone six before midnight and six after midnight till the beginning or morning againe 16. And according to this the Spirit in the desiring did set a signe and a Reckoning whence Times and Yeares proceed which were not before for Every Number of the Twelve which is heavenly Divine and Earthly humane or Beastiall hath a signe in the Firmament which the Spirit created into a visible Beeing together with the Crowne of the Centre which is the n Or Sphere Circumference of the Constellations And we give you notice that the Creating of the Spirit is a going forth out of it selfe into the outward For in Loco Solis in the place of the Sun is the Point where the Spirit created the similitude for the word Fiat stood there and went forth from the inward Number Ten as a Body that is Luna and in such a comprehension was the manner and forme of the Deepe apprehended and the Spirit went forth and drave the Essences of the Centre even to the Crowne and there o Or framed them into the Signes
presently enters in with a Law and so the Spirit of God is as it were bound and so an antichrist is brought forth 14. Looke upon Israel when they rejected Samuel and their Judges and thought that if their Doctrine were but under a worldly Arme and that they had but a King then they would keepe their Law but it is knowne how they did did not their Kings bring in the a Idolatry Turba and make Calves to be worshipped and compell the people to adore their Idols this is mention'd out of my affection and good will 15. But wee give you no particular resolution of this Question you shall finde enough of it in the other Questions and wee dare write no plaine The nine and thirtieth Question What and where is Paradise with the Inhabitants thereof .1 WE have also hinted in the Enochian Life that it is in this world yet as it were swallowed up in the Mystery but it is not altered in it selfe it is onely withdrawne from our sight and our b Property or sense Source for if our Eyes were opened we should see it 2. Yes God in his Ternary is with us how then should Paradise be lost we have lost its c Property or working source and fruit in the outward Life as the Devill lost God when he wilfully exalted himselfe as an haughty Spirit and would be Lord so it is with us 3. When Adam did eate of the Earthly fruite of good and evill then he also gat an Earthly Life good and evill and was driven out of the faire Garden of Paradise where heavenly fruit did grow into this Earthly Life 4. Many have written wonderfull strangely of Paradise but now the Image of their blindnesse is manifested as cleare as the Day yet we contemne them not for they were Seekers Every d Or Seculum Age hath had its Seekers who have sought the e Or hidden Mysteriâ— Mysterium but it hath been a long time very darke in Babell 5. Now for these two hundred yeares it hath begun to be manifest in which time the fall of Antichrist hath discovered it selfe and men have begun to storme Babell on one side but her strong f Or Bulwâ—rke Tower standeth fast still indeed the Whore hath been somewhat discovered yet her g Worldly Authority Beast hath but growne the more lusty 6. Therefore there is yet a wonderfull time neare at hand wherein all things shall be altered many great Mountaines and Hills shall be made plaine and a Fountaine shall flow out of Zion wherein the afflicted and distressed shall drinke and be refreshed 7. And they shall be guided to the fresh pasture by one onely Crooke and the Shepheard shall rejoyce with the sheep that God is so gracious 8. At that time Silver and Gold shall be as common as in Solomons time and his Wisdome shall governe the whole Earth this is a Wonder The fortieth Question Whether is Paradise mutable and what shall it be afterwards 1. AS little as God is h Mutable alterable so little is Paradise h Mutable alterable for it is a part of the Deity and when this outward Dominion shall passe away in the very place where the world now standeth there will be meere Paradise for the Earth will be of an heavenly Essentiality so that we shall be able to dwell any where and be able to passe through and through it 2. At the last Day wee shall not ascend above the i Locus unversi place of this world but make our abode here in our owne Native Country and goe into our home in another world in another Principle of another k Or source Property 3 For there will be no cold or heat any more also no night we shall be able every where to passe quite through the heavenly Earth without interruption and then it will be Paradise and the Tabernacle of God with Man for it is written Behold I make all things New a New Heaven and a New Earth and the Old shall be no more remembred 4. This Earth will be like a Crystaline Sea and all the Wonders of the world will be seen l Or through and through transparently wholly perspicuously and the m Or Glance or Luster brightnesse of God shall be the light thereof and the Holy Jerusalem the Great City of God shall be therein where they shall offer up the calves of their lips there shall the bright City of God with rhe Wonders and Wisdome be established and the Temple of God the New Jerusalem shall be prepared upon the New Earth which is adorned from the Power and Wonders of God 5. All what ever the Prophets have written shall be there fulfilled for Gods word and Wonders shall flourish afresh upon the New Earth as grasse 6. There is no Death any more also no feare no sorrow no sicknesse no Superiour but onely Christ who will dwell with us we shall have one Communion with the Angels wee shall have fruit grow according to our desire and wish 7. There will be no old Age but one of a hundred yeares will be as a new-borne childe and we shall live in meere delightfull Love 8. All what ever is joyfull will be sought after and there the will of all will be bent to make one another rejoyce 9. We shall lead an Holy Priestly Life and we shall all speake of Gods wisdome and Eternall Wonders for the Divine Magia hath infinite and innumerable Wonders the more that is sought the more there is in it and this is the encreasing of the will of God 10. To this end God hath made himselfe manifest in his Images viz. in Angels and Men that so he might have joy in himselfe and eternally rejoyce with the essences of his Life Hallelu-jah 11. Thus my beloved friend we have set you downe according to our guifts a round Answer to your Questions and we exhort you as a brother not contemptuously to despise us in respect of our simple speech and n Or unlearnednesse incongruity 12. For we are not borne of Art but of simplicity and we speak great things in simple words take this as a singular guift from God you shall finde more in it then in the best o Artificiall Eloquent Oratours Eloquence of the highest Art except they also have their birth from this Schoole and then we will prescribe nothing to such but acknowledge them for our loving Brethren in Christ with whom wee have assured hope to rejoyce eternally in the heavenly Schoole of which wee here have attained a little fore-taste 13. Yet our knowledge here is but in part when we shall attaine p Or the totall perfection then we will say what God is and can doe AMEN A short Summary Appendix OF THE SOULE The Image of the soule and of the TURBA which is the Destroyer of the Image Written by the same Author I. B. In a Short Summary Appendix of which in the
understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the Å¿ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limâ—t bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third fourth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is a Subject or Object resembling the Spirituall world the spirituall world is the Inward ground of the visible world the visible subsisteth in the Spirituall 134. The visible world is onely an Effluence of the seven Properties for it proceeded out of the six working Properties but in the seventh that is in Paradise it is in Rest and that is the Eternall Sabbath of Rest wherein the Divine Power and vertue resteth 135. Moses saith God created Heaven and Earth and all Creatures in six Dayes and rested on the seventh Day and also commanded y Or to rest on it it to be kept for a Rest 136. The understanding lieth hidden and secret in those words could not he have made all his workes in one Day neither can wee properly say there was any day before the Sun was for in the z Or depth or vast firmament above the Moone Deep there is but one Day in all 137. But the understanding lyeth hidden in those words he understandeth by each dayes working the Creation or Manifestation of the seven Properties for he saith In the Beginning God created Heaven and Earth The first Day 138. In the FIRST Motion the Magneticall Desire compressed and compacted the fiery and watery Mercury with the other Properties and then the grossenesse separated it selfe from the Spirituall Nature and the fiery became Metals and stones and partly Salnitre that is Earth and the watery became water then the fiery Mercury of the working became cleane and Moses calleth it Heaven and the Scripture saith God dwelleth in Heaven for this fiery Mercury is the Power and vertue of the Firmament viz. an Image and resemblance of the Spirituall world in which God is manifested 139. When this was done God said Let there be Light then the Inward thrust it selfe forth through the fiery Heaven from which a shining power and vertue arose in the fiery Mercury and that was the Light of the outward Nature in the Properties wherein the a Or growing vegetable Life consisteth The second Day 140. In the SECOND Dayes worke God separated the watery and fiery Mercury from one another and called me fiery the Firmament * The * seven Formes of Spirits mentioned REVELA cap. 1. ♄ ☽ The First forme Harsh Desiring will 1. Darke-world a similitude of it is a Candle ☿ ♃ Second Bitter or stinging ♂ ♀ Third Anguish till the flash of Fire ☉ Fourth Fire Dark-fire Light fire 2. Fire-world a similitude of it is the fire of a Candle ♀ ♂ Fifth Light or Love whence the watet of Eternall Life floweth 3. Light-world a similitude of it is the Light of a Candle ♃ ☿ Sixt. Noyse sound or Mercurie ☽ ♄ Seventh Substance or Nature  The First Principle Darke or Fire of Wrath Light or Fire of Love The second Principle The Dark-world hence God the Father is called an Angry zealous Jealous God and a Consuming Fire The Light world hence God the Sonne the word the Heart of God is called a Loving and Mercifull God The third Principle This world of foure Elements which is produced out of the two Inward Worlds and
dissemblers and hypocrites mis-leade you who are meere Book-learned in the Historie and boast and vapour with strange Languages and would be respected for it whereas they understand them not in the least they understand not their Mother Tongue if they understood that right together with the Spirits of the Letters then they would know Nature therein 3. It is meere Pride that forbiddeth you to search or seeke that you should not finde and that the Pride with her crowned or cornered Cap may domineere like a proud woman over the Wonders of God for so the Devill would have it that he might not be knowne they are more blinde then the simple Laity 4. If you desire to seeke then knock that the right doore may be opened for you and seeke in the feare and the love of God and you shall finde well enough let not the calumnies of the proud divert you For if the right doore be opened to you then you shall see how very blinde b Those that call themselves the Clergie or Divines they are their pride hath blinded the whole world so that every one looketh meerly at their eloquency brave Language or good expressions and upon their severall strange Languages and thinke they understand very well Thus they domineere over Mens soules whereas their knowing is altogether doubtfull as may be seene by their Disputations and Contentions 5. Therefore I say still none should trust their soule with such hypocrites and dissembling men for the soule standeth not in this world but in the Originall of the Essence of all Essences and it is in the Centre of the Eternall Band wherein God and the Kingdome of Heaven and Hell standeth and if it the soule attaineth the love of God in the Light which dwelleth in the Ground of the soule it may well see the Eternall Nature as also God and the Kingdome of Heaven and of Hell if it doe not suffer it selfe to be blinded it is not hard or difficult it is but to goe about the new Birth or Regeneration out of the Darknesse into the Light without which you cannot reach the Depth in the Centre 6. And now if we will speak of the Centre or the Circle of the Life wee must consider the Genetrix or Matrix which is the Centre and the Essence of all Essences All things are Generated out of the Centre and out of that which is Generated all things are created which are in Beeing And wee have cleered to you the Ground how the Eternall Word was in the beginning as in the Centre and the Word is Gods and the Eternall Will is that Word For the Eternall God hath that will in him and that is his heart and in that recomprehended will in the Eternall Father of all things the Eternall Deity hath its Name GOD. 7. For wee cannot say that God hath a Maker as also the Will hath no Maker for he maketh himselfe from Eternity to Eternity continually whereas it is not a making neither but an Eternall c Or Birth Generation The Word in the Father and the Spirit which goeth forth from the Power is the Life of the Deity 8. But now wee see that the Mark standeth in the Centre for God is also an Angry Zealous or Jealous God and a consuming Fire and in that source or quality standeth the Abysse of Hell the anger and malice of all the Devills as also the d Venome or the corruption Poyson of all Creatures and it is found that without poyson and e Fiercenesse or stinging sharpnesse eagarnesse there is no Life and from thence ariseth all contrariety and strife and it is found that the strongest and most eager is the most usefull and profitable for it maketh all things and is the onely cause of all mobility and life 9 For as is mentioned before The Eternall Word viz. the Eternall Will of the Father is the Creator of all things and the Eternall Father is the Beeing of the Will out of which the Word hath created all things Now the Essences are the beeing which causeth the Will for heere you must understand that there are two Wills in one Beeing and they cause two Principles One is the Love and the other is the Anger or the Source or property of Wrath. The first Will is not called God but Nature the second Will is called A and O the beginning and the End from Eternity to Eternity and in the first Will Nature could not be manifest the second Will it is that maketh Nature manifest for the second Will is the vertue in the strength and the one would be nothing without the other 10. Seeing then that the Will of the Father in the Eternity is the first therefore also he is the first Person in the Ternary viz. the Centre it selfe So now the Will or the Centre is to desire to Generate the Word or Heart for it is nothing else and it can be called nothing else but the desiring in the Will 11. Thus we search in a deep sence in the Minde and do finde that the desiring is eagar and attractive for it is the strong might not in one point onely but every where all over contracting the widenesse into narrownesse to manifest it selfe therein For else there would be nothing in the whole Deepe and there would appeare nothing but all would be still and quiet 12. But now the desiring attracteth and yet it hath nothing there but it selfe and that which is attracted is the impregnation of the desiring and maketh the desire full and yet is nothing but a darknesse for that which is attracted is thicker then the will and therefore it is the darknesse of the thin Will 13. For the will is as thin or empty as if it were nothing and very still and quiet but the desiring maketh it full and the going forth in the desiring is the Essences viz. a sting of sensibility which is against the sensibility which the desiring also cannot endure but attracteth the more vehemently to it and so the sting or puncture is the greater and rageth against the attracting and yet cannot get out of it for the desiring generateth it and yet cannot endure it for it is such an Enmity as is between heate and cold 14. And so the desiring which in it selfe is an earnest longing by its longing doth awaken such a raging which doth so sting in that will that the longing becometh very soure and strongly attracting that it might hold the sting fast whereby the sting as a stirring life affordeth mobility in which the longing attaineth the first crack or shreek of trembling from whence ariseth a contrarious Anguish for in the Anguish of the longing in the hard attracting is caused a sharp coldnesse and the attraction is eager bitter and stinging so that it affordeth a terrible strong Power which the sting cannot endure but would faine breake away and yet it cannot For it s own Mother that generateth it holdeth it and so
if the Deity had a beginning or were subject to any alteration no but I write in what manner it may be learnt and understood what the Divine Essence is for wee can bring no Angelicall words and though wee could use them yet they would appeare in this world no other then Creaturely and Earthly to the earthly Minde For wee are but a part of the whole and cannot speake h That which is perfect the totall but in part which the Reader ought to consider 67. For the Divine Minde in the Heart of God that is onely totall or perfect but else there is nothing totall for without that all stand in the Essences and God onely is Free and nothing else and therefore wee speake but in part and comprehend the totall in the Minde for wee have no tongue to expresse it wee only bring the Reader to a i Which reacheth to heaven Ladder he must goe up himselfe 68. If wee will rightly speake or write of God wee must speake of the Light and of the flame of Love for therein is God rightly understood 69. Wee cannot say that the source of the fire is Light we see it onely shine out of the Fire Thus now wee have informed you concerning the Originall of the Fire how it is generated in the wheele of the Essences in the hard anxious sharpnesse and receiveth its shining out of the Eternall Libertie where the libertie is driven on in Nature so that the libertie becometh a source or propettie which is Fire 70. So also wee have mentioned how the flash instantly presseth through the wheele of the Essences and maketh a Crosse and then the wheele of the Essences turneth round no more but standeth wavering in the sound of the crack and all Essences receive their vertue and strength in the flash of the Crosse for the flash presseth right through and divideth the Essences of the wheele and the Essences presse through k Squarely Crossewise on each side flatly upon the flash for the flash is their Spirit which in the soure astringency maketh a Brimstony Forme 71. Thus the birth standeth square like a Crosse and hath beneath the Centre of the Birth which driveth up the flash aloft and so the whole Birth is as a sprout where the fire driveth up and the Essences hasten after the fire-Spirit as their own spirit which attracteth and desireth them for they are its food and nourishment and it is their life and one is not without the other 72. Now understand us concerning the Crack of the Fire for it is horrible and consuming and overcometh all the Formes of all the Essences for as soone as the twinckling beginneth all the formes of the Darknesse are consumed and the dark soure astringency viz. the sterne Death trembleth at the life and falleth back as dead and overcome and of hard becometh feeble and weake and so becometh heavy as being impotent and not l Not able to subsist fix in it selfe and thence cometh weight in Nature For the soure astringent Matrix becometh thin and light and a Water-Spirit from whence the Water is Generated 73. And now this Crack of the soure astringency in the Dark Death is a Crack of Great Joy for of dark it becometh light and or when the flash twinckleth in the soure astringency of the sting the sting is terrified much more then its mother the soure astringency and yet it is no hostile crack or terrifying but a very joyfull crack or terrour of exulting that its mother is so thin pliant and soft whereby the sting looseth its fiery propriety and in the Liberty of the Eternall Will in the Centre becometh white cleere light amiable and joyfull and herewith springeth up the fift forme of Nature viz. the friendly Love 74. For there the flash desireth with great longing to have its mother for its food and here is the true originall of Life for it is the kindling of the Light in the soure astringent Matrix where the severe tartnesse is turned into meeknesse and you should rightly understand it here that it is not so wholly in the Centre of its being but as I may say in a similitude it is as if Oyle were generated in the Meeknesse out of which the Light shineth constantly and remaineth for ever in which the flash looseth its propriety and so out of its forme a shining and light is produced wherein there is a m Or Severall distinct Centre out of which the Great Joy springeth up and yet the first foure formes keep their own Centre to themselves For the Darknesse remaineth as an inclosed thing and the Light shineth in the Darknesse and the Darknesse comprehendeth it not 75. Thus there are two Principles which are therefore two because the Meeknesse existeth out of the first Eternall Will which Will is free from the Matrix or Nature and is as thin as if it were nothing and is still and quiet Now that which is still and without a being in it selfe that hath no darknesse in it but is meerly a still cleere light Joy without Essence and that is the Eternity which is without any thing and is called God above all other things for there is nothing Evill in it and it is without a Beeing 76. Understand us thus God the Father is so in himselfe but without a Name for he is in himselfe the light cleere bright Eternity without a Beeing if wee speake meerely of the Light of God 77. But since he will not be without a Beeing therefore wee consider his will which he conceiveth in himselfe out of nothing but meerly out of and in himselfe and wee understand the desire is in his will and that in the desire there is the Centre of the Genetrix wherein the Beeing is Generated 78. Now the Eternall Genetrix desireth nothing but the Word which doth create in the Genetrix for the Eternall still and light Joy createth nothing but is meerly still and light for where there is no darknesse there is meere light without alteration but the Genetrix in the desire maketh the attraction so that there is a Darknesse which is Eternall wherein Nature is Generated as is mentioned before 79. And now the Eternall Genetrix in the first longing desireth the Liberty viz. God and not the Darknesse in it selfe for he willeth not her but the Word which createth in the longing of the Genetrix and yet there can be no Genetrix without the attracting which impregnateth it selfe in the will in which impregnation the Centre of the Nature doth consist and there would be no Word if there were no Nature 80. For the Word taketh its originall in Nature and wee heere give you highly and dearly to understand that two words are Generated in Nature one is the first Centre of the Genetrix in the sterne Wrath to expresse the strong might of the Mother of the first soure wrathfulnesse in the Fire which is heere called the Nature of God the Father which
God the Wonder of God and is it selfe the Essence that manifesteth every Essence or thing 25. My beloved seeking Minde I would willingly write it in thy Heart if I could Behold all is but one onely God But you aske then whence cometh Evill therefore you have an information concerning that in this high description for you see in all Creatures evill poyson and bitternesse as also Love and b Or Delight Desire therefore consider now how Nature is such an earnest or eager thing 26. But as the Heart of God allayeth the fiercenesse of the Father in his Nature and maketh it kinde and friendly so also doth the Light of the Sunne to all things in this world which all hath its originall out of the Eternall Nature 27. For if the fiercenesse were not Generated in the Eternall Will there would be no Nature also there would not in the Eternity be generated any heart and power of God but it would be an Eternall Stillnesse But since the Eternity doth desire the Life it cannot be generated any other way and being it is thus generated it is therefore most beloved Eternally and therefore the earnest strong Birth may not nor cannot cease in all Eternity in respect of the life which is the Spirit of God 28. Therefore behold thy selfe and all Creatures and consider thy selfe consider also Heaven and Hell in the anger and wrath of God and thou shalt finde it thus and no otherwise Though indeed here we need an Angelicall Tongue and thou an Angelicall Light in the Minde and then wee should well understand one another this world apprehendeth it not Concerning the seaventh Forme of the Eternall Nature The Revealed Gate of the Essence of all Essences 29. MY beloved Reader If you would understand the High Mysteries you need not first put on an c Or Vniversity Academie upon your Nose nor use any such Spectacles nor reade the Books of many Artists and Schollers for the High Mysteries are not to be sought after searched out and found onely in the High Schooles or Universities whatsoever Reason seeketh in the Art of this world without the divine understanding is vaine and fictitious it findeth nothing but this world and not halfe of that neither it alwaies goeth round about in seeking and findeth in the end onely Pride and hypocrisie in finding the Wisdome of the World 30. Seeke you nothing else but the Word and Heart of God which is Incarnate or become Man in the Gribbe amongst the Oxen in the Stable in the dark Night if you finde it you finde Christ viz. the Word in the Father together with the Father Sonne and Holy Ghost Moreover the Eternall Nature also the Angelicall World and Paradise and then you will finde your Reason which hath so long led you reeling as a drunken Man to be very blinde You need not breake your Minde with high thoughts for with such high phansies and conceits you will not finde the Ground doe but onely incline your Minde and Thoughts with your whole Reason into the Love and Mercy the Barmhertzigkeit of God so that you be borne out of the Word and Heart of God in the Centre of your life so that his light shine in the light of your life that you be one with him 31. For Jesus Christ the Sonne of God the Eternall Word in the Father who is the Glance or Brightnesse and the power of the Light Eternity must become Man and be borne in you if you will know God otherwise you are in the dark Stable and goe about groaping and feeling and looke alwaies for Christ at the right hand of God supposing that he is a great way off you cast your Minde aloft above the Starres and seeke God as the Sophisters teach you who represent God as one a farre off in Heaven 32. But as the Devill would in his fiery source or property flie up above the Heart of God and yet remaineth still in the foure formes in the Eternall Nature in the Darknesse so it is also with blinde Reason which sitteth in the dark and seeketh God in the Darknesse 33. If you would finde him seeke him in his source or property which is every where all is full of God and he shineth in the Darknesse God is in your dark Heart though in another Principle knock and it shall he opened unto you the Holy Spirit of God is the Key in the Centre goe out from the desire of the Flesh in a true earnest Repentance and put all your will reason and thoughts into the Mercy the Barmhertzigkeit of God and so the Word of God viz. his beloved Heart will get a forme in you and then you stand before the Cribbe where Jesus is borne and then incline your selfe towards the Childe and offer him your heart and Christ will be borne in you 34. And then you must first into Jordan and the Holy Ghost will baptize you and there the Heaven standeth open to you and the Holy Ghost hovereth over you but you must into the Wildernesse and be Tempted of the Devill understand it right the Devill will make attempts upon you and will often leade you into the Wildernesse of the world and passe before thy soule into thy fleshly Heart and barre it up And then great Earnestnesse is required to breake asunder the Centre of the Devill you shall many times not see Christ the Devill will deny him to you insinuating that he is not become Man in you for you stand thus as a Light in the Centre begirt with Darknesse and you are a Sprout in the Light of God sprung out of the dark sterne Nature 35. Therefore consider looke to it and stand fast as Christ did Doe not as Adam did who suffered himselfe to be brought into lust by the spirit of this world and brought us into the fleshly Darknesse 36. You must with Christ be persecuted scorned and contemned if you will d Or Doe Miracles move in the Wonders of God and if you continue in him he continueth in you and then you may seeke what you will you will finde whatsoever you desire else you seeke in the Deity in vaine and when you have brought things to the highest you finde onely that which is in this world Take this that is set downe for awarning and so you will seeke finde and know that which is hereafter written concerning the seaven Seales of God and of the Lamb. 37. But because wee may be hardly understood by the Reader though very easily understood by those that are Borne of God and our intention being no other then to shew the way to the blinde e Note therefore we will shew you the Revelation of John which is the Revelation of Jesus Christ with the Seaven Spirits and seaven Seales of God wherein the whole Deity in the Humanity hath revealed it selfe and together with the Person of the Wisdome hath shewen the Essence of the Number Three in Ternario Sancto whereby 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
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.
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
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
the cause of this is that the two Kingdomes doe part in the Crosse the one is the Love of God the Kingdome in Ternario Sancto viz. the Angelicall one and the other is the fierce wrath out of the Centre of Nature which is the Anger and y Or sharpnesse Severity of God 69. And therefore it is that God manifesteth his will to us and setteth before Man Light and Darknesse he may endeavour after which he will And that wee might know that God would have the soule into his holy Kingdome he affordeth us Teaching and Instruction and sheweth us the way to Life or Light he stirreth up by his Spirit highly worthy Teachers who are the Light of the world that Men might beware of his Anger and fierce wrath and not z Or stirre it up awaken it in themselves 70. For tne Anger must indeed be in every Life as the Gall in living Creatures but where the love and meeknesse prevaileth over it it is not manifested in Eternity but is onely a cause of the Life for in the Love the Anger maketh the great exulting Joy and Paradise The Anger or Mars in the Kingdome of God is the Great Wonderous Joy where nothing of the Anger is perceived As Weeping and Laughing come from one place and the Weeping is turned into Joy after such a manner is it with the Love and Anger of God 71. Therefore it is that Christ so earnestly teacheth us Love Humility and Mercifullnesse and the cause why God is become Man is for our Salvation and happinesse sake that wee should not turne back from his Love God hath spent his Heart that wee might be his Children and remaine so Eternally when there was no Remedy neither in Heaven nor in this world then he Moved himselfe for Mans sake that he might be delivered from the Devill and from his Anger into which he was fallen in Adam 72. Therefore dearely beloved Children doe not so reject and cast from you the Love and Grace of God else you will lament it in Eternity for after this Time of the Temporary Life there is no more Remedy or helpe Pray learne Divine Wisdome and learne to know what God is and doe not Imagine or set an Image of any thing before you thinking God to be an Image any way but in Christ wee live and are in God wee are of his Essence or substance or Beeing wee have Heaven and Hell in our selves What wee make of our selves that wee are if wee make of our selves an Angell in the Light and Love of God in Christ wee are so but if wee make of our selves a fierce angry false and wicked haughty flying Devill which flieth aloft above all Love and Meeknesse in meere Covetousnesse greedy hunger and thirst then also wee are so for after this Life it is otherwise with us there then heere what the soule heere imbraceth that it hath there and so though the outward breaketh in Death yet the will retaineth that imbraced thing in its source or property and that is its * Food or recreation sustenance but how that will subsist before the Paradisicall source and dominion of God and before his Angells you your selfe may consider wee would have it faithfully set before you * For a warning as it is given to us for that purpose The Fifteenth Chapter Of the mixed World and its wickednesse as it now standeth and as it Exerciseth its Dominion at present A Glasse wherein Every one may see themselves and may try what Spirits Childe they are Out of the Seale of the Wonders 1. CHrist saith Matth. 23. O Jerusalem Jerusalem how oft would I have gathered thy Children together as a a Clock-Hen Hen gathereth her Chickens under her wings and you would not O Jerusalem thou that killest the Prophets and stonest them that are sent unto thee c. Also wee have piped unto you and you have not danced c. What should I doe more to this stiffenecked People who will not suffer my spirit to reprove them Also their Mouth is full of cursing and bitternesse the Poyson of b Or Asps Adders is under their Lips they speake meere deceit and their hearts are never at unity O how faine would I eate of the best Grapes but I am as a Vine-dresser that Gleaneth I had planted mee a Vineyard but it bringeth forth nothing but soure Grapes I am become strange to my Mothers Children they which eate at my Table tread mee underfeete 2. Thus the Mother then complained of the wicked children of Men but what shall shee now doe in these present times shee standeth yet in great sorrow lamentation and hath turned away her countenance from those wicked Children and will not have any of them that are in c Of filthy Lust and wickednesse that Garment Shee cryeth and none heareth shee standeth in great mourning and lamentation over the wickednesse of those false unruly and perverse Children Every one runneth after the covetous Whore who is full of Blasphemies and Abominations both the d Pastour and People Shepheard and the sheepe doe so it is a most Lamentable Time and if it should not be shortened no man should be saved 3. It is a Time which all the Prophets have prophesied of and thou supposest it to be a Golden Time but consider thy selfe thou blinde Man whither art thou Gone Dost thou suppose that this wickednesse and falshood which thou practisest is the Ordinance of God Waite but a while and you will soone see It is the Time of the last Seale wherein the Anger of God hath powred forth its Viols so that the Wonders of Hell come to Light that they may be knowne Let this be told you wee have knowne it in Ternario Sancto or understood it in the Angelicall world in the Heavenly Substantiality 4. For the Mother hath rejected e This wicked time or Generation it and will none of those Abominations any more Shee is big with childe and bringeth forth a sonne in her old age which shorteneth the dayes of wickednesse Let this be told you whosoever persevereth and goeth on in wickednesse shall have great shame thereof 5. Is not the little boy which runneth up and downe in his childish sport very full of the poyson venome and wickednesse of the Devill and doe not all vices and abominations stick in him he is a f Mocker or Scoffer scorner and blasphemer of God a swearer curser lyer and deceiver very fit and apt to serve the Devill in all manner of shamefull filthinesse scurrility and obscenenesse is his best Latine or Eloquence he knoweth how to mock disgrace and lay all manner of aspersions upon the simple all manner of theevery cheating tricks and cousenage is fine Art with him deceit over-reaching and circumvention is his Glorious Boasting they mock and deride poore people without any cause he that feareth God is by them accounted a foole and set as an Owle to be wondered
you shall finde them together with your life in Heaven againe as Christ teacheth us saying He that loveth his t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animam suam his soule life shall loose it but he that looseth his life goods and honour for my sake shall finde it in the Kingdome of Heaven Also when the world despiseth persecuteth and hateth you for my sake then rejoyce for your recompence is great in the Kingdome of Heaven Also What will it profit a Man to have all temporall honour and pleasure and loose his owne soule whereas this life continueth but for a Moment in comparison of the Eternity 25. Deare children in Christ let every one have a care in what soyle he groweth you must not expect any better time of life to repent in but to day while the voyce of God soundeth let every one enter into himselfe and search himselfe let none regard the broad way of this world for it leadeth into the Abysse to all Devills but the way to the Kingdome of Heaven is very narrow and strait he that will set into it must not deferre nor linger out the time till the Devill barreth up the Doore he must not regard the course of the world he must goe directly into himselfe and * Or search seek himselfe the time will come that he will think that he is alone in this way but God hath alwayes his seaven Thousand with Eliah whom he knoweth not of 26. For a sincere Christian doth not wholly know himselfe he seeth nothing but his u And untowardnesse vices in which the Devill striveth against him they are continually before him but in this world he knoweth not his x Or Holinesse Sanctity for Christ hideth such people under his Crosse so that the Devill doth not see them Therefore be watchfull and sober and resist the suttle Devill that yee may live Eternally The Sixteenth Chapter Of Praying and Fasting and Due preparation to the Kingdome of God What Praying is and bringeth to Effect What the Power of it is and what the finall use and benefit of it is 1. TO the Instruction and Comfort of the sincere simple Christianity and for a constant awakening of our selves that wee might be found worthy to heare the voyce of the Noble Bridegroome who calleth his Bride and will bring her home A very lovely Gate 2. A hungry Spirit that is weary and faint is desirous of the Still Meeknesse and Rest that it may goe forth from the a Swindge or power source of the Driver and may satiate it selfe with meeknesse and stillnesse and so with that which is the desire of its Life whereby it may susteine its body 3. Thus my dearly beloved Minde thou art generated out of the Eternall Still meeknesse and wert before the time of this world in the Wisdome of God in the Eternall Virgin the Meeknesse of the Love of God was thy source or property and thou wert a fruitfull b Or shower Raine in thy Still Eternall Mother the Eternall Nature where thou wert not yet created a Spirit Consider thy felfe how great unquietness thou art now in thou art immeasurably hungry thou alwayes thirstest after the food and source or property of thy Mother O that the Time of Refreshment were come this doth the poore soule wish and pant after one day cryeth to another the Morning cryeth to the Evening and the Night longeth after the Day and there is no place nor rest from the c Persecutor or Tormentor Driver for the poore soule the Driver taketh hold of its very Throat and though it hide it selfe yet it findeth no place nor rest free fâ—om the source or property of its Driver he driveth it further and further till it findeth the boosom of its Mother where it layeth downe its selfe and is as one that is escaped * With his life among the slaine in a great Battle who dareth not lift up his head for feare of the Enemy 4. My deare Children in Christ and all yee that have given up your selves in Christ to the Kingdome of Heaven yee Elect in Christ thus it is with our soules our soules stick in such great unquietnesse and as it is with a Sculdier in a fight who is continually in expectation of Death where the Enemies presse upon him on every side and strike at him and continually desire his Death or as it is with one that is fallen into a Deepe Sea and swimmeth there and seeth no shore and continually expecteth Death where the water goeth into his Mouth who sigheth and desireth help from above Or like one that is falling into a Deepe Pitt where no help is discerned who also expecteth help from above 5. So it is also with the poore soule it is fallen into a dark Dungeon and swimmeth in a dangerous and deepe water where it is encompassed with Enemies on every side who all strike at it Every one would murther it and it seeth no help about it if it search through its body through its flesh and bloud also through marrow and bones it findeth they all are its Enemies which leade it unto the Abysse 6. The spirit of this world in flesh and bloud draweth it and boweth it downe to the ground in the Deepe of the waters and continually desireth to drowne it for it would onely maintaine and Pamper the Beastiall Life 7. So also the Devill draweth it mightily downe into the Abysse and would faine throw it into the Eternall aking source or Torment of Hell and if it resist he striketh at it with the Anguish of Hell that it should despaire and throw it selfe into the Abysse and there it hath no helper with it nor about it nor can it discover any to appeare till it raise it selfe upwards into the Love and Mercy of God where then it must leave and forsake all whatsoever is in its house and must winde quite through from it as a spirit without substance that is it must goe forth with its will from all its Thoughts and out from all its Minde into the Mercy of God into the first Originall d The Eternall Nature Mother where it was onely a seede before the Creation of the world 8. And when it cometh thither it findeth that the same Word which Created it is become Man into which it casteth it selfe and eateth of that humanity as of a pure and new body in which there is no source or property of Emnity but onely a meeke pure desirous Love and there its will is e Or received accepted of God and the Holy Ghost entereth into its will and bringeth to the poore captive soule Heavenly Refreshment and Comfort so that it feedeth on the flesh of the Eternall Word of its Originall Mother and drinketh of the Water of Eternall Life wherein before the world it was onely a seede 9. There it findeth the place of its Rest and cooleth its flames therewith and resteth in the boosom of
34 Chap. 11. Of the Sophister who is the Devills Priest also of those that fall into sinnes against their will Verse 43 Chap. 11. The Sophister is as Profitable to the Church as a fift wheele in a wagon Chap. 11. The Sophister were better in a Hogsty then in a Pulpit Verse 76 Soule Soules Chap. 1. The Soule is a fire and needeth food Verse 4 Chap. 1. How the Soule dwelleth in the Body and is captivated by the Humane Spirit Verse 10 Chap. 1. The Soule liveth in another substance besides the Spirit of the Elements Verse 11 Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature and how God dwelleth meerely in himselfe Verse 12 Chap. 1. How the Soule desireth to presse out from the Band of Nature into God Verse 14 Chap. 1. No Nature felt in the Divine Life The Soule is a Fire in the Eternall Nature The Soule is a Spirit having seaven Formes wherein Heaven and Hell consist The Authour here understandeth the Eternall Birth Verse 19 Chap. 1. How the Soule cometh to see and to be able to speake of its Native Country Verse 21 Chap. 2. Of the Light of the Soule also of its fall and how it must enter into the Light againe Verse 49 Chap. 2. How it is with the Soule that attaineth not the Light of God and how it is regenerated anew againe Verse 55 Chap. 3. The Condition of the Soule when Adam was gone out from the Word it was in the seaven Seales of the Father Verse 56 Chap. 5. How the Soule looseth the Majesty of God and is called a Castaway Devill Verse 95 Chap. 5. How Adams Soule was captivated by the Anger of God Verse 146 Chap. 6. The difference between the Soule and the Word Verse 86 Chap. 6. How the Word and the Soule stand not as two Persons Verse 87 Chap. 6. An Earthly Similitude of the Iron and Fire shewing how the Soule dwelleth in the Deity and the Deity in the Soule Verse 88 Chap. 6. How the Soule trembled at the Prison of this Flesh and why God became Man Verse 95 Chap. 6. How our Soule getteth incomprehensible Flesh Verse 96 Chap. 7. What Resolution the Soule must take against the striving Minde and the Devill Verse 8 Chap. 8. The Soule beneath is in Hell and above is in God in Heaven Verse 10 Chap. 8. Of the fainting of the Devill before the Earnest Soule Verse 12 Chap. 8. How the Soule is a Fire that receiveth the property of its food Verse 20 Chap. 8. How the Soule standeth between two Principles also of the desire of the Body Verse 21. Chap. 8. How the Soule must watch how it must forsake its own power Verse 23 Chap. 8. How the Soule desireth to be out of this Earthly Mother and desireth the Eternall Rest Verse 60 Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world Verse 61 Chap. 8. How the Soule hath not its own Tincture but lyeth in impotency Verse 62 Chap. 8. How the Soule of Adam is gone out from the Lustre of God into the Spirit of this world Verse 63 Chap. 8. The miserable condition of the Soule after the fall of Adam the closing of the seaven Seales Verse 64 Chap. 8. How the Centre of the Soule cannot helpe it selfe Verse 65 Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule Verse 66 Chap. 8. How the Soule came againe into its first Mother Verse 69 Chap. 9. How the poore Soule is between Heaven and Hell Verse 22 Chap. 9. The Soule must not dispute with the Devill Verse 37 Chap. 11. The Soule standeth a degree deeper then the Sunne Verse 17 Chap. 11. Out of what the Soule is rouzed and awakened the Soule is Gods childe also of the food of the Soule Verse 18 Chap. 11. A description of the Soule how it is ere it is in the seede Verse 32 Chap. 11. How the Soule hath a hard Combate against the Evill innate properties Verse 36 Chap. 11. How the Soule must be that it may be acknowledged for a childe of God Verse 49 Chap. 11. The Soule is the Devills most beloved Lodging Verse 60 Chap. 12. What is most profitable for Man to doe also what the Soule taketh with it when it departeth from the Body Verse 1 Chap. 14. Not in the Oast but in the Verbum Domini the Soule eateth at the Table of God also where the Soule and the Spirit of the Soule dwelleth Verse 12 Chap. 14. How the Soule is freed from the Devills assaults which the Soule hath a hard task of Verse 13 Chap. 14. How the Soule must fight against the Devill and overcome him Verse 15 Chap. 14. Of the Great danger a Soule is in in this life what the Centre of the Soule is what the Tincture is also of the true name SOULE Verse 26 Chap. 14. In the Eternall Water the Soule is an Angell Also concerning the Fathers standing still Verse 28 Chap. 15. How all committed abominations shall flow up in the Soule Verse 14 Chap. 16. A similitude of the feare and disquietnesse of our Soule in this Body Verse 4 Chap. 16. How the Spirit of this world in flesh and bloud overwhelmeth the Soule Verse 6 Chap. 16. How the poore Soule receiveth heavenly refreshment Verse 8 Chap. 16. Of the Great Humility of the redeemed Soule Verse 9 Chap. 17. Where the Soule dwelleth Verse 9 Chap. 18. How the Soule is that departeth from the body without Conversion Verse 23 Chap. 18. How the sorrow and lamentation of the Soule goeth on and how the Soule giveth up it selfe Verse 24 Chap. 18. A similitude of the state of the Soule after its departure Verse 25 Chap. 18. What joy or recreation the wicked Soule hath Verse 26 Chap. 18. Of the Condition of the Soule that converteth at the very last Verse 28 Chap. 18. Of the Condition of the earnest zealous Soule that feareth God Verse 29 Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment Onely the Angels and Soules proceed from the Eternall Nature why outward things are transitory also the Cause of the Fall of our Soules Verse 16 Chap. 2. Men should not trust their Soules with any Man Verse 5 Chap. 2. Angells and Soules are Eternall Verse 64 Chap. 12. How the Antichristian Soules are after Death till Judgement Verse 28 Chap. 18. How the Spirit of God cannot be awakened in some Soules also what Soule can and what cannot be converted Verse 47 Sound Chap. 4. Further description of the sound and its operation Verse 73 Chap. 4. How the will which putteth forth from the Heart produceth and formeth the sound Verse 74 Space Chap. 1. How the vast space desireth contraction and that there must be a contrary will or else nothing would be neither Darknesse nor Light Life nor Death Verse 33 Chap. 2. What hath shut the vast space into a narrow roome
hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N. 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of ſ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch not the line which signifieth that God is free from Nature and is not comprehended y Or by in Nature but he dwelleth in himselfe and indeed also in Nature but is not comprehended by that which doth not z Give up it selfe to him yeild it selfe into him Of the Heart in the Crosse 211. The Heart in the Crosse signifieth first that the Heart of God hath manifested it selfe in Nature a Or with by the Principle of Fire whence the Majestick Light ariseth secondly it signifieth the Manifestation in the Humanity wherein the Heart of God hath manifested it selfe with a Humane Heart and how that humane Heart hath obtained the comprehension of the Holy Trinity as it is the Centre in the Crosse where we must understand the Inward man viz. the Inwward Heart 212. And we may see that the HOLY GHOST at the Right line N. 14. goeth forth from the Heart in the Light world which signifieth that the HOLY GHOST dwelleth in the New-borne Heart viz. in the Image and continually bringeth the Will of the Image into the Divine Light world and as this Heart in the Crosse is united b Or with to the Holy Trinity so must the Humane Heart c Or we meane understand the Inward man be united d Or with to the Deity that God may be all in all in him even will and deed 213. But the word SONNE number 41. standing above over the line of the Crosse severed from the Heart signifieth that the Man Christ is become Lord e Or over All. of All and is King over this whole Circle For God hath manifested himselfe in the Humanity and this Man comprehendeth the whole Divine f Or substance Essence in him for there is fulnesse there is God and the Divine g Or know or acknowledge Essence in him and without him we can finde God no where else but in the h Or substance Essence of Christ therein * Or Deity is the whole fulnesse of the i Col. 2.9 God-head bodily Heaven number 42. 214. The word Heaven upon the upright line of the Crosse number 42. signifieth first that heaven is in the Man Christ and also in us and that we must enter by his Crosse and Death into him in his Heaven which is himselfe for upon the Crosse Heaven is opened againe and borne anew l Or to us in us Secondly it signifieth that the true Divine Heaven is an Habitation m For. of the Divine Desire viz. of the Divine Magia Therefore it cannot be said that we enter into it but that we are begotten n Or into it in it o Or by out of Gods Fire in the Divine p Or substantiality Essentiality and no otherwayes but upon the Crosse viz. through and in the Birth of the Holy Trinity Pure Element number 43. 215. The words Pure Element number 43. upon the upper line of the Crosse signifieth the internall world out of which the Externall with the foure Elements is brought forth and its q Or substance Essence standeth in the internall roote Holy Ghost number 44. Sonne number 45. 216. Moreover it is to be noted how r Viz. pure Element those words stand begin and end for they begin at the outward Circle at the left hand where above number 5. the Holy Ghosts Character V standeth and below number 8. ſ Or Being or substance Essence and they goe through the two Circles at the Right hand to the t Viz. the space between the second Circle and the third second space which signifieth the Originall of the pure Divine Element the Habitation and u Or substance Essence whence it ariseth viz. from the Spirit of the Eternall Mysterie in the Divine Essentiality viz. in the Essence of the Great Mysterie and yet it is manifest onely in the second Principle viz. in the Essence of the Sonne and Holy Ghost as above at the Circle on the Right hand may be seene number 44. and 45. Father number 46. Holy Spirit of Divine * Or Wit or Reason Wisdome and understanding number 47. 217. The Pure Element is the working in the True Heaven and it shutteth it selfe in and up with the Crosse it is the springing or stirring in the Fire and in the Heaven of Light whence the Divine Essentiality understand the Essence and not the Spirit of God is a life for it reacheth not into the Essence of the Father number 46. below which Circle there standeth Divine wisdome but the Holy x Or Ghost Spi it number 47. giveth Divine y Or Wit or Reason wisdome and z Or knowledge understanding 218. The Element is an a Or substance Essence in respect of the Deity as the life
the 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