the other neither could one have any mobility without the other for one generateth the other and they goe all foure out of one Originall and it is in its Birth but one onely thing or substance as I have mentioned before at large about the Creation concerning the Å¿ Or generating birth of the foure Elements 20. The soure strong or bitter Gall viz. the terrible poysonous flash of fire kindleth the warmth in the heart or the fire and is it selfe the cause from whence all else take their Originall 21. Here we finde againe in our consideration the lamentable and horrible fall in the Incarnation because when the light of life riseth up and when the Fiat in the Tincture of the spirit of the soule reneweth the Matrix then the Fiat thrusteth the death of the stifling choaking checking or stopping and perishing in the sternnesse viz. the impurity of the stifled or checked bloud from it selfe out of its Essences and casteth it away and will not endure it in the t Corpus body but as a u Excrement superfluity the Fiat it selfe driveth it out and of its tough glutinous sourenesse maketh an enclosure round about it viz. a filme or gut that it may touch neither the flash nor the spirit and leaveth the nethermost port open for it and x Condemneth banisheth it eternally because that impurity doth not belong to this Kingdome as it happened also to the earth when the y At the Creation Fiat thrust it out of the Matrix in the middest in the Centre upon a heape as a lump being it was unfit for heaven so also z In the Incarnation here 22. And we finde greater mysteries yet in a Testimonie evidence of the horrible fall for after that the foure Elements had thus set themselves every one in a severall Region then they made themselves Lords over the spirit of the soule which was generated out of the Essences and they have taken it into their power and qualifie with it The fire viz. the mightiest of them hath taken it into its b Or Dominion Region or jurisdiction in the Heart and there it must c The Spirit must there be kept in obedience keepe and the blossom and light thereof goeth out of the heart and moveth upon the heart as the kindled light of a Candle where the Candle resembleth the fleshly heart with the Essences out of which the light shineth And the fire hath set it selfe over the Essences and continually reacheth after the light and it supposeth that it hath the virgin viz. the Divine vertue or power 23. And there the holy Tincture is generated out of the Essences which regardeth not the fire but setteth the Essences viz. the soule in its pleasant d Refreshment or habitation joy Then come the other three Elements out of their Regions and fill themselves also by force therein each of them would taste of the virgin receive her and qualifie or mingle with her viz. the water that filleth it selfe by force also therein and it tasteth the sweet Tincture of the soule and the fire saith I would willingly keepe the water for I can quench my thirst therewith and refresh my selfe therein And the Aire saith I am indeed the spirit I will blow up thy heate and fire that the water doe not choake thee And the fire saith to the Aire I will keepe thee for thou upholdest my quality for mee that I also goe not out And then cometh the Element of Earth and saith What will you three doe alone you will starve and consume one another for you depend all three on one another and devour your selves and when you shall have consumed the water then you extinguish for the aire cannot move unlesse it have some water for the water is the mother of the aire which generateth the aire Moreover the fire becometh much too fierce violent and eagar if the water be consumed and consumeth the body and then our e Dominion or rule Region is out and none of us can subsist 24. Then thus say the three Elements the fire the aire and the water to the Earth Thou art indeed too dark too rough and too cold and thou art rejected by the Fiat wee cannot take thee in thou destroyest our dwelling and makest it dark and stinking and thou afflictest our virgin which is our onely delight and treasure wherein wee live And the Earth saith yet pray take my f Its fruits Children in they are lovely and of good esteemes they afford you meate and drinke and cherish you that you never suffer want 25. Hereupon thus say the three Elements but so they may afterwards get a dwelling in us and may come to be strong and great and then wee must depart or be in subjection to them and therefore wee will not take them in neither for they may come to be as rough and cold as thou art yet this wee will doe thou mayst let thy children dwell in our g In the stomack and Gutts Courts and Porches and wee will come and be their Guest and eate of their h The vertue of their fruit fruit and drinke of their drinke else the water which is contained in the Element would be too little for us 26. Now thus say the three Elements fire water and aire to the Spirit fetch us children of the earth that they may dwell in our Courts wee will eate of their i Or substance Essences and make thee strong Here the Spirit of the soule like a captive must be obedient and must reach with his Essences and fetch them forth And then cometh the Fiat and saith No thou k Or mayest escape mee mightest so out-run mee and the Fiat created the reaching forth and there came forth from thence hands and all other essences and formes as it is before our eyes and the Astronomicus Astronomer knoweth it well yet he knoweth not the secresie of it although he can expound the l Marks or tokens signes according to the Constellation and Elements which qualifie and mingle together in the Essences of the Spirit of the soule 27. And now when the hands in the will reach after the children of the Earth which reaching forth yet is no other than a will in the spirit of the childe in the Mothers body then the Fiat is there and maketh a great roome in the Courts of the three Elements and a tough firme inclosure round about it that they may not touch the flesh for the flesh is afraid of the children of the earth because the earth is throwne away for its rough stinking darknesse and it trembleth for great feare and it looketh still about after the best meanes least the children of the earth should be too rough for it and might cause a stinke that so it might have an m Out-let opening and might cast away the stink and the filth and so it maketh out of the Court which is
and wee can truly say he is a Person in the holy Trinity in Heaven and a true Man in Heaven in this world an eternall King a Lord of Heaven and earth 76. His name Jesus sheweth it more properly in the Language of Nature for the syllable Je is his humbling in-coming out of his Father into the Humanity and the syllable sus is the bringing in of the soule above the Heaven into the Trinity as the syllable sus indeed presseth aloft through all 77. Much more is understood in the Name Christus which comprehendeth not his incarnation but goeth as a Man that is borne through Death for the syllable Chris presseth through the Death and the syllable tus signifieth his strong might in that he thus goeth forth from Death and presseth throught and it is very properly understood in the word how he severed the Kingdome of this world and the Angesicall Man asunder and continueth in God in the Angelicall Man for the syllable tus is pure without Death 78. Though indeed here wee shall be tas one that is dumb to the world yet wee have written it for our selves for wee understand it very well and it is plaine enough to the Tree of the Lilly But that the Person of Christ with his Deeds and Essence might be rightly demonstrated to the Reader that he might apprehend it aright I therefore direct him to the Temptation of Christ in the Wildernesse after his Baptisme whereat thou shouldst open thine eyes and not speake like the Spirit in Babell which sayth wee know not what his Temptation was and lay the fault upon the Devill that he was so impudent to presume to tempt Christ saying moreover wee ought not to dive into it nor be so inquisitive about it wee will let that alone till wee come thither into the other life and then wee shall see what it is Besides they forbid him that hath eyes to see none must search into it if they doe they are called Enthusiasts and are cryed out upon for Novelists such as broach new opinions and pretend new Lights and for Hereticks 79. O yee blinde Wolves of Babell what have we to doe with you wee are not generated from your q The Schooles and universities Kingdome why will you rend and teare our deare Immanuel out of our hearts and eyes and so would make us blinde Is it a r Or heresie sinne for us to enquire after God our salvation and after our true Native Countrey Sure it is much more r Or heresie sinne to hearken after your partaking and blasphemy whereby you make our women and children scoffers so that they learne nothing but scornfull and reproachfull speeches and so persecute and vex one another therewith in Å¿ In the contentious wrangling Babell Can the Kingdome of Christ be found in such things or rather do you not build the scornfull reproachfull Church of Babell where is your Apostolicall heart consisting in Love Is your scorne and derision of others Christs Meeknesse Who said Love one another be yee followers of mee and so it shall be knowne that yee are my Disciples To you it is said the t Or wrath of God Anger burneth in Babell when the flame thereof riseth up then will the Elements shake and tremble and Babell shall be burnt in the fire 80. The Temptation of Christ rightly sheweth us his Person therefore open thy eyes and let not Babell trouble thee it is the price of thy body and soule for that Temptation in the hard Combat of Adam in the Garden of Eden which Adam could not hold out in here the worthy Champion went through with it and hath-obtained victory in his humanity in Heaven and over this world 81. As wee have demonstrated the true Christ who is God and Man in one undivided Person so wee must now shew what kinde of Man he is according to the Kingdome of this world for the great Wonders cannot sufficiently be described they are still greater there is need of an Angelicall Tongue as well as of an Earthly and because wee have but an Earthly therefore wee will write from an Angelicall Minde and speake the great wonders of God with the Earthly Tongue 82. Let us look upon his Baptisme and then upon his Temptation instantly after his Baptisme and so wee shall finde our New Regeneration as also in what Kingdome wee lye imprisoned and wee very highly rejoyce in this knowledge that God is become Man and if now wee would apprehend it wee must first set downe the Baptisme of Christ and then the Temptation in its right Order Of the Baptisme of Christ upon Earth in Jordan 83. It is knowne to us that in Adams Fall wee are fallen into the Anger of God when as the Spirit or soule of Adam turned from the Heart of God into the Spirit of this world where instantly the holy heavenly Image was extinguished and the Anger in the Darknesse held the poore soule captive and where the Devill instantly gat his entrance and habitation in the Anger of the humane soule and if the Treader upon the Serpent had not entered instantly into the mark of seperation in the Centre of the Light of Life then the wrath would have devoured us and wee should have continued Eternally to be Companions of the Devils but when the Treader upon the Serpent thus u As a Mediatour or Arbitratour entred into the middle though not so presently into the Humanity but into the Centre of the Light of Life then the poore imprisoned soules which turned themselves to God againe were in the Centre bound or knit to the Deity againe till the Champion or Saviour came into the Humanity where in his conception and humanity he received the whole Man againe and this wee see cleerly in his Baptisme for there was that one Person which was both God and Man he had the Heavenly and also the Earthly Body 84. But now Baptisme was not instituted in respect of the Earthly corruptible Man which belongeth to the Earth nor for the Heavenly Mans sake which was pure and spotlesse without that but for the poore soules sake Seeing the heavenly Man in Christ our naturall soule in the body of the virgin Mary to his heavenly Man and that also the earthly Man hung to the soule therefore the holy Trinity by the hand of Man tooke the water of the Erernall Life in the pure Element and dipt the soule therein as I may so speake 85. See thou beloved soule thou wert gone out from God but his Love caught bold of thee againe and x tyed or knit fastned thee with the promise to his Threed and then came the fulfilling of the Promise and put another new body on to thee but thou canst not have another soule for thy soule was out of the Eternity however Therefore now as the Holy Ghost Overshadowed and filled or impregnated Mary so the Water out of the heavenly Matrix which hath its beginning
children of God in Christ flye away from Antichrist who hath set up himselfe over all the coasts of the earth and who seteth a painted image before you as the Serpent did before our mother Eve and q Or representeth to you painteth your own image of God as if it were farre off from God But consider what is written The word is near thee yea in thy heart and lips And God himself is the word which is in thy heart and lips 12. But Antichrist hath never sought any thing else but his own pleasure in the third principle and to fulfill it in the house of flesh and therefore he hath detained people with lawes of his own inventing which are neither grounded in Nature nor in the Paradise of God neither are they to be found in the centre of the birth of life 13. Dear children consider how mightily and powerfully with wonders miracles and works the Spirit of God went forth in word and deed in the times of the Apostles and after till Antichrist and the spirit of self-pride with his invented lawes and Astrall wisdome brake forth and set himself up by that worldly and fleshly arm or by the authority of the worldly Magistrate meerly for his own pleasure and honour sake where the most precious words of Christ who gave no lawes to man but the law of Nature and the law of Love which is his own heart must be a cloak for him viz. for Antichrist who is a Prince in the third Principle what he ordains must be as the voyce to Moses out of the Bush and so the man of Pride makes as if himselfe had r Divine or Apostolicall Authoritie or Jus Divinum Divine power upon Earth and knoweth not in his blindnesse the Holy Ghost will not be Å¿ Or blinded and mocked by them tied or bound up to their Cannons and Humane Inventions 14. But if any would attaine salvation he must be borne againe through the Water in the t In the ground where the graine of Mustard-seed is sowne and springeth up Centre of the Birth of Life which springeth up in the Centre in the light of God for which end God the Father hath by his Sonne commanded Baptisme that so wee might have a Law and a remarkable signe of Remembrance signifying how a u Or Infant childe voyd of understanding receiveth an Outward signe and the Inward Man the power and the New Birth in the centre of the Birth of Life and that there ariseth the confirmation which the light of God brought into Adam when the light of God the Father in the centre of the fift forme of the birth of the Life of Adam brake forth or sprung up Thus it is both in the Baptisme of an Infant or childe and also in the repenting Convert that in Christ returneth againe to the Father 15. The last Supper of Christ with his Disciples is just such another Covenant as the Paedobaptisme or Baptisme of Infants That which is done to the Infant in Baptisme that is done also to the poore sinner which awakeneth from the sleepe of Antichrist and cometh to the Father in and through Christ as shall be handled in its place 16. I have therefore been desirous to warne you and tell you beforehand that you must not looke upon flesh and bloud in these high things nor upon the worldly wisdome of the Universities or high Schooles but that you should consider that this wisdome is planted and sown by God himselfe in the first and last and in all Men and you need onely to returne with the Prodigall lost Sonne to the Father and then he will cloath you with a new Garment and put a seale-ring upon the hand of your minde and in this Garment onely you have power to speak of the x Or Divine Birth Birth of God 17. But if you have not gotten this Garment on and will prattle and talke much of God then you are a thiefe and a murderer and you enter not into the Sheepfold of Christ by the Doore but you climbe over into the Sheepfold with Antichrist and the Robbers and you will doe nothing but murder and steale seeke your owne reputation esteeme and pleasure and are farre from the kingdome of God your Universitie-Learning and Arts will availe you nothing it is your poyson that you are promoted by the favour of Man to sit in great Authority and Place for you fit upon the stoole of Pestilence you are but a meere servant or minister of the Antichrist but if you be new borne and taught by the Holy Ghost then your place or office is very pleasing and acceptable to God and your sheep will heare your voyce and you shall feed them and bring them to the chiefe Shepherd God will require this at your hands therefore take heed what you teach and speak of God without the knowledge of his Spirit that you be not found to be a lyar Now here followeth the Chapter 18. The Eternall a Or begetting Generating is a not-beginning Birth and it hath neither number nor end and its depth is bottomlesse and the band of life b Indissoluble uncorruptible The c Astrall starry or aiery spirit of man Sydereall and Elementary Spirit cannot discerne it much lesse comprehend it it onely feeleth it and seeth a glimpse of it in the minde which minde is the chariot of the soule upon which it rideth in the first Principle in its own seate in the Fathers Eternall Generating or Begetting for its own substance is altogether d Weake feeble empty and dry crude without a body and yet it hath the forme of the body in its own spirituall forme understand according to the Image which soule if it be regenerated in the light of God it seeth in the light of God the Father which light is his Glance Lustre or Sonne in the Eternall Birth wherein it liveth and remaineth eternally 19. Understand and consider it aright O Man God the Father made Man the beginning of whose body is out of the one Element or Roote of the foure Elements from whence they proceed which one Element is the fift Essence or Quintessence hidden under the foure Elements from whence the dark Chaos mist cloud or dust had its beeing before the times of the Earth whose originall is the spring of Water and out of which this world with the Starres and Elements as also the Heaven of the third Principle was created 20. But the soule was breathed into man meerely out of the originall Birth of the Father by the moving Spirit understand the Holy Ghost which goeth forth from the Father out of the light of the Father Which originall Birth is before the Light of Life which is in the foure e Or Aking properties Anguishes out of which the light of God is kindled wherein is the originall of the Name of God and therefore the soule is Gods own Essence or substance 21. And if it elevate
the râ—â—der might come to understand what that heaven is which God then created consider what Moses writeth of it God made a Firmament between the waters and separated the water beneath the Firmament from the waters above the Firmament and the Firmament he called Heaven which is very right but hitherto it hath been very ill understood 15. Now observe the Heaven is the whole Deep so farre as the Ethera or Skies have u Expanded or spred given up themselves to the birth of this world and that heaven is the matrix out of which earth stones and the materiall water is generated And there God separated the materiall water from the matrix and here it is very plainly discerned that the materiall water is as it were deaded or hath death in it for it could not abide in the x Viz the Aire moving mother but was created to be upon the globe of the earth and God called it Sea Méér in which word is understood in the language of Nature as it were a springing or growing in death or a life in y The corruptibility corruption z That is the reader wil not understand it although herein I shall be as one that is dumb to the Reader yet I †Or understand know it very well and I am very well satisfied therewith but because the bestiall man is not worthy to know it therefore I will not here cast the Pearle before the Swine but for the children of God which will be benefited by it the Spirit of God will certainly teach and instruct them in it 16. Now when the heaven became cleare or pure and cleansed from the earth and the dark mist or dust in the concretion or driving together then in the matrix of the heaven there was the three Elements Fire Aire and Water which are three in one another in one mother and that mother is here called the Heaven therefore henceforward in my writing I shall use the word Heaven in stead of the word Matrix 17. For the Heaven is the Matrix and is called Heaven because of the separation because the fifth essence of Heaven is severed and set in the higher Heaven where the Matrix is more firery as it is properly understood in the language of Nature and is plain before our eyes But here the quality birth and property of the heaven ought to be described because the foure Elements sprung out of it as out of their mother and beeause the vertue of every life consisteth therein therefore the originall of the foure Elements must be described wherein it will first truly be understood what the Heaven is CHAP. VII Of the Heaven and its eternall Birth and Essence and how the foure Elements are generated wherein the eternall band may be the more and the better understood by meditating and considering the materiall world The Great Depth 1. EVery Spirit seeth no further then into its mother out of which it hath its originall and wherein it standeth for it is impossible for any Spirit in its own naturall power to look into another principle and behold it except it be regenerated therein But the Naturall man who in his fall was captivated by the matrix of this world whose naturall spirit a Wavereth moveth between two principles viz. between the Divine and the Hellish and he standeth in both the gates into which principle he falleth there he cometh to be regenerated whether it be as to the Kingdome of Heaven or the Kingdome of Hell and yet he is not able in this life time to see either of them both 2. He is in his own essence and substance a twofold man For his soule in its own substance is our of the first Principle which from eternity hath no ground nor beginning and in the time of the creation of man in Paradise or the kingdome of heaven the soule was truly b Bodily created or corporized bodified by the Fiat in a spirituall manner but with the first vertue or power which is from eternity in its own first vertue or power it hath remained inseparably in its first root and was illustrated or made shining bright by the second principle viz. by the heart of God and therewith standing in Paradise was there by the moving Spirit of God breathed into the matrix of the third Principle into the starry and Elementary man and now therefore he may understand the ground of heaven as also of the elements and of hell as farre as the light of God shineth in him for if that light be in him he is born in all the three Principles but yet he is onely a spark risen from thence and not the great source or fountain which is God himselfe 3. And therefore it is that Christ sayth If you had faith as a grain of Mustard-seed you might say to the mountain Cast thy selfe into the sea and it shall be done And c Note the power by which the holy men raised the dead in this power men have raised the dead and healed the sick by the word and the vertue and power of the Spirit or else they could not have been able to have done such things if they had not stood in the power of all the three Principles 4 For the created Spirit of man which is out of the matrix of this world that ruleth by the vertue of the second principle in the vertue of the light over and in the vertue of the spirit of the starres and elements very mightily as in that which is its proper own But in the fall of Adam we lost this great power when we left Paradise and went into the third Principle into the matrix of this world which presently held us captive in restraint But yet we have the knowledge of that power by a glance or glimmering and we see as through a dim or dark glasse the eternall d Or operative propagation birth 5 And although we move thus weakly or impotently in all the three births and that the gate of Paradise is so often darkned to us and that the Devill doth so often draw us into the hellish gate and that also the elements do cover the e Or the dominion or influences of the stars sydereall gate and wholly cloud them so that we oftentimes move in the whole matrix as if we were deafe dumb or half dead yet if the Paradisicall light shineth to us we may very well see into the mother of all the three principles for nothing can hinder us the threefold spirit of man seeth every form and quality in its mother 6 Therefore though we speak of the creation of the world as if we had been by at present and had seen it none ought to marvell at it nor hold it for impossible For the Spirit that is in us which one man inherits from the other that was breathed out of the eternity into Adam that same spirit hath seen it all and in the light of
under feet And so should Adam also have troden the earthinesse underfoot but it overcame him therefore afterwards the childe of the Virgin when it had overcome the tempting Tree must also enter into the first death of the strong fierce wrath in the death and overcome the first Principle 12. For he stood forty dayes in the Temptation in the Wildernes where there was no bread nor drink then came the Tempter and would have brought him from obedience and said He should out of the stones make Bread which was nothing else but that he should leave the heavenly bread which man receiveth in Faith and in a strong confidence in God and put his imagination into the Spirit of this world and live therein 13. But when the childe of the virgin laid the heavenly bread before him and said Man liveth not onely o Or by or of from this world o Or by or of from the earthly eating and drinking then came the second way or kinde of Temptation forth viz. the might power dominion and authority of this world the Prince of the wrath or strong fiercenesse would give him all the power of the Starres and Elements if he would put his imagination into him and pray to or worship him that was the right scourge or whip wherewith Adam was p Or driven on with scourged viz. with the might riches and beauty of this world after which at last Adam lusted and was taken But the childe of the Virgin laid before him that the kingdome was not his viz. belonging to the Prince of the fierce strong wrath but it belonged to the word and heart of God he must worship God and serve him onely 14. The third Temptation was the same into which the Devill also was fallen q Or out of with high mindednesse or pride when he Christ was tempted to have fline from above from the pinnacle of the Temple and should have elevated himselfe above humility and meeknesse for the meeknesse maketh the angry Father in the Originalnesse soft and joyfull so that the Deity thus becometh a soft and pleasant Essence 15. But Lord Lucifer would in the Creation have faine been above the meeknesse of the heart of God above the end of nature therefore he would faine also have perswaded the sonne of the virgin to flie without wings above the end of nature in pride of which shall be handled in its due place at large I have brought this in thus but in briefe that my writing may be the better understood and how it stands with or upon the ground or foundation of the Scripture and is not any new thing neither shall there be any thing new in them but onely the true knowledge in the holy Ghost of the Essence of all Essences Of Adams sleepe 16. Adam had not eaten of the fruit before his sleepe till his wife was created out of him onely his essences and inclination had eaten of it in the spirit by the imagination and not in the mouth and thereupon the spirit of the great world captivated him and mightily r Or wrought upon him qualified in him or infected him and then instantly the Sunne and Starres wrestled with him and all the foure Elements wrestled so mightily and powerfully that they overcame him and so he sunk downe into a sleepe 17. Now to an understanding Man it is very easie to be found and knowne that there neither was nor should be any sleepe in Adam when he was in the Image of God For Adam was such an Image as wee shall be at the resurrection of the Dead where wee shall have no need of the Elements nor of the Sunne nor Starres also of no sleepe but our eyes shall be alwayes open eternally beholding the glory of God Å¿ Or which will be from whence will be our meate and drinke and the Centre in the t Or Propagation multiplicity or springing up of the Birth affordeth meere delight and joy for God will bring forth out of the earth into the kingdome of Heaven no other kinde of Man than such a one as the first was before the Fall for he was created out of the eternall will of God that will is unchangeable and must stand therefore consider these things deeply 18. O thou deare soule that swimmest in a darke u Or Bath lake incline thy minde to the gate of Heaven and behold what the fall of Adam hath been which God did so greatly loathe that because of it Adam could not continue in Paradise Behold and consider the sleepe and so you shall finde it all Sleepe is nothing else but x Or a being overcome an overcoming for the Sunne and the Starres are still in a mighty strife and the Element of water viz. the Matrix is too weake for the fire and the Starres for that Element is the y Or over-commednesse being overcome in the Centre of Nature as you finde before in many places 19. And the light of the Sunne is as it were a God in the Nature of this world and by its vertue and influence it continually kindleth the Starres or Constellations whereby the Starres or Constellations which are of a very terrible and anguishing Essence continually exult in triumph very joyfully For it the Sunne is an essence like the light of God which kindleth and enlighteneth the dark minde of the Father from whence by the light there ariseth the divine Joy in the Father 20. And so it the Sunne maketh a triumphing or rising to be in the z Roote or mother Matrix of the Water alwayes like a a Or boyling seething for the Starres altogether cast their vertue or influence into the Matrix of the water as b The starres being in the Matrix being therein in like manner also now the Matrix of the water is continually seething and rising from whence cometh the c Vegetation growing in Trees plants grasse and Beasts for the uppermost Regiment or Dominion of the Sunne and Starres and also of the Elements ruleth in all creatures and it is a blossome or bud from them and without their power there would be in this world in the third Principle no life nor mobility in any manner of thing nothing excepted 21. But the living Creatures as Men Beasts and fowles have the tincture in them for in the beginning they were an Extraction taken from the quality of the Starres and Elements by the Fiat and in the tincture there standeth the continuall kindling fire which continually draweth the vertue or Oleum the Oyle out of the Water from whence cometh the bloud in which the noble-life d Or is standeth 22. Now the Sunne and the Starres or Constellations continually kindle the Tincture for it is fiery and the Tincture kindleth the body with the Matrix of the water so that they are alwayes boyling rising and seething The Starres or Constellations and the Sun are the fire of the Tincture and the
Executioner 67. He is Executioner in the kingdome of this world the Starres are the Councell and God is the King of the Land and whosoever departeth from God falleth into the Councell of the Starres which run many upon the sword and make them lay violent hands upon themselves and bring some to a Rope others to the water and there he is very busie and is the Driver or Executioner 68. Into this great misery Man is fallen and he is fallen quite d Into the bosom home to the kingdome of the Starres and Elements as to his body what these doe with him that he is and that standeth in the substance they make one great another small one straight another stooping and crooked they send one fortune and riches and another poverty of one they make a crafty subtill Man according to the counsell and kingdome of this world and of another they make an Ideot they make one a King and they breake and pull downe another one they kill another they bring into the world and continually drive the minde of Man yet into nothing else but into vaine turmoile discontent and vexation 69. Besides the kingdome of Hell and of fierce wrath alwayes gape after the soule and set their jawes wide open to devoure the captive soule which is held fast fettered with two strong chaines the one of the kingdome of Hell the other of the Kingdome of this world and is continually led by the heavy lumpish beastiall and sickly body as a Theefe who is often led to the place of Execution and still by a Petition reprieved and laid in prison againe and the poore soule must lye thus in Prison the whole time of the body where the Devill on the one side very suddenly rusheth upon it with his devouring fiercenesse wrath and malice and would carry it into the Abysse then instantly it is beat upon by the glistering flattering world with pomp bravery covetousnesse and voluptuousnesse oâ— Perdition presently againe cometh upon it sicknesse and feare and it is continually trembling and quaking and when Man goeth but in the dark how is it amazed and continually afraid that the Executioner will take it and e Or Execute Justice doe execution upon it The Gate or Exposition of the great sinne and contrariety of will against God * CoÌ„mitted by or through Man in Man 70. If wee did well consider the abominations and great sinnes of Man before God which our first Parents inherited for us then wee should scarce ever be merry in this world at all if the Spirit of this world did not cast foolish fancies and seeming joyes and pleasures before us in our imprisonment or if the Regeneration did not cause us so highly to rejoyce that wee shall once be delivered out of this Prison for in this life wee finde nothing else but meere abomination sinne misery and death and scarce attaine in this temporary life so much as a glimpse of the Eternall Joy 71. Now the minde asketh What is sinne then How is it sinne Wherefore hath God a loathing against the substance which he hath created Behold thou childe of Man there is no sinne in Heaven in the presence of God onely in thy selfe there is sinne and sinne seperateth us and our God asunder otherwise all things are fix or perfect and good in their own beeing or substance the kingdome of Hell and of wrath is good in it selfe according to its own Region it doth not vex or torment it selfe but its woe paine or smart is its birth and the rising of its source also it desireth nothing else 72. And so also the Kingdome of this world is fix or perfect and good in it selfe neither doth it vex or torment it selfe but the elevating of the Elements viz. the kindling of the heate cold aire and water is its growing and springing neither doth it torment it selfe in it selfe nor hath in any distresse or feare in it selfe 73. Onely Man who is proceeded out of another Principle hath in both those forementioned Principles woe misery sorrow and distresse for he is not in his native Countrey and none of these two Principle can attaine his native Countrey Therefore the poore soule must be thus g Pinched and squeesed plagued and tormented that it may attaine its native Countrey againe it must goe againe through the Gate of the deep anguish of Death it must breake through two kingdomes and it sticketh here h In the chinck craâ—â—y or closing of the doore between the Doore and the hinges and is continually infected with those things which keep it back and plague it it sticketh as it were in a Presse 74. If it straineth to God waâ—â— then the Devill holdeth it on one side with one Band and the world with another Band and they i Or assault it set upon it the Devill handleth it in fiercenesse sternnesse frowardnesse or wrath which is a source or quality and sinne which cannot attaine to the kingdome of God and the world leadeth it into pride covetousnesse and fleshly lust so that the k Or budding substantiall vertues Essences of the soule grow full or impregnated with the fleshly will for the will of the minde draweth these things into the soule and so the soule from that which is attracted becometh wholly uncleane l Mudded swelled and dark and cannot attaine the light of God its Essences that should give up themselves to God cannot for they are too rough and cannot get into the light that kindleth not it selfe in its Essences the Gates of the Deepe must be broken open first and then the Essences of the soule may presse into the liberty m Beyond without the darknesse but if the minde be n Or big with pride covetousnesse envy anger might and pomp filled then it cannot come into the liberty and then begin horrour feare distresse and despaire of the kingdome of God and this maketh meere torment woe paine and smart in the soule 75. Thus thou shalt know in what manner it is sinne before God thou hast in thy selfe the one eternall pure Element which is a joy in the presence of God and now if thou rage and rave with the source quality or property of Hell then thou touchest or troublest the Element and though stirrest up the o Or fierce grimnesse wrath and makest it to goe forth and thou doest as the Devill did when he awakened or stirred up and kindled the fierce o Or fierce grimnesse wrath in the Fiat whereby the o Or fierce grimnesse fiercenesse generated earth and stones thou finnest piercing into the Heaven in the presence of God upon which the Prophets complained in many places That the disobedient did grieve their God though in himselfe he felt no paine yet his wrath was kindled in the first Principle in the Gate of the Deepe wherein the soule standeth and that is a meere abomination before him 76. Behold all whatsoever thou lettest into thy
third Principle falleth away and leaveth the soule and it can use that no more in Eternity Of the t Exit going-forth of the Soule 16. Seeing then that Man is so very earthly therefore he hath none but earthly knowledge except he be Regenerated in the Gate of the Deepe He alwayes supposeth that the soule at the deceasing of the body goeth onely out at the mouth and he understandeth nothing concerning its u Deep Essentiall vertues or faculties which are of a higher originall than the foure Elements Deepe Essences above the Elements When he seeth a blew vapour goe forth out of the mouth of a dying Man which maketh a strong smell all over the chamber then he supposeth that is the soule 17. O no beloved Reason it is not so the soule is not seene nor comprehended in the outward Elements but that is the Brimstone Spirit the Spirit of the third Principle for as when thou puttest out a Candle a filthy smell and stinck cometh from it which was not before when the Candle did burne so here also when the light of the body breaketh then the Brimstone Spirit is smothered from whence that vapour and deadly stinck proceedeth with its working Spirit or infecting poyson 18. Understand or consider it aright it is the source-Spirit or working Spirit out of the Gall which kindleth the Heart whereby the life was stirred which is choaked so soone as the Tincture in the Bloud of the Heart is extinguished The right soule hath no need of such going forth it is much more subtile than the Brimstone Spirit although in the life time it is in one onely substance 19. But when the Spirit of the foure Elements parteth then the right soule which was breathed into Adam standeth in its Principle for it is so subtile that it cannot be comprehended it goeth through flesh and bones also through wood and stone and x Breaketh or disturbeth stirreth none of them 20. It may be comprehended as followeth if it hath y Been enamoured and not broke off from it promised somewhat in the time of the body and hath not recalled it then that word and the earnest promise comprehendeth it which wee ought to be silent in here or else there is nothing that comprehendeth it but onely its own Principle wherein it standeth whether it be the kingdome of Hell or of Heaven 21. It goeth not out at the mouth like a bodily substance it is raw or naked without a body and instantly passeth at the departure of the foure Elements into the Centre into the Gate of the Deep in the hidden Eternity and that which it is cloathed withall that it comprehendeth and keepeth it if its treasure be voluptuousnesse might or power honour riches malice wrath lying or the falshood of the world then the fierce might of the Essences out of the first Principle comprehendeth these things through the sydereall Spirit and keepeth them and z Buddeth or floweth worketh therewith according to the Region of the Starres yet the starry Region cannot bring the Spirit of the soule into its own forme but it practiseth its jugling therewith and so there is no rest in its a Or Conscience Worme and its Worme of the soule hangeth to its Treasure as Christ said Where thy treasure is there is thy heart also 22. Therefore it happeneth often that the Spirit of a deceased Man is seene walking also many times it is seene riding in the perfect forme of fire also many times in some other manner of disquietnesse all according as the cloathing of the soule hath been in the time of the body just so hath its source or condition been and such a forme according to its source it hath after the departing of the body in its figure and so rideth in such forme in the source or working of the Starres till that source also be consumed and then it is wholly b Or without a body naked and is never seene more by any Man but the Deep Abysse without end and number is its Eternall dwelling house and its works which it hath here wrought stand in the figure in its Tincture and follow after it 23. Hath it wrought good here then it shall eate that good for all sinnes stand before it in its Tincture if it think inwardly in it selfe of the kingdome of Heaven which yet it neither seeth nor knoweth then it seeth the causes wherefore it is in such a source or misery for it selfe hath made that And there all the teares of the oppressed and afflicted are in its Tincture and they are fiery stinging and burning in a hostile manner fretting and gnawing in themselves and make an Eternall Despaire in the Essences and an hostile will against God the more it thinketh of c Or Forbearance Abstinence the more the gnawing Worme riseth up in it selfe 24. For there is no light neither of this world nor of God but it s own fiery kindling in it selfe and that is its light which standeth in the horrible flash of the grimnesse which also is an Enmity to it selfe yet the source is very unlike all according to that which the soule hath here burthened it selfe with For such a soule there is no remedy or counsell it cannot come into the Light of God and although St Peter had left many thousand Keys upon Earth yet none of them could open the Heaven for d That soule it for it is seperated from the Band of Jesus Christ and there is between it and the Deity a whole e Principle or Gulfe Birth and it is as with the Rich Man Luk. 16. where those that would come from thence to us cannot And this must be understood of the unrepentant soules which thus in hypocrisie or shew-holinesse depart from the body being unregenerated 25. But there is a great difference in soules and therefore f Or their departure is also unlike the going to Heaven is very unlike some of them are through true repentance and sorrow for their g Or evill deeds misdeeds through their Faith in the time of their bodies set or ingrafted into the Heart of God and new regenerated through the Birth of Jesus Christ and they instantly with the breaking of their bodies leave all that is h Transitory or corruptible Earthly and instantly also lay off the Region of the Starres and they comprehend in their Essences of the first Principle the mercy of God the Father in the kinde Love of Jesus Christ and these also stand in the time of their bodies according to the Essences of the soule which they receive from the Passion and Death of Christ in the Gate of the Heaven and their departure from the body is a very pleasant entring into the Element before God into a still Rest expecting their bodies without irksom longing where then the Paradise shall flourish againe which the soule tasteth very well but effecteth no source or worke till the first Adam
Sheepfold at the Doore which God made for Adam and Eve with the Word and Treader upon the Serpent but climed into it another way by his strong Lyonish minde and would be a Lord over the Sheepe and became a theefe and murtherer of the Sheepe and the Sheepe followed him not but they went with Abel through the sword of the Angel or Cherubine out of this fraile and corruptible life with the Treader upon the Serpent into their resting sheepfold where there is not one wolfe for the Cherubine will let none of them in and if any of them doe come then he cutteth their Wolves heart of the fiercenesse of the Kingdome of this world cleane away and then they also become Sheepe and lay themselves patiently among the Sheepe and seek no more after the Wolfe for y The Wolfe he is beyond Eden in the Land of Nod but they are gone through the sword of the Cherubine into Paradise where no Wolfe entereth in there is a Wall of a Principle and whole z Or a great cliffe or gulfe before Paradise Birth before it 100. And thou Cainish Church with thy Lawes and Pratings thy acute Comments and Expositions of the Writings of the Holy Men or Saints who have spoken in the Spirit of God should look well upon thy selfe and doe not build thy voluptuous and soft Kingdome so much upon those things for a They thâ—t have spoken and written in the Spirit of God they b When they speak and write in this world are most of them in Paradise they speake out of the Roote of the Holy Element through the c Or strife out-Birth of the foure Elements and many times apprehend in the out-Birth the fierce wrath which Men had awakened therefore look to it that thou build no stubble straw or weeds thereupon if thou hast not the Spirit of understanding out of the Holy Element then let them alone doe not d Defile them with siding divisions daube them with the foure Elements or else those things stand in Babell it is not good to build the foure Elements thereupon for the Cherubine standeth between and he will cut off whatsoever doth not belong to the Sheepfold thou wilt have no benefit of it for thy labour or work stayeth e In seâ—fe in the Land of Nod. 101. O Cain look but upon thy Kingdome and consider what befell thy Great Grand father Cain who built this Kingdome who cryed out woe is me my sinnes are greater than can be forgiven me when he saw himselfe with his Kingdome to be without God in the Abysse of Hell And if the loving Word of God had not recalled it when it said No Whosoever killeth Cain it shall be avenged sevenfold and God made a mark upon him that none that met with him should kill him he had been quite lost Those are wonderfull words Moses face is so very much under the vayle for the vayle is rightly the Cainish Church which covereth the Kingdome of Christ 102. Here is the cleare and plaine ground and roote of the false Cainish Church for Cain had made himselfe a Lord of this world and built or relyed upon himselfe Yet now he had in himselfe nothing for a propriety but the first and the third Principle for as to his soule he was in the first Principle as all Men are and as to the body he was in the third Principle in the Kingdome of this world And now he should with his soule goe out of the Kingdome of this world and presse into the second Principle viz. into the Trust in God into the Word of the Promise to God as Abel did and labour with his hands in this world and Plant and Build but his minde should be directed to God in confidence and should commend the f Rule or Government Kingdome of this world to God and carry himselfe therein as a travailing stranger which onely with this strange body is in his propriety as to the body and a stranger onely as to the soule and besides as an ashamed Guest like a Prisoner in it whose onely study should be to get againe into his true Native Countrey out of which he is gone forth with his father Adam but he let the second Principle the Kingdome of Heaven goe and yeelded himselfe wholly with his soule into the Kingdome of thâ—s world where he would be Lord and so the Anger took hold on him for he went out from the Word the Promise of Grace 103. And then the Word stood against him in the Centre of the Heaven and he stood in the Roote of the fiercenesse against the Word for his Spirit went out of the Gate of the Centre of Heaven and stood in the source or active property of the Originall of the Creation in the fierce Roote of the fire and desired the Out-Birth out of the Holy Element which also stood in the kindling in the fiercenesse viz. the foure Elements 104. His Anger against Abel came from hence because Abel g Or tooke no pleasure in the Kingdome of this world stood not in this Birth and his Spirit would not endure the Kingdome of Abel in his Kingdome for he would rule as by his own power in the h The first and the third two Principles wherein he stood and therefore he slew Abel 105. Yet God would not have it so but l Or awakened the gnawing Worme kindled the Anger in Cain which rested before in the swelled Kingdome of the foure Elements and was onely climed up in great and mighty Joy whereas Cain did not know the Anger nor understand any thing of it onely the Essences of the soule knew that they dealt falsly but they knew not the fierce source in the kindling of the fire till that they went forth from the Centre of God into the k Or wickednesse falshood and there they felt the fire of the Anger with great horrour trembling and crying for they were gone out from God and neither saw nor felt the heavenly source any more and therefore they despaired because they found or felt themselves in the source of the wrath and the Body with all its Essences cryed My sinnes are greater than that they can be forgiven 106. And here is apparently seene the Glasse of the Abysse of Hell and of the Eternall despaire when the Anger of God riseth up in the source that the malice and wickednesse is made stirring and there beginneth trembling galling and crying and despaire in it selfe as to God there the soule seeketh abstinence in the Kingdome of this world and findeth l Or no comfort none and then it leaveth the Kingdome of this world also and runneth into the Originality into the Roote of the Eternall Birth and seeketh abstinence and yet findeth nothing and then casteth it selfe into the abominable Deepe supposing to reach the Originall of the Abstinence or the Gate of the breaking in but it mounteth onely above the Heaven
body and soule and then what new body shall there grow Shall it stand in the Heaven in the Holy Element or in the Abysse or shall the Pearle be cast before swine 28. If thy Maker in thee doth not make the Image of God but the Image of the Serpent how wilt thou then bring thy Beast into the Kingdome of Heaven Doest thou suppose that God hath Adders and Serpents in the broken Gate of the Regeneration in the Pleasant Habitation or dost thou suppose that he looketh after thy hypocrisie that thou buildest great b Colledges Churches or Monasteries Houses of stone for him and therein doest exercise thy hypocrisie and pomp What careth he for thy songs and roaring noise if thy Heart be a murtherer and devourer He will have a New-borne Man who yeeldeth himselfe up to him in righteousnesse and in the feare of God him the Treader upon the Serpent taketh into his Armes and maketh him an heavenly Image such a one is a childe of Heaven and not thy c Or thy subtile cunning seeming holinesse Fox 29. Now it may be asked wherefore thou art called the Antichrist Hearken thou art d Or against Christ the Opposer of Christ and thou hast built thy selfe a seeming holy hypocriticall Kingdome with a great shew and patience therein thou exercisest thy hypocrisie thou carriest the Law of God upon thy lips and thou teachest it but with thy deeds thou deniest the power thereof thy heart is onely bent upon the spirit of this world the Kingdome of thy hypocrisie tends onely to thy own honour and repute under a pretended holinesse all knees must bend before thee as if thou wert Christ and thou hast the heart of a greedy Wolfe 30. Thou boastest that thou hast the Keys of the Kingdome of Heaven and yet thy selfe is in the Abysse thy heart hangeth on thy Keys and not on the Heart of God thou hast the Keys of the Chist of Gold and not of the breaking through by confidence in God thou makest many e Cannons Ordinances and Orders Lawes and yet thy selfe keepest none and thy e Cannons Ordinances and Orders Law is to as much purpose as the Tower of Babell was which should have reached to Heaven and thy e Cannons Ordinances and Orders Lawes reach to Heaven as much as that did 31. Thou prayest before God but in thy wolvish Beast the Spirit of this world and not God receiveth thy Prayers for thy heart is a devourer and entereth into the devourer thou desirest not earnestly to enter into God but meerly with thy historicall hypocriticall mouth and thy heart presseth earnestly into the spirit of this world thou desirest onely much temporall goods honour power and authoritie in this world and so thereby thou drawest the f Or Kingdome Region of this world to thee 32. Thou suppressest the miserable and needy under thy feete and thou constrainest him with necessity and makest him vaine or carelesly wicked so that he runneth after thy Beast and gazeth upon thee and also becometh a servant of the Opposer of Christ thy Beast whereon thou ridest is thy strength and power which thou usurpest to thy selfe thou fatnest thy Beast with the fatnesse of the earth and thou crammest it with the sweat of the needy it is filled up with the teares of the miserable whose sighes and groanes presse in through the Gate of the Deepe to God and with their pressing in they g Or stirre up awaken the Anger of God in thy Beast as the bloud of Abel did the Anger in Cain 33. Thus thou comest galloping with thy prancing Horse and thou ridest before the Gate of Heaven and desirest h Rest forgivenesse or comfort abstinence and in thy shape thou art a Wolfe What shall Saint Peter say to it doest thou suppose that he will give thee the Keys of the Kingdome of Heaven O no! he hath none for Wolves he hath but one for himselfe he had never any to spare for others 34. Wouldst thou get into Heaven then thou must put off thy Wolfe and get into a Lambs skin not with hypocrisie in a Corner i Closet Cell or in secret Chamber Cloister or Wildernesse and Hermitage but with earnestnesse in the New Birth and thy Light must shine forth in Righteousnesse and Mercifulnesse to the overthrow of the Kingdome of the Devill and it must destroy his Nest with kinde well-doing to the needy 35. Hearken thou Antichristian scorner it is not enough for thee to stand and say I have the true ground of the knowledge that leadeth to the Kingdome of Heaven I have found the true Religion and doest condemne every one that hath not thy knowledge or doth not consent to thy opinion thou sayest such a one is a Heretick and of the Devill and thou art a Wolfe and doest nothing else but confound the sheepe with thy fiercenesse and causest them to offend and to calumniate those whom neither thou nor they know as the Ephesians did by Paul Doest thou suppose that thou hast hunted away the Wolfe by this meanes or hast thou not rather generated a heape of young scornfull Wolves which houle and yell and every one would devoure and yet know not where the evill Beast is nor especially that evillist Beast of all which generated them O blinde Babell the Kingdome of Christ doth not consist herein but the abominable Antichrist of Confusion in Babell 36. But what can be said the Devill will have it no otherwise When his Kingdome beginneth to be stormed battered and assaulted at one place then he bloweth up the storme all over as well in one as in another in the children of God the Spirit of Punishment vengeance or reproofe is stirred up and in the worldly Beastiall Man the Devill bloweth up meere scorning and disgracing Mockers for they have the Kingdome of Christ in the History and the Devills Kingdome in themselves as their own possession 37. What doth thy knowledge availe thee thou Opposer of Christ that thou knowest how to speak of the Kingdome of Heaven of the suffering and Death of Christ and of the New-Birth in Christ when thou art without it sticking meerly in the History Shall not thy knowledge be a witnesse against thee which shall judge thee or wilt thou say thou art not the Antichrist of Babell Surely thou art the hypocrite and thou fatenest thy evill Beast yee more and more and thou art the devourer in the Revelation of John thou dwellest not onely at Rome but thou hast possessed the breadth of the Earth I have seene thee in the Spirit and therefore it is that I write of thee thou Wonder of the World of Heaven and of Hell 38. Thus this Kingdome tooke beginning with Cain and it hath its ground from the Devill who is a Mocker of God for the Devill desireth nothing else but strong and mighty exalting in his own power above the Thrones of Heaven but he cannot get in and
also turne againe and the poore soule must enter into Christ againe through the earthly Death and spring up againe like this Murtherer Theefe or Malefactour on the Crosse who desired the Kingdome of Christ 35. And thus you may well beleeve that all whatsoever happened in the Fall of Adam whereby Adam is fallen the same was the second Adam faine to beare upon his shoulders for b Adam he was fallen into the Anger of God and now if that must be allayed and reconciled then the second Adam must set himselfe therein and yeeld his outward body with an Essences therein and he must goe through Death into Hell into the Anger of the Father and reconcile it with his Love and so himselfe must undergoe that hard condition wherein wee must have been in Eternity 36. And now when this earnest businesse was taken in hand that the Sâ—â—ioâ—â— of the World hung on the Crosse as a curse and wrestled with Earth and Hell he said I thirst O that Great Thirst the fierce wrathfull Kingdome was weary as also the Kingdome of this world they desired strength and the Kingdome of Heaven thirsted after our soules it was a Thirst of all the Three Principles 37. And when he saw John with his Mother under the Crosse he said Behold that is thy Mother and to her he said Behold that is thy Sonne and instantly that Disciple tooke her to him His Mother signifieth his Eternall new Humanity which he had c Assumed received in his Mother viz. in the holy Ternary which wee should take to us and refresh our selves with his Mother and therefore he shewed her to John of which very much might be written but this shall be expounded in another place 38. And this is as cleere as the Sunne that as the poore soule in us hangeth between two Kingdomes which both keepe it altogether imprisoned so must Christ hang between two Malefactours take this into great consideration and weigh it well it is a most serious matter and wee see the whole terrible earnest severity that when the soule of Christ brake off from the Earthly Body when it passed into the Anger of the Father viz. into Hell then the Earth trembled and the stony Rocks cleft in sunder also the Sunne lost its Light and this wee see cleerly and understand it from the mouth of Christ 39. When he now had undergone all the reproach and sufferings he said on the Crosse It is finished while he yet lived in the Earthly Body he said it was finished understand all that should have remained upon us Eternally and should have sprung up in us with all the ignominie in which wee stood before Hell and the Kingdome of Heaven he had all that laid upon him concerning which Esaiah saith Surely he bare our infirmities and tooke upon him our transgressions yet wee held him as one smitten of God tormented and afflicted but he tooke upon him our diseases and all our miseries were laid upon him and through his wounds wee are healed wee all went astray like sheepe every one hath looked upon his own way and yet wee could not help our selves but wee went as miserable halfe slaine sheepe and wee must let the Devill in the Anger of God doe with us what he will for wee beare on us a monstrous Garment and stand in great ignominie before Heaven and Hell 40. Even as God d Or scorned reproached Adam in the Garden of Eden when he had put the outward Garment upon him saying Behold Adam is become as one of us All this reproach and scorne must the Man Christ take upon him also all torment and misery into which Adam was fallen this Champion in the Battle must beare upon him before his heavenly Father and there was the Lambe of God and he hung upon the Crosse as a Patient Lamb in our stead for wee should have been afflicted Eternally in our Crosse-Birth and therefore there hung in great Patience as an Obedient Lamb for the slaughter the Prince of the Eternall Life and set himselfe before his Father as if he himself were e Or Guilty the Transgressour The Gate of the Great f Or hidden Mystery Secret 41. Heare my beloved Reader if thou art borne of God open the eyes of thy Spirit wide that the King of Glory may enter into thee and open thy understanding consider every syllable for they are of great moment they are not g Or Dumb. mute neither are they from a blinde Centre brought forth into the Light Behold here hung on the Crosse God and Man there was the Holy Trinity there were all the Three Principles and the Champion stood in the Battle 42. Now which was the Champion in the Battle Behold when Christ had finished he said Father I commend my Spirit into thy hands and he inclined his head and departed Behold his Father is the Kingdome Power and Glory and in him is All and All is his the Love is his Heart and the Anger is his Eternall Strength the love is his Light and the Anger is the Eternall Darknesse and maketh another Principle wherein the Devils are 43. Now it was the Love that became Man and had put on our humane soule and the soule that was enlightened from the Love and stood with its Roote in the Anger as in the strong Might of the Father and now the New Man in the Love commended the soule to the Father into his Might and h Quitted or left yeelded up the Earthly Life which proceeded from the Constellations and Elements viz. Kingdome of this world and so the soule now stood no more in the Kingdome of this world in the i Or active propertie source of Life but it stood in Death for the Kingdome of this world the blower up of Life the Aire was gone 44. And now there was nothing more on the soule but onely that which it selfe is in its own Eternall Roote in the Father And here wee should have remained in the Anger in the dark Hell but the bright Father in his Glory tooke the soule to him into the Trinity Now the soule was cloathed with the Love in the Word which made the Angry Father in the innermost source of the soule pleasant and reconcilable and so in this Moment in the Essences of the soule the lost Paradise sprung up againe whereupon the Earth trembled viz. the Out-Birth our of the Element and the Sunne the King of the Life of the Third Principle lost its Light for there rose up another Sunne in Death understand in the Anger of the Father the Love was shining like a bright Morning Starre 45. k Note out of what the Sun is proceeded And thus the Body of Christ on the soule was the pure Element before God out of which the Sunne of this world is generated and the same Body included the whole world and then the Nature of this world trembled and the Stony Rocks cleft in sunder for the
signifieth the rubbing or unquietnesse of the sting or prickle which maketh that the harshnesse is not at peace but y Or boyleth heaveth and riseth up for that syllable thrusteth it selfe or presseth forth with the vertue or breath from the heart out of the mouth it is done thus also in the vertue or power of the Prima Materia or first matter in the spirit but the syllable CU having so strong a pressure ftom the heart and yet is so presently snatched up by the syllable RI and the whole understanding sense or meaning is changed into it this signifieth and is the bitter prickly wheel in the z Or geniture generating which vexeth and whirleth it self as swiftly as a thought the syllable US is or signifieth the swift fire-flash that the Materia or matter kindleth in the fierce whirling between the harshnesse and the bitternesse in the swift wheel where you may very plainly understand or observe in the word how the harshnesse is terrified and how the power or vertue in the word sinketh down or falleth back again upon the heart and becometh very feeble and thin yet the sting or prickle with the whirling wheel continueth in the flash and goeth forth through the teeth out of the mouth where rhen the spirit sisseth like fire a kindling and returning back again strengtheneth it self in the word 13. These four forms are in the originalnesse of nature and from thence the mobility doth exist as also the life in the seed and in all the creatures hath its originall from thence and there is no comprehensibility in the originalnesse but such a vertue or power and spirit for it is a poysonous or venemous hostile or enimicitious a Being essence or substance thing and it must be so or else there would be no mobility but all would be as nothing and the source of wrath or anger is the first b Originalnesse or originality originall of Nature 14 Yet here I do not altogether mean or understand the Mercurius Mercury or Quicksilver which is in the third Principle c Or or of this created world which the Apothecaries use although that hath the same vertue or power and is of the same essence but I speak of that in the first Principle viz. of the originalnesse of the essence of all essences of God and of the eternall beginninglesse nature from whence the nature of this world is generated Although in the originalnesse of both of them there is no separation but onely the outward and third Principle the sydereall and elementary Kingdome Region or Dominion is generated out of the first Principle by the Word and Spirit of God out of the eternall Father out of the holy Heaven CHAP. II. Of the first and second Principle what God and the Divine Nature is wherein is set down a further description of the Sulphur and Mercurius 1. BEcause there belongeth a divine light to the knowledge and apprehension of this and that without the divine light there is no comprehensibility at all of the Divine Essence therefore I will a little represent the high hidden secret in a creaturely manner that thereby the reader may come into the depth for the Divine Essence cannot be wholly expressed by the tongue the spiraculum vitae that is the spirit of the soul which looketh into the light onely comprehendeth it For every creature seeth and understandeth no further nor deeper then its mother is out of which it is come originally 2. The soul which hath its originall out of Gods first Principle and was breathed from God into Man a Or in into the third Principle that is into the Sydereall and Elementary b Generating of the starres birth that seeth further into the first Principle of God out of in and from the essence and property of which it is proceeded And this is not marvellous for it doth but behold it selfe onely in the rising of its birth and thus it seeth the whole depth of the Father in the first Principle 3. This the Devils also see and know for they also are out of the first Principle of God which is the source of Gods originall nature they wish also that they might not see nor feel it but it is their own fault that the second Principle is shut up to them which is called and is God one in essence and threefold in personall distinction as shall be mentioned hereafter 4. But the soul of Man which is enlightned with the holy Spirit of God which in the second Principle proceedeth from the Father and the Sonne in the holy Heaven that is in the true divine Nature c Viz. the holy Ghost which is called God this soul seeth even into the light of God into the same second principle of the holy divine d Or working Birth into the heavenly essence but the e Astrall or starry spirit Sydereall Spirit wherwith the soul is cloathed and also the Elementary Spirit which f Or hath ruleth the source or springing and impulsion of the blood they see no further then into their mother whence they are and wherein they live 5. Therefore if I should speak and write that which is pure heavenly and altogether of the clear Deity I should be as dumb to the reader which hath not the knowledge and the gift to understand it Yet I will so write in a Divine and also in a creaturely way that I might stirre up any one to desire and long after the consideration of the high things and if any shall perceive that they cannot do it that at least they might seek and knock in their desire and pray to God for his holy Spirit that the door of the second Principle might be opened to them for Christ biddeth us to pray seek and knock and then it shall be opened unto us For he saith All that you shall ask the Father in my name he will give it you Ask and you shall teceive seek and you shall finde knock and it shall be opened unto you 6. Seeing then that my knowledge hath been received by seeking and knocking I therefore write it down for a memoriall that I might occasion a desire in any to seek after them and thereby my talent might be improved and not be hidden in the earth But I have not written this for those that are wise aforehand that know all things and yet know and comprehend nothing for they are g That is wise in their own conceit and in their blindnesse think they see well enough full satisfied already and rich but I have written it for the simple as I am that I may be refreshed with those that are like my selfe Further of the Sulphur Mercurius and Sal. 7. The word or syllable SUL signifieth and is the soul of a thing for in the word it is the oyle or light that is generated out of the syllable PHUR and it is the beauty or the h Well-doing or flourishing or
never at all be able to reach it 71. For he is alwayes shut up in the first Principle as in the eternall Death and yet he raiseth himselfe up continually thinking to reach the heart of God and to domineere over it for his bitter sting in the birth climeth up thus eternally in the k Or Roote source of the fire and affordeth him a proud will to have all at his pleasure but he attaineth nothing his food is the l Fountaine of poyson source of water viz. the Brimstone-spirit which is the most aking mother from which the indissoluble band is fed and nourished his refreshing is the eternall m Viz. the cold fire fire an eternall freesing in the harsh mother an eternall hunger in the bitternesse an eternall thirst in the source of the fire his climeing up is his fall the more he climeth up in his will the greater is his fall like one that standing upon a high clift would cast himselfe downe into a bottomlesse pit he looketh still further and he falleth in further and further and yet can finde no ground 72. Thus he is an eternall enemy to the heart of God and all the holy Angels and he cannot frame any other will in himselfe His Angels and Devils are of very many severall sorts all according to the Eternall Birth For at the time of his Creation he stood in the kingdome of Heaven in the point Locus or place where the holy Ghost in the birth of the heart of God in Paradise did open infinite and innumerable Centres in the eternall Birth in this seate or place he was n Or Created bodified and hath his beginning in the opening of the o In the opening of the ground as a building from the Earth Centres in the Eternall Nature 73. Therefore as is mentioned before in the third Chapter when the Birth of life sprung up every Essence had againe a Centre in it selfe according to its owne property or quality and figureth a life according to its Essences viz. Harshnesse bitternesse fire and sound and all further according to the ability of the eternall birth which is p Or established confirmed in the kingdome of Heaven 74. Seeing then that they stood in Heaven in the time of their Creation therefore their quality was also manifold and all should have been and continued Angels if the great fountaine Lucifer from whence they proceeded had not destroyed them and so now also every one in his fall continueth in his own Essences onely the second Principle is extinguished in them and so it is also with the soule of man when the light of God goeth out in it but so long as that shineth therein it is in Paradise and eateth of the word of the Lord whereof shall be clearly spoken in its due place CHAP. V. Of the third Principle or creation of the materiall world with the Starres and Elements wherein the first and second Principle is more clearly understood 1. BEcause I may happen not to be understood clearly enough by the desirous Reader and shall be as one that is altogether dumb to the unenlightned for the eternall and indissoluble band wherein the Essence of all Essences standeth is not easily nor in haste to be understood therefore it is necessary that the desirous Reader do the more earnestly consider himself what he is and from whence his Reason and a Inward senses or thoughts Senses do proceed wherein he findeth the similitude of God especially if he consider and meditate what his Soul is which is an eternall uncorruptible Spirit 2. But if the Reader be b Or be in true resignation born of God there is no neerer way for him to come to the knowledge of the third Principle then by considering the new Birth how the soul is new born by the love of God in the light and how it is translated out of the prison or dungeon of darknesse into the light by a second birth And now if you consider that darknesse wherein it must be without the new birth and consider what the Scripture saith and what every one findeth by experience that falleth into the wrath of God and whereof there are terrible examples that the soul must endure irksome torment in it self in the birth of the life of its own self so long as it is in the wrath of God and then that if it be born again exulting great joy ariseth in it and thus you finde very clearly and plainly two Principles as also God Paradise and the kingdome of Heaven 3. For you finde in the root of the originall of the spirit of the soule in it self in the substance of the eternall birth and uncorruptible eternall band of the soul the most exceeding horrible inimicitious irksome c Or torment or working property source wherein the soul without the light of God is like all Devils wherein their eternall source consisteth being an enmity in it self a will striving against God and goodnesse it desireth nothing that is pleasant or good it is a climbing up of pride in the strength of the fire a bitter fierce odious malice or wrathfulnesse against Paradise against God against the kingdome of heaven also against all creatures in the second and third Principle lifting up themselves alone against all this as the bitternesse d In wrath or anger doth in the fire doth 4. Now the Scripture witnesseth throughout and the new-born man findeth it so that when the soul is new born in the light â—f God then on the contrary it findeth how very humble meek courteous and cheerly it is it readily beareth all manner of crosses and persecution it turneth the body from out of the way of the wicked it regardeth no reproach disgrace or scorn put upon it from the Devill or Man it placeth its confidence refuge and love in the heart of God it is very cheerfull it is fed by the word of God in which there is a Paradisicall exulting and triumph it cannot be hurt or so much as touched by the Devill for it is in its own substance wherein it stands in the first Principle of the indissoluble band enlightned with the light of God and the holy Ghost who goeth forth out of the eternall e Generation begetting or working birth of the Father in the heart and in the light of the heart of God he goeth forth in it and establisheth it the childe of God 5. Therefore all that it doth seeing it liveth in the light of God is done in the love of God the Devill cannot see that soul for the second Principle wherein it liveth and in which God and the kingdom of heaven standeth as also the Angels and Paradise is shut up from him and he cannot get to it 6. In this consideration you may finde what I understand by a Principle For a Principle is nothing else but a new birth a new life besides there is no more than one Principle wherein there
manifested in Paradise and in the beginning also it was forbidden to man to eat of the fruit of good and evill from the most originall matrix neither should man have known this most originall matrix if he had not imagined thought or longed after it and eaten of the fruit thereof whereby the Matrix presently took hold of him captivated him acteth or qualifieth in him nourisheth and also driveth him as is plaine before our eyes 15. And thus you are to know that the second Principle hath it in its power and there onely is wisdome and understanding also therein now is the omnipotence almightinesse and this third Principle is the seconds proper own not seperate but one essence in it and with it all over and yet there is a birth between them as may be seen by the Rich Man and Lazarus Luk. 16. the one being in Paradise and the other in the most Originall Matrix or Hell 16. And therefore God created or generated the third Principle that he might be r Made known to Angels and men manifested by the materiall world he having created the Angels and Spirits in the second Principle in the Paradisicall world they could thereby understand the eternall Å¿ Generating working or begetting Birth in the third Principle also the wisdome and omnipotence of God wherein they could behold themselves and set their Imagination meerly t Or Into upon the heart of God in which * Or Condition forme they could remaine in Paradise and continue to be Angels which the Devils have not done but they meant to rise up in the Matrix and domineere in great power over Paradise and all Angelicall u Principalities Thrones and Dominions Regions upon which they fell out of Paradise and besides were driven out of their place or Locus into x Narrownesse or a Corner restraint so that the Matrix of this world also holdeth them captive 17. For the y The universall place of this world as farre as the creating word Fiat spreads it selfe Locus or space of this world was their Angelicall Dominion or Kingdome where they were in the place of this world 18. But though wee speake of the Paradisicall Essence and also of the principle of this world of its power and wonderfull birth and what the Divine and Eternall Wisdome is yet it is impossible for us to utter and expresse it all for the z Fountaine or Well-spring Lake of the Deepe can be comprehended in no Spirit whether it be Angel or Man therefore the innumerable Eternall a Or Working Birth and Wisdome maketh a wonderfull eternall joy in Paradise This innumerable power and wisdome may now also be knowne by us men in the third Principle if we will take it into our consideration if we looke upon the Starry Heaven the Elements and living Creatures also upon trees hearbs and grasse wee may behold in the materiall world the similitude of the Paradisicall incomprehensible world for this world is proceeded out of the first roote wherein stand both the materiall and also the Paradisicall spirituall world which is without beginning or transistorinesse 19. And now if wee meditate and consider of the Originall of the foure Elements wee shall cleerly finde see and feele the Originall in our selves if we be men and not beasts full of malice and gainsayings against God and the b Mother the Eternall Nature or Roote Matrix of this world for the Originall is as well knowne in man as in the Deepe of this world although it seemeth wonderfull to the unenlightened Man that any should be able to speake of the originall of the Aire Fire Water and Earth as also of the Starry Heaven he supposeth this impossible to be knowne thus he c Glideth away in his thoughts imperceptibly swimmeth in his own Mother and desireth not to know it neither was it good for man to know it but since the Fall of Adam hath cast us headlong into it it is highly necessary for us to know it that wee may flie from the beastiall Man and learne to know the true Man 20. And if you open the eyes of your minde you will see that fire is in water as may be seene in a storme of Lightening and yet it is no durable fire though it be true fire which setteth houses on fire and burneth them so also you may see that there goeth forth from it a mighty forcible aire and that they are in one another and besides you see that water is generated in the storme 21. But you will not finde this roote here you must looke into the d Or womb The temporary Matrix is the temporary Nature and the Eternall Matrix is the Eternall Nature Matrix and there it is wholly manifest and you may know it in all things for the Matrix of this world standeth in the eternall Matrix from which Paradise and the kingdome of Heaven hath its Originall Now as the Eternall Matrix is a Birth that goeth forth where in the Originall there is harshnesse darknesse hardnesse and anguish so you may see that when the Spirit of God hath e Or awakened kindled the inward Matrix then it becometh stirring working and active 22. For there is in the Originall first f Astringent attraction harshnesse which attracteth shutteth up maketh darknesse and sharpe cold but the tartnesse cannot endure the attracting for the attracting in the cold maketh in the bitternesse a sting or prickle which rageth and resisteth against the hard death but not being able to come away out of the tartnesse being its Mother wherein it standeth therefore it rageth very horribly as if it would breake the harshnesse in pieces it flieth out upwards and sidewayes and yet findeth no rest till that the Birth of the harshnesse fall into an aking horrible essence like a Brimstone Spirit very rough hard stinging in it selfe or kindling in it selfe like a whirling wheele and that the bitternesse flie up very swiftly from whence proceedeth a twinckling flash at which the darke harshnesse is terrified and sinketh backe as vanquished And so when the bitternesse findeth the mother overcome and as it were halfe dead or soft or meeke it is terrified more than the mother But the skreek or terrour being past in the harsh mother which is now halfe dead or soft pliable or meeke then the bitternesse looseth its terrible right or property and becometh white light and cleere and thus is the kindling and birth of the Fire as is mentioned before 23. Deare Reader account not this ridiculous that this birth which also is just so in the g In the Mothers womb beginning of your life may not trouble or confound you and observe it further 24. When God in the first Matrix moved himselfe to create and created the Angels he created them in Paradise in the light holy Matrix which is this and no other but the Matrix with its fiery dark and harsh
bitter property remained altogether hidden for the light of God from eternity preserved it and kept it pleasant cleare and bright But when God moved himselfe to create then it became manifested for the Angels were created out of the indissoluble Band out of the Matrix and were bodified from the moving Spirit of God 25. Now when God had created great potent princely Angels and that in the place of the fourth forme in the Matrix where the source of Fire hath its originall they stood not neither did they cast their h Or Their minds into resignation imaginations forward into the fift forme wherein the sprouting forth of Paradise consisteth but they cast their Imaginations back into themselves and formed or created a will or purpose in the Matrix to domineere in the fire over the light of God and Paradise For the fiery Matrix viz. the abysse of Hell moved it selfe in the creation so hard that Lucifer that great Prince hath formed his will out of it and is continued therein supposing that so he should be a Great and terrible Lord in his whole place of Dominion 26. Thus the Devill moved the Matrix and the fiery forme moved the Devill for i The fiery forme would have a Creature of its own that also would be creaturely as well as all the other formes in the Matrix which yet was opposite to the fift forme in the Matrix where in the meeke and cleere light the pleasant source of love springeth up wherein the second principle standeth eternally 27. When this storme was in the Creation in the first Principle the Matrix became very big or much impregnated and kindled and every forme in the Matrix wrought stirred or acted But because the anger and the wrath had there elevated it selfe and that this place could not thus subsist in Paradise therefore God moved this place yet more in the Matrix which was yet the more kindled where then is to be the Devils Bath repository or dwelling place and the fourth forme stood in the flash of the fire which reflected back into the mother and k Felt or perceived found the Spirit of God in the forming or creation where in a moment that fourth forme lost its wrathfull smart fierce property authority or right and became in great joy white cleere and l Or Bright light and in thâ—s place or thing consisteth or standeth the Fiat by which God created Heaven and Earth for before the fiat the third Principle was not manifested but there was meerly Paradise in the place of this world 28. But God seeing that the great Prince Lucifer would domineere in the Matrix in the strength of the fire in his place therefore he shut up the fift forme in the Matrix of Paradise from him for it is shut up both in its inward corporeall forme and outwardly also m With or rarified 29. For when the Matrix became thin again dead and vanquished from the risen light then the materiall Matrix turned to water as wee may perceive and in this kindling before the light of the Sunne when the Matrix was still in the harsh fiercenesse the Matrix attracted that which was wrought together into a water-spirit out of which came the rocky clifts stones and the dark earth which before the time of the Creation was but a n Dust cloud durt or puddle Chaos and in that time sprung forth the third Principle the fiery Heaven in the fift forme in the Matrix by the fiat which the Father spake through his heart or Son by and in the going forth of his Spirit who there o The Spirit moved upon the Water upon the Matrix in the fift forme framed the fiery Heaven as the highly worthy Moses hath cleerly written of it for the Matrix is the water-spirit in the originall in the first forme and now when it became materiall in the place of this world then the Spirit moved upon the Water in the heavenly Matrix which is immateriall from whence the materiall water is generated and so formed the Creatures 30. Thus in this springing up or going forth the materiall Matrix was extinguished and the wrathfulnesse tartnesse or fiercenesse is come in the stead thereof And the Devill remained in the originall of the Matrix which cannot be altered in Eternity between Paradise and this world in the dark Matrix and with the creation of the Earth he was thrust downe from his high Throne or seate where now the fiery starry Heaven is CHAP. VI. Of the Separation in the Creation in the third Principle 1. IF ye consider of the a Distinction specificall difference or forme or variation whereby every thing hath its own peculiar Essence Separation and the springing forth in the third Principle of this world how the starry Heaven should spring up and how every Starre hath a peculiar forme and property in it selfe in every of which a severall Centre is observed so that every one of them is fixed or steady and master or guider of it selfe and that every one of them ruleth in the Matrix of this world and b Or qualifieth worketh and generateth in the Matrix after their kinde And then afterwards if wee consider the Sunne which is their King heart and life without whose light and vertue c The starres they could neither act nor effect any thing but remain in the hard dark death and this world would be nothing but a fierce rough hardnesse And further if we consider the elements of fire and water and observe how they continually generate one in another and then how the constellations doe rule in them as in their own propriety and also consider what the mother is from whence all these things must proceed then we shall come to see the separation and the eternall mother the d Or bringer forth genetrix of all things 2. Nay we have it clearly and plainly to be seen in our selves and in all things if we would not be so mad blinde and self-conceited and would not be so drawn and led by a e Outward Reason School-boy but did stick close to the Schoolmaster himselfe who is the master of all masters for we see indeed that all things spring out of the eternall mother and as she is in her own birth so she hath generated this world and so is every creature also generated And as that mother is in her springing forth in multiplication where every fountain or source hath another centre in it from the genetrix and a separation or distinction but undivided and not asunder so also this world is generated out of the eternall mother which now is such another genetrix and yet is not separated or sundred from the eternall f Or Nature mother but is come to be in a materiall manner and it hath through the Sun attained another light and life which light and life is not the wise master himselfe but the wise
master who is God he keepeth that light and life so that it standeth and continueth in the eternall matrix and yet it is not the eternall wisdome it selfe 3. Now because this birth of the Sun hath a beginning through the will of God and entreth again into its g Or repository Ether therefore it hath not the vertue or power of the wisdome but it continually h Or buildeth worketh according to its kinde it vivifieth and killeth what it doth it doth not regarding whether it be evill crooked lame or good beautifull or potent it causeth to live and to dye it affordeth power and strength and destroyeth the same again and all this without any premeditated wisdome whereby it may be perceived that it is not the divine providence and wisdome it self as the heathens did suppose and did foolishly relye upon the vertue thereof 4. But if we would see the ground thereof we must onely look upon the first mother in her birth and so we shall see and finde it all For as the first mother considering her in the originall without the light is soure or harsh dark hard and cold and yet there is the i Or spirit of the water water-spirit in the bringing forth Thus you may finde when the materiall world sprung up that God then on the first day created the heaven and the earth 5. Now the heaven cometh out of the soure matrix which in the Paradisicall heaven is the water-spirit and out of that Paradisicall water-spirit or matrix the materiall heaven or matrix is created as Moses writeth that the heaven was created out of the midst of the waters and it is very right And also in that very houre the earth and the stones and all metals the matrix of this world being yet dark were generated out of the matrix 6. For when the matrix was stirred and that Lord Lucifer would domineere in the fire then the dark matrix attracted all that was wrought in the k Out-birth birth together from whence earth stones metals brimstone and salt did proceed hereby the kingdome of Prince Lucifer was shut up and he remained in the inward centre captivated in the outward 7. But the vertue which was in the matrix was that which could effect such things in the matrix for a stone is nothing else but a water l The originall Text Mercurius mercury salt and brimstone wherein an oyle is hidden Now the birth of the matrix hath such a form in its eternall Essence and m Or continuall generation and subsistence birth of its life For first there is the harshnesse or sournesse fiercenesse or eager strongnesse and hardnesse from whence the cold proceedeth Now the sournesse or harshnesse attracteth and sharpneth the cold and in its attracting it maketh the bitter sting or prickle which pricketh and rageth and cannot endure the hard attracting but vexeth like a furious madnesse it riseth up and rageth and becometh like a brimstone-spirit 8. And in this form in the wrath or fierce strongnesse in the watry soure mother the soure bitter earth brimstone and salt is generated before the kindling of the Sunne in the matrix that is void of understanding But the separation that is in it is caused from the births standing in great anguish and from its desiring the separation in the birth for the bitternesse agreeth not with the harshnesse or sournesse and yet they are as mother and sonne and as members one n In. of another and it must be so or else nothing could be for it is the eternall band and the originall of life 9. Moreover when the bitternesse rageth riseth up and o Aketh vexeth in the soure harsh mother then it falleth into a glimmering flash most terribly in this form the Mercurius or venome or poyson is generated For when the matrix perceiveth this flash of fire in its dark soure form then it is terrified and becometh dead in her hard soure property And in this place death poyson p Falling away or decaying destruction withering and corruption are generated in the matrix and also the noble life in the Mercurius and in the springing up of the third Principle 10. And further when the horror or crack or skreek of the fire is come into its harsh mother and hath thus overcome its mother then it selfe is much more terrified for there it loseth its fierce or strong property because the mother hath attained another q Or root source and out of the horror of the fire a r Glance or lustre brightnesse is come to be in which in the inanimate matrix the Materia or matter in the midst of the horror or crack is come to be a soft and bright Å¿ Or concrete mixt matter viz. from the crack of the light is prococeeded Gold Silver Copper Tin Lead c. according as every place in the matrix stood in the wrastling centre 11. For the birth in the whole space of this world as farre as Lucifers kingdome did reach was thus Note and therefore there is much different kinde of earth metals and other things in one place than in another And it is plain before our eyes that all metals are mixt which proceedeth from the t Or out-birth bringing forth in infinitum which we well understand and see but cannot utter nor dare we speak it for it troubleth us and it reacheth into the Deity which is without beginning and eternall therefore the creature must let it alone upon pain of the losse both of its reason and sense 12. But to declare this further when the matrix stood thus in the birrh where the matter of the earth was generated then the matrix with the kindling became water you must understand it aright not wholly in substance but it hath generated the earth stones and metals and yet the matrix continueth still so also the water still continueth in the killing and overcoming whereby the materiall world took beginning where the globe of the earth was drawn together in this moving and standeth in the middle of the Circle from above and from beenath as a point or punctum 13. And there in the centre in the Paradisicall matrix Note and in the Paradisicall heaven the Spirit of God stood in his own eternall seat neither did it depart from thence and moved upon the materiall water with the Fiat and there formed the heaven which was created out of the midst of the watry matrix and he separated the root of the darknesse from the light in the matrix in which darknesse the Devils remained and they have not comprehended the matter in the matrix nor the new light which sprung up in the matrix and so with this creation and separation the length of one day was finished and out of beginning and end and morning and evening was the first day as Moses writeth 14. But that we may so speak of the heaven that
God it seeth it still and there is nothing that is farre off or unsearchable for the eternall birth which standeth hidden in the centre of man that doth nothing that is new it knoweth worketh and doth even the same that ever it did from eternity it laboureth for the light and for the darknesse and wotketh in great anguish but when the light shineth therein then there is meere joy and knowledge in its working 7 So that when the heaven and the birth of the elements are spoken of it is not a thing afarre of or that is distant from us that is spoken of but we speak of things that are done in our body and soule and there is nothing nearer us than this birth for we live and move therein as in the house of our mother and when we speak of heaven we speak of our native countrey which the enlightned soule can well see though indeed such things be hidden from the body 8 For as the soule of man moveth and swimmeth between the vertue of the Starres and Elements so the created heaven also moveth between Paradise and the kingdome of Hell and it swimmeth in the eternall matrix its limit reacheth as farre as the Ethera skies or receptacle hath yeelded it selfe up to the creation so farre as the kingdome of Lucifer did reach where yet no end is to be found for the vertue or power of God is without end but our sense reacheth onely to the fiery heaven of the Starres which are a f Or outbirth issue or off-spring propagation in the fifth form of the eternall Mother or a Quinta essentia wherein the separation in the time of the third Principle or in the beginning of this world the vertue or power of the matrix was g Gr divided into parts or varyed separated where now the separation is thus movind and then every essence in the propagation in the manifold centres of the Starres have a h Attracting longing desire one after the other and a continuall will to infect impregnate or mix influences and the one essence or vertue is the i Food meat and drink as also the chest case or receptacle of the other 9 For as in the Paradisicall principle the holy Ghost in the Trinity of the Deity continually goeth forth floweth very softly immoveably and imperceptably as to the Creature and yet formeth and fashioneth all in the Paradisical matrix so also doth the third Principle After that the Matrix became visible and materiall every vertue in the matrix hath had a great attractive longing towards one another a continuall springing blossoming and fading again like a bud or some boyling seething matter wherein the sournesse coldnesse and eager fierce strongnesse attract without ceassng and this attracting prickle or sting stirreth alwayes without ceasing and striveth or resisteth so that the soure matrix because of the inward hellish or most originall matrix standeth continually in anguish with a great desire of the light which it espyeth in the root of the fire and is continually affrighted at it and becometh milde soft and materiall whereby the Elementary water is continually generated 10 In this manner you must understand the foure elements which yet are not foure divided things or essences but one onely essence and yet there are foure differences or distinctions in this birth and each element lieth in the other as in a chest and it is its receptacle also it is a member therein Understand and consider the ground aright which followeth The k Or astringency is the root of the mother sournesse is the matrix and a cause of all things which in its own substance is very dark cold and as nothing but the eternall Deity being there and speculating or beholding it selfe in the sournesse therefore the dark sournesse is desirous after the Divine vertue and attracteth although there is no life or understanding in the sournesse yet it is the gtound of the first essence and the originall whence somwhat cometh to be Here we can search no further into the ground of the Deity for it troubleth disturbeth or confoundeth us 11 Now the sournesse in its lust or great longing or panting after the light attracteth continually and in its own substance it is nothing else but a vehement hunger very dry and as a vacuum or nothing at all a desiring will as the darknesse after the light and its hunger or attracting maketh the bitternesse the woe or lamentation that it cannot be satiated or mollified from whence the anguish ariseth so that the will or prickle or sting is rub'd or l As steel and a flint strike fire struck in it selfe from the lust of the desiring and it will not yeeld it selfe to the dark nothing or dead will but setteth its desire and anguish and also it s eager or strong will so very hard towards the hidden light of God that thereby the will becometh a twinkling flash like a sparkling or m As when ye throw water into the fire crackling fire whereby the sournesse that is so very aking is continually filled and as it were deadned whereby the soure spirit cometh to be soft sweet and materiall even water 12 But the bitternesse being so very much affrighted at the flash of fire in the sournesse it catcheth its mother the sournesse which is become materiall from the crack and flieth out and is clouded or n Impregnated swelled from the materiall sournesse as if it also were materiall and moveth and strenghtheneth it selfe continually in the mother and that is the element called Aire in this world which hath its originall in the watry mother and the water hath its originall from the aire and the fire hath its originall from the longing anguish and the earth and stones took their beginning in the strong attraction at the fall of Lucifer when the sournesse was so fierce strong rising and attractive which attraction is stopped again by the light in the third principle 13 Thus it may very plainly be understood that the light of God is a cause of all things and you may hereby understand all the three Principles For if the power vertue and light of God were not then there would be also no attractive longing in the dark eternity and also the soure desire which is the mother of the Eternity would be nothing at all and it may be understood that the Divine vertue shineth in every thing and yet it is not the thing it selfe but the Spirit of God in the second principle and yet the thing is his Ray glance or lustre which thus proceedeth from the longing or attracting will But now the Heart of God is in the Father in the first will and the Father is the first desiring or longing after the Soone and the Sonne is the vertue and o Lustre or brightnesse light of the Father from whence the eternall nature becometh alwayes longing and so from the heart of God in the eternall
dark matrix it generateth the third principle For p Or thereby so God is manifest but otherwise the Deity would remain hidden eternally 14 Now therefore we say as the Scripture informeth us that God dwelleth in heaven and it is the truth Now mark Moses writeth that God created the heaven out of the midst of the waters and the Scripture sayth God dwelleth in heaven therefore we may now observe that the water hath its originall from the longing of the eternall Nature after the eternall light of God but the eternall Nature is made manifest by the longing after the light of God as is mentioned before and the light of God is present every where and yet remaineth hidden to Nature for Nature receiveth onely the vertue of the light and the vertue is the Heaven wherein the light of God dwelleth and is hidden and so shineth in the darknesse The water is the Materia or matter that is generated from the heaven and therein standeth the third which again generateth a life and comprehensible essence or substance out of it selfe viz. the elements and other creatures 15 Therefore O noble Man let not Antichrist and the Devill be foole you who tell you that the Deity is afarre off from you and direct you to a heaven that is situated farre above you whereas there is nothing nearer to you than the heaven is you onely stand before the doore of heaven and you are gone forth with Adam out of the Paradisicall heaven into the third Principle yet you stand in the gate doe but as the eternall mother doth which by great desiring and q Or seeking longing after the Kingdome of God attaineth the Kingdome of heaven wherein God dwelleth wherein Paradise springeth up doe you but so set all your desire r Into upon the heart of God and so you will passe in by force as the eternall mother doth and then it shall be with thee as Christ sayd The kingdome of heaven suffereth violence and the violent take it by force so you shall make to your selfe friends in heaven with your unrighteous Mammon and so you come to be the true similitude and Image of God and his proper own for all the three principles with the Eternity are in you and the holy Paradise is again generated in you wherein God dwelleth then where will you seek for God seek him in your soule onely that is proceeded out of the eternall Nature wherein the Å¿ Or divine working Divine Birth standeth 16 O that I had but the pen of man and were able therewith to write down the Spirit of knowledge I can but stammer of the great mysteries like a childe that is beginning to speak so very little can the earthly tongue expresse what the Spirit comprehendeth and understandeth yet I will venture to try whether I may procure some to goe about to seek the pearle whereby also I might t Or work labour in the works of God in my Paradisicall garden of Roses for the longing of the eternall u Mother of Nature matrix driveth me on to write and exercise my selfe in this my knowledge 17 Now if we will lift up our mindes and seek after the heaven wherein God dwelleth we cannot say that God dwelleth onely above the starres and hath inclosed himselfe with the firmament which is made out of the waters into which none can enter except it be opened like a window for him with which thoughts men are altogether befooled and wilderd neither can we say as some suppose that God the Father and the Sonne are onely with the Angels in the uppermost inclosed heaven and rule onely here in this world by the holy Ghost who proceedeth from the Father and the Sonne All these thoughts are voyd of the very knowledge of God for then God should be divided and circumscriptive like the Sunne that moveth aloft above us and sendeth its light and vertue to us whereby the whole deep becometh light and active all over 18 Reason is much befooled with these thoughts and the kingdome of Antichrist is begotten in x Which possess the minds of straying Christians these thoughts and Antichrist hath by these opinions set himselfe in the place of God and meaneth to be God upon earth and ascribeth y Divine authority Jus divinum Divine power to himselfe and stoppeth the mouth of the Spirit of God and will not heare him speak and so strong delusions come upon them that they beleeve the Spirit of lyes which in hypocrisie speaketh strong delusions and seduceth the children of Hope as St Paul witnesseth 19. The trve Heaven wherein God dwelleth is all over in all places or corners even in the middest or Centre of the Earth He comprehendeth the Hell where the Devils dwell and there is nothing without God For wheresoever he was before the Creation of the world there he is still vâ—z in himselfe and is himselfe the Essence of all Essences All is generated from him and is originally from him and he is therefore called God because he alone is the Good the Heart or that which is Best understand he is the light and vertue or power from whence Nature hath its Originall 20. If you will z Think or applauding any thing of God meditate on God take before you the eternall Darknesse which is without God for God dwelleth in himselfe and the Darknesse cannot in its own power comprehend him which Darknesse hath a great desire of longing after the Light caused by the Lights a Speculate as in a glasse beholding it selfe in the Darknesse and shining in it and in this longing or desiring you finde the b Or active property source and the source taketh hold of the power or vertue of the Light and the longing maketh the vertue materiall and the materiall vertue is the enclosure to God or the Heaven for in the vertue standeth the Paradise wherein the Spirit which proceedeth from the Father and the Sonne worketh All this is incomprehensible to the c Creature or naturall man Creation but not impossible to be found in the minde for Paradise standeth open in the minde of a holy soule 21. Thus you may see how God created all things out of nothing but onely out of himselfe and yet the d That which is procreated viz. the foure Elements Out-birth is not from his Essence or substance but it hath its originall from the Darknesse The e Or springing properties source of the Darknesse is the first Principle and the vertue or power of the Light is the second Principle and the Out-birth generated out of the Darknesse by the vertue of the Light is the third Principle and that is not called God God is onely the Light and the vertue of the Light and that which goeth forth out of the Light is the Holy Ghost 22. You have a similitude of this in your selfe your soule which is in you giveth reason to you whereby
that she is become a pleasant refreshment and a kinde mother to her children 6 Now when God on the first day had gathered together the lump of the earth in the great deep of this world then the deep became purified yet the deep between the firmament and the earth though it was cleansed from dregges was dark and had no light in the matrix but the fifth essence that is the fifth form in the matrix shined as a fire wherein the Spirit of God with the Fiat moved upon the watry matrix and the earth was naked bare and void neither had it so much as one spile of grasse 7 Now sayth Moses And GOD sayd Let there be light and there was light This light now was the fifth form in the matrix For the fifth essence was not yet created in the matrix nor separated till the fourth day when God created the Sunne and Starres out of it and separated the light from the darknesse where then the light got the vertue of the glance or splendor into it selfe for its own and the root of the fire in the centre remained hidden in the darknesse 8 On the second day God created the Firmament of the heaven viz. the strong enclosure fence or stop to the darknesse of the originall matrix that it might no more kindle it selfe and generate earth and stones And therefore he made the enclosure or firmament out of the midst of the waters which stayeth the might force or power of the fire and became the visible heaven whence the creatures are proceeded whereout now the Elements Fire Aire and Water proceed 9 The third day God by the Fiat divided the waters upon the earth and created them for several places that there might be a dwelling upon the earth and so the earth became dry Now when this was done then God did seek the creature and the eternall Father sayd that is he wrought through the Sonne who is his heart and glance or lustre in the Fiat in the earth and there budded the life through death and grasse hearbs and all manner of trees and plants sprung up every one according to the eternall i Fountain source as it had been before Thus every essence became visible and God manifested his manifold vertue with the manifold hearbs plants and trees so that every one that doth but look upon them may see the eternall power vertue and wisdome of God therein if he be born of God he may know in every spile of grasse his Creator in whom he liveth Thus in this time sprung up all that grew or was in the earth * This was found written in the manuscript copie apart by it selfe so that it is not known whether it be the Authours or no. If men would not be blinde they might here see the mystery of the Man Christs remaining in death till the third day and his bringing of life out of the earth 10 And the Matrix of the Earth stood still till the third day as it were in death in respect of the great storm But in the Fiat the life sprung up through the death and the eternall vertue or power and wisdome of God which hath formed it self together in the Fiat discovered it selfe on the blossoming earth where the similitude of the Paradisicall world may be clearly seen 11 For although many thousand severall hearbs stand one by another in one and the same Meadow and one of them fairer and more vertuall than another yet one of them doth not grudge at the form of another but there is a pleasant refreshment in one k The earth Mother so also there is a distinct variety in Paradise where every Creature hath its greatest joy in the vertue and beauty of another and the eternall vertue and wisdome of God is without number and end as you found before in the third Chapter concerning the opening of the Centres of the eternall life You shall finde no book wherein the Divine wisdome may be more searched into and found than when you walk in a flowry fresh springing Medow there you shall see smell and taste the wonderfull power and vertue of God though this be but a similitude and the divine vertue in the third Principle is become materiall and God hath manifested himselfe in a similitude But this similitude is a loving Schoolmaster to him that seeketh he shall there finde many of them 12 On the fourth day God took the place of this world rightly at the heart for therein he created the l Or the wise-mens masters or teachers wise master out of his eternall wisdome in the third Principle viz. the Sunne and Starres herein men may first rightly see the Deity and the eternall wisdome of God as in a cleare glasse though indeed the essence or substance that is visible to the eyes is not God himselfe but it is the Goddesse in the third Principle which in the end goeth into her Ether again and taketh her end 13 Though men must not cast the Pearle in the way that the beasts may tread it under foot much lesse must men throw it among the grains or husks to be devoured by the swine for that would not be beneficiall to the wanton world because that seeketh nothing thereby but to misuse it selfe therewith for the Devill whom the world serveth doth teach it that when it learneth the ground of the Heaven and of the Stars to will presently to be a God as Lucifer did yet I will write somewhat of the beginning and vertue or power of the Starres because man and all creatures live in the vertue working and essences of them and that every creature receiveth its property from them for the sake of him that seeketh who would willingly flye from the bestiall man and would fain live in the true man who is the image and similitude of God For to such it is very highly necessary to be known Also for the Lillyes sake which groweth in the tree of the soure wrath towards the m Midnight North in the Matrix 14 Moses writeth God sayd Let there be lights in the Firmament of Heaven which may separate and distinguish day and night and be for signes for times and seasons for dayes and years And to be for lights in the Firmament of heaven to shine upon the earth and it was so And God made two great lights the greater light to rule the day and the lesser light to rule the night Also he made the Starres And God set them in the Firmament of heaven that they might shine upon the earth and rule the day and the night and separate the light from the darknesse 15 And though Moses hath written very rightly that they should govern the day and the night and should separate the light from the darknesse and make times and seasons yeares and dayes yet is it not plain enough to be understood by the desirous Reader For there is found a very high thing in the vertue and
pride that is in your minde and walke along into the Paradisicall Garden of Roses and there you shall finde an hearb if you eate of it your eyes will be opened so that you shall see and know what Moses hath written 36 The x And Marginall notes Glosses that are put upon Moses from Reason will not shew you Paradise much lesse the Creator The Prophets and Apostles learned more in the Paradisicall Schoole in one houre than the Doctors in their y The Universities Schooles in thirty years Ones own wisdome availeth nothing God giveth it to him whom he loveth for nothing It cannot be bought for money nor favour as King Solomon will tell you 37 If we will be still so very earthly minded as to think that God made all the beasts of a lump of earth of what then is their Spirit made Seing that earth is not very flesh and the blood is not meere water Besides the earth and the water is not life and though the z Or breath aire come in it yet it still remaineth such an essence as springeth only in the Fiat and the tincture which riseth up in the fire and from whence the noble life is stirred is hidden 38 Moses writeth Let there come forth all manner of a Animals or living creatures beasts every one according to its kinde Now then the question is Out of what should they come forth Answer Out of the Matrix What is the Matrix out of which they should come forth It is the foure Elements which are together in the earth The Fiat brought forth the beasts or living creatures very b Without order indigestedly as they are in the essence not from heaven but out of the Matrix of the earth and the Matrix of the earth is one and the same thing with the Matrix in the deep above the earth and hath one and the same c Rule or governing dominion The constellation ruleth in all things and it is the Limbus or the d Mars Masculine wherein the tincture consists and in the Matrix of the earth is the Aquastrish or watery Spirit they come forth onely out of the Matrix of the earth that they might be of the essence of the earth that so they might eat of the fruits that grow out of the earth For every Spirit lusteth after its mother from whence it came 39 Now then if the Beasts or Animals nature were meerly out of a lump of earth then they would eat earth but seeing e The bestiall nature it is proceeded out of the Matrix of the earth by the Fiat therefore it desireth also such food as the matrix affordeth out of its own essence and that is not earth but flesh yet this flesh now is a f Or Concretion Masse whence the g Corpus body cometh and the spirit of the constellation maketh the h Or penetrating the life and the blood tincture therein which Spirit ruleth over all as in one mother and in every life it maketh the understanding for the spirit of the constellation ruleth in all things in the earth stones metals elements and creatures 40 For in the beginning of the creation at the time when the earth became materiall all was generated out of one onely substance and there was no more done but a separation made of one i Part. from another therefore in every separation there must needs be alwayes a vehement hunger of one k Part. after another An example whereof you have in propagation for the sake whereof the separation was so made For you see that there is a male and a female and that the one continually desireth copulation with the other that they may l Engender generate This is a great hidden secret Observe when the Creator by the Fiat separated the Matrix from the Aquaster or watery Mother for the first form is heavenly and incorruptible as long as the kingdome of this world standeth and the root of the first form m toucheth or reacheth holdeth Paradise I will set it down more intelligibly or plainly for the simplest Readers sake 41 Observe as hath been often mentioned that as in the Fiat in the aking matrix viz. the dark harshnesse or sournesse the fire rose up in the breaking wheele in the kindling and that in the fiery the light of the Sunne and of all the Starres sprung up which is done in the harsh matrix which from the light is become thin lowly and materiall water and the pleasant source of love sprung up so that one form vehemently loverh the other in respect of the kinde meek light which was come into all formes So now the soft meeknesse was become a new childe which was not the dark originalnesse in the anguishingnesse But this childe was the Paradise yet being it stood not in the Materia or matter therefore the matrix of the harshnesse could not comprehend it but n The matrix it yeelded it selfe forth very desirously and longing with great earnestnesse according to the fire and bitternesse to comprehend the pleasant source of love and yet could not comprehend it for o The source of love it was Patadisicall and thus it still stood in great longing and generated water 42 But now God separated the fire viz. the fifth essence or form from the water and out of that made the starres and the Paradise is hid in the matrix Therefore now the mother of the water desireth with great earnestnesse the mother of the fire and seeketh the childe of love and the mother of the fire seeketh it in the mother of the water where it was generated and there is between them a continuall vehement hunger one after another to copulate 43 Now God sayd Let all manner of beasts come forth every one after its kinde and so there came forth out of the essence of every ones kinde a male and a female And thus the Spirit of the Starres or the Spirit in the form of Fire had now by its longing copulated with the watry Spirit and two Sexes sprung out of one essence the one according to the Limbus in the forme of fire and the other according to the Aquaster or spirit of the water in the watry form yet so blended or mixed that they were alik as to the body and so the Male was qualified according to the Limbus or form of fire and the female according to the Aquaâ—â—er in the watry forme 44 And so now there is a vehement desire in the creatures The Spirit of the male seeketh the loving childe in the female and the female in the male for the irrationality of the body in the unreasonable creatures knoweth not what it doth the body would not if it had reason move so eagerly towards propagation neither doth it know any thing of the impregnation or conception onely its spirit doth so burne in desire after the childe of love that it seeketh love which
the Holy Ghost To what purpose are they invented but for the pleasure of Antichrist who thereby doth strut in might and pomp and is God on Earth O flie from him thou childe of Man the time is come for us to awake from the sleepe of Antichrist Christ cometh with the faire Lilly out of Paradise in the valley of Jehosaphat it is time for them to trim their Lamps that will goe to the Marriage of the Lamb The Gate or the Exposition 18. Paradise consisteth in the power and vertue of God it is not corporeall nor a Palpable comprehensible but its corporeity or comprehensibility is like the Angels which yet is a bright cleere visible substance as if it were materiall but it is figured meerly from the vertue or power where all is transparent and shining where also the centre of the Birth is in all things and therefore the birth is without measure or end 19. I give you a similitude in the minde of man from which the thoughts are generated which have neither number nor end for every thought hath a centre to generate againe other thoughts and thus is the Paradise from eternity to eternity But being the light of God is eternall and shineth without wavering or hinderance therefore also in the birth there is an unchangeable substance wherein all things spring up in meere perfection in great love 20. For the spirit of knowledge intimateth this that there are fruits and things that grow in Paradise as well as in this world in such a forme or figure but not in such a source or property and palpability For the matter or body of it is power and it groweth in the heavenly b Soyle or earth Limbus its roote standeth in the Matrix wherein there is neither earth nor stone for it is in another Principle The fire in that Principle is God the Father and the light is God the Sonne and the Aire is God the Holy Ghost and the vertue or power out of which all springeth is Heaven and Paradise 21. As we see that here out of the earth there spring plants hearbs and fruits which receive their vertue from the Sunne and from the Constellation so the Heaven or the heavenly Limbus is in stead of the earth and the light of God in stead of the Sunne and the eternall Father in stead of the vertue of the Starres the depth of this substance is without beginning and end its breadth cannot be c Fathomed reached there is neither yeares nor time no cold nor heate no moving of the Aire no Sunne nor Starres no water nor fire no fight of evill spirits no knowledge nor apprehension of the affliction of this world no stony rock nor earth and yet a figured substance of all the creatures of this world For all the creatures of this world have appeared to this end that they might be an eternall figured similitude not that they continue in this spirit in their substance no not so All the creatures returne into their d Receptacle Ether and the spirit corrupteth or fadeth but the figure and the shadow continue eternally 22. As also all words both the evill and the good which were here spoken by a humane tongue they continue standing in the shadow and figured similitude and the Good reach Paradise in the Holy Ghost and the false evill and wicked ones reach the abysse of Hell and therefore it is that Christ said Man must give an account of every idle or unprofitable word and when the harvest cometh then all shall be seperated for the Scripture saith also That every ones works shall follow them and all shall be tried by the fire of Nature and all false or evill workes words and deeds shall remaine in the fire of Nature which shall be the Hell at which when the Devils heare it they tremble and quake 23. All shall remaine in the shadow and every thing in its own source or property therefore it will be an eternall shame to the wicked that they shall see in the eternity all their works and words as a menstruous cloath which shall stick full of the wrath of God and shall burne according to their essence and according to their here kindled source or property 24. For this world is like a field wherein good seed is sowne into which the enemy casteth weeds or Tares and goeth his way which grow together untill the time of the harvest when all the fruit shall be gathered and brought into the Barne of which Christ also faith That the Tares or weeds shall be tyed up in bundles and cast into the fire and the wheate shall be brought into the barne The Holy Gate 25 REason which is gone forth with Adam out of Paradise asketh Where is Paradise to be had or found Is it farre off or neere Or when the soules goe into Paradise whither do they goe Is it in this world or without the place of this world above the starres Where is it that God dwelleth with the Angels And where is that desirable Native Countrey where there is no death Being there is no Sunne nor Starres in it therefore it cannot be in this world or else it would have been found long agoe 26 Beloved Reason One cannot lend the Key to another to unlock this withall and if any have a key he cannot open it to another As Antichrist boasteth that he hath the keys of Heaven and Hell It is true he may have the keys of both in this life time but he cannot open with them for any body else every one must unlock it with his own key or else he cannot enter therein for the Holy Ghost is the key when he hath that key then he may goe both in and out 27. There is nothing that is neerer you than Heaven Paradise and Hell unto which of them you are inclined and to which of them you tend or walke to that in this life time you are most neere you are between both and there is a birth between each of them you stand in this world between both the Gates and you have both the births in you God beckneth to you in the one Gate and calleth you and the Devill beckneth you in the other Gate and calleth you with whom you goe with him you enter in The Devill hath in his hand power honour pleasure and worldly joy and the roote of these is death and hell fire On the contrary God hath in his hand crosses persecution misery poverty ignominy and sorrow and the roote of these is a fire also and in the fire there is a light and in the light the vertue and in the vertue or power the Paradise and in the Paradise are the Angels and among the Angels joy The e Or dimme fleshly eyes grosse eyes cannot behold it because they are from the third Principle and see onely by the splendour of the Sunne but when the Holy Ghost cometh into the soule then he regenerateth it anew in
although now the children of the world are wiser in their generation than the children of light yet their wisdome is but a corruptible substance essence or thing and this wisdome continueth eternally 46. Therefore seeke for the noble Pearle it is much more precious than this whole world it will never more depart from you and where the Pearle is there will your heart be also you need not here aske any further after Paradise joy and the heavenly delightfulnesse seeke but the Pearle and when you finde that then you finde Paradise and the kingdome of Heaven and you will be so taught as being without it you cannot beleeve 47. It may be you will turmoyle your selfe with hard labour and seek for it in Art supposing to finde m This deep and high wisdome it there O no you need not it lieth not therein the Doctor that is without this way knoweth it not But if he also have found this Pearle then he is a n Or a more publick Person or Publicus person greater for the Publick benefit than I as St Paul was above the other Apostles yet in one and the same way of gentle meeknesse as becometh the children of God Whatsoever is wanting here that you long after seek further and you will finde the ground according to the desire or longing of your soule CHAP. X. Of the Creation of Man and of his soule also of Gods a Spiraculum vitae breathing in The Pleasant Gate 1. I Have perused many Master-pieces of writing hoping to finde the b The high and deep wisdome of God Pearle of the ground of Man but I could finde nothing of that which my soule lusted after I have also found very many contrary opinions and partly I have found some who forbid me to search or seeke but I cannot know with what ground or understanding except it be that the blinde doe grutch at the eyes of them that see With all this my soule is become very disquiet within mee and hath been as full of pain and anguish as a woman at her travaile and yet nothing was found in it till I followed the words of Christ when he said You must be borne anew if you will see the kingdome of God Which at first stopped up my heart and I supposed that such a thing could not be done in this world but that it should first be done at my departure out of this world and then my soule first was in anguish to the birth and would very willingly have tasted the Pearle and gave it selfe up in this way more vehemently to the Birth till at last it obtained a Jewel According to which received Jewel I will write for a memoriall to my selfe and for a light to them that seeke For Christ said None lighteth a Candle and putteth it under a Bushell but setteth it upon a Table that all that are in the house may see by the light thereof And to this end he giveth the Pearle to them that seeke that they should impart it to the poore for their health as he hath very earnestly commanded 2. Indeed Moses writeth That God made Man of the dust of the Earth and that is the opinion of very many and I should also not have known how that were to be understood and I should not have learned it out of Moses nor out of the e Expositions or interpretations of it Glosses which are made upon it and the vaile would have continued still before my eyes yet in great trouble But when I found the Pearle then I looked Moses in the face and found that Moses had written very right and that I had not rightly understood it 3. For after the Fall God said also to Adam and Eve Earth thou art and to Earth thou shalt returne againe and if I had not confidered the d The power or the eternall substantiality Limbus out of which the Earth was I should have been so blinde still that Limbus shewed me the Ground of what Adam was before and after the Fall 4. For no such earth or flesh as wee carry about us can subsist in the light of God Therefore also Christ said None goeth to Heaven but the Sonne of Man who is come from Heaven and who is in Heaven Thus our flesh before the Fall was heavenly out of the heavenly Limbus but when disobedience came in the lust of this world to generate it selfe in e That is to seed it selfe and live through the word of God another Centre then it the flesh became earthly for by the biting of the earthly Apple in the Garden of Eden the earthly Dominion or kingdome tooke its beginning and the mother of the great world instantly tooke the f Man little world into its power or vertue and made it to be of a Beastiall g Or property kinde both h Shape in forme and in substance 5. And if the soule had not been i Or in the midst or centre of it within it then Adam should have continued to be an unreasonable Beast but being the soule out of the Limbus had been breathed into Adam by the Holy Ghost therefore now the k Barmhortsigkeit mercifulnesse viz. the heart of God must doe its best againe and bring againe the Centre out of the heavenly Limbus and himselfe become flesh and by the Fiat generate the New Man in the soule which is hidden in the Old for the Old belongeth onely to the corruptibility and goeth into its Ether and the New remaineth for ever But how this came to passe you have the following fundamentall information of it wherein if you be regenerated from God you may see the old and new man into the very heart because you have the Pearle but if not then you shall scarce see here the old Adam and you shall not so much as looke upon the New 6. The vaile of Moses must be done away and you must look Moses in the face if you will behold the New Man and without the Pearle you shall not be able to take away the vayle nor know what Adam was before his Fall for Adam himselfe after the Fall did no more know the first Man and therefore he was ashamed of his monstrous forme or shape and did hide himselfe behinde the Trees in the Garden for he looked on himselfe and saw that he had a beastiall forme and thereupon he gat instantly beastiall members for propagation which the Fiat in the third Principle created on him through the Spirit of the Great world 7. Men must not thinke that Man before his fall had beastiall members to propagate with but heavenly members nor no l Or Gutts entrailes for such a stinck and filthy source or property as man hath in his body doth not belong to the holy Trinity in Paradise but to the Earth it must goe againe into its Ether but Man was created immortall and also holy like the Angels and being he was created
the inexpressible words of the heart of God and rejoyceth at the Eternall and also at the created Images which are not in essence or substance but in figure 15. There the soule eateth of all the words of God for the same are the food of its life and it singeth the Paradificall a Halelujahs songs of Praise concerning the pleasant fruit in Paradise which groweth in the divine vertue or power of the divine Limbus which is the food of the b The heavenly and Eternall paradisicall body body for the body eateth of the Limbus out of which it is and the soule eateth of God and of his word out of which it is 16. Can this be no joy and rejoycing and should not that be a pleasant thing with the many thousand sorts of Angels to eate heavenly bread and to rejoyce in their communion and fellowship What can be possibly named which can be more pleasant Where there is no feare no anger no death where every voyce and speech is Salvation power strength and might be to our God and this voyce going forth into the Eternity Thus with this sound the divine vertue of Paradise goeth forth and it is a meere growing in the divine Centre of the fruits in Paradise And there is the place where St Paul heard words inutterable that no man can expresse Such a man was Adam before his Fall and that you may not doubt that this is very sure and most truly thus look upon the Circumstances 17. When God had created Adam thus he was then in Paradise in the joyfulnesse and this clarified or c Illustrious or shining brightened Man was wholly beautifull and full of all manner of knowledge and there God brought all the Beasts to him as to the Great Lord in this world that he should look upon them and give to every one their Name according to their Essence and vertue as the Spirit of every one was figured in them And Adam knew all what every Creature was and he gave every one their Name according to the quality or working property of their Spirit As God can see into the heart of all things so could Adam also doe in which his perfection may very well be observed 18. And Adam and all men should have gone wholly naked as he then went his clothing was the clarity or brightnesse in the vertue or power no heat nor cold touched him he saw day and night cleerly with open eyes in him there was no sleepe and in his minde there was no night for the divine vertue and power was in his eyes and he was altogether perfect he had the d The seede Limbus and also the * The womb Matrix in himselfe he was no male or Man nor female or Woman as wee in the Resurrection shall be neither though indeed the knowledge of the marks of distinction will remaine in the figure but the Limbus and the Matrix not severed as now they are 19. Now Man was to dwell upon the Earth as long as it was to stand and manage rule and order the beasts and have his delight and recreation therein but he ought not to have eaten any earthly fruit wherein the corruptibility or transitorinesse did stick it is true he should have eaten but onely with the mouth and not into the body for he had no entrailes stomack or guts nor any such hard dark flesh it was all perfect for there grew Paradificall fruit for him which afterwards e Or disappeared went away * Because that he when he went out of Paradise and then God cursed the Earth and the heavenly Limbus was withdrawne from him together with that fruit and he lost Paradise God and the kingdome of heaven for before sinne when Paradise was upon the Earth the Earth was not bad or evill as now it is 20. If Adam had continued in innocency then he should in all fruits have eaten Paradificall fruit and his food should have been heavenly and his drink should have been out of the mother of the heavenly water of the source or fountaine of the Eternall life The f Or the materiall water Out-birth touched him not the element of aire he had no need of in this manner as now t is true he drew breath from the aire but he took his breath from the incorruptibility for he did not g Or was united mingle with the spirit of this world but his Spirit ruled powerfully over the spirit of this world over the Starres and over the Sunne and Moone and over the Elements 21. This must be Adams condition and thus he was a true and right Image and similitude of God he had no such hard bones in his flesh as wee now have but they were strength and such a kinde of vertue also his bloud was not out of the tincture of the h Or watery Mother aquastrish Matrix but it was out of the heavenly Matrix In briefe it was altogether heavenly as wee shall appeare and be at the day of the Resurrection For the purpose of God standeth the first image must returne and come againe and continue in Paradise and seeing it could be done in no other forme way or manner nor that which was lost be restored againe therefore God would rather spend his own heart his eternall will is unchangeable that must stand 22. And when God had created Man then he planted a Garden in Eden towards the East and placed him therein and caused to spring up and grow all manner of fruit delightfull to behold and all sorts of Trees good to eate of and the Tree of Life in the midst of the Garden and the Tree of knowledge of Good and Evill and when God had placed Man in the Garden he commanded him and said You shall eate of every Tree in the Garden but of the Tree of knowledge of Good and Evill thou shalt not eate for in the day that thou eatest thereof thou shalt die the Death Here the vaile lieth upon Moses and they must be sharp or piercing Eyes that can behold the face of Moses God hath not without cause let Moses write this so very mystically hiddenly and obscurely 23. For what needed God to care so much for the biting of an Apple as to destroy so faire a creature for it Doth he not forgive many greater sinnes And he so exceedingly loved Man that he spared not his onely Sonne but let him become Man and gave him unto Death and could he not forgive a small sinne seeing he was omniscient or knew all things therefore why did he let the Tree of knowledge of Good and Evill grow 24. Reason judgeth thus that if God would not have had it so Adam should not have eaten of it or else he should not have forbidden that Tree onely sure he made it for a stumbling stock to him Thus the Reason of one sort or party judgeth The Reason of the other party will mend the matter which is
indeed somewhat the wiser but not much They say God tempted Adam to try whether he would continue in his obedience or not and when he became disobedient then God threw mighty anger and wrath upon him and cursed him to Death and that his wrath could not be quenched except he be reconciled in such a manner This Reason of this party maketh God to be a meere unmercifulnesse like an evill man of this world who yet will be reconciled when he hath once revenged himselfe sufficiently and this Reason hath no knowledge at all of God nor of Paradise 25. O beloved soule it is a very i For which the Curse came heavy businesse at which the very Heavens might well stand amazed in this Temptation there is a very great matter hidden in Moses which the unenlightened soule understandeth not God did not regard a bit of an Apple or Peare to punish so faire a Creature for it The punishment cometh not from his hand but from the k Or Macrocosme Spiritus majoris mundi from the Spirit of the great World from the third Principle God intended most mercifully towards Man and therefore he spared not his own heart but let it become Man that he might deliver Man againe You ought not to have such thoughts God is love and the Good in him is no angry thought and Mans punishment was not but from himselfe as you shall finde or reade in its due place The secret Gate of the Temptation of Man 26. Since many Questions fall to be in this place for the minde of Man seeketh after its native Countrey againe out of which it is wandered and would returne againe home to the Eternall Rest and since it is permitted to mee in my knowledge I will therefore set downe the deep Ground of the Fall wherein Men may looke upon the eyes of Moses If you be borne of God then it may well be apprehended by you but the unenlightened minde cannot hit the mark for if the minde desireth to see what is in a house it must then be within that house for from heare say without seeing it ones selfe there is alwaies doubting whether a thing be as is related But what the eye seeth and the minde knoweth that is beleeved perfectly for the eye and the minde apprehendeth it 27. The minde searcheth wherefore man must be tempted whereas God had created him perfect and seeing God is omniscient and knoweth all things the minde therefore alwaies layeth the blame upon God and so doe the Devils also for the minde saith If the Tree of knowledge of Good and Evill had not sprung up then Adam had not fallen 28. O beloved Reason If you understand no more than so then shut up the eyes of your minde quite and search not continue under patience in hope and let God alone he will doe well enough or else you will fall into the greatest unquietnesse and the Devill will drive you into despaire who continually pretendeth or giveth it forth l The Devill saith it in the minde that God did will evill and that he willeth not that all men should be saved and therefore he created the Tree of Anger 29. Beloved Minde put such thoughts away from thee or else thou wilt make of the kinde and loving God an unmercifull and hostile will but leave off such thoughts of God and consider thy selfe what thou art in thy selfe thou shalt finde the Tree of the Temptation and also the will to have it which made it spring up yea the source lust or quality whence it sprung up standeth in thee and not in God this must be understood that when we will speak of the pure Deity which manifesteth it selfe in the second Principle through the heart of God it is thus and not otherwise 30. But when wee consider or meane the originall of the first Principle then wee finde the nature propertie or species of the Tree and also the will to the Tree wee finde there the abysse of Hell and of anger and wrath and moreover wee finde the will of all the Devils we finde the envious will of all the Creatures of this world wherefore they all are the enemies one of another and doe hate bite worry kill and devour one another My beloved Reason here I will shew you the Tree of the Temptation and you shall look Moses in the face keep but your minde m Fixt or upon it stedfast that you may apprehend it 31. I have often given you to understand in this book already what the Essence of all Essences is but because it is most of all highly necessary in this place to know the Ground thereof therefore I will n Or explaine set you it downe all at large and very fundamentally so that you shall know it in your selfe yea you shall understand it in all Creatures and in all things that are or that you look upon or at any time may possibly think on all these shall be witnesse I can bring heaven and earth also the Sunne Starres and Elements for a witnesse and that not in bare words and promises onely but it shall be set before you very convincingly and very powerfully in their vertue and essence and you have no vertue or power or faculty in your body that shall not convince you and witnesse against you doe but not suffer the lying Spirit the old Serpent to darken your minde who is the inventor of a thousand o Or sleights shifts fetches arts tricks 32. When he seeth that he cannot catch or overcome Man by making him p Or Despaire doubtfull of the mercy of God then he maketh him carelesse so that he accounteth all as nothing he maketh his minde very drowsie so that he esteemeth very lightly of himselfe as if all were not worth the looking after let things be as they will he will not break his heart or trouble his head with it Let the q Priest Minister or learned who take upon them cura Animarum Pope looke after it they must answer for it Thus the minde carelesly passeth it over like a whirlwinde or streame of water concerning which Christ said The Devill stealeth the Word out of their hearts that they doe not apprehend it nor beleeve it that they might be saved so that it taketh no roote 33. Or else if the Pearle should grow and the Lilly bud forth r The Devill he should be revealed and then every one would flie from him and he should stand in great shame This Trade he hath driven ever since the beginning of the world and though he resist never so vehemently yet a Lilly shall grow in his supposed Kingdome whose smell reacheth into the Paradise of God in spite of all his raging and tyranny this the Spirit of God doth witnesse 34. Behold thou childe of Man if thou wilt easily draw neere to this knowledge take but thy minde before thee and consider it and therein thou wilt finde all You know
the anguish than the fire for it is the end of nature and it generateth againe the anguish and the source as may be perceived Now therefore the dark anguishing aking or anxious minde hath not onely one substance viz. one being or essence in it selfe but many or else no quality could be generated and yet it is truely but one being essence or substance and not many 44. Thou deare soule thus saith the high Spirit to thee yeeld up thy minde here and I will shew it thee Behold what doth comprehend thy will or wherein consisteth thy life If thou sayest in water and flesh No it consisteth in the fire in the warmth if the warmth were not then thy body would be stiff with cold and the water would dry away therefore the minde and the life consisteth in the fire 45. But what is the fire First there is the Darknesse the Hardnesse the eternall cold and the Drinesse where there is nothing else but an eternall hunger Then how cometh the fire to be Deare soule here in the fires coming to be the Spirit of God viz. the eternall Light cometh to helpe the hunger for the hunger existeth also from the Light because the divine vertue beholdeth it selfe in the darknesse therefore the darknesse is desirous and longing after the Light and the desirousnesse is the will 46. Now the will or the desirousnesse in the drinesse cannot a Or attaine reach the Light and therein consisteth the anguish in the will longing after the Light and the anguish is attractive and in the attracting is the woe and the woe maketh the anguish greater so that the anguish in the b Sourenesse or astringency harshnesse attracteth much more and this attracting in the woe is the bitter sting or prickle or the bitternes of the woe and the anguish reacheth after the sting or prickle with attracting and yet cannot c Or catch it comprehend it because it resisteth and the more the anguish attracteth the more the sting or prickle raveth and rageth 27. Now therefore the anguish bitternesse and woe in the sting or prickle are like a brimstone spirit and all spirits in Nature are Brimstone they torment or cause the anguish in one another till that the light of God cometh to help them and then there cometh to be a flash and there is its end for it can clime no higher in nature and this is the fire which becometh shining in the flash in the soule and also in the minde For the soule reacheth the vertue of the light which doth put it into meeknesse and in this world it is the burning fire in Hell it is immateriall and there it is the Eternall fire which burneth in the d Or property quality 48. Now thou deare soule here you see in a Glasse how very neere God is to us and that he himselfe is the heart of all things and giveth to all vertue power and life Here Lucifer was very e Carelesse inconsiderate heedlesse and became so very proud that when this Brimstone Spirit in the will of the minde of God was created then he would faine have fline out above the end of nature and would drive the fire out above the meeknesse he would faine have had all burne in the fire he would have ruled or domineered the sparks of fire in the Brimstone Spirit did elevate themselves too high and these Spirits pleased not the Creator or the Spirit in the Fiat and therefore were not established Angels although in the first minde when the Centre was opened to the creation of the Spirits he came to helpe them and f Or reflected on them beheld them as well as the other Angels but they indeed generated a fiery will when they should have opened their Centre to the regeneration of their mindes and so should have generated an Angelicall will 49. The first will out of which they were created that was Gods and that made them good and the second will which they as obedient children should have generated out of their Centre in meeknesse that was evill and therefore the g The Generator for the will which he generated Father for generating such a childe was thrust out from the vertue of God and so he spoyled the Angelicall kingdome and remained in the source of the fire and because the h The will that was borne out of their minde evill childe of their minde did turne away from the meeknesse therefore they i Or came to be attained what they desired For the minde is the God and the Creator of the will that is free from the Eternall Nature and therefore what it generateth to its selfe that it hath 50. Now if you aske Wherefore came not the Love of God to helpe them againe No friend their minde had elevated it selfe even to the end of Nature and it would faine have gone out above the Light of God their minde was become a kindled source of fire in the fierce wrath the meeknesse of God cannot enter into it the Brimstone Spirit burneth eternally in this manner he is an enemy to God he cannot be helped for the Centre is burning in the flash his will is still that he would faine goe out above the meeknesse of God neither can he get frame or create any other will for his source hath revealed the end of Nature in the fire and he remaineth an unquenchable source of fire the heart of God in the meeknesse and the Principle of God is close shut up from him and that even to Eternitie 51. To Conclude God will have no fiery Spirit in Paradise they must remaine in the first Principle in the Eternall Darknesse if they had continued as God had created them when the meeknesse shined or appeared to them and had put the Centre of their mindes into the meeknesse then the light of God should for ever have k Or throughly enlightened them shined through them and they should have eaten of the Verbum Domini the Word of the Lord and they should with the roote of their Originall have stood in the first Principle like God the Father himselfe and with the will in the minde they should have stood in the second Principle thus they should have had a Paradisicall source quality or property and an Angelicall will and they should have been friendly in the l Or heavenly Earth Limbus of Heaven and in the love of God CHAP. XI Of all Circumstances of the Temptation 1. NOw the Highest Question is What that is which caused the minde of the Devill so to elevate it selfe and that so great a number of them are fallen in the high mindednesse or pride Behold when God set the Fiat in the will and would create Angels then the Spirit first separated all qualities after that manner as now you see there are many kinds of Starres and so the Fiat created them severall Then there were created the Princely Angels and the Throne-Angels according
all three 52. But it was the law and will of the virgin that as God ruleth over all things and e Mouldeth or Imageth imprinteth himselfe every where and giveth vertue and life to all and yet the thing comprehendeth him not although he be certainly there so also should the soule f Or have continued in true Resignation stand still and the forme of the virgin should governe in the soule and crowne it with the divine light the soule should be the comely young man which was created and the vertue or power of God should be the faire virgin and the light of God should be the faire orient Pearle and Crowne wherewith the virgin would adorn the young man 53. But the young man desired to have the virgin to be his own which could not be because shee was a degree higher in the birth than he for the virgin was from Eternity and the Bridegroom was given to her that shee should have joy and delight with him in God 54. But now when the young man could not obtaine this of the virgin then he reached back after the Worme in his own Centre For the forme of this world pressed very powerfully upon him which also was in the soule and this forme would faine have had the virgin to be its own that he might make her his g Or Woman wife as was done in the Fall yet the wife was not from the Pearle but out of the spirit of this world for it viz. the nature of this world continually groaneth or longeth after the virgin that it might be delivered from vanity and it meaneth to qualifie or mingle with the virgin but that cannot be for the virgin is of a higher h Or descent Birth 55. And yet when this world shall breake in pieces and be delivered from the vanity of the Worm it shall not obtaine the virgin but i This world it must continue without spirit and k Or soule Worme under its own shadow in a faire and sweet rest without any wrestling strugling or desiring for thereby it cometh into its highest degree and beauty and ceaseth or resteth eternally from its labour For the Worme which here tormenteth it goeth into its owne Principle and no more toucheth the shadow nor the figure of this world to eternity and then the virgin governeth with her Bridegroom 56. My beloved Reader I will set it you downe more plainely for every one hath not the l Or the light of the wisdome Pearle to apprehend the virgin and yet every one would faine know how the fall of Adam was Behold as I mentioned even now the soule hath all the three Principles in it viz. the most inward which is the Worme or Brimstone spirit and the source according to which it is a Spirit and then it hath the divine vertue which maketh the Worme meeke bright and joyfull according to which the Worm or Spirit is an Angel like God the Father himselfe understand in such a manner and birth and then also it hath the Principle of this world wholly undivided in one another and yet none of the three Principles comprehendeth the other for they are three Principles or three Births 57. Behold the Worme is the eternall and in it selfe peculiarly a Principle the other two Principles are given to it each by a Birth the one to the right the other to the left Now it is possible for it to loose both the formes and Births that are given to it for if it reach back into the strong or tart power or might of the Fire and become false to the virgin then shee departeth from it and shee continueth as a figure in the Centre and then the doore of the m Or Wisdome of God virgin is shut 58. Now if thou wilt turne to the virgin againe then thou must be borne anew through the Water in the Centre and through the Holy Ghost and then thou shalt receive her againe with greater honour and joy of which Christ said There will be more joy in heaven for one sinner that repenteth than for ninety and nine righteous who need no repentance so very gloriously is the poore sinner received againe of the virgin that n The converted soule it must no more be a shadow but a living and understanding Creature and an Angel of God This joy none can expresse onely a regenerate soule knoweth it which the body understandeth not but it trembleth and knoweth not what is done to it 59. These two formes or Principles the Worme looseth at the departing of the body although indeed it continueth in the figure which yet is but of a Serpent and it is a o Or gnawing torment to it that it was an Angel and is now a horrible fierce poysonous Worme and Spirit of which the Scripture saith That the Worme of the wicked dyeth not and their plague torment or source continueth eternally If the Worme had had no Angelicall and humane forme then its source torment or plague would not have been so great but that causeth it to have an eternall anxious desire and yet it can attaine nothing it knoweth the shadow of the Glory it had and can never more live therein 60. This therefore in briefe is the Ground of what can be spoken of the Fall of Adam in the highest Depth Adam hath lost the p Divine wisdome virgin by his lust and hath received the q Or Wife Woman in his lust which is a r Subject to corruption and mingled with it Cagastrish person and the virgin waiteth still continually for him to see whether he will step againe into the new Birth and then she will receive him againe with great Glory therefore thou childe of man consider thy selfe I write here what I certainly know and he that hath seene it witnesseth it or else I also should not have knowne it CHAP. XIII Of the Creating of the Woman out of Adam The fleshly miserable and darke Gate 1. I Can scarce write for griefe but seeing it cannot be otherwise therefore wee will for a while weare the Garment of the Woman but yet live in the virgin and although wee receive or suffer much affliction in the Garment of the Woman yet the virgin will recompence it well enough and thus wee must be Å¿ Schleppen begirt surrounded bound with the t With fragility or with the earthly Tabernacle Woman till we send her to the Grave and then shee shall be a shadow and a figure and the virgin shall be our Bride and precious Crowne shee will give us her u The divine brightnesse Pearle and Crowne and cloath us with her ornaments for which wee will give the venter for the Lillies sake And though wee shall raise a great storme and though Antichrist teare away the Woman from us yet the virgin must continue with us because wee are married to her let every one take its own and then I shall have that which
is mine 2. Now when Adam was thus in the Garden of Eden and the three Principles having produced such a strife in him his Tincture was quite wearied and the virgin departed For the Lust-Spirit in Adam had overcome and therfore he sunk down into a sleep The same houre his heavenly body became flesh and bloud and his strong vertue or power became bones and then the virgin went into her Ether and shadow yet into the heavenly Ether into the Principle of the vertue or power and there waiteth upon all the children of Adam expecting whether any will receive her for their Bride againe by the x Regeneration New Birth But what now was God to doe He had created Adam out of his eternall will and because it could not now be that Adam should generate out of himselfe the virgin in a Paradificall manner therefore God put the Fiat of the great world into the midst For Adam was now falne y Or into the bosome of the Fiat home againe to the Fiat as a halfe broken Person Now therefore seeing he was halfe killed by his own lust and imagination that he might live God must help him againe and if he be now to generate a Kingdome then there must be a Woman as all other Beasts have a Female for propagation The Angelicall kingdome in Adam was gone therefore now there must be z Or a propagated generation a kingdome of this world 4. Then what was it that God now did with Adam Moses saith When Adam slept he took one of his ribs and made or built a Woman of it viz. of the rib which he took from Man and closed up the place with flesh Now Moses hath written very right but who is it that can understand him here If I did not know the first Adam in his virgin like forme in Paradise then I had been at a stand and should have known no other than that Adam had been made flesh and bloud of a lump of Earth and his wife Eve of his rib and hard bones which before the time of my knowledge hath oft seemed very strange and wonderfull to my thoughts when I have read the a Expositions and Marginall notes Glosses upon Moses that so high or deep learned men should write so of it b Damascenus some of them will dare to tell of a Pit in the Orient or East Countrey out of which Adam should be taken and made as a Potter maketh a vessell or Pot. 5. If I had not considered the Scripture which plainly saith Whatsoever is borne of flesh is flesh Also Flesh and bloud shall not inherit the kingdome of Heaven Also None goeth into Heaven but the son of Man viz. the pure virgin which came from Heaven and which is in Heaven which was very helpfull to mee to think that the childe of the virgin was the Angel which hath restored againe all that which was lost in Adam for God brought againe in the Woman in her virgin-like body the virgin childe which Adam should generate And now if I had not considered the Text in Moses where God saith It is not good that man should be alone wee will make a helpe for him I should yet have stuck in the c Or in the earthly thoughts will of the Woman 6. But that Text saith God looked upon all that he had made and behold it was all very good Now if it were good in the Creation then it must needs have become evill when God said afterward it is not good for Man to be alone If God would have had them like all beasts to have a beastiall propagation he would at one and the same instant at first have made a Man and a Woman But that God did abominate the beastiall propagation it appeared plainly in the first childe of the Woman Cain the murtherer of his brother also the fruit or the curse of the earth sheweth it plainly enough But what shall I spend the time for with these testimonies the proofe of it will cleerly follow And it is to be proved not onely in the Scripture which yet maketh a cover over it but in all things if we would take time to doe it and spend our labour about vaine and unprofitable things 7. Now thus saith Reason What are then the words of Moses concerning the Woman to which I say Moses hath written right but I living thus d In the divided transitorinesse in the Woman understand it not right Moses indeed had a brightened or glorified face or countenance but he must hang a vaile before it so that none could see his face But when the sonne of the virgin e The Eternall wisdome of the Father viz. the virgin wisdome came he looked him in the face and did the vaile away 8. Then Reason asketh What was the rib taken out of Adam to be made a Woman The Gate of the Depth Behold the virgin sheweth us this that when Adam was overcome and the virgin passed into her Ether then the Tincture wherein the faire virgin had dwelt became earthy weary feeble and weake for the powerfull roote of the Tincture from whence it had its potency without any sleepe or rest viz. the heavenly Matrix which f Or is the foundation of containeth Paradise and the Kingdome of Heaven withdrew in Adam and went into its g Aire or receptacle Ether 9. Keader understand and consider it aright the Deity viz. the faire virgin is not h Broken destroyed and come to nothing that cannot be onely shee is remaining in the divine Principle and the Spirit or the soule of Adam is with its own proper Worme remaining in the third Principle of this world But the virgin viz. the divine vertue or power standeth in Heaven and in Paradise and beholdeth her selfe in the earthly quality of the soule viz. in the i In the heavenly and not in the earthly part thereof Sunne and not in the Moone understand in the highest point of the Spirit of this world where the Tincture is noblest and most cleare from whence the minde of man doth exist 10. And shee would faine returne againe into her place to her Bridegroome if the earthly flesh with the earthly minde and senses or thoughts did not hinder or were not in the way for the virgin doth not goe into them shee will not be bound to or in the earthly Centre shee finisheth the whole time while the Woman liveth in her stead of her speculation with longing and much calling admonishing and hearty seeking but to the regenerate shee appeareth in a high triumphing manner in the Centre of the minde shee also often diveth into the Tincture of the bloud of the heart whereby the body with the minde and senses come to tremble and triumph so highly as if it were in Paradise it also presently getteth a Paradisicall will 11. And there the noble Graine of Mustard-seed is sowne of which Christ saith That it is at
Bride-Chariot in the Tincture turne mountaines upside down as Christ said which is done in the pure Faith in the place where the Tincture is Master which doth it and the soule giveth the thrust whereas yet no power can be discerned Even as the Earth g Schwebet moveth upon the heavenly Tincture whereas there is not more than one onely Tincture in the Heaven and in this world yet it is of many sorts according to the Essence of every thing in the beasts it is not as in men also not in fishes as in beasts also in stones and gemmes otherwise also otherwise in Angels and in the spirit of this world 29. But in God Angels and in virgin-like soules understand pure soules it is alike where yet it is onely h On Gods side for God The Devill hath also a Tincture but a false one and it standeth not in the fire wherewith he can gripe that man in the heart that letteth him in as a slie soothing flattering false Theefe that insinuateth himselfe desiring to steale concerning whom Christ warneth us that wee should watch 30. And now if wee will speake of the soule and of its substance and Essences wee must say that it is the i Or Crudest mos indigest or raw roughest thing in man for it is the originality of the other substances or things it is fiery harsh bitter and strong and it resembleth a great and mighty Power its Essences are like Brimstone its gate or seate out of the Eternall Originality is between the fourth and the fifth forme in the Eternall Birth and in the k Or indissoluble Band. not beginning Band of the strong might of God the Father where the eternall light of his heart which maketh the second Principle generateth it selfe and if l The soule it wholly loose the bestowed virgin of the divine vertue or power out of which the light of God generateth it selfe which is given to the soule to be its Pearle as is mentioned above then it becometh and is a Devill like all other Devils in Essences forme and in m Active property quality also 31. But if it put its will n Into true resignation forward into meeknesse viz. into the obedience of God then it is in the source or of the quality and property of the heart of God and receiveth divine vertue and then all its rough Essences become Angelicall and joyfull and then its rough Essences are very serviceable to it and are better and more profitable to it than that it were altogether sweet in the Originality in which being sweet there would be no strength nor such mighty power as in the harsh bitter and fiery Essences 32. For the fire in the Essence cometh to be a o Pleasant or delightfull soft meeke light and is nothing else but a zealous or eagar kindling of the Tincture and the harsh essence causeth that the divine vertue can draw it to it selfe and taste it for in the soure or harsh essence the taste doth consist in nature in like manner the bitter essence serveth to make the moving rising joy fragrancy and growing and out of these formes the Tincture goeth forth and it is the house of the soule as the Holy Ghost goeth forth from the Father and the Sonne so also the Tincture goeth forth from the light of the fiery soule and then also from its vertuous or powerfull Essences and so it p Is like resembleth the Holy Ghost but yet the Holy Ghost of God is a degree higher for he goeth forth from the Centre of the light wholly in the fift forme from the heart of God at the end of Nature 33. Therefore there is a difference between the Tincture in Man and the Holy Ghost and the bestowed virgin of the divine vertue or power dwelleth in the Tincture of the soule that is if it be true and faithfull but if the soule be not faithfull then q The virgin shee departeth into her Centre which is not wholly shut up for there is but halfe a Birth between except the soule passe into the r Stock of a tree Which is grifted upon stocke of harshnesse and malice evill or wickednesse and then there is a whole birth between For the harshnesse standeth in the fourth forme of the Darknesse and the bitternesse in the fire between the fourth and fift forme as is mentioned before 34. Now Reason's question is How hath Eve received the soule from Adam Behold when Gods Å¿ Soure astringent or attractive harsh Fiat took the Rib t Or In. out of Adam then it attracted out of all Essences also to it and the Fiat Imaged formed imagined or impressed it selfe together therein that it might continually and eternally stay therein But now the Tincture in Adam was not yet extinguished but the soule of Adam sate yet wholly with might and vertue or power in the Tincture onely the virgin was departed and therefore now the Fiat u Received took the Tincture and the soure harsh Essences mingled or qualified with the soure harsh Fiat for it viz. the Fiat and the sourenesse or harshnesse in the Essences are one kinde of Essence 35. Thus the Fiat inclined it felfe now to the heart of God and the Essences received the divine vertue or power and there sprung up the blossome in the fire and out of the blossome sprung againe the own proper Tincture and thus Eve was a living soule and the Tincture filled it selfe in the growth even as it is a cause of all growing so that x Suddenly instantly there was a whole body in the Tincture For that was possible they were not yet fallen into sinne neither were there yet any hard grisfles and bones 36. You must understand or conceive it aright Eve gat not Adams soule nor Adams body but one onely Rib but shee was extracted from the Essences and gat her soule in her Essences that were given her in the Tincture and the body grew for or to her in her own sprung up Tincture yet in vertue or power but the Fiat had already formed or made her a Woman indeed shee was not deformed but altogether lovely for shee was of a heavenly kinde in Paradise yet the y Of distinction of sex Marks were already also set upon her by the Fiat of the z Macrocosme Great world and it could not otherwise be shee must be a Woman for Adam indeed they were in Paradise and if they had not eaten of the Tree and if they had returned againe to God then they should have continued in Paradise but the propagation must now needs have been after a womanly manner and should not have stood Eternally for Satan had brought it too farre although he had not yet suffered himselfe to be seene onely he strewed sugar abroad in the spirit of this world till at length the lovely beast did lay it selfe forth upon the Tree as a flatterer and lyar The
like the proud haughty Devill and he is his servant in obedience and looseth the Image of God and out of the Image cometh a Wolfe Dragon or Serpent to be all according to his Essences as he standeth figured in the minde But if he yeeld up himselfe to another swinish and beastiall condition as to a meere beastiall voluptuous life to gurmandizing gluttony and drunkennesse and lechery stealing robbing murthering lying cosening and cheating deceit then the eternall minde figureth him also in such an Image as is like an unreasonable ugly Beast and Worme And although he beare the Elementary Image in this life yet he hath indeed the Image of an Adder Serpent and Beast hidden therein which will be manifested at the breaking or deceasing of the body and it belongeth not to the Kingdome of God 35. But if he give himselfe up to the Obedience of God and p Or unite yeeld his minde up into God to strive against malice and wickednesse and the lusts and desires of the flesh also against all unrighteousnesse of life and conversation in humility under the Crosse then the Eternall minde figureth him in the Image of an Angel who is pure chast and vertuous and he keepeth this Image in the breaking of the body and hereafter he will be married with the precious virgin the Eternall Wisdome chastity and Paradisicall purity 36. And here in this life he must stick between the doore and the hinges between the kingdome of Hell the kingdome of this world and the noble Image must suffer much wrong or to be wounded for he hath not onely enemies outwardly but also in himselfe he beareth the beastiall and also the hellish Image of wrath in him so long as this house of flesh q Lasteth endureth Therefore that causeth strife and division against himselfe and also without him against the wickednesse of the world which the Devill mightily r Or driveth presseth against him and tempteth him on every side mis-leadeth and wringeth him every where and his own houshold in his body are his worst enemies therefore the Children of God are bearers of the Crosse in this world in this evill earthly Image 37. Now behold thou childe of Man seeing thou art an eternall Spirit thou hast this to expect after the breaking or deceasing of thy body thou wilt be either an Angel of God in Paradise or a hellish ugly Diabolicall Worme Beast or Dragon all according as thou Å¿ Hast behaved thy selfe hast been inclined or given here in this life that Image which thou hast borne here in thy minde with that thou shalt appeare for there can no other Image goe forth out of thy body at the breaking or deceasing of it but even that which thou hast borne here that shall appeare in Eternity 38. Hast thou been a proud vain-glorious selfvishly potent and one that hast for thy pleasure sake oppressed the needy then such a Spirit goeth forth from thee and then so it is in the Eternity where it can neither keep nor get any thing for to feed its covetousnesse neither can it adorne its body with any thing but with that which is there and yet it climeth up eternally in its pride for there is no other t Or working rising property source in it and thus in its rising it reacheth unto nothing else but the sterne might of the fire in its elevation it inclineth its selfe in its will continually in such a purpose as it did in this world as it was wont to doe here so all appeareth in its Tincture therein it climeth up eternally in the Abysie of Hell 39. But hast thou been a base slanderer lyar deceiver false murtherous Man then such a Spirit proceedeth from thee and that desireth in the Eternity nothing else but meere falshood it spitteth out from its fiery jawes fiery Darts full of abomination and reproach it is a continuall stirrer and breaker in the fierce sternnesse devouring in it selfe and consuming nothing all its things beeings essences works or u Or whatsoever he hath ever been substances appeare in its Tincture its Image is figured according as its minde hath been here 40. Therefore I say a Beast is better than such a Man who giveth himselfe up into the hellish Images for a Beast hath no Eternall Spirit its Spirit is from the Spirit of this world out of the x Or fragility corruptibility and passeth away with the body till it come to the figure without Spirit that figure remaineth standing seeing that the Eternall minde hath by the virgin of the Eternall wisdome of God discovered it selfe in the Out-Birth for the manifesting of the Great Wonders of God therefore those creaturely figures and also the figured wonders must stand before y God or the eternall minde him eternally although no beastiall figure or shaddow suffereth or doth any thing but is as a shaddow or painted figure or limmed Picture 41. Therefore in this world all things are given into Mans power because he is an Eternall Spirit and all other creatures are no other than a figure in the Wonders of God and therefore Man ought well to consider himselfe what he speaketh doth and purposeth in this world for all his works follow after him and he hath them eternally before his eyes and liveth in them except it be that he is againe new regenerated out of evill and falshood through the bloud and Death of Christ in the water and the Holy Ghost and then he breaketh forth out of the hellish and earthly Image into an Angelicall Image and cometh into another kingdome into which its untowardnesse or vices cannot follow and that untowardnesse waywardnesse or vice is drowned in the bloud of Christ and the Image of God is renewed out of the earthly and hellish 42. Thus wee are to consider and highly to know in the light of Nature the ground of the Kingdome of Heaven and of Hell as also the ground of the kingdome of this world and how Man in the Mothers body inheriteth three kingdomes and how Man in this life beareth a threefold Image which our first Parents by the first sinne z Or purchased inherited for us therefore wee have need of the Treader upon the Serpent to bring us againe into the Angelicall Image and it is needfull for Man to tame his body and minde or bring them under subjection with great earnestnesse and labour and to submit himselfe under the Crosse and not to hunt so eagarly after pleasure riches and the bravery of this world for therein sticketh perdition 43. Therefore said Christ A rich man shall hardly enter into the kingdome of Heaven because they take such delight in pride haughtinesse and fleshly voluptuousnesse and the noble minde is dead to the kingdome of God and continueth in the Eternall Darknesse For the Image of the spirit of the soule sticketh in the minde and to whatsoever the minde inclineth and giveth up it selfe in that is the Spirit
of the soule figured by the Eternall Fiat 44. Now if the spirit of the soule remaine unregenerated in its first Principle which it hath inherited out of the Eternity with the beginning of its life then also at the breaking or deceasing of its body there proceedeth out of its Eternall Minde such a creature as its continuall will hath been here in this life 45. Now if thou hast had an envious spitefull dogged minde and hast grutched every thing to others as a Dog doth with a bone which himselfe cannot eate then there appeareth such a doggish minde and according to that source or property is its Worme of the soule figured and such a will it keepeth in the Eternity in the first Principle and there is no revoking all thy envious wicked proud works appeare in thy a Or active property source in thy own b Or kindling Tincture of the Worme of the soule and thou must live eternally therein nay thou canst not conceive or apprehend any desire or will to abstinence or forbearance of it but thou art Gods and the holy soules eternall enemy 46. For the doore of the Deepe to the light of God appeareth to thee no more for thou art now a perfect creature in the first Principle and now though thou dost elevate thy selfe and wouldst breake open the doore of the Deepe yet that cannot be done for thou art a whole Spirit and not meerly in the will onely wherein the doore of the Deepe can be broken open but thou fliest out aloft over the kingdome of God and canst not enter in and the higher thou fliest the deeper thou art in the Abysse and thou seest not God yet who is so neere thee 47. Therefore it can onely be done here in this life while thy soule sticketh in the will of the minde so that thou breakest open the Gate of the Deepe and pressest in to God through a New Birth for here thou hast the highly worthy noble virgin of the Divine Love for thy assistance who leadeth thee in through the Gate of the Noble Bridegroom who standeth in the Centre in the parting c Or limit of seperation mark between the kingdome of Heaven and the kingdome of Hell and generateth thee in the water and life of his bloud and Death and therein drowneth and washeth away thy false or evill works so that they follow thee not in such a source and property that thy soule be not d Or figured therein infected therein but according to the first Image in Man before the Fall as a new chast and pure noble virgins Image without any knowledge of thy untowardnesse or vices which thou hadst here 48. Thou wilt aske What is the New e Or second Birth Regeneration or how is that done in Man Heare and see stop not thy minde let not thy minde be filled by the Spirit of this world with its might and pompe Take thy minde and breake through the Spirit of this world quite f Or unite or give up thy minde incline thy minde into the kinde love of God make thy purpose earnest and strong to breake through the pleasure of this world with thy minde and not to regard it consider that thou art not at home in this world but that thou art a strange Guest captivated in a close Prison Cry and call to him who hath the key of the Prison yeeld thy selfe up to him in obedience righteousnesse modesty chastity and truth and seeke not so eagarly after the kingdome of this world it will stick close enough to thee without that and then chast virgin will meet thee in thy minde highly and deeply and will leade thee to thy Bridegroom who hath the key to the Gate of the Deepe thou must stand before him who will give thee to eate of the heavenly Manna which will g Or quicken refresh thee and thou wilt be strong and struggle with the Gate of the Deepe and thou wilt break through as the h Aurora Morning red or day-starre Day-breake and though thou liest captive here in the night yet the rayes of the breake of Day will appeare to thee in the Paradise in which place thy chast virgin standeth waiting for thee with the joy of the Angels who will very kindly receive thee in thy new-borne minde and Spirit 49. And though indeed thou must i Swimme or bath walke here with thy Body in the dark k In contempt dis-esteeme night among thornes and thistles so that the Devill and also this world doth read and teare thee and not onely buffet despise deride and vilifie thee outwardly but also many times stop thy deare minde and leade it captive in the lust of this world into the Bath or Lake of swines yet then the Noble virgin will help thee still and will call upon thee to desist from thy ungodly l Or doings wayes 50. Look well to it stop not thy minde and understanding when thy minde saith Turne doe m The evill it not then know that thou art so called by the deare virgin and turne instantly and consider where thou art lodged in how hard a house of bondage thy soule lyeth imprisoned seek thy native Countrey from whence thy soule is wandred and whither it ought to returne againe 51. And then if thou wilt follow n The Counsell of the wisdome of God it thou wilt finde in thy selfe not onely after this life but in this life also in thy Regeneration that shee will very worthily meete thee and out of what kinde of Spirit this Author hath written CHAP. XVII Of the horrible lamentable and miserable Fall of Adam and Eve in Paradise Mans Looking-Glasse 1. IF the Gate of the Deep were not opened to mee in my minde so that I can see the strife that is against the kingdome of God then I should also suppose that the matter of the Fall were meerly a Disobedience about the biting of an Apple as the Text in Moses barely passeth it over though Moses hath written wholly right 2. For the matter was about the earthly eating and drinking wherewith the Paradisicall Man was captivated by the Spirit of this world which now must qualifie or mix with all Men. This the Holy Scripture witnesseth and also Reason that Man is not at home in the Elementary kingdome of this world For Christ said My kingdome is not of this world and to his Apostles he said I have called you out from this world Also Flesh and bloud cannot inherit the kingdome of God 3. Also wee see that the kingdome of this world dieth to Man and passeth away or breaketh seeing then that Adam did beare the Image of the kingdome of God which was eternall and uncorruptible and stood in Paradise therefore wee can with no ground say that he a Before the Fall did beare the Image of the kingdome of this world For this world is transitory and b Or fragile corruptible but the Image
Therefore according to our knowledge wee will set downe an Exposition of the fall of Man which is very perfectly manifested and appeareth in the light of the Day and t Over-witnesseth convinceth us and wee have no need of the u Fopperies or foggy expositions fooleries of the Antichrist who with the bloud and death of Christ doth but seeke his own covetousnesse pride and voluptuousnesse and draweth the vaile of Moses before our eyes that wee should not see through the Tables that were graven through through Josua or Jesus into the promised Land of Paradise that he may onely sit and ride upon his horrible and devouring Beast of covetousnesse and pride which Beast is become so very great and strong that it shaddoweth the circuit of the Earth and ruleth so wonderfully over x High and low Mountaines and Valleys with his fiercenesse which Beast yet shall be broken by the Lilly without hands at which the People or Nations shall wonder and say How art thou O terrible and great might and power founded upon so weake and loose a ground 38. Now then if wee consider the miserable fall of Adam and Eve wee need not to runne long after the madde Antichrist to fetch or learne wisdome from him he hath none Let us onely consider our selves and compare the heavenly and earthly Image one with the other and so we shall see the whole y Or drift roote and ground thereof wee have no need of a Doctour nor of any strange language about it it standeth written in our body and soule and when we see it it terrifieth us so much that wee tremble at it as Eve and Adam did in their Fall 39. And if wee do not come to know or have a glimpse of the Treader upon the Serpent in the marke of the partition or limit of seperation in the Gate of the Deepe between the world and the Kingdome of Hell then wee see indeed nothing else but meere misery and Death which might z Perswade us to awake well awaken us from sleepe 40. Doe but behold thy selfe thou blinde Minde and consider thy selfe where is thy Angelicall a Or Image forme in thee Why art thou so angry sterne fierce froward and malicious Wherefore doest thou elevate thy selfe still in thy wickednesse in pride in might or authority and pomp and boastest thy selfe for a brave and potent Beast What is it that thou doest Wherefore hast thou let the Spirit of this world into thee which seduceth thee as it listeth into high mindednesse into proud stoutnesse into b Authoritie and stateliness potency and pomp into covetousnesse and lying into falshood and treachery as also into sicknesse and corruption or frailty 41. What is it now that thou c Keepest or takest with thee hast after thy corrupting when thou dyest Consider thy selfe what is it that thou art then Thou art a Spirit but what kinde of source or property is it that thou hast in thee surely thou hast in thee anger wickednesse pride self-seeking wilfulnesse in raising up thy selfe after temporall pleasure but finding none thou hast a false minde in the Spirit full of lyes and deceit and murtherous arising in thee out of the Essences as thou wert upon Earth towards Men just so it is then with such a Spirit as is gone forth from thee out of the corruptible body of the Elements And where shall that then remaine when this world perisheth Doest thou suppose that it shall then be an Angel hath it an Angelicall quality source or property is its source or quality in love humility and meeknesse is it in the Divine Obedience in the light of Joy 42. O thou blinde Minde with thy might and statelinesse full of wickednesse and devillish fierce wrath wilt thou know where thou art after that thy body perisheth thou art even with all the Devills in the Abysse of Hell if thou doest not turne and by earnest unfained sorrow and repentance for thy abominations enter into the Angelicall footsteps that the Saviour and Treader upon the Serpent of fierce wrath wickednesse lying and deceit may meet thee and embrace thee in his armes and that thou mayest be new-borne in him and be yeelded up into the bosome of the d The wisdome and mercy of God chast virgin and become an Angel or else thou art in the Eternall Death in the Eternall Darknesse and canst in all Eternity not reach the kingdome of God any more 43. Or doest thou suppose that write of the fall of Man without e Or knowledge light and understanding Or that I doe not look and see into the holy Scripture what that saith of it when I say that Man before his fall was Angelicall in his minde and body Then heare and see what Christ saith of it Matth. 13. vers 22. In the resurrection of the Dead they will neither marry nor be given in marriage but they are as the Angels of God and such an Image God created in the beginning according to his similitude 44. For an angry malicious proud self-seeking for honour and dignity mendâ—cious or lying theeving robbing murtherous lascivious lecherous minde is not the similitude of God but an humble chast modest pure courteous minde which inclineth it selfe with a longing desire and love to the Heart of God that is the similitude of God in which the fire flaming Spirit in the joy and the meeknesse goeth forth out of the will and for its brethren the will of its Spirit which goeth forth from it readily inclineth towards them and as the Proverb saith Imparteth the very heart to them which is done in Spirit wherein the heavenly joy in the Eternall Element springeth up and the Wonders of God are manifested in the virgin by a Hymne of praise to the Eternall Minde of God where the minde playeth upon the Harp of David an Hymne to God where then in the eternall holy Minde there springeth up knowledge and colours in the Eternall Element and in the Spirit wonders with works and powers or vertues 45. And this is the Image of God which God created for his glory and joy and no other and let not the madde Antichrist perswade thee concerning any other Image of God for there is no other thy body and soule convinceth thee of it as also Heaven and Earth the Starres and Elements look upon what thou wilt all things convince thee and if thou doest not turne and enter into that Image to which God created thee then in the breaking of thy body when thy minde in the Spirit of the soule shall stand naked without a body thou shalt be ashamed before all creatures this wee speake according to its high worth as it is highly knowne in the will of God 46. Thus it is highly necessary for us to know the miserable Fall of our first Parents wherefore it was so with God that his anger is in us and that wee must dye and if wee apprehend not the
with corruptible fraile and transitory flesh and bloud 56. And now when Adam awaked from sleepe then he was a Man and no Angel he drew breath from the aire and therewith kindled his u Or Astrall Spirit Starry Spirit which had taken possession of him he knew his wife to be a Woman and that shee was x Or generated taken out of him and tooke her to him as all Beasts couple together yet he had then pure eyes for the fiercenesse or grim wrath did not yet stick in them but the infection or longing The Element of fire with its bitternesse which qualifieth or mixeth properties with the Abysse of Hell had not pressed him wholly 57. Thus now Adam with his wife went in great lust and joy into the Garden of Eden where Adam told her of the Commandement concerning the Tree but Eve being a Woman of this world regarded it but little and turned her from Adam to the Tree and looked upon it with lust and the lust instantly took hold of her and the lying Devill when shee was talking with him whom shee knew not neither had heard of any Devill perswaded her and shee laid hold on the Tree and brake off an Apple and did eate of the fruit of the foure Elements and Starres and gave to Adam and when Adam saw that Eve dyed y By eating not then he eate also 58. And then their eyes were opened and they knew that they had flesh and bloud and were quite naked for the Spirit of the great World took them captive with the foure Elements and figured or framed in them Stomack and Gutts though indeed in the sleepe of Adam when the Matrix was severed from the Limbus the same formes were already figured but they knew it not till after the biting of the Apple and then the Spirit of the fiercenesse first gat in and made its Region as may be seene in the Heart Liver Lungs Gall and Bladder as also in the Stomack this Regiment had Adam gotten in his sleepe and with the biting of the Apple the Spirit of the great world hath set it selfe in that Government 59. And then they looked one upon another and were ashamed one before another and they were afraid of the wrath or severity that entered into them for it was the anger of God and thus they were captivated by the first Principle as by the Abysse of Hell and held Adam and Eve captive in their soules in the Eternall part for it sprung up with terrour feare and doubt concerning the kingdome of God and they could have no comfort in that condition for they saw the Paradise no more but the Garden in Eden so also they had lost the Deity they could set no will or desire into it for the wrath and doubt stood in the way 60. Then came the Spirit of this world with its rough Garment with heate and cold and pressed upon them as upon naked people and so struck the Image of God halfe dead with their fiercenesse anguish and doubt with their quality or property of hot and cold and let it lye in paine anguish and doubt And here Man went from Jerusalem out of the Paradise to Jericho into the house of murtheroâ—rs who stript him of his Paradisicall Garment and robbed him and struck him with their poyson torment plague and sicknesse from their infection halfe dead and so left him and went their way as the second Adam said in the Gospel in a similitude or Parable 61. And here now was no remedy neither in Heaven nor in this world they were captivated in hard slavery in misery and death the Abysse of Hell did hold the soule and the Spirit of this world held the body captive Death and corruption was in the body and there was nothing else in them but enmity to it selfe proceeding from the tart Essences of the Starres wherein one source or quality striveth against the other and one breaketh or destroyeth the other with greater paine and torment to the body with trembling and skreeking and at last comes corruption and death as it is before our eyes 62. There the Devill gat the Game for the kingdome of this world to be his againe he gat an entrance into Man and he could reach into the Essences of his soule for they were z Man and the Devill were both in the wrath voyde of grace now both in one kingdome 63. He the Devill supposed saying the kingdome of this world is thine thou shalt sport thy selfe according to thy power with the Image of Man which should have possessed thy Throne his Spirit is in thy kingdome and so the Devill mocked God in his minde saying Where is now thy noble Image which though didst create to Rule over my Throne am not I Lord of the great Might of the fire I will rule over thy Throne the might or strength and vertue is mine I flie up above the Thrones of vertue and strength and no might or power can withstand mee 64. Yes indeed the flieth up above the Thrones but he cannot flie into the Thrones he flieth up in the first eternall source of fire which is sterne foure dark hard cold rough and burning but he cannot get through the open Gate of the Deepe into the Light of God but he flieth up aloft in his Abysse in the Eternity in the wrathfull source or quality of Hell and reacheth nothing else And therefore he is a Prince though in the Abysse of Hell which was well enough knowne to Man after his Miserable Fall 65. And because I may not be well understood by the Reader in that I write that Man dwelleth in the Abysse of Hell with the Devills therefore I will shew him the ground that he may touch and handle it and if he will not feele it yet it is given to him that he may know it and it shall be a witnesse against him 66. It is not without a cause that Christ calleth the Devill a Prince of this world for he is so according to the first Principle according to the kingdome of wrath and continueth so to Eternity but he is not so according to the kingdome of the foure Elements and Starres for if he had full power in that then there would be no vegetative fruit nor living creature upon the Earth he cannot master the a That which proceedeth or issueth exit of the foure Elements for he is in the Originality and there is a whole Principle between onely when the b Or aspects of the Starres Costellations doe awaken the fierce wrath of the fire in the Elements as in a tempestuous storme then he is Master Jugler in mischiefe and rejoyceth himselfe therein though indeed he hath no power there neither except it be permitted to him from the anger of God then he is the Hangman or Executioner and executeth the c The Sentence Judgement or Justice Right as a Servant Minister or Officer but not as a Judge but as an
so that Adam lusted 94. But because he beguiled Adam and Eve with his Sugar therefore God hath prepared such a dwelling house for him as Adam lets forth from the Å¿ From the earthly voluptuousnesse and dainty delicacies the Dung. earthly Sugar at the nethermost Exit and that shall be left for him at the corruption of the Earth when it goeth into its Ether and then that pleasant smell of the stinck of sinne and abominations in the kingdome of the fierce wrath shall remaine for him and that Sugar he shall eate Eternally and frame his will continually therein to get other Sugar in the t Or Oven furnace of the fire and then he may make that ready for him as may best sute with his pallat at which he quaketh and trembleth when he heareth the Spirit declare such things and hereby it is also signified to all the ungodly that they shall also eate the same Sugar Eternally which they have continually baked here with their blaspheming cursing covetousnesse scorne backbiting thorny-taunting murthering robbing and taking the sweat of the needy and miserable to maintaine their haughty stately Pride 95. And now when these two thus captivated by the Devill and this world stood before God with feare and great horrour and felt the anger of God and the severe Judgement then the Heart of God which had made them pittied them and it u Appeare or discover it self to see did look whether there were any remedy or counsell that might help poor Man and redeeme or deliver him from the Bands of the Eternall fiercenesse or wrath and from the mortall body of this world but there was nothing found neither in Heaven nor in this world that could make them free there was no Principality or Throne-Angel which had the ability to doe it all was lost they were in the Eternall Judgement of the Temporall and Eternall Death For the first Principle had captivated them in the Spirit of the soule and qualified or mingled with the soule the Kingdome of Heaven in the Light was shut up and there was a firme enclosure of a whole Principle between and x The soule it could not reach the kingdome of Heaven againe except that it were borne of God againe otherwise there was no counsell nor help nor refuge in any thing at all 96. Then the Devill mocked the Image and Hell opened its jawes wide and had the bridle in their Essences and continually drew them therewith towards the hellish fire of the fierce wrath and then there was trembling and horrour in the minde and they could not reach the love of God Heaven was their Enemy no Angel came neere them but the horrible Devills they shewed themselves and hooped crying Ho ho wee have gotten the Game wee are Princes over Men wee will torment them soundly because they would have possessed our Throne wee should have been their footstoole and now wee are their Judges what care wee for God he dwelleth not in our kingdome wherefore hath he thrust us out wee will be sure to wreake our spleene upon his Image The most pleasant and most lovely Gate or Exposition of the promise of the Treader upon the Serpent highly to be considered 97. Now when no counsell or remedy was found and that Man was sunk downe into Hell to the great Triumph of the Devills then said God to the Serpent the Devill Because thou hast done thus be thou cursed and the seede of the Woman shall tread upon or break thy Head and thou shalt bruise or y Or sting wound his Heele at which the Abysse of Hell did quake and tremble but the Devill understood not wholly what that should be onely he saw that the word imagined or represented it selfe in Adam and in Eve in the Centre of Life and that it opposed the fiercenesse of the kingdome of Hell of which he stood in feare and his jollity was lessened for he did nor relish that 98. Moses writeth here as if the Serpent had beguiled Eve because God cursed it and said That it should eate Earth and creepe upon its belly but Moses here putteth the vayle before our eyes that he cannot be looked in the Face for all Prophecies stand in dark words that the Devill may not know nor apprehend them and learne the Times and that he may not strow his false seede before the wonders of God appeare as may be seene in all the Prophets who prophesied of the Treader upon the Serpent 99. Wee know that the Devill slipt into the Serpent and spake out of the Serpent for God did not meane by it that the Treader upon the Serpent should tread upon the head of the beastiall Serpent but that he should destroy the Devill and the Abysse of Hell But that was the Punishment of the Beastiall Serpent that it should remaine a poysonous Worme without feete and eate Earth and have communion with the Devill for so all Evill Spirits in Hell appeare in their owne forme according to their source or quality as Serpents Dragons horrible Wormes and evill Beasts 100. This now the Devill did not understand because God spake of the Serpent and cursed it to be a horrible Worme and he supposed that it did not concerne him neither doth he yet know his own judgement he knoweth onely what he learneth from Men that doe z Or Prophesie declare things in the Spirit of God yet the Spirit of God doth not wholly intimate his Judgement to him but all in the Depth afarre off so that he cannot wholly understand it For to the enlightened Men all Prophesies even concerning the wickednesse of Men are thus given and they dare not set them downe clearer that the Devill may not wholly learne the Counsell of God and strow his Sugar upon it though in this place there are very excellent things that ought not to be revealed to the world for they remaine till the Judgement of God that the Devill may bring no new sects into it and lead men into doubt and therefore they shall be passed over till the time of the Lilly 101. So now when wee consider the great love and mercifulnesse in that he hath turned to Man wee finde cause enough to write and teach these a Matters or wonderous works and deeds things for it concerneth our eternall Salvation and Redemption out of the Jawes of Hell therefore I will set downe the ground of the promised Messiah that the following writings may be the better understood especially Moses in his Booke of the Law where there is need of it now he that will see nothing God help he must needs be blinde for the time of the visitation of the hardned Jewes Turks and Heathens cometh now Whosoever will see let them see the Lamps for the Bridegroome are shortly to be kindled he cometh whosoever desireth to be a Guest let him prepare him a Wedding Garment 102. Now saith Reason how could Adam and Eve know what God meant by the
Treader upon the Serpent Indeed they did not wholly altogether know onely they saw that the Devill must depart from them and not shew himselfe outwardly any more but the minde in the Centre of the breaking through of the life into the Element into the presence of the chast and modest virgin the wisdome of God that understood it well for b Man he lodged a precious and worthy Guest for the Word which God the Father spake concerning the Treader upon the Serpent went out of the Heart and out of the Mouth of God and that was the sparke of Love proceeding out of the Heart of God which was from Eternity in the Heart of God wherein God the Father had knowne and elected Mankinde before the foundations of the World were laid that they should live therein and that the same spark or promise should stand in the rising up of the life and Adam also in his Creation stood therein 103. And this is it which Saint Paul said That Man is elected in Christ before the foundation of the world and not those dregges of despaire that are now taught about the Election of Grace they are not the right understanding I will shew thee Pauls meaning about his Election of Grace in its due place when I shall write of the c This the Author writeth of in his Book of the Election of Grace beastiall wolvish and doggish mindes of Men that will not d Or desire give way that the Treader upon the Serpent may enter into them so that the heavenly Father in his Sonne Jesus Christ through his Incarnation sufferings and Death might draw them to him they will not endure that drawing for they have the Essences of the Serpent which draw into Hell but this is not from God as if he did willingly leave them no but from their doggish nature ingrafted from the Starres and from the Devill which God knoweth well and will not cast the Pearle before swine whereas neverthelesse it were possible if they did but turne and did step into the New Birth they should obtaine the Jewell though indeed it seldom happeneth therefore God knoweth who are his 104. As is mentioned above so hath that same Word out of the Heart of God which God spake to Adam and Eve Imaged or formed it selfe in Adam and Eve in the light of the Life in its own Centre and espoused it selfe with the deare and worthy e The wisdome of God virgin of chastity to continue eternally with Adam and Eve and to defend them from the fiery Essences and Darts of the Devill as also if they would incline to that same Word that then they should thereby receive the rayes of the holy Trinity and also the wisdome of the virgin 105. And this word should enlighten the soule and at the departure of the body be the light of the soule and bring the soule through the Gate of the Darknesse into Paradise before the bright countenance of God into the second Principle into the Element where there is no paine 106. For there the Word clothed the soule and shut up the kingdome of Hell and there it shall waite till the day of the Restitution and then it shall get a body againe out of the Element out of the body that was here in this life when the f Wrath corruption 〈…〉 the grimnesse fiercenesse shall be washed and melted away in the fire at the last day and not a strange body but the same it did beare in the one Element hidden in the foure Elements that same shall goe forth and flourish as Adam had done in his Creation The Gate of the Redemption 107. And the same Word is propagated by the two first g Men 〈◊〉 Persons or People from one to another and that in the Birth of the life and in the kindling of the soule yet in the Centre and the kingdome of Heaven is neere in every ones minde and they can attaine it if they will themselves for God hath bestowed it to every one out of the Grace 108. Yet thou must know that the Word sticketh not in thy mortall flesh and bloud as thy flesh cannot inherit the kingdome of Heaven so therefore it cannot stick in the flesh but it sticketh in the Principle in the 〈◊〉 of the â—â—ule and it is the Bridegroom of the soule h Or continue in true resignation if th◠〈…〉 resteth in its bosom but if it turne 〈…〉 or goeth away out of the Worth The soule 109. For 〈…〉 in the doore way between◠〈…〉 in the Heaven and if the soule give◠〈…〉 that Gate then it looseth the Word k Incline to resignation but 〈…〉 forward againe towards the Gate then it attaineth that 〈◊〉 and the virgin who is the servant of the Word goeth continually along with the soule and warneth it of the evill wayes 110. But if the soule be a Dog an Adder or Serpent then the virgin goeth away to the Word into the Heaven and then the doore is shut And then there is a whole Birth between the soule and the Word whereas else there is but halfe a Birth between the Word and the soule and then there is need of hard striving and such a soule will hardly enter into the kingdome of Heaven yet it is possible enough 111. This word hath brought the soules of Men which have l Yeelded to the word inclined their mindes to it ever since the beginning of the world when their bodies have been dead into the bosom of Abraham into the Element into the Rest which is without source or paine and there the soule being yet without a body hath no Paradisicall source or active property or faculty but dwelleth in the m Or Opened broken Gate in the meeke Element in the bosom of the n Or wisdome of God virgin in the presence of their Bridegroome * Or upon after the long strife of unquietnesse and waiteth for its body without paine and as to the soule there is no time but it is in stillnesse it sleepeth not but it seeth without disturbance in the light of the Word 112. But because the Essences of the soule were infected with the poyson of the Devill and of Hell so that the soule could not be helped againe except it were o New-borne or regenerated borne a new through the word out of the mouth of God viz. through his beloved Heart if ever it should attaine the Paradisicall Joy and source condition or quality againe and qualifie or mingle in the p Or be strengthened with Paradisicall power Paradisicall Essences and if ever its body should come out of the Element againe to the soule then the Word in the virgin-chastity must q Or be incarnate become Man and take Mans flesh and bloud and botome a humane soule and enter into Death as also into the first Principle into the dark Minde of the Eternity where the soule hath its Originall
the beginning and shee discovereth her selfe in all created things so that by her the wonders of all things are brought to the Day-light The strong Gate of the Incarnation or becoming Man of Jesus Christ the Sonne of God 23. And out of this Heart and Word of God the Father with and through the chast virgin of God of his wisdome of the Omniscience is proceeded the Treader upon the Serpent in and with the Word of the Promise of God the Father to Adam and Eve and their children and hath Imaged or imprinted it selfe in Adam's and Eve's minde and espoused it selfe in Eternity therein and opened for the soule the Gate to the Kingdome of Heaven and hath with the chast Å¿ The wisdome of God virgin set it selfe in the Centre of the light of life in the Gate of God and hath given the virgin to the soule for a perpetuall Companion from whence Man hath his skill and understanding or else he could not have understanding shee is the Gate of the t Or thoughts senses and yet shee u Or avoydeth leaveth the Counsell of the Starres because the soule liveth in the source or quality of the Starres and is too rough crude or soure and therefore shee cannot imprint or unite her selfe with the soule yet shee sheweth it the way of God But if the soule become a hellish Worme then it withdraweth into her Gate and standeth before God before his Word and Heart 24. But because the soule of Adam and of Eve and of all the children of Men were too rough wilde and too hard kindled from the first Principle so that they had the source of Hell in them being inclined to all evill malice or mischiefe therefore the Word and the Treader upon the Serpent did not so instantly Image or imprint it selfe in the soule of Adam but stood opposite to the Kingdom of the Devill and of Hell and against their poysonous Darts in the minde and in the Minde of those men which incline and yeeld themselves to the Treader upon the Serpent it breaketh the head of the Serpent the Devill 25. And so it was tried for a long time whether it were possible that Man should be recovered this way so that he might yeeld himselfe wholly to God that the soule might be borne in the Word and at last stand before God yet all was in vaine the kindled soule could not stand but there came to be Man-slayers and Murtherers also self-willed people in meere lechery and unchastity of the flesh also aspiring in state pride and domineering according to the x Rule or Dominion Regiment of the Starres and Elements that driveth the body and soule of Man at all times and there were but few that did cleave to the Word of God 26. Then God sent the Deluge of Flood upon the whole world and drowned all flesh except Noah who did cleave to the Word of God he and his sonnes and their wives were preserved and so the world was tryed whether it would be afraid of the horrible judgement and cleave to the Word but it was all in vaine Then God chose to himselfe the Generation of Sem which did cleave to the Word that so he might erect a light and office of Preaching that the world might learne from them But all availed nothing the Starreâ— ruled Men according to their source or quality in meere covetousnesse unchastity and pride which was indeed so very great that they purposed to build a Tower whose top should reach to Heaven such blinde people they were as to the kingdome of God 27. And then God confounded their Language that they might yet see that they had onely confounded senses or thoughts and should turne them to God that they also might see that they did not understand the Language of the Saints or holy people of the stock of Sem and that they must be scattered abroad over the whole world so that a holy seede might be preserved and that all might not perish but it availed nor they were wicked 28. Then God out of the fiercenesse of the first Principle burnt Sodom and Gomorrah those five kingdomes with fire for a Terrour but it availed not sinne grew like a greene Branch And then God promised the chosen Generation that if they would walke before him he would blesse them as the Starres of Heaven and make them so great that they should not be numbered and yet there were still among them evill Birds hatched And then God brought them into a strange Land and prospered them to try whether they would acknowledge his goodnesse and depend on him but they were yet worse 29. Then God did stirre up a Prophet among them even Moses who gave them Lawes and sharp Doctrines as Nature y Promoted or thrust forth required and these were given them through the Spirit of the z Macrocosme great world in zeale in the fire Yet seeing they would live still in the roughnesse therefore they were tryed or tempted to see whether they would live in the Father and God gave them Bread from Heaven and fed them forty yeares to try what manner of people they would be and whether they would by any meanes be brought to cleave to God he gave them Ordinances and Customes to observe in meats and drinks and also a Priestly Order with heavy and hard precepts and punishments which he published also to them but it availed not they were onely wicked and walked in the Dominion or Regiment of the Starres and yet far worse they walked altogether according to the wrathfulnesse of Hell 30. And there is a great matter for us to see in the severall Meats which God forbad them especially Swines flesh whose source quality or property will not subsist in the fire but affordeth onely a stinck and so it doth also in the fire of the soule which reacheth or stirreth the Originality of the first Principle from whence the first Principle in the soule stincketh or maketh a stinck which is a Or loathsom contrary to the Word and the noble virgin and it maketh the Gates of the breaking through into the light swelled thick misty fumy and dark for the soule is also a fire which burneth and if it receive such a b Or fuell for its burning source quality or property then that darkeneth it the more and burneth in the vapour like a flash of lightening as may be seene in the fat of swine for which cause God did forbid it them 31. And there was no other cause of their employment about offering sacrifice than because Man was earthly and so the Word standing neere the soule in the Gate of the light of life c God he heard their Prayers through the earthly source quality or property of their smells d Or Offerings of Incense or Incense and so they had a token in the fire that their prayer was acceptable to God as may be seene in many places in Moses which
shall be expounded in its due place 32. And there is a very great matter to be seene in Moses concerning his e Glorious shining brightened face where it was tryed whether it were possible that the soule could be ransomed by the Fathers clarity or brightnesse in the fire if they did live in his Law which was sharp and consuming and a great piercing to the soule but it was in vaine it might not be 33. And there the noble virgin in the Spirit of the Prophets did f Or prophecy of point at the seede of the Woman at his Incarnation or becoming Man his suffering and dying for the poore soule of Man that it might be delivered from the Eternall Death and be regenerated anew in the Sonne of the virgin which was done after three thousand nine hundred and Seventy yeares 3970 yeares and then the Word of the Promise which God promised to Adam and Eve in the Paradise in the Garden of Eden when they fell into sinne and which Imaged or imprinted it selfe in the Centre of the life through which all Men that come to God are justified became Man 34. It continued a long time in the Covenant of Circumcision in the life and light of the Father with the shadows and types of the Incarnation of the Sonne But these could not g Or comprehend the rising againe reach the earnestnesse of the coming againe of the body out of the grave But the Word must become Man if Man must rise againe out of the grave It the Covenant ransomed the soule indeed so that it could stand before the Father in the Gate of the corruptibility in the fire of the sharpnesse but not in the pleasant Joy before the light of the holy Trinity and besides it could not bring the new body forth out of the Element for it was defiled too much with sinne 35. Thus in that fore-mentioned yeare the Angel Gabriel came being sent of God the Father to Nazareth to a poore yet chast and modest virgin called Mary her name signifieth plainly in the Language of Nature A Redemption out of the valley of misery and though it be plaine that wee are not borne of the h Universities or Academies High Schooles with i School-learning or tongues many Languages yet wee have the Language of Nature in our Schoole of Wonders or Miracles fixed stedfast or perfect which the k Or learned Doctor Master of Art in his Pontificalibus will not beleeve and he Greeted her l Or from through God and brought the Eternall m Or message Command of the Father out of his will and said to her n Luk. 10. from vers 28. to the end of ver 35. Haile full of grace the Lord is with thee thou blessed among Women And when shee looked upon him shee was terrified at his saying and considered in her thoughts what manner of salutation this was And the Angel said to her feare not Mary thou hast found Grace with God behold thou shalt o Be impregnated conceive in thy womb or body and beare a sonne whose name thou shalt call Jesus he shall be great and be called the sonne of the most High and God the LORD will give unto him the Throne of his Father David and he shall be King over the house of Jacob Eternally and of his Kingdome there will be no end Then said Mary to the Angel How shall that come to passe since I know not a Man And the Angel answered to her and said the Holy Ghost will come upon thee and the vertue or power of the most High will overshadow thee therefore also that holy One that shall be borne of thee shall be called the Sonne of God Then said Mary Behold I am the Handmaid of the Lord let it be done to mee as thou hast said and the Angel departed from her Now when this Command or Message from God the Father came then the nature of the spirit of the soule in Mary was astonished as the Text saith for p The spirit of the soule it was stirred by a precious Guest who went into a wonderfull Lodging or Inne 36. But the Reader must not here understand it as if the word for this Incarnation at this time did first come down out of the highest Heaven above the Starres hither beneath and became Man as the world teacheth in blindnesse No but the Word which God spake in Paradise to Adam and Eve concerning the Treader upon the Serpent which Imaged or imprinted it selfe in the doore of the light of life q Or beeing standing in the Centre of the Gate of Heaven and waiting perceptably in the mindes of the holy Men even till this time that same Word is become Man and that same Divine Word is againe entred into the virgin of the Divine Wisdome which was given to the soule of Adam r Or joyned to neere the Word to be a light and a Å¿ Or maid-servant or Ministresse hand-maid as to the Word 37. And the will of the Heart of God in the Father is from the Heart entred into the will of the Wisdome before the Father into an Eternall t Or espousall contract and the same virgin of the Wisdome of God in the Word of God hath in the bosom of the virgin Mary given it selfe into her virgin-Matrix and united it selfe as a propriety not to depart in Eternity you must understand into the Essences and into the Tincture of the Element which is pure and undefiled before God in that the Heart of God is become an Angelicall Man as Adam was in the Creation and the going forth out of the Heart of God with the whole fulnesse of the Deity out of which also the holy Ghost or Spirit of God and out of the Spirit the virgin goeth forth maketh this high Angelicall Image greater than Adam or ever any Angel was for it is the blessing and the might of all things which are in the Father Eternally 38. For the Word by its being given into the Element into the virgin-Matrix is not severed from the Father but it continueth eternally in the Father and it is in the Heaven of the Element every where present into which Element the same word is entred and is become a new creature in Man which new creature is called God And you must here very highly and accurately understand that this new creature in the holy Element is not generated of the flesh and bloud of the virgin but of God out of the Element in a totall fullnesse and union u Or with of the holy Trinity which creature continueth with totall fullnesse without x Fading ending therein eternally which creature every where filleth all in all the Gates of the holinesse whose depth hath no ground and is without number measure and Name 39. Yet you must know that the corporeity of the Element of this creature is y Or lesse than the Deity inferiour to
the Deity for the Deity is Spirit and the Element is generated out of the Word from Eternity and the Lord entered into the servant at which all the Angels in Heaven doe wonder and it is the greatest wonder that is done from Eternity for it is against Nature and that may indeed rightly be called Love 40. And after that this high Princely Angelicall Creature in the twinckling of an eye in the Word and Holy Ghost in the Holy Element was figured fashioned formed or made a selfe subsisting creature with perfect life and light in the Word then also in the same twinckling of an eye the foure Elements with the Dominion of the Sunne and Starres in the Tincture of the bloud together with the bloud and all humane Essences which were in the body of the virgin Mary in her Matrix according to the Counsell of God in the Element z Assumed received the creature wholly and properly as one onely Creature and not two 41. And the holy pure Element of the Heaven which incloseth the Deity that was the Limbus or the Masculine seede to this creature and the Holy Ghost with the holy Fiat in the virgin of the Divine Wisdome was the Master-Builder and the first beginner and every Regiment built its own in its own Centre therein 42. The Holy Spirit of God built the formation in the wisdome of the virgin in the holy Element in its Centre of the Heaven even the highly worthy Princely and Angelicall formation and the Regiment of the Starres and Elements of this world formed the outward Man wholly with all Essences of our humane bodies with a naturall body and soule wholly like us in one onely Person 43. And yet every forme hath its own height source or quality and perception and yet the Divine source hath not so mixed that thereby it is the lesse but what it was that it continueth to be and that which it was not that it is without severing from the Divine substance and the Word did abide in the Father and the naturall humanity in this world in the bosom of the virgin Mary Of the three Regions of the Incarnation or becoming Man the forming or Imaging of the Lord Jesus Christ 44. The forming of this highly worthy Person is severally done first there is the Word or the Deity which hath had its forming from Eternity in the Father and assumed in the becoming Man no other forming or Image but continued in the Father as it was from Eternity in its seate 45. The second forming is done naturally in the same time of the Angel Gabriels Greeting when the virgin said to the Angel Let it be done unto mee as thou hast said in the performance of the same word the Imaging or forming in the a Inward Element Element was done which Image was like the first Adam before the Fall which then should have generated such an Angelicall creature out of himselfe and the whole Propagation of the Angelicall Men should have been so and that he could not doe now because he had entred into the Spirit of this world and therefore there must be such a virgin-like creature borne in the Earthly virgin and bring the earthly virgin with her brethren and sisters out of the earthlinesse againe into the pure Element before God through himselfe And this forming or Imaging is done in the twinckling of an eye wholly and perfectly without any defect and there is nothing at all happened to it the more with the length of time 46. And the third forming was together in the same twinckling of an eye with the other formings also at once out of the pure Element produced just as if an earthly seede were sowen out of which a whole childe springeth forth and took its beginning naturally and the new creature in perfection of the Element was the Masculine seede of the earthly Man which the earthly Matrix of the virgin conceived in the bosom of the virgin Mary yet the earthlinesse defiled not the Limbus of the New Creature in the holy Element for the word of the Deity which was the mark of the limit of seperation did hinder that 47. And the Angelicall Image as to the Limbus of the holy pure Element came naturally to be flesh and bloud with the infecting and figuring of all naturall Regions of humane members as all the children of Men and attained his naturall soule in b Or in the end the beginning of the third Moneth as all other children of Adam which hath its ground out of the first Principle and hath raised up its Throne and seate into the Divine Element into the Joy or habitation wherein it sat in the Creation in Adam and there hath attained its Princely Throne in the Kingdome of Heaven before God again out of which it was gone forth with sinne in Adam 48. And thither the second Adam with his becoming Man brought it in againe and there as a loving childe was bound up with the Word of God in love and righteousnesse And there the new creature out of the Element came to be the body of the soule For in the new Creature of the Limbus of God the soule was holy and the Earthly Essences out of flesh and bloud clave to it in the time of the earthly body which Essences Christ when his soule with the new creature went into Death left in Death and with the new body in the naturall soule arose from Death and triumphed over Death as hereafter you shall see the wonders concerning the Death and Resurrection of Christ 49. But that the soule of Christ could be generated both in the new and also in the old earthly creature is because the Gate of the soule in the first Principle standeth in the source or quality of the Eternity and reacheth into the Deep Gate of the Eternity in the Fathers originall will wherewith he breaketh open the Gate of the Deep and shineth or appeareth in the Eternall Light 50 Now then as the Word of God is in the Father and goeth forth out of the Father into the pure Element and that the same Word was given to Man againe in the Fall from out of the holy Element through the voyce of the Father with the promise of th Treader upon the Serpent out of Grace in the Centre of the light of life so the naturall soule of Christ with its first kindling in its Centre of the light of life where the Word with the consent of the virgin Mary had set it selfe by the Word in the Father of Eternity received the Principle of the Father in the Light 51. Thus Christ c In this manner or way according to this forme was the naturall Eternall Sonne of God the Father and the soule of Christ in the Word was a selfe subsisting naturall Person in the Holy Trinity 52. And there is in the Depth of the Deity no such wonderfull Person more as this Christ is which the Prophet Isaiah calleth in the
our own Reason and in the consideration of our high knowledge look upon what the world at Babell hath introduced in this high Article of Prayer whereof wee are about to treate in that Antichrist hath set himselfe therein and shewed his great n Or Authority Power therein then our Reason might well keepe us back because of the great sting and danger that might befall us from the fierce wrath of Antichrist But seeing it appeareth to us without our knowledge therefore wee will rather obey the voice of God than the earthly feare in hope to be recompenced And though it should happen that Antichrist should destroy our earthly body which yet standeth in the permission of God which wee must not withstand yet wee will more highly esteeme that which is to come than that which is transitory which things to come if wee attaine them are our true Native Countrey out of which wee in Adam are gone forth and the Spirit inviteth all mens attention before this Glasse 63. Hitherto the honour of Invocation or worship hath been done and afforded to the virgin Mary and other Saints or holy People that have been here in this life whereas yet in the ground of the light of Nature this Command or Law was not knowne at all and it is most highly necessary to be knowne that the ground thereof hath been taken in the confused Babell when men were weary of the poore Christ who in this world had not whereon to lay his Head then they did as Israel with Moses who made themselves a Calfe to be their God and said Behold Israel these are thy Gods which brought thee out of the land of Egypt and they made a calvish worship of God for their voluptuous life and looked no more after Moses but they said Wee know not what is become of this man Moses and they said to Aaron Make thou us Gods which may goe before us and he made them the Calfe but when Moses came and saw it then he was wrath and took the Tables of God and brake them and threw them away and said Hearken yee that belong unto the Lord Gird every Man his sword to his side and slay his brother the worshippers of the Calfe 64. In such a forme or condition also is the confused Babell in the kingdome of Christ upon Earth in the blind earnestnesse of mans own reason where men seek Christ in the o Or in the bravery and glory of this world kingdome of this world whereby they could not finde him as Israel could not finde Moses while he was on the Mount And thereupon they have made other Gods to goe before them and have instituted and set up their Divine-service or worship of God with the richest and costliest Ornaments and holy shew and they continually say in their minde Wee know not what is become of this Jesus for he is gone from us wee will erect a Divine-service for him in our Countrey and wee will make merry at it and that shall be done according to our own will and pleasure that wee may be rich and fat with it and refresh our selves fully with this Jesus 65. Are wee not Lords in his Kingdome And being in his Ministry service or worship wee are the most holy and best who may compare himselfe with us He is ascended into Heaven and he hath given us his Dominion on Earth The Keyes of Peter he must be Deputy Viceroy Vicar or Keeper of the City and those he hath left us to open the Kingdome of Heaven and of Hell who will take them away from us we can get into Heaven well enough though wee be evill it matters not wee have the Keys that can open it wee are Priests in Power or Ministers having Authority wee will let those in that make much of us fatten us and give much to our Kingdome and then the Christian Church will be in great honour glory and esteeme when they so highly honour her Ministers or servants that will well please our Lord and Master where is there such a Kingdome as we have should not that Kingdome be crowned with the p With riches or the best Treasure of this world gloriousest Crowne of this world and should not all bend and croutch before it 66. Yes indeed say they wee our selves confesse that wee are evill wicked Men but this q Holy Orders Ordination of Ministers Presbyters or Institution of the Spiritualty or Clergy Order maketh us holy our Office is holy wee are the true Ministers of Christ in his service and although wee be evill meere naturall wicked carnall Men yet our Office remaineth holy and the highest dignity is due to us for our Office sake As Aaron with his worship of the Calfe must be called holy in his Office and although they forgat Moses and rose up r Their gluttony and drunkennesse from eating and drinking to dance and to play and so also Aaron must be highly honoured and reverenced for his Ministry or service to the Calfe 67. But that the Kingdome of Christ on Earth in Babell might stand in great earnest zeale they say wee will ordaine a holy Divine service and worship of God that may be divers or seperated and set apart from the world and procure there that our Lawes may be in force and put in execution by them wee will impose great fasting Dayes and holy Dayes of feasting that the world also may have a looking Glasse of Holinesse and highly honour and reverence us and acknowledge that our Ministry or worship which wee performe when wee pray before God is holy wee must be the Holy Priests of God whosoever judgeth otherwise wee will condemne them and wee doe right in it and doe God good service by it For though an Angel should come from Heaven and preach any other Doctrine than wee he is accursed as Paul saith 68. Whatsoever wee have Å¿ Or concluded ordained at the Convention of the Chiefe Fathers Rulers Elders or Presbyters with the whole consent of our Concilium or Councell that is holy for it is written Thou shalt not curse the chiefe or Ruler of thy People And when our hearts before the light of Nature t Challenge accuse and affright us condemne us or that wee must stand ashamed of our selves before God and acknowledge our selves great sinners then wee will invocate the Holy Mother of Christ and his Disciples that they may pray for us that so our sinnes may not be knowne when wee goe in Pilgrimage to honour them and performe divine service or worship then shee will make intercession and speake to her Sonne for us and pray for us so that wee may thus in her service be holy and although wee stick continually in Beastiall lechery selfe-honour and voluptuousnesse yet that is no matter wee have the Keys of Peter and the Mother of Christ for our Assistance 69. Thus it is with the holy Priests as it was not Israels meaning in Moses
concerning the Calfe to acknowledge it for a God and to account it for the true God because they knew that the Calfe was Gold and that the true God had made himselfe knowne to be otherwise and also they had good experience of the true God by the wonders which were wrought before Pharaoh but they would thereby worship and reverence the absent God and make a remembrance and worship of God for themselves As King Jeroboam with his Calfe-worship where yet the honour must be u Entended by it done to the true God 70. And as Jeroboams Calves were an abomination to God which he yet with earnest zeale set up to serve the true God thereby onely that he might but preserve his worldly Kingdome that the People might not fall from him when they were to goe up to Jerusalem to offer sacrifice and God rejected him and his whole house for it and as Moses came in wrath because of their Divine service before the Calfe and brake the Tables of the Divine Law and took his sword and one brother must slay the other because of their abominations and sinnes of false worshipping of God so also thou blind world in Babell of confusion seeing thou art fallen away from the every where present all knowing all-seeing all hearing all smelling and all-feeling Heart Jesus Christ and set upon thy own conceited wayes and doest not desire to see the gracious countenance it self of Jesus Christ and wilt not lay aside thy shame and whoredome thy appearing shew of holinesse or hypocrisie thy selfe conceited willfull pride might authority pomp and state but livest in thy invented holinesse for thy pleasure in covetousnesse gourmundizing gluttony and drunkennesse and in meere exalting of thy selfe in honour therefore the second Moses which was promised by the first and which Men should heare hath broken the Tables of his Law whereupon his precious x Or becoming Man Incarnation suffering Death Resurrection and entring into Heaven stood and hath stopt their entring into thy eares and he hath sent thee strong delusions out of the spirit of thy own invented shew-holinesse as Saint Paul saith so that thou beleevest the Spirit of lying and livest according to thy fleshly lust that so thy own invented shew-holinesse with thy false Key which doth not open the suffering and dying of Jesus Christ in his Death doth deceive thy selfe 71. For thou art not entered into the Father by the intercession of men but by the precious Incarnation of Jesus Christ and if thou doest not instantly turne in the last voyce of Gods call whereas many of you have been much called and goe out from Babell then Moses standeth in wrath and saith Gird every one his sword to his side and slay his brother in Babell and so thou destroyest thy selfe for the Spirit of thy own mouth will destroy thy selfe so that thou shalt be no more called Babell but fiercenesse wrath and sword within thy selfe which will consume thee and not spare for thou murtherest thy selfe thou great wonder of the world 72. O how have all the Prophets written of thee and yet thou knewest not thy selfe thou ridest so upon thy fatt pampereâ—t Beast and that riding pleaseth thee so well that thou wilt rather goe to the Devill into the Abysse of Hell than that thou wilt light off thy Beast What shall become of thee then thou blind Babell doe but yet light off from thy great ugly Beast which indeed is thy might pomp state and pride behold thy Bridegroom cometh and reacheth forth his hand to thee and would lead thee out of Babell 73. Did not he walke on foote upon earth He did not ride so He had not whereon to lay his head what kingdome doe you build for him Where is the place of his Rest Doth he not rest in thy Armes Wherefore doest thou not embrace him Is he according to thy Reason too poore in this world yet he is rich in Heaven who wilt thou send to him to be reconciled to thee The Mother of Jesus O no that will not availe he doth not stand behinde thee and absolve thy wickednesse for thy inclination of falshood He knoweth not thy y Thy Embasses and Messages Letters which thou sendest to him by the Saints who are in the still Rest before him in the heavenly Element 74. The Spirit of their soules is in the stillnesse in the still habitation before God it doth not let thy rough sinnes come into it to sleepe upon them but its Imagination and whole will standeth directly bent into the Heart of God and the z The originall property of the Spirit of their soules saith Spirit of the first Principle of its originall source sayth Lord when avengest thou our Bloud And the meeknesse of Jesus Christ saith Rest in the stillnesse till thy Brethren also come to thee who shall be slaine in Babell for the witnesse of Jesus 75. a The holy souls doe not pray for thee They make no intercession for thee neither doth it availe any thing for thou must be Regenerated anew through earnest sorrow and repentance thou must light downe from off thy Beast and must goe on foote with Christ over the Brooke Kidron into his sufferings and Death and through him thou must rise againe out of his Grave thou thy selfe must come to this another cannot save thee thou must enter into the Birth of Jesus Christ and with him be conceived by the Holy Ghost thy soule must in the Word and in the New Man Christ in the one Eternall Element be borne or brought forth out of the foure Elements into the water of the Element of Eternall Life thy Antichristian fained Fables help thee not for it is said such b Or Faith beliefe as a People have such a God also they have to blesse them 76. But that thy c Fore-fathers Predecessours after their Death have d Or done Miracles appeared in Deeds of Wonder upon which thou buildest that was caused by the Faith of the Living and their e Or Imagination Imaging in or impresse upon their Tincture which is so strong that it can remove Mountaines An evill Faith also if it be strong can in the first Principle stirre up Wonders as may be seene by f Of Witches and Conjurers Incantation and by the wicked shewers of signes before Pharaoh g Or it was done according to their Faith as they beleeved so it was done 77. And while the Faith of the Living at the time of thy forefathers was yet somewhat good and pure as to the kingdome of God still and they did not seek their Bellies and pomp as they doe now therefore their Faith or Beliefe pierced into the Heaven into the pure Element to the Saints or holy soules who thus did also naturally appeare with Works of Wonders or Miracles to the Living Saints in their Element in the strong Faith which Works of Wonder were onely comprehended or taken hold of in the
Faith and that h Or the ungodly did not partake of them not imparted to the ungodly 78. For one Tincture caught hold of the other so that the Saints departed in the Element became longing after the strong faith especially those Saints departed that on Earth had turned many to Righteousnesse for as every ones works of Faith follow after them so also their will to turne more Men still followeth after them and therefore one Faith in the Tincture of the Holy Element caught the other and so Miracles or Works of Wonder were done at the Memorialls of the Saints this God permitted for the Heathens sakes that they might see that the Saints that were slaine or departed were in God and that there was another i So that God is the God of the living and not of the dead life after this that they should turne and be converted and therefore God suffered these works of wonder to be done 79. But in the Ground of the Originality it is not so that one that is departed hath power to help one that is living into the kingdome of Heaven or that they should undertake to bring and report the miseries of the living before God and pray for them for that were a great disrespect to the Heart of God which without intercession or their prayer powreth forth his Mercy over all Men with stretched out Armes and his voyce is never any other than onely thus Come yee all to mee yee hungry and thirsty and I will refresh you Matth. 11. He said Come to mee I will doe it willingly Also It is delight to mee to doe well to the Children of Men. 80. Who is it that will presume to undertake to stand before the source or spring of the Mercifulnesse and make intercession or pray for one that invocateth them As if the Love in the Heart of God were dead and did not desire to helpe those that call to him whereas his Armes continually without end stand stretched out to help all those that turne to him with their whole Heart 81. Thou wicked Antichrist thou sayest that faith alone doth not justifâ—e the soule but thy invented works for thy avarice or covetousnesse these must doe the Deed wherein wilt thou be regenerated in thy Mausim or Belly-God or through the Birth of Jesus Christ Which is neerest of all to the Deity thy works passe away and follow thee in the shadow yet the soule hath no need of any shadow but it must be earnest it must enter in through the Gates of the Deepe and must passe through the Centre of the grimme fiercenesse of Death through the wrath of the Eternall Band to the meeke Incarnation of Jesus Christ and become a member of the body of Christ and receive of his fulnesse and live therein his Death must be thy Death his Essences must flow in thee and thou must live in his source property or vertue thus thou must be regenerated anew in him if thou wilt stand before his Father else nothing will help if there had been any thing in the whole depth of the Deity that could have helped God would have bestowed it upon Adam and would not have let his Heart against the course of Nature to become Man But there was no Counsell or Remedy neither in Heaven nor in this world except God did become Man Therefore be thou in earnest and doe not seeke by-wayes to Babell 82. God indeed in former times permitted much for the conversion-sake of the Heathen but he hath not ordained the Antichrist to be so in his Covetousnesse Ordinances or Lawes and brabble in their Councells where Men have stopped the mouth of the Spirit of God that it should speak no more but that the k Viz. Those that are learned in Reason in the universities Spirit of this world should speake and build a Kingdome of Heaven upon Earth in Lawes Disputations and great talkings and therefore that Kingdome of Heaven upon earth must be bound up with precious Oaths or Covenants because it stood not in the Liberty of the Holy Ghost that so it might be fatt and lusty great and wanton and never be broken But it is come to be a Babell of Confusion thereby and in the Confusion it breaketh or destroyeth it selfe 83. If now thou wilt behold the virgin Mary with her Sonne Jesus Christ then thou shalt finde that shee hath been justified and saved through her Sonne although shee is come into great Perfection as a l A holy or half morning starre or as a halfe Lucifer before he fell Bright Morning Starre above other Starres and therefore also the Angel called her blessed among Women and said The Lord is with thee But shee hath not the Divine Omnipotence 84. For the Word which God promised in the Garden of Eden sprung and budded in the light of her life in the Centre of God and when the Angel Gabriel from the Command of the Father stirred that Word of the promise with the Message then it let it selfe into the chast virgin m In the Element before God in the Element in and not so wholly and altogether into the soule of the virgin or into the earthly body that shee was n Or Godded Deified no for Christ himselfe saith None goeth into Heaven but the Sonne of Man who is come from Heaven and who is in Heaven all others must goe through him into Heaven o He is in the Father and his members are in him he is their Heaven and the Father is his Heaven he was in the Heaven and also in the bosom of the virgin in this world the world was made through him how then could it comprehend him 85. The virgin comprehended or conteined him as a Mother doth her childe shee gave him the naturall Essences which shee inherited from her Parents those he assumed to the Creature which was God and Man the Essences of his Mother in her virgin-Matrix out of flesh and bloud he assumed to the Limbus of God out of the holy Element and in these became a living soule without blemishing of the holy Element and the Word was in the middest the might strength height and depth of the soule reacheth even into the Father and the outward kingdome of this world hung to the inward as the foure Elements hang to the one Element p Foure Elements which in the end shall passe away againe and goe through the fire 86. And as the childe is another person than the Mother and as the childes soule is not the soule of the Mother so also here in this place For the outward virgin could not comprehend that shee did beare the Saviour of the world but shee committed that in her virgin-chastity to God whatsoever he did with her shee would still be contented with it 87. But thou abominable Antichristian Beast that wouldst devour all this thou shalt know concerning the holinesse of the virgin Mary that the virgin Mary is higher and hath
a greater fullnesse of the Glance or Lustre than another childe out of another body although thou evill Beast art scarce worthy to have this told thee thou art such a devourer yet because the Counsell of God hath concluded so q It shall be manifested it shall stand for a witnesse against thee in thy Judgement 88. Behold doest thou know how a childe cometh to be flesh and bloud and in the end a living soule and doe you not know that the Tincture of the Mother is the first when a childe shall be conceived which is done in the desire of the will between Man and Woman where then the seede for the childe is sowen and then the Tincture in the Matrix assumeth it with the mixture of the L mbus of the Man And though the outward Mother doth not desire to have r Or the impregnation the childe but desireth many times onely to have her pleasure yet the inward Mother doth desire it and also first of all impregnateth it selfe in the Tincture and then attracteth the Å¿ Or the Word which then formeth and createth Fiat to it and holdeth the Limbus of the Man and becometh impregnated 89. But now that Tincture qualifieth or mixeth with the whole body and also with the soule for if it the Tincture be faithfull then it reacheth the virgin of God in the Element and it is rightly the habitation of the holy soule in which God assisteth t The soule it 90. Now thus the childe qualifieth or mixeth with the Mother and with all Essences till it kindleth the light of Life and then the childe liveth in its own spirit and the Mother is its dwelling house but now seeing the soule of the childe is generated out of the Limbus and out of the Essences of the Mother therefore u The soule of the childe it is indeed halfe the Mothers though now it is become the proper own of it selfe 91. Thus also in Christ the will to the childe was the Mothers when the Angel declared the Message to her and the Tincture which received the Limbus of God and brought it into the will that shee was thus impregnated in the Element that was also the Mothers and thus the Deity was conceived in the Mothers Tincture in her will like another naturall childe 92. Seeing then that the soule of her childe was in the holy Trinity what doest thou think here being it went forth out of the Mothers Essences whether might not the holinesse of the childe especially his high Light in the Mother shine bright and gloriously and whether this Mother may not rightly stand upon the Moone and despise that which is earthly as is to be seene in the Revelations of Saint John 93. For shee bare the Saviour of all the world without any earthly mixture and shee is also a virgin of chastity highly blessed by her Sonne Jesus Christ in the Divine Light and Clarity x Or above the clarity of the Heavens more than the Heavens like the Princely Thrones of the Angels For out of her went forth the body which attracteth all members to it which are the children of God in Christ And therefore her Glance Lustre or brightnesse is above the Glance of Heaven and the Glance of her soule is in the holy Trinity where all other children of Adam which are borne or begotten in Christ are also Members therein in that One Christ Jesus 94. Or doest thou think I make a God of her no the Invocation doth not belong to her for the might or ability to helpe cometh onely out of the Father through the Sonne for in the Father onely is the source or fountaine of the Omnipotence which he in the Sonne speaketh forth for the might of the strength is in the first Principle which is the Father himselfe and the Sonne is his Love and y Brightnesse or Glance Light so now the virgin Mary dwelleth in the Heaven in the Light and in the Love of the Father as also all other Saints doe 95. But that they feine or babble that shee was taken up into heaven alive with soule and body and that shee can carry our miseries and present them before her Sonne I would faine know what understanding and knowledge the Author of such an invented fable hath had of the kingd me of Heaven surely he tooke the kingdome of this world to be Heaven 96. I let it passe and it is true that shee may be in Heaven with body and soule but with such a body as Moses and Elias had upon Mount Tabor in the Apparition before Christ at his Transfiguration viz. that new body out of the Element the transitorie corruptible body belongeth to the Earth for if wee could have subsisted in God with this transitory and corruptible body God would not have become Man and have dyed for us Even as all the Apostles of Christ are dead and yet live and so may it also be that the body of the virgin was changed into a heavenly and laid off the Earthly What doth that availe us Shee is no Goddesse 97. And the Invocation of the Saints is wholly against the nature of the first Principle Shee is with God indeed wee need not to dispute that but wee should onely look to it that wee also may come to her where shee is in her Sonne and then wee shall have eternall joy with her for that shee is from the Grace of God become the blessed of all Women and that wee see the greene Lilly twigge on her and that shee is the Mother of our salvation out of whom salvation is borne through God Of z Or purifying Fire Purgatorie 98. That invented and well forged Purgatory hath some ground in Nature but in such a way as it is taught it is a lye and the greedy desire of filling the unsatiable Belly of the fierce ravening Beast sticketh therein for it hath founded its kingdome of Heaven thereon and hath taken upon it to have the Keys of Peter which it never had at all to open and shut Purgatorie 99. Yet I grant that it hath the Key to open Purgatory with but the other Key which it hath will not open the kingdome of Heaven But onely the rich Chist of Gold out of which the supposed Maids or virgins receive their wages and are sent with brave passports into Purgatory then the a The Whore the Apostate unfaithfull soule Strumpet thinketh shee goeth to Heaven to Saint Peter and thus the false God beguileth the false Goddesse 100. O! thou blinde world with thy forged Masses for soules such as thy Blessing is such thou art thy selfe thou doest all for money if nothing be given thee thou wilt keep no Solemnity or Procession If thou wilt pray for thy Neighbours soule doe so while it is between Heaven and Hell in the body of this world then thou mayest effect somewhat and it is very pleasing and acceptable to God that thou desirest to be one
body in Christ and thou helpest the necessity or want of thy fellow-member and to bring him into God it is the pleasure and will of God that one help to beare the burthen of another and to be saved in one brotherly Love and in one body 101. Thou blinde Minister to the Kingdome of Antichrist when thou sayest Masse for soules How is it that sometimes thou takest upon thee to ransome a soule which is in Heaven or altogether in the Abysse with the Devill Doest thou not think that the Devill mocketh thee Or how canst thou help them that are in Heaven Thou criest out and sayest they are in paine and torment and thou art a lyar in the presence of God and how then will that holy soule blesse thee and give thee thanks How is it when thou thy selfe art in the Abysse with all Devills that thou standest and wilt ransom others out of Purgatory and that for money which thou afterwards spendest with Whores O fie upon thee thou great Whore or Harlot how hast thou made for thy selfe a heavenly kingdome upon Earth for thy voluptuousnesse and deceivest the poore soule of Man thou must either turne or goe into the Eternall Purgatory 102. And now seeing there is somewhat in Purgatory and that all is not so dead b Or the Wolfe of the Beast giveth it forth as the Wolfe of the Beast feigneth whereby he may devour the Beast and the Woman that sitteth thereon and he is himselfe a Wolfe and there hangeth a Fox behinde him and in the Fox there groweth up an other Antichrist againe never a whit better than the first he goeth flattering with his c Or Foxes Tayle Foxes skin smelling about and the Wolfe sticketh therein till he getteth the kingdome or Dominion if he should come to be old enough how would he devour the poore peoples Hennes in the fierce cruelty therefore the Lilly in the Wonder destroyeth him which groweth towards the North or midnight in the bitter or fierce storme 103. Seeing the world forgeth so much concerning Purgatory therefore I will also set downe the Ground of it in the Light of Nature and see how it will be endured and whether wee can search it out or no for wee must looke upon Life and Death and upon the Gate where the soule entereth through Death into Life and upon all the three Principles because the Roote the Pith or Kernell lyeth therein CHAP. XIX Of the Entring of the soules to God and of the wicked soules Entring into Perdition The Gate of the Bodies breaking off or Parting from the Soule 1. IF wee consider now in the light of Nature of Man the Image of God of his beginning and of his Eternall enduring being or substance and then of the breaking of his body how body and soule part asunder and whither the soules goe when the Spirit of their breath doth breake or dissolve in them and the springing or moving in the Tincture of this world doth cease then wee finde the ground of the unquietnesse of the soule when it is severed from the body being unregenerated from whence lamentation and desiring ariseth from whence then the Babell of Confusion hath arisen so that very many things have therefore been invented to Ransom soules out of Distresse 2. Many of which things have no foundation in the light of Nature nor can be found therein But were rather invented for Covetousnesse and for d For Livings filling of the Belly and for deceit upon which the Antichristian kingdome is founded and thereout is a right Babell of Confusion come to be out of which then also the Grimme fierce cruell enmity and hatred is arisen from whence Babell is broken in her selfe and Enmity is generated out of e Wrangling dissention and warring Babell and it is the fierce wrath of God which appeareth in the breaking or destruction of Babell because shee is generated in the Deceit 3. But now that the wrath devoureth all and wholly darkneth the Mysteria Mysteries or hidden secrets and maketh the source or quality of the Eternall Birth to be a Darknesse onely that it may exalt its wrath and seeth nothing in the Birth of Eternity but bringeth all things that are therein to nothing that is a very great Babell for it not onely devoureth it selfe but maketh it selfe f Or Stock-blinde stark blinde in Nature and it maketh of Mans Image meere evill wolvish Beasts which think that they are gone out from Babell and yet are begotten in Babell and are in the body of the evill devouring Beast and so devour the house of their Mother and manifest it to be a vile stincking Lake and yet themselves will not goe out from it and it is altogether a Kingdome which continually generateth it selfe in its own voluptuousnesse and pride and also continually manifesteth its own shame and devoureth it selfe in the wrath of its own sinnes and is rightly called Babell 4. But if wee goe out from Babell into the New Regeneration and consider our corruption wherein the poore soule lyeth captive and also consider our Regeneration in Christ Jesus how wee are regenerated out of God and then how Man must enter into this new Regeneration and be regenerated in the Birth of Christ then wee shall well finde what the unquietnesse of the soule is after the departure or breaking off of the body 5. For the soule which is out of the first Principle out of the Band of the Eternity was breathed into the Element of the body to be the Image of God out of the strong Might of God and enlightened from the Divine Light so that it hath received an Angelicall source or quality but when it went forth out of the Light of God into the Spirit of this world then there sprung up in it the source of the first Principle and it neither saw nor felt the kingdome of God any more till that the Heart of God set it selfe in the midst againe into that the soule must enter againe and be borne anew 6. And that it might doe this therefore the Heart of God became a humane g One Copie hath humane body soule and slew by his entring into Death the Spirit of this world and brought the fulnesse of the Deity againe into his humane soule so that wee also may altogether in his as in our own humane soule through him presse into the holy Element before God and now there is nothing to hinder us but our own vile sluggish drowsinesse that wee suffer our selves to be so wholly and altogether lead by the Spirit of this world with pride exalting of our selves to honour and esteeme and greedy filling of the Belly with plenty and wee look no further to consider that wee are but Pilgrims and that as soone as the Spirit of this world hath laid hold of us in the Mothers body or womb wee are then Pilgrims and must travaile with our soules into another Countrey where the earthly body is not
at home 7. For as this world breaketh and passeth away so also all flesh which is generated out of the Spirit of this world must breake and passe away Therefore now when the poore soule must depart out of this body wherein yet it is generated if then it hath not the new Garment of the Regeneration of the Holy Ghost in it and is not clothed with the Mantle of Christ with his Incarnation suffering Death and Resurrection in him then there beginneth great sorrow and unquietnesse viz. in those onely which at the breaking of their bodies are but in the Gate and so swim between Heaven and Hell and there then h Or beginneth the wrestliâ—â— is need of wrestling and strugling as is to be seene by very many when they are a dying 8. There then the poore soule in the first Principle doth i Swing 〈◊〉 swimmeâ— move in the Doore of the Deepe being clothed with the vertue or power of the Dominion or Region of the Starres appearing in that shape or forme of the body which it had here and many of them desireth this or that which was its last Will in hope thereby to attaine abstinence and quietnesse or Rest also many by night according to the sydereall spirit shew themselves very disquiet with tumbling and tossing of the body which our Learned Men from the Schoole of this world ascribe to the Devill but they have no knowledge or understanding in it 9. Seeing therefore that this is the weightiest Article and cannot be apprehended in such a way wee will describe the dying of Man and the departure of the soule from the body and try if it might so be brought to knowledge that the Reader may comprehend the true k Or understanding of it meaning of it 10. Mans Image borne of a Woman here in this life is in a threefold forme and standeth in three Principles or beginnings viz. the soule that hath its originall out of the first Principle out of the strong and soure Might of the Eternity and it swimmeth or moveth between two Principles begirt with the third Principle it reacheth with its originall Roote into the Depth of the Eternity in the source or quality where God the Father from Eternity entereth through the Gates of the breaking through and opening in himselfe into the Light of Joy and it is in the Band where God calleth himselfe a Jealous angry and austere God and is a sparkle out of the Allmightinesse l Sparkling forth or discovered appearing in the great Wonders of the wisdome of God through the deare virgin of Chastity and with the forme of the first Principle it standeth in the Gate of the sourenesse of Eternity mingled united or qualified with the Region of the Sunne and Starres and begirt with the foure Elements and the holy Element viz. the Roote of the foure Elements that is the body of the soule in the second Principle in the Gate before or towards God and according to the Spirit of this world the Region of the Starres is the body of the soule and the issue of the foure Elements is the source-house conduit-house or work-house or the Spirit of this world which kindleth the Region so that it springeth forth or worketh 11. And thus the soule liveth in such a threefold source or working quality being bound with three m Or Reines coards and is drawne of all three The first coard is the Band of Eternity generated in the rising up of the Anxiety and reacheth the Abysse of Hell The second coard is the Kingdome of Heaven generated through the Gates of the Deepe in the Father and Regenerated out of the birth of sinnes through the humanity of Christ and there the soule also in the n Or becoming 〈◊〉 â—an Incarnation of Jesus Christ the Sonne of God is tyed up and is drawne by the deare virgin in the word of God The third coard is the Kingdome of the Starres qualifying or mingling with the soule and it is hard drawne and held by the foure Elements and carried and lead by them 12. But the third Kingdome is not also in the Eternity but is generated out of the one Element in the time of the kindling of the Fiat that now is corruptible and hath a certain seculum limit and time how long it shall last and so this Region in the soule when the light of Life kindleth it selfe hath also a certain seculum and time of its breaking and that kingdome o Or Educateth Man bringeth Man up and giveth him the source of his manners conditions and disposition will and desires to evill and good and setteth him in beauty glory riches and honour and maketh him an earthly God and it openeth to him the great Wonders p In the Kingdome of the four Elements in him and runneth along with him inconsiderately to the end of his seculum terme and end and then it departeth from him and as it did help Man to his life so it helpeth him also to Death and breaketh off from the soule 13. First the foure Elements break off from the one Element and then the source or working faculty of the third Principle ceaseth and that is the most horrible thing of all when the foure Elements breake in themselves and that is the Death when the Brimstone Spirit which hath its originall from the Gall and kindleth the Tincture of the Heart is choaked where then the Tincture with the shadow of Mans substance goeth into the Ether and remaineth standing with the shadow in the roote of the one Element from which one Element the foure Elements were generated and gone forth and therein onely consisteth the woe in the breaking where one source-house is broken off from the soule 14. But if now the q Or issuing substantiall faculties or vertues Essences of the first Principle of the soule have been so very conversant about or addicted to the Kingdome of this world so that the Essences of the soule have sought after the pleasures of this world onely in temporary honour power and bravery then the soule or the Essences out of the first Principle keepeth the starry Region to it still as its dearest Jewell with a desire to live therein but then the starry Region hath the Mother viz. the foure Elements no more and therefore it consumeth with the time it selfe in the Essences out of the first Principle and so the Essences of the first Principle continue raw or naked without a body 15. And here standeth the r Or Refining fire Purgatory thou blinde world if thou canst doe any thâ—â—â— then help thy soule through the Å¿ Or Strong strait Gate now here if the Treader upon the Serpent hath not hold of the coard then it must indeed continue in the first Principle Here now is the great Life and also the great Death where the soule must enter into the one or the other and that is its Eternall Countrey for afterwards For the
as he was before the Fall i Or be its clothing againe be againe upon it 26. These holy soules works also follow them in their Tincture of the Spirit of the soule in the holy Element so that they see and know how much good they have wrought here and their highest delight and desire is still continually in their Love to doe more good although without the Paradisicall body which they shall then first attaine at the Restoration they worke nothing but their source qualitie or property is meere delight and soft k Or Well-doing welfare 27. Yet you are to know that the holy soules are not so voyde of ability or power for their Essences are out of the strong Might of God out of the first Principle although because of their great humility towards God they doe not use that might whereas they continually expect their bodies in that still rest with great humility and yet their love and delight is so very great that at severall times they have wrought great Wonders or Miracles among the faithfull upon Earth which faithfull People so vigorously set their love and desire in them that one holy Tincture took hold of the other and so through the Faith of the Living wonders are thus done for thâ—re is nothing impossible to Faith 28. And it is not hard for the holy soules which are departed from the body to appeare l Or upon to a strong Faith of one that is Living for the firme faith of the living if it be borne of God reacheth also unto the kingdome of Heaven into the holy Element where the seperated soules have their Rest 29. And now if the deceased or seperated soule was here in this world a Candlestick and a declarer of the Name of God and that it hath turned many unto Righteousnesse then it appeareth also to the Living Saints which incline their Faith so strongly to them and it is not a jot harder now than in former times when in the tiâ—es of the Saints great Wonders were done for the Faith of the Living and the Love of the seperated soules towards the Beleeving Saints hath wrought them in the strong Might of God and God hath permitted it for the conversion of People that they might see the great Might of those that were deceased in God and that they are and live in another kingdome that so they might be assured of the Resurrection of the Dead by the great Miracles of the deceased soules All which in generall were put to Death for the witnesse of Jesus that the Heathen and all People might thereby see what manner of Reward the holy â—People had when they laid downe their life for the Testimony of Christ by whose example many People also were converted 30. But now â—hat a Bâ—bell of confusion is come out of this in that it is come so farre that the Saints departed are invocated or worshipped as Intercessours to God and that Divine honour is done them this the holy soules departed are not guilty of neither here they desired any such thing neither doe they present the miseries and necessities of Men before God But the fault lyeth in the forged Superstition of the wicked deceitfull Antichrist who hath founded his m Chaire or Throne Stoole of Pride thereon not as a living Saint which with the holy inclineth himselfe to God but as an earthly God he thereby arrogateth Divine Omnipotence to himselfe and yet hath none but is the greedy covetous proud Anti-christ riding upon the strong n The Arme of the Civill power Beast of this world 31. The soules departed doe not present our wants before God for God is neerer to us than the soules departed are and besides if they should doe so then they must have bodies as also Paradisicall sources or flowing properties springing up and working whereas they are in the still humility and meeke Rest and doe not suffer our soure miseries to enter into them but one holy Tincture taketh hold of another to increase the love and delight But they make not of Christ their Great Prince a Deafe Hearer as if he did neither heare feele nor see any thing himselfe who stretcheth out his armes and himselfe without ceasing calleth with his holy Spirit and inviteth all the children of Men to the wedding he will readily accept all if they would but come 32. How then should a soule come before Christ and pray for a Living Invocatour whereas Christ himselfe doth stand and invite Men and is himselfe the atonement of the anger in the Father For the Father hath given Men to the Sonne as himselfe witnesseth They were thine and thou hast given them to mee and I will that they be with mee and see my Glory which thou hast given mee 33. O thou confounded Babell goe out from Antichrist and come with a penitent heart and minde before thy mercifull Brother and Saviour of all Men he will more readily heare thee than thou come to him Step onely out of this wicked Babell into a new Birth and be not so much in love with the kingdome of this world thou art but a meere Guest and stranger in it what availeth thee thy o Or corruptible transitory honour from men which scarce lasteth one moment Thou shalt indeed get much greater surpassing joy and honour in the new Regeneration where the holy soules in the Heaven and the Angels will rejoyce with thee Consider what joy and gladnesse thou wilt stirre up thereby in the Heart of Jesus Christ where then instantly the precious Talent the Holy Ghost will be given thee and thou wilt get the Keys of the Kingdome of Heaven that thou thy selfe mayst open it or dost thou think it is not true doe but seek and try with an earnest minde and thou wilt finde wonders indeed thou thy selfe shalt know understand and without any doubt at all assuredly see in thy minde out of what Schoole this is written 34. Now the minde thinketh that if all the workes of a soule which it wrought here shall follow it in the figure then how shall it be if a soule here hath for a long time p Or wrought great crimes sinnes and blasphemies committed great abominations then they will be great shame to it if they must stand in the figure before its eyes This is a great stumbling block of the Devills which plagueth the poore soule and usually forceth it thereby into despaire so that it selfe continually presenteth its sinnes before it and despaireth of the Grace of God 35. Now behold thou beloved soule who art dearly redeemed by thy Saviour Jesus Christ with his entrance into the humanity and with his entrance into the Abysse of Hell and plucked off from the Kingdome of the Devill in the Might of the Father and sealed with his bloud and Death and covered with his Ensigne of Triumph all thy works both the evill and the good which thou hast done follow thee in the shadow but
not in the substance nor in the source or in the working property Yet they will not be any q Detraction shame or disgrace prejudice in the Heaven to the holy soules which have turned into the Regeneration in Christ but they shall have their highest joy concerning them in that they have stuck in such hard misery and sinnes and have been plucked out of them by their Saviour Christ and from thence will arise meere joy and rejoycing that they are redeemed from the r Hunter or the Devill Driver of their sinnes and from great misery and that the r Hunter or the Devill Driver is captivated which tormented them day and night in such ſ Sinfulnesse sinnes 36. And there all the holy soules and Angells in one Love will highly rejoyce that the poore soule is delivered from such great necessitie or misery and the great Joy then taketh its beginning from thence of which Christ said That there is more joy for one sinner that repenteth than for ninety and nine righteous that need no repentance And the soule will praise God that he hath redeemed it out of these great sinnes and herewith the praise of Christ in his merit passion and dying for the poore soule springeth up in Eternity and it is the right Song of the redeemed Bride which riseth up in the Father where the soules so highly rejoyce that the Driver is captivated and his t Dependents Complices confederates or followers 37. And here is fulfilled that which King David descanteth upon Thou shalt rejoyce to see how the wicked are recompenced how the wicked Driver Hunter or oppressour and u Occasioner or stirrer up of evill Incendiary of malice and wickednesse is tormented in his Prison for the sinnes that are washed away shall not appeare in Heaven as in the Abysse of Hell in the forme of fire but as Isaias said Though thy sinnes were as red as bloud or scarlet if thou turne they shall be like wooll white as snow they shall stand in a heavenly figure for Men to sing of in a Hymne of Praise and a Psalme of Thankesgiving for their deliverance from the Driver 38. And now seeing the departure of soules is various so also their x Or torment source quality or condition after their departure is various so that many of the soules departed y Or have a Purgatory for a tedious while are indeed for a 〈◊〉 time in Purgatory if the soule had been defiled with grosse 〈◊〉 and have not rightly stepped into the true earnest Regeneration and yet doe hang a little to it as it useth to be with those that have been laden with temporall honour and might or authority and power where many times their own power and profit prevaileth over right where wickednesse or malice and not wisdome is the Judge and here a great burthen is laid upon the poore soule and that poore soule also would faine be saved 39. Here cometh Man and prayeth before God for forgivenesse of sinnes and the Fox hangeth behinde his cloake he would be justified and his unrighteousnesse sticketh in the Abysse and that will not suffer him to enter into the New Regeneration his covetousnesse hath taken too much hold of him his wicked Babell of Antichrists opinions will not let him come to the true earnest conversion they barre up the Gate of Love and the Spirit of this world in the lust of the flesh continueth alwayes predominant or chiefe 40. And yet how ever when the point or houre of Death cometh that the Conscience is rouzed and that the poore soule beginneth to tremble for great feare at the Torment or source of Hell then these also would faine be saved though there is very little faith in them onely meere unrighteousnesse falshood and pleasure of the Earthly life the groanings and teares of the poore stand hard before it and the Devill readeth the Book of Conscience to the minde and there standeth also before the minde the pleasure of the world and the party would faine live somewhat longer and promiseth to lead a life in forbearance of evill or abstinence and the minde inclineth a little towards God or Goodnesse but the sinnes beate that inclination downe againe and then there ariseth great doubt in z Or unrighteousnesse unquietnesse yet neverthelesse many of them lay hold on the Saviour by a Threed 41. And now when Death cometh and severeth the body and soule asunder then the poore soule hangeth by a Threed of Faith and will not let goe and yet its a Budded essentiall vertues Essences stick fast in the anger of God the source or paine of the grosse sinnes b Boyle up in it torment it the Threed of Faith in the New Regeneration is very weake and here therefore now they must presse through the Gate of the Deepe through the passion and through the Death of Christ through the kingdome of Hell to God and Hell hath yet a strong Band about the soule the falshood is not yet washed off 42. There then saith the Bridegroome Come on the other side saith the poore soule I cannot yet my Lamp is not yet trimmed neverthelesse it holdeth the Saviour fast by the Threed of Faith and setteth its Imagination or Desire through the Threed of Faith and confidence further into the Heart of God where then at last it is Ransomed out of the Putrefaction through the Passion of Christ 43. But what its Putrefaction is my soule doth not desire to try by participating with them for it is their abominable sinnes which are kindled in the anger of God there must the poore soule c Or swimme Bath till it come into the Rest through the small faith where its Clarification or Glorification shall not in Eternity be like the true-borne Saints Although indeed they are Redeemed out of Hell and have fruition of the heavenly Joy yet the greatest Joy standeth in the earnest Regeneration wherein there springeth up Paradisicall vertue or power and wonders 44. And thy worldly Bravery Glory Beauty and Riches will not exalt thee before God as thou supposest nor yet thy Office which thou didst beare here be it the Kingly or Priestly Office if thou desirest to be in Heaven then thou must through thy Saviour be new borne thou must endeavour to bring thy Subjects unto righteousnesse and then thou wilt shine with thy Office as bright as the lustre of Heaven and thy works will follow thee O Man consider thy selfe in this 45. But thou earthly Babell what shall I write much of thee for Indeed I must shew thee the ground that thy hypocrisie may be brought to light and that the Devill may not continue in such a manner to stand in an Angelicall forme and in the voluptuous kingdome of this world in Man be a God which is his highest endeavour 46. Behold thou callest thy selfe a Christian and thou boastest that thou art a childe of God this thou confessest with thy mouth
but thy heart is a theefe and a murtherer thou endeavourest after nothing else but honour and riches and thy Conscience regardeth little by what meanes thou attainest them whether by hooke or by crooke thou hast a will one day to enter into earnest Repentance but the Devill keepeth thee back that thou canst not thou sayst to morrow to morrow and that is alwayes so from time to time and thou thinkest with thy selfe if I had my Chist full then I would give to him that hath need and become another Man If I had but enough to serve my turne aforehand that I may not come to want my selfe this is thy purpose till thy end which the Devill perswadeth thee that it is farre off from thee 47. In the mean while thou consumest the sweat and bloud of the needy and thou gatherest all his miseries and necessities on a heape in thy soule thou takest his sweat to maintaine thy pride therewith and yet thy doings must be accounted holy thou givest scandall to the poore so that by thy example and doings he comeâ—â— to be vile and wicked and to doe that which is not right in the presence of God he curseth thee and therewith causeth himselfe to perish also and thus one d One sinne bringeth forth another abomination generateth another but thou art the first cause thereof and though thou settest forth thy selfe never so wisely and handsomly yet the Driver is still before thee and thou art the Roote of all those sinnes which thou causest in others by thy hardnesse or oppression 48. And though thou Prayest yet thou keepest thy Dark Garment on still which is defiled with meere e Slander calumnie with Usury covetousnesse high-mindednesse lechery whoredome wrath envy and robbery thy minde is murtherous envious and malicious thou criest to God that he should heare thee and thou wilt not pull off this furred coate doest thou think that such a Devill shall enter into God or that God will let such a rough Devill into him thy minde standeth in the figure of a Serpent Wolfe Lyon Dragon or Toade and when thou f Doest pranck thy selfe so demurely and devoutly carriest thy selfe so sprucely thou art scarce thought a subtle Fox but as the will and the source or quality of thy heart is so standeth thy figure also before God and such a forme thy soule hath and doest thou suppose that thou shalt bring such a pretty Beast into the Kingdome of God 49. Where is thy Image of God Hast thou not turned it into a horrible Worme and Beast O! thou belongest not to the Kingdome of God except thou be borne a new and that thy soule appeare in the Image of God then the Mercy of God is upon thee and the Passion of Christ covereth all thy sinnes 50. But if thou perseverest in thy Beastiall Forme till the end and doest then stand and givest God good words that he should receive thy Beast into Heaven whereas there is no Faith in thee at all and thy Faith is nothing else but a Historicall knowledge of God which Historie the Devils also know very well then thou art not fastned to the Band of Jesus Christ and thy soule continueth to be a Worme and a Beast and it beareth not the Image of God and when it departeth from the body it continueth in the Eternall Fire and never more reacheth the Gate of the breaking through The Earnest Gate of the Purgatory 51. Then the Minde asketh May not a soule by the Intercession of Men or their Praying for them be ransomed out of Purgatory Antichrist hath played many jugling tricks with this and hath built his Kingdome upon it but I shall here shew you the roote which is highly knowne by us in the light of Nature 52. Mens g Or Intercession Praying for prevaileth thus farre if a soule hang to the Thread of the new Regeneration and that it is not a totall Worme and Beast and that it presseth into God with an earnest desire and if there be true Christians there which stand unfeinedly in the new Birth and that their spirit of the soule in their burning Love towards the poore soule doth presse in to God with the Thread of the Band of the poore soule then indeed it helpeth the poore soule to wrestle and to breake in pieces the Chaines of the Devill especially if it be done before the poore soule be departed from the body and especially by Parents children sisters and brothers or kindâ—ed of the bloud for their Tinctâ—res qualifie or mingle therewith as being generated from one and the same bloud and the spirit of their soule entereth much more freely and willingly into this great Combate and getteth victory much sooner and more powerfully than strangers if they stand in the new Birth but without the new birth no victory is gained there is no Devill that doth destroy another Devill 53. But if the soule of the dying Party be quite loosed off from the Band of Jesus Christ and that it selfe by its own pressing in doth not reach the Threed of Faith then the Prayers of those that stand by about it help not but it is with them as Christ said to his seventy Disciples which he sent abroad When you enter into a House salute them that are in it and if there be a childe of Peace in that house then your salutation of Peace shall rest upon â—t but if not then your salutation shall returne to you againe thus also their hearty wish of love and their earnest pressing into God returneth againe to the faithfull who were so heartily inclined to the soule of their friend 54 But concerning the feigned Masses for souls which the h Pope or Ministers Priests say for money without any true devotion and without hearty pressing into God that is altogether false and l Or is founded standeth in Babell it helpeth the soule little or nothing it must be an earnest fight that must be had with the Devill thou must be well armed for thou enterest into Combat with a mighty Prince look to it that thy selfe in thy k In thy unrepentant Garment of sinnes rough Garment beest not beaten downe 55. I will not say that one that is a true Beleever or truly faithfull in the new Birth cannot with earnest Combating help a soule which moveth â—n the l Or between Time and Eternity Doore of the Deep between Heaven and Hell but he must have sharp weapons when he hath to doe with m Princely Potentates Principalities and Powers or else they will deride and scorne him as it is done for certain when the n Pope or Minister Priest with his Glistering Coape or other fine cloaths cometh between Heaven and Hell and will undertake to fight with the Devill 56. O! Heare thou n Pope or Minister Priest there belongeth neither gold nor money nor any selfe-chosen holinesse about it there is a very worthy Champion which
assisteth the soule and if it getteth no victory in him then thy hypocrisie shall not help it Thou takest money and sayest Masse for every one whether they be in Heaven or in Hell thou doest not inquire after that and besides thou art altogether uncertain of it but onely thou mayst be sure that thou appearest before God to be a perpetuall lyar 57. But that they have hitherto ascribed such acute knowledge to the soule after the departure of the body that thing is very various according as the soule is variously armed If it here in this body entred into the new Birth and if it selfe were entred with its Noble Champion Jesus Christ through the Gates of the Deepe to God so that it hath received the Crowne of the high wisdome from the Noble Virgin then indeed it hath great wisdome and knowledge even above the Heavens for it is in the bosom of the virgin through whom the Eternall Wonders of God are opened this soule hath also great joy and clarity brightnesse or lustre above the Heavens of the Elements for the Glance of the Holy Trinity shineth from it and clarifieth brightneth or glorifieth it 58. But that they should ascribe great knowledge to a soule which scarce at the end with great danger is loosed from the Band of the Devill and which in this world did not so much as once care for the wisdome of God but looked after its pleasure onely and which hath not in this world been once crowned with the Holy Ghost that is not so doth not Christ himselfe say The children of this world are wiser in their Generation than the chi dren of Light 59. If the soule be freed from the Bands of the Devill then it liveth in meeknesse and in great humility in the stillnesse of the o Eternall Element or mercy of God Element without the springing up of any works it doth no Miracles or sheweth no works of wonder but humbleth it selfe before God Yet it is possible for the highly-worthy Champion-like soules to doe Wonders for they have great knowledge and power or vertue though they all appeare in humble Love before the Countenance of God and there is no grudging among them The true Doore of the Entrance into Heaven or into Hell 60. Reason alwayes seeketh for Paradise out of which it is gone forth and it sayth Where is the place whither the soules goe to rest in Whither flieth it when it departeth from the body Doth it goe farre or doth it stay here 61. Although wee may be hard to be understood in our high knowledge because a soule that desireth to p Or understand it see it must enter into the New Birth or else it standeth behinde the vayle of Moses and asketh continually Where is the place therefore wee will set it downe for the sake of the Lilly-Rose wheâ—e then the Holy Ghost will open many Doores in the Wonders which men now hold for Impossible q To be opened and in the world none is r Or at home therein but they are Å¿ Or at Babell in Babell 62. Therefore now if wee will speake of our Native Countrey out of which wee are wandred with Adam and will tell of the Resting-place of the soules wee need not to t Or to thinke of some farre distant place cast our mindes a farre off for farre off and neere is all one and the same thing with God the place of the Holy Trinity is u Or Every where all over Heaven and Hell is every where all over in this world and the Man Christ dwelleth all over for he hath laid off the corruptibility and hath swallowed up Death as also that which is fragile or temporall and he liveth in God his body is the substance of the Element which out of the word of the Mercifulnesse is from Eternity generated out of the Gates of the Deep it is the x Or refreshment Habitation where the sharpnesse of God breaketh open the Darknesse where the Eternall vertue or power appeareth in wonders and it is the Tincture of the Deity which is before God out of which the heavenly vertues are generated its Name is wonderfull the Earthly Tongue cannot expresse 63. And Adams body was also created out of it and the whole world was made through the Element out of its issuing forth Now therefore this Gate is every where all over that which is most inward is also the most outward but the middlemost is the Kingdome of God the outward world hangeth to the outermost and yet is not the outermost but the ground of Hell is the outermost and none of them all comprehendeth the other and yet they are in one another and the one is not seene in the other but the y Or property is felt source which is broke forth 64. Wee finde indeede the vertue of the Kingdome of Heaven in all things and also wee finde the vertue or effect of the Kingdome of Hell in all things and yet the thing is not hurt or disturbed by either of them but what is not generated out z Or the one Eternall of one of them alone 65. The soule of Man is generated out of the Gates of the breaking through out of the outward into the inward and is gone forth out of the inward in a The Spirit of this world the out-Birth of the inward into the outward and that soule must enter againe into the inward if it remaine in the outward it is in Hell in the deep great widenesse vacuum or space without end where the source or the rising tormenting quality generateth it selfe according to the inward and in it selfe goeth forth into the outward 66. The source in the breaking forth out of the outward into the inward is the sharpnesse and the Allmightinesse of the Kingdome of the Heavens over the outward the outward is the Eternall Band and the inward is the Eternall vertue and light and cannot perish and thus God is all in all and yet there is nothing that comprehendeth or detaineth him and he is included in nothing 67. Therefore the soule when it departeth from the body needeth not to goe farre for at that place where the body dyeth there is Heaven and Hell and the Man Christ dwelleth every where God and the Devill is there yet each of them in his own Kingdome The Paradise is also there and the soule needeth onely to enter through the deep Doore in the Centre Is the soule Holy then it standeth in the Gate of Heaven and the earthly body hath but kept it out of Heaven and now when the body cometh to be broken then the soule is already in the Heaven it needeth no going out or in Christ hath it in his armes for where the foure Elements breake there the roote of them remaineth which is the holy Element and therein the body of Christ standeth and also the Paradise which standeth in the springing source of Joy and that Element
it another dwelling house for thy soule that it may not send thee so naked away from it 117. And then thirdly that he hath brought thy soule out of Heaven into the pleasures of this world and now leaveth it in its misery wholly naked and bare fitting in its filthinesse and goeth away and regardeth no more where the soule is or how it is with it if it c Or should goe into Hell were in the Abysse of Hell it were all one to the spirit of this world this thou hast to expect for thy recompence from the spirit of this world because thou hast so truly served it 118. Therefore O Cain fly away from the Spirit of this world there is a fire out of the Roote of the Originality from the Lord of Heaven in it thy swelled secret Kingdome is kindled that Men may see or know thee in every place thou shalt stand quite open or naked with all thy d Or Mysteries secresies for the Spiritus Majoris Mundi or Spirit of the Greater World hath found the Tincture and its Roses blossome in the Wonders CHAP. XXI Of the Cainish and of the Abellish Kingdome how they are both in one another Also of their Beginning Rise Essence and drift and then of their last Exit Also Of the Cainish Antichristian Church and then of the Abellish true Christian Church how they are both in one another and are very hard to be knowne asunder Also Of the variety of Arts a Conditions and Courses States and Orders of this World Also Of the Office of Rulers or Magistrates and their Subjects how there is a Good and Divine b Or Order Ordinance in them all as also a false Evill and Devillish Where the providence of God is seene in all things and the Devils deceit subtilty and malice is seene also in all things 1. WEE finde by the Divine Providence in all things as also in Arts and c Or Conditions of things States that the things of this world are all good and profitable and that onely the Devills poyson brought into them is evill and so wee finde also all States or conditions high and low come out of one d Or spring onely Tree and one alwayes proceedeth out of the other so that the Divine Providence cometh to help all things and so the Eternall Wonders in ail the three Principles are e Or discovered manifested to which end God brought to light the Creation of all things which from Eternity in themselves stood onely in the flowing budding or f As the thoughts in the minde flow or spring up springing up but by the Creation of this world are put into the Wonders 2. Therefore now wee can speak or write of nothing else but of his Wonders for wee have a great Example of them in Cain when the Kingdome of the fierce wrath after his murther awaked in him and would have g By making him despaire in God devoured him that God came to help him when the Divine Justice in his Conscience sentenced him to Death then the Divine Answer spake against it saying No Whosoever slayeth Cain it shall be avenged sevenfold by which speech the fierce vengeance of the Abysse of Hell was driven away from him so that Cain did not despaire and though he were gone forth from God yet the Kingdome of Heaven stood towards him he might turne and enter into Repentance God had not yet quite rejected him but his malicious murtherous and his false confidence he accursed and would not h Or consent thereto be therein 3. For God departed not from Cain but Cain went himselfe from God if he had been strong in Faith and Confidence in God then he might have been able to enter into God again even as he thought before the fall into the murther that he would break the head of the Serpent but there it was seene what Mans ability was If he had laid hold on the true Treader upon the Serpent then he might have gone instantly in the vertue of the Treader upon the Serpent into God againe 4. But Cain i Or was had flesh and bloud and understood not the meaning of the Eternall Death yet when he was assured from God that none should slay him he became cheerly againe for the k His faculties that were in doubt were againe assured of Gods grace Essences of his soule were refreshed againe by Gods recalling him for the Doore of Grace stood open towards him he should returne for God would not the Death of a Sinner 5. And here may be seene very exactly who was the accuser of Cain viz. the bloud of Abel which cryed to God from the Earth and awakened the fierce Anger against Cain where the Essences of the soule of Abel through the deep Gate of Anger pressed in to God through the Treader upon the Serpent and so stirred the Roote of the fire in Cain whereby the Anger was awakened Here consider what the sighings of the righteous and their pressing into God in their unequall being oppressed can doe how it kindleth the Anger of God as in Cain whereas then fiery Coales are heaped upon the Drivers or oppressours head 6. But when l The wrath or the gnawing Worme of his Conscience it was allayed againe by the voyce of God then Cain did not know how that came to passe and set his murther at Rest like one who hath a secret gnawing Dogge sitting in the Darke yet he proceeded and built his powerfull Earthly Kingdome and did not wholly put his trust in God for when he saw that he must seeke for his Bread out of the Earth and must take his cloathing from the m The Beasts and that which groweth out of the Earth children of the Earth therefore all his businesse lay in the Art of Seeking how and which way he might finde and how to possesse the treasure of that which was found that he might alwayes have enough because he saw God no more therefore he did like Israel who were brought out of Egypt by Moses and when they saw him not because he was on the Mount then they began their dancing and false worship of God and asked after Moses no more 7. Thus Cain now built his earthly Kingdome and began to search all manner of Arts not onely in n Husbandry plowing or Tilling of the ground Agriculture but also in Mettalls and further all Arts according to the seven Spirits of Nature which in the o In the Name of Cain and the other Circumstances Letter is well to be seene wherein our Schooles or Universities will now be Masters but they are not yet Schollars in the Ground 8. And it is excellently shewen that they had p That is in Cains time they had the Tincture in their power the light of the Tincture in their hands wherein they found their Inventions though it was not wholly knowne for sinnes were not then in such multiplicity
say of Mary shee hath comprehended the Holy Heavenly Eternall Virgin of God and put on the Holy and Pure Element together with the Paradise and yet was truly a virgin in this world generated by Joachim and Anna. But shee was not called a holy pure-virgin according to her earthly Birth the flesh which shee had from Joachim and Anna was not pure without spot but her holinesse and purity is according to the Heavenly h The wisdome of God virgin besides shee brought not the heavenly virgin to her out of her own ability for the Angel said to her The Holy Ghost shall came upon thee and the Power of the most High shall over-shadow thee therefore that holy thing that shall be borne of thee shall be called the Sonne of God 35. Here understand and consider it rightly the vertue or power is the heavenly virgin for shee is the i Mercifulnes Mercy of God and the holy thing is the Centre in that vertue or power and that is the eternall Birth of the holy Trinity and the Holy Ghost which goeth forth out of the Centre of God overshadowed the Humanitie of Marie Thou must not think that the corrupted Humanity hath comprehended the holy Deity as its own so that we might as it were say that Mary in her corrupted humanity is like God No the very pure Element together with the Paradise is inferiour to God and though indeed wee are generated out of his power or vertue yet that vertue is substantiall and God is purely Spirit for the Name of God hath its Originall in the Centre of the Spirit and not in the Heaven onely the Light in the Centre is the holy thing and the light ham no Centre for it is the end of k Or of Nature All things 36. Therefore wee say of Mary that shee hath received the heavenly Pledge which was unknowne to Nature and which shee in her outward Man knew not at all viz. the heavenly chast virgin of God and in that shee received the eternall Word of God the Father which continueth eternally in the Father out of which the Holy Ghost goeth forth Eternally wherein the whole Deity is comprehended 37. Wee cannot say that the heavenly virgin of the l Barmhertziegkeit Mercifulnesse Mercy of God viz. that which entred into Mary out of the Counsell of God is become Earthly but wee say that the soule of Mary hath comprehended the heavenly virgin and that the heavenly virgin hath put the heavenly new pure Garment of the holy Element out of the chast virgin of God viz. out of the Barmhertzigkeit Mercifulnesse or Mercy of God on to the soule of Mary as a new Regenerated Man and in that same shee hath conceived the Saviour of all the world and borne him into this world Therefore he said to the Jewes I am from above but you are from beneath and of this world I am not of this world and be said also to Pilate My kingdome is not of this world This ought highly to be Considered 38. You are to know that as Mary did beare the heavenly Image viz. a new Man borne out of the Mercy of God in the old Earthly Man viz. in the kingdome of this world which kingdome shee had in her as her own which yet did not comprehend the New Man so also the Word of God entred into the body of the virgin Mary into the heavenly Matrix into the Eternall virgin of God and that word in that Eternall virgin of God became a heavenly Man out of the Paradisicall holy pure Element in the Person of the new Regenerated Man of the virgin Mary and with his Eternall Deity was together generated in the beginning own soule of Mary and with his entrance of his Deity hath brought the soule of Mary againe into the holy Father so that the soules of Men which were gone out from the Deity were new-borne againe in the soule of Christ and begotten to the Heart of God 39. For Christ brought no strange soule out of Heaven with him into the highly blessed heavenly pure virgin but as all soules are generated so Christ also received his soule in his body though in his undefiled body of holinesse which was become Maries own For wee must say that the pure Element in the m Barmhertzigkeit Mercifulnesse Mercy of God became Maries own wherein her new body n Or belonging to in her Originall soule consisteth The most precious Gate 40. For no o New or strange other soule is generated in any Man but a new body but the soule is renewed p Or by with the pure Deity and Christ with his entrance into Death where he severed his holy Man from the Kingdome of this world severed q The soule it also from the fierceness of the eternall Anger and from the r Or working property source of the Originality 41. And as the pure Element which is in the presence of God and wherein God dwelleth is truly every where in the whole space of this world and hath attracted to it the Kingdome of this world viz. Å¿ The pure one Elements own Out-birth it s own Out-Birth as a body and yet this very body doth not comprehend the Element no more than the body comprehended the soule so Christ also hath truly in the body of the virgin Mary attracted to him or put on our humane Essences and is become our Brother yet these humane Essences cannot comprehend his Eternall Deity onely the new Man borne in God comprehendeth the Deity after the same manner as the body doth the soule and no otherwise 42. Therefore the body of Christ is inferiour to the Deity and in these onr humane Essences he suffered Death and his Deity of the holy Man in the pure Element entered together also into Death and bereaved Death of its power and did seperate the naturall soule which Christ commended to his Father when he dyed on the Crosse from the Kingdome of this world also from Death from the Devill and from Hell in the strong divine Might or power and opened a Gate for us all who come to him and incline our selves with minde and thoughts to him then the Father draweth our soule which is in him into the pure love of Christ where then it putteth its Imagination againe through Christ t Or in true Resignation forward into the holy Trinity and is fed againe from the Verbum Domini the Word of the Lord where then it is an Angel againe cleane seperated from the Kingdome of the Devill and of this world in the Death of Christ 43. And for this cause God became Man that he might in himselfe new generate the soule of Man againe and might redeeme it from the chaines of the fiercenesse of Anger and not at all for the Beastiall bodies sake which must melt againe into the foure Elements and come to nothing of which nothing will remaine but the shadow in the
Men in the Time viz. in the end of three Moneths not out of the holy Ternary but our soule yet not our body wherein the Kingdome of this world and sinne did stick 66. 'T is true indeed he took our body on him but not mingled with the holy Ternary for Death stuck in our body and the Ternarius sanctus was i Or its death The death of the death of our body Death and Victory and in the holy Ternary was his Deity and that Man is come from Heaven and hath put on the Earthly Man and brought to passe the Redemption between the Earthly and the Heavenly whereby the soule was k Or freed severed from the Anger and Wrath. 67. You must not say that whole Christ with body and soule came from Heaven He brought no soule out of the holy Ternary the Heavenly virgin was the soule in the holy Ternary and that he brought with him for a Bride to our soule as this whole Booke doth treate of it For what would it help mee if he had brought a strange soule with him Nothing at all But that he hath brought my soule into the holy Ternary I rejoyce at that and thus I can say that Christs soule is my Brother and his body is the food of my soule as he saith in the fixt Chapter of John My flesh is meate indeed and my bloud is drink indeed 68. Come hither yee contentions l Pastours Priests Presbyters or Ministers Shepheards of Babell open your eyes and consider what his Testaments of the Baptisme and his Last Supper are I shall shew you well enough if you be but worthy how ever wee write for the children of the Lilly therefore let every one see where he harboureth it is in earnest Wee slight not the understanding of the Ancients It may be it was purely generated in the beginning but wee finde how Antichrist hath set up himselfe upon it and made Gods of the Creature 69. Yet Men cannot say that Mary was borne out of a barren womb although the body of Anna was unfruitfull which was from the Counsell of God in that they were honest vertuous people fearing God that their Tincture might not be defiled because they were to generate that which the Lord would highly blesse God knew how to open It in due time and that in old age when the wanton lust of this world from the Elements was extinguished as in Sarab Abrahams wife 70. For if the soule standeth in the feare of God then the Tincture also in which the soule springeth up is purer although that be not free from the Originall or inherited sinne Thus Mary is indeed truly generated of Joachim and Christ hath his naturall soule from the Tincture of Mary yet but halfe for the Limbus of God was the Man or Masculine seede and therein was the chast virgin of God in the holy Ternary and in the holy Ternary the Trinity the whole fulnesse of the Deity and the Holy Ghost was the Work-Master 71. Here wee cleerly finde what Christ said to his Father concerning us Men Behold the Men were thine and thou hast given them to mee and I will that they he with mee where I am that thy may see my Glory When the Word or Heart of God went into the holy Ternary there it was the Sonne of the Father and also his servant as Esayah saith and as it is in the Psalmes for he had united or espoused himselfe m In or into to the Element and had the forme of a servant but the Word which went into the pure Element was his Sonne and thus he took our soule upon him not onely as a Brother for the Limbus of God in the heavenly Tincture was the Man and that was our Lord for the whole world standeth in the Might thereof and that Might shall sweepe the threshing floare of this world And thus wee are his servants and also his Brethren in respect of his Mother but in respect of his Father wee are his servants and before the Fall wee were the Fathers also till his humanity or becoming Man though in the Word of the Promise it was in which the faithfull entred into God 72. Thus he is a King over the house of David Eternally and his Kingdome hath no end and he hath the Throne of his father David for this world is become his he is entred into this world and hath taken possession of it he standeth in the holy Ternary and in the Trinity and also in this world he hath the n Or Fanne Casting shovell in his hand as John the Baptist saith the Judgement is his at which the Devils doe tremble He hath the Throne of David from the Counsell of God for David was a Type of him and had the Promise and God set him upon the Throne in the Promise for the Scepter of his Kingdome was the Scepter of the faithfull who looked upon God who was the King and so also indeed the outward Kingdome was his Thus also Christ was a King in the holy Ternary and this world also was his owne Of the deare Name Immanuel 73. And thus wee can truly say Immanuel God with us God in us In the Language of Nature it soundeth right but our Tongue wee have from this world doth but stammer it and o The outward Tongue cannot expresse the secret of this Name cannot name it according to our understanding For Im is the Heart of God in the holy Ternary for it is conceived or comprehended as thou mayst understand it in the conception or comprehending or expressing of the Word Ma is his entring into the Humanity in the soule for that word or syllable presseth one from the Heart and wee understand that he conceived or comprehended the Heart viz. the vertue of the Father in the soule and goeth with the word or syllable nu aloft which signifieth his ascension into Heaven as to his soule El is the name of the great Angel which with the soule triumpheth above the Heaven not onely in the Heaven but in the Trinitie 74. For the word Himmel Heaven hath another meaning in the Language of Nature The syllable Him goeth out from the Heart viz. out of the vertue of the Father or out of the Essences of the soule and pntteth forth upwards into the holy Ternary and then it compresseth it with both the Lips and bringeth the Angels name downwards viz. the syllable Mel which signifieth the Humility of the Angels that they dee not exalt their heart in pride flying into the Triniry but as Isaiah sayth that they cover their faces in humility before the holy God with their wings and continually cry Holy holy holy is the Lord p Zeharth of Hosts 75. So now you understand that this Angel is greater than any Angel in Heaven for the hath a heavenly humane body and hath a humane soule and hath the eternall heavenly Bride the virgin of wisdome and hath the holy Trinity
out of the Trinity in the Baptisme of Christ and in all baptized Chistians overshadowed and y Or impregnated filled the soule of Christ in the Baptisme in Jordan and also the soules of all Christians and so renewed the Earthly Water of the Out birth in the soule and washed it cleane that it is z In true Resignation in it selfe a pure Angel which of it selfe may cate of the heavenly fruit and that is the cause of the Baptisme O Man consider thy selfe 86. Now when the poore soule was thus bathed in the water of Eternall life out of the pure Element which is a In Ternario Sancto in the Holy Ternary that it not onely enjoyed the same outwardly but was also filled or impregnated therewith as the HoJy Ghost impregnated Mary in the Holy Ternary then it stood inclined b In true Resignation forward viz. right forward towards God and into God as a new halfe generated and washed Creature and c In selfe behinde it was the anger of the Darknesse in the Kingdome of this world still fast bound to it so that it coold not be wholly freed from it except it entred into Death and quite breake off the Kingdome of this world Of the Temptation of Christ 87. Therefore must Christ now after the Baptisme be tempted and he was set against the Kingdome of the fierce wrath to see whether this second Adam thus new prepared could stand in the new and old Man with the hake new borne and washed soule and set his Imagination upon God and eate of the Word of the Lord. And there it was tryed whether the soule would presse in to God or into the Spirit of this world againe 88. And here you may cleerly know that the Spirit of God brought this Christ into the Wildernesse to be Tempted in that the Devill was permitted in the Kingdome of Gods Anger to set upon him and to tempt this second Adam as he had tempted the first Adam in the Garden of Eden 89. And there now was no earthly meate or drink and the soule in Christ understood now very well what Inne or house it was in that it was in God and that it could of Stones make Bread seeing there was none there but it must eate no Earthly bread but havenly Bread out of the Holy Ternary in its heavenly Body and the earthly Body must be hungry that the soule might be rightly tempted For the earthly Body was an hungred as me Text in the Gospel saith very right 90. Now the heavenly Body must overcome the Earthly that the earthly may be as it were dead and impotent and that the heavenly may d Or be predominant keep the Dominion And now as Adam stood in the e Pinne of the Ballance Angle between love and wrath when he was tempted there stood both Kingdorres against him and pulled at him and as God the Either direct forward in his reconciled will is the Kingdome of Heaven and the cleere Deity and backward in the Eternall roote of Nature there is his wrath and anger and yet f The Kingdome of Heaven and the Kingdome of Hell both of them are in the Eternall Father and as in the Eternall Nature of the Wrath the Light or the Kingdome of Heaven is not knowne and also in the Eternall Light the Kingdome of fiercenesse and of wrath is not known because each Kingdome is in it selfe so is the soule of Man also it hath Kingdomes in it in which it g Imagineth is inclined or yeeldeth it selfe to or converseth with tradeth in that it standeth If it trade in the Kingdome of Heaven then the Kingdome of Hell is dead in it not that it is ceased but the Kingdome of Heaven is h Text. Res. Predominant and the Kingdome of fiercenesse is changed into joy so also if it trade in the Kingdome of Wrath then that is h Text. Res. predominant and the Kingdome of Heaven is as it were dead although indeed in it selfe it doth not vanish yet the soule is not in it 91. Thus also the Temptation was to try which Kingdome in the soule might overcome and therefore the food and drinke was withdrawne from the earthly Body and the Kingdome of Heaven was predominant in him in the holy Ternary and in his Deity and the Kingdome of Wrath and the Kingdome of the Devill was against him And there the new-washed and halfe regenerated soule stood in the midst and was pulled at by both Kingdomes as Adam in Paradise 92. The Deity in Christ in the holy Ternary said Eate of the Word of the Lord and goe forth from the outward Man rest in the Kingdome of Heaven and live in the new Man and then the old Man is dead for the new Mans sake on the contrary the Devill said to the soule Thy earthly Body doth hunger because there is no Bread for it therefore make Bread of stones that thou mayest live and the strong soule is Christ as a Champion stood and said Man liveth not by Bread alone but by every word that proceedeth out of the mouth of God And he rejected the earthly Bread and life and put his Imagination into the Word of God and did eate of the Word of the Lord and then the soule in the Kingdome of Heaven was predominant and the earthly Body was as it were dead for the Kingdome of Heavens sake whereas yet it was not dead but it became the servant of the heavenly Body and lost its potent l Regiment or Government Dominion 93. And now when the Kingdome of Hell had this mighty blow and was thus overcome then the Devill lost his right in the soule yet he said in himselfe thou hast a k Or jurisdiction over the Earthly Body right in the earthly Body and somewhat was permitted to him and then he took the body with the soule and set them upon the Pinnacle of the Temple and said Cast thy selfe downe for thou art powerfull and canst doe all things and then the People shall see that thou art God and hast overcome this is the right fluttering Spirit wherewith the Devill would faine alwayes flie above the Thrones over the Deity and yet goeth but in himselfe into the Hellish fire and apprehendeth not the Deity 94. And l Or herein here also was Adam tempted to try whether he would stedfastly put his Imagination into the Heart of God and then be should have continued in Paradise but when he turned away his Minde from the Heart of God into the Spirit of this world and would flie out beyond the humility and would be like God then he went forth beyond the Throne of God in the Spirit of the fiercenesse of the Anger Therefore here the soule of Christ must be accuratly tempted to try whether it would seeing it had retained the heavenly Bread flie out also in Pride in the might of the fire or whether it would in humility look
onely upon the Heart of God and m Or submit to it give it selfe up to that that it might be carried onely in the will of God and become an Angel in humility and not relie onely upon it selfe to flie in its own might or power 95. And here the Devils Master-piece is seene in that he n Alleadgeth Scripture useth the Scripture and saith The Angels will beare thee up whereas here the matter was not about the body but about the soule which he would bring into Pride that it might teare it selfe off from the love of God and relie upon the Angels bearing it up and that it should break it selfe off againe from the new body which can flie well enough with that and leap down in the old Body and relie upon the Angels and so should flie out from God into the Spirit of this world againe 96. But here his valour is seene though he stood with his earthly Body upon the pinnacle of the Temple yet he committed his Earthly Body to God and trusted in him and that he was every where in God and said to the Devill It is written thou shalt not tempt the Lord thy God Here the Devils Pride in the Kingdome of wrath was rightly overcome and the humility the strength and the might remained to be our Christs and the soule of Christ is entered into the holy Ternary as into the humble Love and espoused it selfe with the humble chast virgin of the Divine Wisdome 97. Now when the Devill had lost twice then he came at last with his last powerfull Temptation as he did also to Adam he would give him the whole world if he would fall downe and worship him The businesse with Adam also was about this world he would draw this world to him and so be like God with it that as God had drawne this world to him to manifest his great Wonders therewith so the soule in Adam thought with it selfe thou art the similitude of God thou wilt doe so too and so thou shalt be like God but thereby he went forth from God into the Spirit of this world Now therefore the second Adam must hold out the standing of the first Adam whereby it was tempted or tried whether the soule would continue in the new holy heavenly Man and live in the Barmbertzigkeit the o Or Mercy Mercifulnesse of God or in the Spirit of this world 98. And thus stood the soule as a valiant Champion and said to Satan Get thee hence Satan thou shouldst worship the Lord thy God and serve him onely I have no more to doe with thee there the Devill Hell and the Kingdome of this world was commanded to be gone and the valiant Champion hath gotten the victory and the Devill faine to get him gone and the earthly part was overcome And here now the Noble Champion standeth upon the Moon and receiveth all might in Heaven Hell on Earth into his power and ruleth with his soule in the holy Ternary in this outward body over Death and life and here this world is become Christs owne for he had overcome it be could live in God and needed not the earthly food nor drink 99. And the Reader must know that the Combat with the Temptation was held in body and soule and that this Temptation concerneth us al 's ohe hath overcome for us if wee put our whole trust in him then wee have victory in him over sinnes Death Hell and the Devill and also over this world for he held the last victory in his Death when he brake the sword of the Cherubine and destroyed the Hell of the Devill and hath led captivity captive that thereby thou mightst live by the Death of Christ 100. And wee see that all is true as is above-mentioned for when he had overcome in the Temptation and had stood forty dayes then he had wholly overcome till the last victory in Death for so long Adam was in the Temptation in the Garden of Eden and p Viz. after the Temptation there he began his Priestly Kingdome as a King over Heaven and this world with signes and wonders and in his first Miracle turned water into good wine he also healed the sick made the blinde to see the lame to goe and cleansed the Lepers also he raised the dead and shewed himselfe to be the true King over the q Over the living and the dead quick and dead and face upon Davids Throne of Promise and was the true Priest in the Order of Melchisedech All whatsoever Aaron was in the Fathers might in a Type that this high Priest was in vertue and power with deeds and wonders which wee will cleerly describe in the other Book following this if wee live and God shall give us leave to doe it CHAP. XXIII Of the highly precious Testaments of Christ viz. Baptisme and his last Supper which he held in the Evening of Mandy Thursday with his Disciples which be left us for his Last Will as a Farewell for a Remembrance The most Noble Gate of Christianitie 1. IT is apparent how they have hitherto in Babell danced or contended about the Cup of Jesus Christ and about his holy Testaments for which they have caused many warres and bloud-sheddings but what kinde of knowledge concerning those Testaments they in Babell have appeareth by their works of Love among one another which their Councels have brought to passe where Men have stopt the mouth of the Holy Ghost and have made a worldly a Rule or Government Dominion out of the Priesthood of Christ 2. O you high Priests and b Or the learned in the Scripture Scribes what answer will you make to Christ when you shall be found thus at his comming Or doe you suppose you stand in the dark No you stand in the presence of the cleere countenance of Jesus Christ who is Judge of the quick and dead doe but open your eyes and rightly feed the flock of Jesus Christ he cometh and demandeth chem of you You are not all Shepheards or Pastours but intruded covetous Wolves you relie on your Schoole-Art or University Learning and Schollership O that avayleth nothing in the presence of God the Holy Ghost speaketh not from that he will not be bound up if you will be Pastours then you must hold out in the Temptation and put on the Garment of the Lamb in your heart you must not take the wooll of the sheepe onely from them but you must give them the food of the Holy Ghost in true Love and be practisers of it your selves c Note this But how will you give it if you be in the Wildernesse still and have chosen the Kingdome of this world to your selves in the Last Temptation What shall be said of you Is not the Anger broke out and burning carry fuell to it for Babell is on fire the d Humility and Love water is dried up or what have I to doe with thee that I must
write thus 3. Wee have shewed in few words the Incarnation and Birth of Jesus Christ the Sonne of God and yet wee are so very earthly and cannot apprehend it but are continually asking whereis Christ with his body where shall wee seek for him and therefore our soule longeth to write of his Omni-presence and that notwithstanding all the raging and fury of the Devill and of Antichrist 4. Wee having cleerly described how God out of his love and mercifulnesse of Grace hath turned his beloved heart to us againe and how he hath opened the Gate to the Kingdome of Heaven for our soules therefore now wee are further to consider of the Body of Christ for reason saith continually the body of Christ is gone up into Heaven he is farre from us wee must erect a e Government Discipline or forme of Religion Kingdome that wee may serve him in his absence as Jeroboam did with the Calves and so that Kingdome is rightly called Babell 5. Doest thou boast thy selfe to be a Christian why doest thou not then beleeve his Word when he said He would be with us to the end of the world and said moreover He would give us his body for meate and his bloud for drinke Also his body is meate indeed and his bloud is drink indeed What doe you understand by this an absent Christ O thou poore sick Adam Wherefore art thou gone againe out of Paradise Hath not Christ brought thee in againe wherefore then didst thou not stay there Doest thou not see that the Apostles of Christ and their Successours who dwelt in the Paradise of Christ with their soules and did great Wonders Wherefore art thou againe entered into the Spirit of this World Doest thou suppose that thou shalt finde the Paradise with thy Reason in thy Art Doest thou not think it hath another Principle and that thou shalt not finde it except thou beest borne anew 6. Thou sayest Christ is ascended into Heaven how then can he be in this world and when thou reachest farthest thou thinkest that he is present onely with his holy Spirit here in his Testaments and that the Testaments are onely f Symboles of his satisfaction fignes of his Merits What sayest thou then of thy New Man When indeed the soule is fed with the Holy Ghost What food hath thy new Man then g The new Man feedeth upon the pure Element and the outward Man eateth of the foure Elements for each life feedeth upon its Mother 7. Now if the Soule eateth of the cleere Deity what food hath the body then For thou knowest that the soule and the body are not one and the same thing it is indeed a very h Corpus And they differ as body and spirit body but the soule is a Spirit and must have spirituall food and the body must have bodily food Or wilt thou give the new Man earthly food If thou meanest so thou art yet farre from the Kingdome of God The heavenly body of Christ did eate no earthly food but the outward body onely did eate that Is not Christs body now in the i The pure holy substantiality viz. the Angelicall world the holy earth holy Ternary and eateth Paradisicall food Wherefore then shall not our pew Man doe so did he not eate heavenly food forty dayes in the Wildernesse and alwayes afterwards and did he not tell his Disciples at Jacobs Well I have meate to eate that yee know not of and further It is my meate to doe the will of my Father which is in Heaven Is the will of God his food why then is it not ours if we live in him Hath not the Deity of Christ put on the Kingdome of Heaven for a Body is not the pure Element wherein the Deity dwelleth his body 8. But reason saith the Body of Christ is but in one place how can he then be every where He is indeed a Creature and a Creature cannot be in all places at once Hearken beloved Reason when the Word became Man in the body of Mary was he not at that time also aloft above the Starres When he was at Nazareth was he not then also at Jerusalem and every where in all the Thrones of Heaven Or doest thou suppose when God became Man that he was shut up and confined within the Humanity and was not every where Doest thou suppose that the Deity in Christs becoming Man divided it selfe O no he never went from his place that cannot be 9. And now he is become Man therefore his humanity is every where wheresoever his Deity was for thou canst not say that there is any place in Heaven or in this world where God is not now wheresoever the Father is there also is his heart in him and there also is the Holy Ghost Now his Heart is become Man and in the Humanity of Christ and therefore if you will think that the body of Christ is far of in Heaven yet you must also say that the Heart of God is in him and now when you say that God the Father is here present will you say that the heart in hint is not here present with him Or wilt thou divide the Heart of God and wilt onely make it that there is but a spark of it in the body of Christ and that the rest of it is every where all over What doe you doe Desist and I will truly and exactly shew you the true Ground 10. Behold God the Father is every where and his k Or Sonne Heart and Light is every where in the Father for it is alwayes from Eternity begotten every where of the Father and his birth hath neither beginning nor end he is even at this very day continually generated of the Father and then also when he was in the body of Mary yet he stood then in the Fathers Birth and was continually begotten of the Father and the Holy Ghost proceeded continually from Eternity from the Father through his l Sonne or Word Heart for the whole m Geniture or working Generation of the Deity is no otherwise neither can it be otherwise 11. Now the Father is greater than all and the Sonne in him is greater than all and his n Barmhertzigkeit Meryc Mercifulnesse is also greater than all and the one pure Element consisteth in his n Barmhertzigkeit Mercy Mercifulnesse and is as great as God onely it is generated of God and is substantiall and it is under or inferiour to God and so therein is the Ternarius sanctus with the wisdome of God in the Wonders for all Wonders are manifested therein and that is the heavenly body of Christ with our here assumed soule in it and the whole fulnesse of the Deity is in the Centre therein and thus the soule is environed with the Deity and eateth of God for it is Spirit thus my beloved soule if thou art regenerated in Christ then thou puttest on the body of Christ which is out of
the holy Element and that giveth thy new body food drink and the Spirit of this world in the 4 Elements giveth our old Earthly Body Earthly meate and drink that is Earthly and Elementary 12. Thus understand and know this precious depth as Christ made a Covenant with us in the Garden of Eden that he as above-mentioned would thus become Man so also after he had laid off that which was Earthly he made a Covenant with us and hath appointed his body for food and his bloud for drink and the Water of the Eternall Life in the Originality of the Deity for a holy Baptisme and commanded that wee should use it till he cometh againe 13. Now thou wilt say what did Christ give to his Disciples in his Last Supper when he sat with them at Table Behold the Deity is not comprehensible or circumscriptive and the holy Body of Christ is also not measurable it is creaturely indeed but not measurable he gave them his holy heavenly Body and his holy heavenly bloud for food and for drink as his own words import doest thou say how can that be Then tell mee how it can be that the holy Element hath put on this world and hath another Principle in the body of this world that holy Element is the heavenly body of Christ Thus he gave them outward bread and outward wine in the kingdome of this world and therewith his holy heavenly body in the Second Principle which comprizeth the outward and likewise his heavenly bloud wherein the heavenly Tincture and the holy life consisteth 14. Now saith reason That was another body in another bloud and not his own creaturely body prethee reason tell me how can it be another body indeed it is in another Principle but of no other Creature Did not Christ say I am not of this world and yet he was really according to the outward man of this world or doest thou understand it onely of his Deity What becomes then of his eternall humanity according to which he was a King of the promise upon the Throne of David if the promise had been able to ransome us then the worke need not have followed and Moses likewise had been able to have brought the people of Israel into the true promised Land which verily Joshua who was a type of this Christ could not doe but he brought them only into the Land of the Heathen where there was continually warre and strife and was onely a valley of misery 15. But o Joshua and King this Christ fitteth upon the Throne of David upon the Throne of the Promise like as David was aa outward King and in his spirit a Prophet before God and so sat outwardly as a Champion in the world and inwardly as a p One Cpie hath Prophet Priest before God who prophefied of this Christ that he should come and commanded all doores to be set open and alt Gates to be lift up on high that this King of glory might eater in Thus he speaketh not onely of his Deity from which he prophesied for that was however with him and in the Power and knowledge of the same he spake but he prophesied of his Eternall humanity for that was not a King who onely sat therein the Spirit wee could neither see him nor converse with him but that is a King who sitteth in the humanity 16. Now this Kmg was promised of God that he should possesse the Gates of his Eniemies and should lead his enemies captive and the Devils are these enemies Now how doest thou conceive that when this Creature bound the Devils at Jerusalem and as a confined creature that did reach no further did lead them captive who then did binde them at Rome thou sayst his Deity O no! that was not its office the Devils are however in the Fathers most internall roote in his Anger A Creature must onely do it who was so great as could be every where with the Devils 17. Therefore must Christ in his Temptation overcome the Kingdome of the Anger and this externe birth and by his Entrance into death he brake the head of the Serpent viz. the Devill and all Devils and tooke them captive Thou must understand it thus That the inward Element which comprizeth the whole body of this world became Christs Eternall body for the whole Deity in the Word and Heart of God entred thereinto and q Uniteth or contracteth espoused it selfe to remaine therein to all Erernity and this same Deity became a creature even such a creature as can be every where as the Deity it selfe and this same creature hath captivated all Devils in the Kingdome of this world And all men who with their minde draw neere to this Christ and desire him in right Earnest they are drawne by the Spirit of the Father viz. of the cleare and pure Deity into the humanity of Christ that is into the Pure Element * Wherein the presence of the Trinity is every where manifest before the Trinity And if they continue stedfast and do not againe depart from God into the Desire of the Devill then the precious Pearle viz. the light of God is sowne in their soule which light attracteth to it selfe the precious body of Jesus Christ with Paradise and the Kingdome of Heaven And thus the right new Man Christus groweth on the soul in the heavenly Virgin of Gods Wisdome in the holy Ternary in the Kingdome of Heaven And thus such a man is according to the new Man in Heaven in the body of Jesus Christ and as to the old earthly Man which hangeth unto the holy Man he is in this world in the house of sin and the Deity acteth the new humanity and the Spirit of this world the old untill he puts him off in death for he is a man in Heaven borne in the r Barmhertzigkeit Mercifulnesse mercy of God in the body of Jesus Christ 18. I set you a deep consideration behold how the Angelicall Thrones and Principalities Å¿ Sparkled beheld or appeared were in the beginning beheld apprehended or aspected by the Wisdome of God which Aspect manifestation or idea the Fiat took to Create And in the Angelicall Throne the infinite multiplicity according to the Eternall Wisdome in the Wonders of God All which was so created in the Fiat of God according to all the Essences of the Eternall t Or Extract Limbus of God So that all Angels in every Throne did give their will unto the Angelicall Throne or Arch Angel as it is sufficiently to be knowne by the fall of Lucifer and also may be discerned in the Regions of the Kingly Governments of this world if the Devill did not so destroy the right u Agreement or compact union as is very clearely to be seen Thus likewise understand us I prethee thou very precious and noble minde this second surpassing excellent Creation is in the Fiat When God saw and took notice of our miserable
Fall he did illustrate or manifest himselfe by the holy Eternall Virgin of his Wisdome in the Eternall Wonders in x Barmhertzigkeit mercy which alwayes floweth out of his heart and did comprehend with his speculation or manifestation the Throne and did further illustrate himselfe in the Throne into many millions without number and established his Covenant with his Oath therein with his precious Promise of the Womans Seed 19. Thus my very precious minde apprehend it aright This same Throne was made in Time when as the Time of his Covenant was revealed an Angelicall Principality in the mercy of God in the holy Pure Element in the Sacred Ternary that is in the holy Earth wherein the Deity is substantially knowne so that the whole Mercy of God which is unmeasurable and every where in the Sacred Ternary which is likewise so great in the holy Element that comprizeth Heaven and this world became a Man that is a substantiall Similitude of the Spirit of the Trinity in which likenesse the Trinity dwelleth with compleat-fulnesse and in this great Angelicall Throne and Principality stood in the beginning and from Eternity the Aspect in the infinite multiplicity proceeding from all the Essences in the Limbus of the Father and became truely illustrate or manifest in the Time of the Promise 20. Thus now even unto this very day all things are yet in the Fiat or creating and the Creation hath no end untill the judgement of God where that which hath growne on the holy Tree shall be separated from the unholy Thistles and Thornes and wee men are these innumerable aspects or idea's in the Fiat of the great Princely Throne and we who are holy shall be created in the body of this Prince in God but we that degenerate or perish shall be cast out as naughty y Fruit. apples unto the swine of the Devill 21. Thus we were foreseen or elected in Christ Jesus before the foundations of the world were laid that we should be his Angels and Servants in his high Princely Throne in the body of his Element in which his Spirit viz. the holy Trinity will dwell 22. This I would clearly demonstrate unto thee z Or upon it as by an Example in the Kingdome of this world yea in all things thou shalt not be able to name any thing out of which I will not demonstrate it unto thee if God gave us leave but seeing it will here take up too much roome I will write a booke by it selfe of it if the Lord permit 23. Therefore my beloved soule be lively and see what thy noble Bridegroom hath left thee in his Testaments for a Legacy as namely in the Baptisme the water of his Covenant flowing from his holy Originall body whereas we in this world viz. in the externe birth of his body do acknowledge foure things namely fire aire water and earth wherein our earthly body consisteth So likewise in the heavenly body there are foure such things The fire is the enkindling of the divine desire The water is that which the fire desireth whence it becomes meeke and a light The aire is the joyfull spirit which bloweth up the fire and maketh in the water the motion And the earth is the true Essence which is borne in the Three Elements and is rightly called Ternarius Sanctus the Sacred Ternary in which the Tincture is brought forth in the light of the meeknesse and therein also is borne the holy bloud out of the water being an oyle of the water in which the light shineth and the spirit of life consisteth 24. Understand it thus that water is the water of the Eternall Life in the a Or seede Limbus of God in the Holy Ternary and that is the water which baptizeth the soule when wee keepe the b Or Celebration use of his Testament for the soule in his Covenant is dipped and washed in that water and it is rightly the Bath or Laver of Regeneration for by its dipping in the Holy Water it is received and quickned by the holy Water and cometh in the Covenant of Christ into the soule of Christ indeed not fully into his soule but into his body and becometh the Brother of the soule of Christ for Christs soule is a Creature as our soules are and is in the body of the Mercifulnesse in the Trinity being surrounded therewith and hath the same in it for food and strength or refreshment So also our soules in the Covenant if they be faithfull and continue in God they are the brethren of Christs soule 25. For Christ hath taken this Pledge viz. our soule from us Men in Mary at which wee rejoyce in Eternity that the soule of Christ is our Brother and the Body of Christ our Body in the Mew Man And should I not rejoyce that my soule is in the body of Christ and that the soule of Christ is my brother and that the Holy Trinity is the foode and vertue or strength of my soule Who can judge mee lay hold of mee and c Spoyle or hurt mee destroy mee when I am in my true Man in God When as I am Immortall in my new Man wherefore should I be much afraid in the Earthly Man which belongeth to the Earth Let every thing take its own and then my soule will be d Or rid of the Driver freed from the e Or from corruption Driver 26. Or what shall I say Must I not in this Body which I here in the Earthlinesse carry about mee through the New Man reveale the Wonders of God that so his Wonders might be manifested I speake not onely concerning my selfe but concerning all Men good and bad every one must manifest the Great Wonders wherein he standeth in f Gods his Kingdome whether it be in Love or Anger after the breaking or dissolution of this world it must all stand in the Figure For at present this world standeth in the Creating and in the t Or seed time Sowing and is like a field which beareth fruit 27. Thus wee every one of us labour and finish our dayes-worke every one in his own field and in the Harvest every one shall stand h Or be in his employment by his Labour and enjoy his fruit which he hath sowen therefore my hand shall not be weary of l Diving or searching digging this wee speake seriously according to its high worth in the Wonders of God knowne in the Counsell of the k The wisdome of God Noble Virgin Of the l Celebration or Participation use of the highly Precious Testaments of Christ the Sonne of God 28 Christ began the use of the Baptisme by John who was his forerunner and John was borne into this world before Christ which hath its signification therefore open thy eyes As the water is in the Originality and a cause and beginning of the life and then in the water by the Tincture the m Or beginning of the
many are Baptized in the Anger of God because they doe but contemne the Covenant and many times wicked drunken Priests use it who even stick in Hell fire over head and eares and therefore the Covenant of Grace standeth as a Testimony against the f The heape or multitude Congregations of the wicked And that which they see and know and doe not performe it with earnest sincerity that shall judge and condemne them 37. Now saith Reason how is the Baptisme then I perceive nothing but water and words I answer Hearken beloved Reason thy outward body is in this world onely and therefore outward water is requisite But as the hidden Man Christ with his pure Element holdeth the Out-Birth of this world viz. the foure Elements wherein our body consisteth and as all is his so he holdeth also the outward water and baptizeth with the Inward water of his Element with the water of the Eternall Life coming out of his holy Body For the Holy Ghost in the Covenant baptizeth with the Inward water and the Minister baptizeth with the outward the outward Man receiveth the Earthly Elementary water and the suole receiveth the water of the washing in the Regeneratioâ— 38. The soule is washed in the Holy water and the Word is presented to it and the soule standeth in the Covenant And now it may reach afrer the Pearle although the soule be tied backward in the Kingdome of this world yet it standeth in the Covenant for all that And if in the unfeigned Faith of the Parents of the Priest and of the standers by it be thus washed in the Laver of Regeneration and so passe into the Covenant then the Devill may not touch it till the time that it g Or perceiveth or discerneth understandeth what evill and good is and entreth into one of them in a free will 39. And now if it enter into the h Wickednesse or malice Evill of this world and suffer it selfe to be drawne by the Devill then it goeth away out of the Covenant and forsaketh God and the Kingdome of Heaven and there then the Noble virgin of God standeth in the Centre of the Light of Life which instantly in the entring of the Light of Life yeelded her selfe into the Centre of the Light of Life as a Conductour and loving Companion to the soule and warneth the soule of the ungodly wayes that it should turne and step into the Covenant againe But if it doe not and that it continue in the Kingdome of the Devill then shee continueth standing in the Centre of the Holy Paradise and shee is a Virgin of her selfe but the soule hath afflicted her and so they are parted except the soule returne againe and then it will be received againe by its virgin with great honour and joy 40. And therefore it is that Christ made two Testaments the one in the Warer of the Eternall Life and the other in his Body and Bloud that whensoever the poore soule should be defiled againe by the Devill it might yet in the other enter into the Body of Christ againe and if it turne wirh sorrow for its sinnes and putteth its trust in the mercy of God againe then it steppeth againe into the first Covenant and then it may come to the other Testament and draw neere to God and then it will be received againe with joy as Christ saith That there is more joy in Heaven for one poore sinner that repenteth than for ninety and nine righteous that need no Repentance 41. Then saith Reason I can see nothing but Bread and Wine and Christ also gave his Disciples but Bread and Wine I answer AS the Baptisme outwardly is outward water and the Inward is the water of the Eternall Life and the Holy Trinity Baptizeth as may be seene in Jordan that three Persons appeared the Sonne of God in the water the Father in the voice of the words and the Holy Ghost over the water moving upon the Head of Christ and so all Three Persons in the Deity Baptized this Man Christ And thus it is also in the Supper 42. The outward is Earthly Bread and Wine as thy outward Man also is Earthly and the Inward in his Testament is his Body and Bloud and that thy Inward Man receiveth understand it right the soule receiveth the Deity for i The soule it is Spirit and thy Inward New-Man receiveth Christs reall Body and Bloud not like a thought in the Faith although Faith must be but in substance incomprehensible to the outward Man 43. Not that he Holy is changed into the Outward that thou shouldest say of the Bread which thou eatest with the outward Mouth and also the Wine that the outward is the flesh and bloud of Christ no but it is the k Case shell or Cabinet Christ and yet it cannot be comprehended or inclosed by the k Case shell or Cabinet Christ â—s this world cannot comprehend the Body of Christ in the holy Element or as our outward Body cannot comprehend the inward new Body of the soule Also the first Supper of Christ teacheth you this when Christ sate with them at Table and gave them his holy hidden body and bloud to eate and drink afterl l Or in his own way a perculiar manner under Bread and Wine 44. For thou canst not say when thou doest handle the blessed Bread here I hold the body of Christ in my hand I can feele and taste it no my friend the outward is earthly Bread from the outward Element and the Incomprehensible in the holy Element is the Body of Christ which in this his Covennant and Testament is offered to thee under the outward Bread and that Body thy new Man receiveth and the Old Man receiveth the Bread and so it is with the Wine 45. Make mee no absence of the Body and Bloud of Christ the soule needeth not run farre for it and besides the body of Christ in his bloud in this Testament is not the food of the soule but the meere Deity is the food of the soule and the Body of Christ is the food of the New Man which the soule hath put on from the Body of Jesus Christ the body and the bloud of Jesus Christ feedeth the new Man and if the new Man abideth faithfull in the body of Jesus Christ then the Noble Pearle of the m Or Divine Light Light of God is given to him so that he can see the Noble Virgin of the Wisdome of God and that Virgin taketh the Pearle into her bosom and goeth continually with the soule into the new Body and warneth the soule of the false or evill way But what manner of Pearle this is I would that all men might knot it But how much it is knowne is plaine before our eyes It is brighter than the splendour of the Sunne and of more worth than the whole world but how cleare soever it is yet it is also secret 46. Now then Reason asketh What
e Or Park Garden besides thou art so strong that thou hast broken downe the Hedge of their Garden and hast taken possession of their dwelling besides thou hast made their meate as bitter as Gall that they cannot eate it thu hast broken their Throne wich thy Hornes and hast brought a strong f Company or Army hoast into their Garden and thou hast used a strange power to drive them out of their Garden and though they have thee in their Fetters yet thou opposest them as if thou wouldest destroy their kingdome thou breakest their coards in pieces and breakest their Bands and thou art a continuall stormers of their Kingdome thou are their worst Enemy and they thine and if thou wert but gone out of their Garden they would be contented but thou being in it still the strife continueth and hath no end till the Ancient of dayes cometh who will part you asunder 7. Or doest thou suppose that wee are madde that wee write thus if wee did not see aod know it wee should then be silent Or canst thou not once know the thorny Bath wherein thou swimmest Doest thou still say thou art in the Garden of Roses If thou thinkest thou art there see well whether thou art not in the Devils Pasture and art his most beloved Hinde which he fatneth to the slaughter for his food 8. I tell thee for certain and it is in earnest when I was at g In or of the world Jericho there my beloved companion opened my eyes for mee thar I saw and behold a great Generation of Men and multitudes of People and Nations were together one part were like Beasts and one part like Men and there was strife between them and beneath there was the Abysse of Hell and the Beasts saw not that but the Men were afraid and would be gone to which the Devill would not consent because his Garden had no doores open but they b Or stroyed brake open his Garden and so he must watch at the Doore that they doe not run away from him but the Beasts which were Men also they did eare of his food and drank of his drink and he did nothing to them because he fatned them for his slanghter and there was accoutinuall Enmity between the right Men and the Beastiall Men. 9. Or doest thou suppose this is not true which my beloved companion hath shewed mee when he opened my eyes that I saw then come and goe with mee to Jerusalem wee will goe together along the way to Jericho and see it well enough and by the way is this Garden wherein the Devill with this great Generation dwelleth wee will shew thee great Wonders thou shalt see and know all that which wee mentioned above if thou art but a Man and not the Devils fatted Beast 10. Behold wee understand by Jerusalem the Paradise and by the way to Jericho the going forth out of Paradise into this world where then the world captivated us in her Garden where continually the great Sea of misery is wherein our soule swimmeth Also the Devill is therein who hath bound us with the chaines of the Anger of God and he leadeth the poore soule captive in the dark Garden of flesh and bloud into his fierce Garden of Anger where the new-borne soules continually break out of his Garden and break his Hellish kingdome in pieces also they have taken possession of his i Regall or Kingly Royall Throne where he was an Angel and with their Hornes which are the Spirit of God have broken in pieces his hellish Kingdome which he set up also they oppose him with their storme out of Hell into Heaven and assault his Kingdome but he holdeth the poore soule captive with the chaines of the Anger in this evill flesh and bloud and continually setteth on the crew of the wicked that they seduce it and k Or Dip it baptize it in the Anger of God up to the very lips and there the poore soule standeth up to the neck in the Sea of misery ready to be drowned and there the Devill thrusteth it downe with the vices and sinnes of the body and would drowne the poore soule in the Anger of God in the Abysse of Hell 11. All malicious captived Men whom he hath captivated are his hounds which hunt the poore soule with haughtinesse bravery covetousnesse unchastity anger cursing and wrongfull oppression so that the poore soule is infected with these things and is very often set upon the Devils Horse as one of the Devils Captives and then the Devill will ride with it into Hell into the Anger of God O how often doth he rob the poore soule of her faire Garment of the knowledge of God how doth he rend away the Word of God from their eares and hearts as Christ saith cleerely Now if it will not doe as he will and that it break out of his Garden then he casteth his durt and filth upon it and then he stirreth up all his Bloud-hounds they must bawle at it and cast meere disgrace upon It and then it standeth as an Owle among the Birds who one and other will have a fling and a pluck at it and so it is also with the poore soule which steppeth through earnest Repentance out of die Devils net into the New Regeneration 12. On the contrary those others who feed upon the weeds of the Devill in vices and sinnes are in peace for he fastneth them in the Anger of God and they are his Bloud hounds wherewith he hunteth the Hinde the poore soule which would escape and storme his Hellish Kingdome The Devill would be well contented though some soules should escape though he had rather increase than weaken his Kingdome but that his Kingdome would be broken by it which he cannot like 13. For as he goeth a hunting in his Kingdome and catcheth the poore soules which way soever he can and layeth waite for them by his servants with all manner of vice and wickednesse and so continually setteth such looking-glasses before the soule that it should behold it selfe in its own wickednesse and tickleth it also with faire promises of great honour power and Authority he setteth the poore despised sort before the soule and saith Wilt thou onely be the foole of the world come along with mee I will give thee the Kingdome of this world for a possession as he said to Christ so in like manner when the soule hath put on the Kingdome of Heaven and yet sticketh in the dark valley in flesh and bloud and seeth the Devils l Or Massacring murthering of its brethren and sisters then it cometh to be armed of God to fight against the Devill and to discover his m Tâ—an snare or pit-fall burrow for the love to its neighbour constraineth it to doe so because it would help to encrease the Kingdoms of Heaven therefore it teacheth and reproveth thus it warneth against sinne and teacheth the way to the Kingdome of Heaven which
indeed the Beastiall Body doth not understand it goeth away like the rude Asse and thinketh with the Starry and Elementary Minde as followeth 14. O! what mischiefe I doe to my selfe in making my selfe the foole of the world what doe I get by it but scorne and disgace I am not sure of my life thereby I bereave me and mine of our daily bread and livelihood and must alwayes be expecting of death and swelter in the scorne of People O! how suddenly thou committest a fault and then thou art persecuted and art throwne away like a rotten apple and what reward have those thou leavest behinde thee but to suffer the more for thy sake 15. Thus Man in flesh and bloud judgeth and when the Devill understandeth it how soone is he there watching as a Cat watcheth for a Mouse saying O! who can tell whether that be true or no which thou teachest thou hast not seene it neither hath any come from the dead and told it thee there are many dead that have taught just as thou doest and yet doth not the world stand in its old n Or Order course at one time as at another They were counted fooles and so art thou and after thee againe things will be still as they were before to what purpose then is thy care and paines 16. At length o The Devill he cometh with a suttle snare and saith through the Spirit of the great world in the Minde in himselfe O! The Heavens have caused thee to be borne to it that thou doest such foolish tricks and would play jugling feats in thee thy gifts are not from God God hath never spoken with thee and what canst thou know then Leave off let it alone thou mayest be a Christian well enough and be quiet let the Priests teach they have their p Livings Pay or Hire for it wages for it what hast thou to doe with it Beloved Reader with these blowes this Penne was once throwne to the Ground and the Driver would hare broken it but the Breath of God took it up againe therefore it shall write what happened to it to be an Example for all well-willers and it is an exceeding precious one 17. Now when the Devill had thus throwne it downe then it was silent and desired not onely to write no more but the Devill rushed in upon it and beate it along and would have broken it He came forth with his sowre Apples and held them before the soule of this Penne and would have it eate of his dainties also he strewed Sugar upon them as he did for Eve If he had gotten the soule againe into his claimes how would he have been revenged on it as was afterwards knowne in the Storme where his minde was knowne very well Now when it was thus the Lilly faded and lost its fragrant smell the Pearle did hide it selfe and the Virgin of the Pearle stood mourning and the Noble Minde sunke downe in great unquietnesse 18. Indeed the Driver said at the beginning that it should have rest with being quiet but it was a rest onely to flesh and bloud and yet it was no quietnesse neither but a furtherance to the Hunting But when the Minde found it selfe in great unquietnesse of soule it recollected the soule and sought the Pearle which the soule had before and supposed that it lay as a Treasure in the q Or Cabinet case of the soule but it was gone and then the Minde sought that Pearle in body and soule and behold it was not there it could not be found and there was nothing to be seene but the Devils sowre Apples which were strowed before the soule that it should feed oh them But the soule stood in great perplexity and would not eace of its evill fruit it called its virgin but shee sate as if shee were a sleepe 19. Thus the soule stood with great longing and desire also was many times in great Combate with the Hunter who would still throw it to the ground when it set it selfe in opposition against him then he took all the vines which stuck in flesh and bloud and cast them upon the soule that he might intangle it with them and hinder it from comprehending the virgin againe he made a great Mountaine of the sinnes in the flesh and bloud and therewith covered and shut close up the r Barmhertzigkeit Mercifulnesse Mercy of God viz. the New Man in Christ and the Gates of Heaven which stood open before were shut up close misery and great trouble were heaped upon the soule till at length once againe from the Breath of God which came into it againe it was moved to break the Devils chaines in pieces and entered into Combate with him so that he was quite throwne to the ground and its covering was rent in pieces and then the soule saw its beloved virgin againe what Å¿ Note No Penia this world can describe it enough friendly welcoming there was then I had rather the Reader might finde it by experience than that I should wrire of it 20. Thus the soule desired the Pearle againe but it was gone and must be generated anew and be sowne as a Graine of Mustard-seed which is small and little and afterward there groweth a great Tree out of it and thus the Pearle groweth in the Bosom of the t The wisdome of God Virgin in the soule Therefore keep whit thou hast for misery is an ill Guest regard not what Sugar the Devill stroweth though the Kingdome of this world seeme as sweet as Sugar it is nothing else but Gall consider that the poore soule in this world and in the flesh and bloud is not in its true home it must travaile into another Countrey Therefore suffer not the Devill to cover it thus with the untowardnesse of the flesh for great earnestnesse is requisite for the driving away of the Devil though that would not be in our ability and power if the exceeding worthy Champion did not ayde and assist us 21. Therefore none should be so presumptuous as to mock and despise the Children of God who are in the Combate against the Devill but think that it will come to thy turne also if thou wilt not goe about it when thou art well and in health thou must come to it at thy Death when the poore soule cometh to part from the body then it must enter into the Combate there is no remedy for it must depart from the body out of the Spirit of this world and then two Gates stand open viz. Heaven and Hell it must goe in at one of them there is no other place out of this world 22. If now it be hard captivated in sinnes and still goeth on in sinning from day to day so that it is cloathed with the Anger of God and hath loaden it selfe with mocking the children of God and so sticketh over head and eares in the Anger of God and scarce hangeth by a Threed to Christ O! how hard
truly and really in the knowledge in the new Man and it is the sword wherewith wee can fight against the Devill onely wee must take the sword of the Death of Christ into our hand which cutteth so sharply that the Devill must flie away CHAP. XXV Of the Suffering Dying Death and Resurrection of Jesus Christ the Sonne of God Also of his Ascension into Heaven and sitting at the right hand of God his Father The Gate of our Misery and also the strong Gate of the Divine Power in his Love 1. IF wee consider our selves in our right Reason and behold the Kingdome of this world in which wee stand with our flesh and bloud also with our Reason and senses then wee finde very well that wee have the substance and stirring of it in us for wee are its very proper own Now all whatsoever wee thinke doe and purpose in the outward Man that the Spirit of this world doth in us Men for the Body is nothing else but the Instrument thereof wherewith it performeth its work and wee finde that as all other Instruments which are generated from the Spirit of this world decay corrupt and turne to dust so also our earthly Body wherein the Spirit of this world worketh and acteth for a while 2. Therefore none should scorne or despise another though he lead not the same course that he doth himselfe or though he be not of that way in his minde and will which himseâ—fe is or that another cannot learne and follow the same stately Courtly manners and behaviour with himselfe for the Naturall heaven maketh every one according as its forme in its Influences is at all times and so every Creature getteth its condition forme or shape inclination and will which cannot wholly be taken away from the outward Man till the Naturall Heaven breaketh its Beast Therefore wee ought to consider the great strife in us when wee are regenerated out of the Eternall then the Eternall striveth against the Corruptible against the malice and falshood of the Corruptible 3. And now each Kingdome a Worketh or performeth effecteth its will the inward goeth right forward and consenteth not to the wickednesse of the outward but it runneth to its b It aimeth at Mark and the outward also goeth forward with its desire and performeth its work according to the Influence of its Constellation 4. But if it happen that the outward doe not what its desire will that proceedeth not from its wisdome but the Heaven hath altered it by another c Or aspect Conjunction but if d The outward Man it be compelled to leave off that which is evill that is not e From the influence or acting by the course of the Heavens but the new Regenerated Man who is in strife with the Earthly doth many times overcome but cannot swallow up the Earthly for the Earthly getteth up againe as wee see by our Anger for if my new Man have the upperhand he will have no Anger nor any evill desire but if this worlds Driver assault him then the fire of Anger riseth up in the old Man and his desire is often kindled to doe what he rejected and reproved a little before 5. Now wee cannot say that the Spirit of this world alone consenteth to and doth that which is evill and wrathfull for the whole Man oftentimes runneth with all his thoughts and his whole will after it And heere wee f Or know finde our great Misery for the poore soule which lieth yet tied in the Bands of Anger is often kindled that it burneth like a fire and runneth after evill for it is in the Band of Eternity in the Father and reacheth in its most inward Roote the Anger of God and that is even the Birth of its Life and its Originality and the Noble Graine of Mustard-seede that was the new Garment of the soule which was new put upon it in its Repentance is many times destroyed therefore none should be secure though he doe once attaine the Garland of Pearle he may loose it againe for when the soule consenteth to sinne then it goeth forth from Christ into falshood and into the Anger of God 6. Now therefore as wee know that Christ by his entrance into the Incarnation hath opened a Doore into Heaven into his holy Body so that wee through a true Repentance and Confidence may come to him and put the new white Garment of his Innocency in his Love upon our soules so wee know also that the soule standeth yet fast bound with two chaines one is the Birth of its own Life whose most inward roote is poyson and wrathfulnesse and so the soule being sprung out of the Eternall source and having its originality out of the Eternity none can redeeme it g Or bring it back in its own roote of Eternity or bring it out of the Anger except there come one who is the Love it selfe and be borne in its own very Birth that so he may bring it out of the Anger and set it in the Love in himselfe as it was done in Christ 7. The other Gate or Chaine is the flesh and bloud with the Region or Dominion of the Starres there the soule is fast bound and swimmeth therein as in a Great Sea which daily so h Infecteth it that it burneth stirreth up the soule that it is kindled 8. Concerning these two chaines wee know in our deepe knowledge and see them in the Ground of the Originality and know very exactly that wee could not be redeemed except the Deity did goe into the soule and i Or Regenerate bring forth the will of the soule againe out of the fiercenesse in it selfe into the Light of the Meeknesse for the Roote of Life must remaine or else the whole Creature must be dissolved 9. But because the soule stood with its most inward Roote in the Abysse of Hell and according to the Kingdome of this world in the hard frozen Death so that if the flesh and bloud as also the Dominion of the Starres should leave it then it would continue inwardly in a k Or stâ—ffnesse hardnesse wherein there is no source or active property and it selfe in its own property would be but in the fiercenesse of the Originality in great Misery and therefore it was necessary not onely for God to come into the soule and generate it to the Light for there was danger that the soule with its Imagination might goe forth out of the Light againe but also for God to assume a humane soule from our soule and a new heavenly body out of the first Glorious Body before the fall and put it on to the soule with the old earthly body hanging on it not onely as a Garment but really united as one in the Essences so that it must be a Creature that is the whole God with all the Three Principles 10. And thus yet the one must be parted from the other viz. the Kingdome of this world
Body was not dead but the Earthly onely the soule sprung up in the Heavenly through Death and stood forty houres in Rest these were the forty houres in which Adam was asleepe when his wife was taken out of him as also the forty dayes when Moses was on the Mount and Israel was tempted to try whether it were possible to live in the vertue or power of the Father in the Kingdome of Heaven But when it was found to be impossible then presently the people fell away from the Law of the Father viz. from the Law of Nature and worshipped a Calfe that they had made to be instead of God and Moses brake the Tables of the Law 74. And God spake further to Israel in the fire that they should see that it was not possible to enter into the Land of Promise into Paradise till the right Joshua or Jesus came who should bring them through Death into Life consider this further I will set it downe very cleerly in the other Bookes concerning the Tables of Moses search for it and you will finde the whole ground of whatsoever Moses hath spoken and done Of Christs Resurrection out of the Grave 75. As Adam went out of the cleere Light of God into the dark Kingdome of this world and the soule of Adam stood between two dark Principles as between Death and Hell and grew up in the body so also would Christ in his growing body rise up from the dead at midnight and make the night in his holy body to be a cleere Eternall Day whereinto no night ever came but the Light of God the Father and of the Lamb shone therein 76. Thou shouldst not think that the soule of Christ these fortie houres was in any other place than in the Father g As fire goeth out in the Iron by the waters quenching or killing of it and yet remaineth in the Iron in its own Principle and in his body where it sprung up in great meeknesse upon the persecution it had as a Rose or faire flower out of the Earth as also our soules in our Rest in the Body of Jesus Christ at the Last Judgement-day in the destruction of this world shall in the new body breake forth againe out of the Old and in the meane while the soule groweth up in the Holy Element in the body of Christ till h Our appointed time our forty houres also come about and not one houre longer than the appointed time is Thus is the body of Christ in the power or vertue of the Father through the soule risen againe and gone forth and hath in it the Light of the Holy Trinity 77. It was not needfull that the Stone should be rowled away from the Grave but to convince the blinde Jewes that they might see it was but folly in them to goe about to detaine or shut up God also because of the Disciples weake Reason that they might see that he was risen for certain for when the Stone was rowled away they could goe into the Grave and see it themselves 78. Also the Angel appeared to them there and comforted them Thus will Christ comfort his afflicted ones who are afflicted for his sake yea he is present with them as he was with Mary Magdalene and with the two Disciples going to Emaus 79. Thou must know that no Stone or Rock can keepe or retaine his body he pierceth and penetrateth through all things and breaketh nothing he comprehendeth all things and the thing comprehendeth not him he comprehendeth this world and the world comprehendeth not him he is hurt by nothihg the whole fulnesse of the Deity is in him and is not included in any thing i Note he appeareth a Creature in our Humane forme in the same k Circumscription and bignesse dimensions that our bodies have and yet his body hath no end or limit he is the whole Princely Throne of the whole Principle 80. When he was here upon Earth in the earthly Man his outward body was circumscribed and limited as our Bodies are but the Inward body is unlimited for wee also in the Resurrection in the Body of Jesus Christ are unlimited yet visible and palpable or comprehensible in the heavenly flesh and bloud as the Prince of life himselfe is l Note wee can in the heavenly figure or shape be great or little and yet nothing be hurt or wanting in us there is no need of compressing the parts of that body 81. O deare Christians leave off your Contentions about the body of Jesus Christ he is every where in all places m Note yet in the Heaven and the Heaven wherein God dwelleth is also every where God dwelleth in the body of Jesus Christ and in all holy soules of Men even when they depart from this outward body and if they be regenerated then they are in the body of Jesus Christ even while they are in this Earthly body A soule here in our body upon Earth hath not the body of Christ in a palpable substance but in the word of power or vertue which comprehendeth all things in Christ indeed body and power is one thing but wee must not understand this of the foure Elementary Creature which is in this world 82. And the Spirit n Or witnesseth signifieth that if you doe not leave off this Contention you shall have no other signe given you then the o When the fire devoured the unbeleeving Captaines and their fifties signe of Elias in fire in zeale the zeale shall devoure you and your contention must devoure your selves you must consume your selves therefore are you not madd Are yee not all Brethren are yee not all in Christ If you did converse in Love what should you need to strive about your Native Countrey wherein you dwell O leave off your cause is evill in the sight of God and yee are all found to be in Babell be advised the day breaketh how long will yee keepe Company with that adulterous Whore Arise your noble Virgin is adorned in her Orient Garland of Pearle shee weâ—reth a Lilly which is most delightsome be brotherly and shee will adorne you indeed p Note wee have seene her really and in her Name wee write this 83. There is no need of Contention about the Cup of Jesus Christ his body is really received in the Testament by the faithfull as also his Heavenly Bloud and the Baptisme is a Bath or Laver in the water of the Eternall Life hidden in the outward Baptisme with water in the Word of the Body of Christ Therefore all Contention or Disputation is in vaine be in Brotherly Love and forsake the Spirit of Pride and then yee are all in Christ 84. These very deepe and difficult matters are not profitable for you you ought not to looke after them wee must onely set them downe that you may see what the ground is and what the Errour is For wee are not the cause of these Writings but you
in your high puffed up Lust have stirred up the Spirit that you might finde out the thoughts of your hearts let the Resurrection of Christ be powerfull and effectuall to you for his Resurrection is your Resurrection and in him wee shall grow and flourish and live Eternally onely stick to him and then you cannot perish in any distresse for if you have him you have the Holy Trinity of God 85. If you will pray to God then call upon God your Heavenly Father in the Name of his Sonne Jesus Christ desiring that he would forgive you your sinnes for the sake of his sufferings and death and give you what is good for you and may further your salvation Give up and yeeld all whatsoever is earthly to his pleasure and will for wee know not what wee should desire and pray for but the Holy Ghost helpeth us in Christ Jesus before his Heavenly Father Therefore there is no need of many words or Long Prayers But a beleeving Soule which with its whole Earnest resolved purpose yeeldeth it selfe up into the Mercy of God to live in his will in the Body of Jesus Christ and continueth constant then he is sure and safe from the Devill 86. That Phantasie about the Intercession of the Saints is unprofitable it is but a vexation whereby you disquiet the Saints in their Rest Doth not God himselfe call you continually and doth not your Virgin waite for you with a Longing Desire doe but come and shee is yours you need not send any forraine Embassadours it is not heere as at Court Christ would alwayes faine increase his Heaven in his Joy Why stand you so long in doubt because of your sinnes Is not the Mercy of God greater than Heaven and Earth what doe you meane There is nothing neerer you than the Mercy of God onely in your sinfull impenitent Life you are with the Devill and not with Christ Say what you will though you sent a Million of Embassadours to him if your selfe be wicked you are but with the Devill still and there is no remedy but you must your selfe rise with Christ and be borne anew in the body of Jesus Christ through the power of the Holy Ghost in the Father i◠your own soule If thou makest a feast or keepest a solemnity doe it for the benefit and q Or Maintenance reliefe of the afflicted and needy whereby God is praised in thy Love and that is well but if it be for the Rich Glutton who onely useth it out of pride and lazinesse thou hast no benefit of that for God is not praised therewith neither doth Paradise grow therein 87. And doe not relie upon the hypocrisie of the Antichrist he is a lyar and covetous and a dissembler he mindeth onely his Idoll the Belly and is a Thiefe in the sight of God he devoureth the Bread that belongeth to the needy he is the Devils Hell-hound learne to know him 88. Speaking then of the true Resurrection of Christ wee will also shew somewhat concerning his conversation those forty Dayes after his Resurrection before his Ascension Because wee know that he is become a reall Lord over Heaven Earth and Hell therefore wee shew you how the Kingdome of this world with all the Essences and qualities thereof hath been subjected to him And although he did not alwayes converse visibly with his Disciples yet many times he shewed himselfe to them visibly palpably and staying with them r According to the ruling property of the four Elements according to the Kingdome of this world according to his body which he had heere which was swallowed up by the new Body which he must present againe as God would have it to be presented for God is Lord of every thing and every thing must be changed as he pleaseth that he might thus shew his Disciples his reall Body and the Print of the Nayles which stand in the Holy Christ in his holy Body in Eternity as a signe of his victory and shine brighter than the Morning-Starre 89. He thereby confirmed his Disciples weake faith and so shewed that he is Lord also over the Kingdome of this world and that all whatsoever wee sow build plant eate and drinke is fully in his Almighty power and that he can blesse and increase it and therefore he is not severed or parted from us 〈◊〉 a flower groweth out of the Earth so his Word Spirit and power or vertue groweth in every thing and if our minde be sincerely inclined to him then wee are blessed of him in body and soule but if not then the curse and the Anger of God is in all things and wee eate death in all fruits or food And therefore it is that wee pray that God will blesse our meate and drinke also our bodies and soules in Christ and that is right 90. Secondly wee intimate also how Christ conversed upon Earth forty dayes after his Resurrection understand in the Kingdome of this world whereas yet he was in Heaven yet he bare that Image without any outward Glory or Clarity before the eyes of Men and he had the body wholly with every Essence as it hung on the Crosse except the ſ Or working property of the foure Elementary world source of the Principle which he had not but else he had all Essences in flesh and bloud and yet the outward flash stood in the might and power of the Heavenly This wee see by his going in to his Disciples the Doore being shut and passed with his body through the wood of the Doore Thus you may understand that the world is as nothing to him and that he hath power over all things 91. And further also wee intimate to you that these forty dayes are the forty dayes of Adams being in Paradise before his sleepe ere the Woman was made out of him where he stood in the Paradisicall Temptation where he was still pure and heavenly And so this Christ must also stand forty dayes in the Paradisicall source or condition in the Temptation to try whether the body would continue Paradisicall before he was Glorified and therefore he did eate and drinke with his Disciples in a Paradisicall manner as Adam should have done int◠the Mouth and not into the Body for the consuming consisted in the vertue or power 92. Heere it was rightly tempted whether the body would live in divine vertue and power as Adam also should have done while he was in Paradise in this world and though he were there yet he was in this world and yet he lived not in the source of this world but in the Paradisicall property above the world and also above the wrath of the Anger in the Hell he should have lived in the source of Love Humility Meeknesse and t Barmhertzigkeit Mercifulnesse Mercy is the friendly will of God and so he should have ruled over the Starres and Elements and there should have been no death nor frailty or corruption in him 93. Therefore
Clarity or Glory 5. Thus all the holy soules were filled so that their whole body in all Essences was made stirring from the exceeding pretious vertue or power which went forth in the Wonders in power and in f Or Miracles Deeds that were done there And here is set before us the vertue or power of the Father in the Fire in his severe Omnipotency on Mount Sinai also the Still Loving vertue of the Sonne of God in the Love and Mercy for wee see that wee could not at all live in the Father in the source of the Fire and therefore Moses brake the Tables and the people fell away from God 6. But now when the Meeknesse was in the Father then the Love held the Anger captive and the Love went out of the source of the Father and that was the Holy Ghost in the Wonders There stood the highly worthy heavenly Virgin of the Wisdome of God in her highest Ornament with her Garland of Pearles there stood Mary in Ternario Sancto of which the Spirit in the Antients hath spoken wonderfully And here Adam was brought into Paradise againe 7. And now if wee will speake of the Glorification of Christ and of his body which he visibly and in that forme in which he had conversed upon Earth ascended withall then wee must say that as the Love of the Heart of God hath reconciled the Anger of the Father and holdeth it as it were captive in it so also the Holy Ternary hath comprehended the hard palpable body of Christ viz. the g The ruling property Kingdome of this world as if in were wholly swallowed up whereas it is not swallowed up but the h Or working property source of this world it destroyed in Death and the holy Ternary hath put on the body of Christ not as a Garment but virtually or powerfully in the Essences and he is as it were swallowed up to our apprehension and sight and yet is really and shall come againe at the Last Judgement-Day and manifest himselfe in his own body which he had here that all may see him be they good or bad and he shall also come in his same forme to keepe the Judgement of the Separation for in his Divine Glorified forme wee cannot behold him before wee be Glorified especially the wicked But thus all Generations shall see and know him and the unbeleeving shall weep and wayle that they went so out of their flesh and bloud into another source or condition when they should and might in their own Essences have put on God and yet did put on the Kingdome of the fiercenesse of the Anger of God with the Devils and let the same into the Essences of their soules and caused themselves to perish 8. Therefore wee say that in the soule of Christ in its Essences the cleere Deity viz. the Light of God is comprehended which hath quenched the Anger in the source of the soule and thus that Light f Glorifieth or brightneth clarifieth the soule and through the proceeding vertue the Tincture is alwayes generated out of the soule and the Fiat in the Essences maketh it comprehensible and palpable and that is the Ternarius Sanctus or the Holy Earth that is the holy flesh for God enlighteneth in this body all in all 9. Thus his earthly body is swallowed up in God though indeed he never had such an earthly body as wee have for he was not of the Seede of a Man but wee speake onely of the comprehensibility and visibility of it to our eyes according to which he is our Brother and he shall appeare at the Last Judgement-Day in our fleshly forme in the power of God as Lord over all for all power in Heaven and in this world is subjected under him and he is Judge over all A Prince of Life and Lord over Death 10. And so the Kingdome of Heaven is his own body and the whole Princely Throne of his Principle is Paradise wherein the blessed fruit in the vertue of God springeth up for the Holy Ghost is the vertue and power of the fruit as the Aire in this world is so the Holy Ghost is the Aire and Spirit of the soule in Christ and of all his children for there is no other Aire in Heaven in the body of Christ and God the Father is All in All. Thus wee live and are in Christ all in the Father there is no soule that searcheth out to the depth but wee live all in singlenesse of heart and in great humility and love one towards another and rejoyce one with another as children doe before their Parents and to this end God created us 11. This my deare k Or friend soule seeke Christ and incline thy selfe to him and so thou shalt receive the Holy Ghost who will new regenerate thy soule and enlighten drive and leade thee and he will reveale and manifest Christ to thee Leave off all opinions and humane Inventions for the Kingdome of God is neere thee and thou art kept out from God onely by thy own unbeliefe by thy evill works viz. by thy pride covetousnesse envy anger and falshood for thou clothest thy selfe with them so thou art in the Devils cloaths without God 12. But if thou leavest them off and passest with the desire of thy heart into the Mercy of God then thou goest into Heaven into God the Father and thou walkest in the body of Christ in the pure Element and the Holy Ghost goeth forth out of thy soule and leadeth thee into all truth and the old corrupt Man doth but hang to thee which thou shalt destroy in Death and with thy Love in Christ still overcome and captivate the Anger of the Father in thy soule and thou shalt spring up with thy New Man through Death and appeare in the same at the Last Judgement Day The l The Gate by which Babell first entred Gate to Babell 13. when wee consider with our selves the many Sects and Controversies in Religion and from whence their come and take their Originall it is as cleere as the Sunne and it manifesteth it selfe indeed and in truth for there are great Warres and Insurrections stirred up for the cause of Religion or Faith and there ariseth great hatred and envy about it and they persecute one another for opinions sakes because another is not of his opinion he sticks not to say he is of the Devill and this is yet the greatest Misery of all that this is done by the Learned in the high Schooles or Universities of this world 14. And I will shew thee simple Man their venome and poyson for behold every one among the Layety looketh upon them and thinketh Sure it must needs be right if our m Minister Pastour Preacher or Teacher Priest say it he is a Minister of God he fitteth in Gods stead it is the Holy Ghost that speaketh out of him But Saint Paul saith Trie the Spirits for every onâ—s Teaching is not
Father is unmeasurable so also is the Life of Christ so for the pure Element in the source of God the Father in his Barmhertzigkeit Mercifulnesse Mercy is the Body of Christ and as our Earthly Body standeth in the foure Elements so the new Man standeth in a pure Element out of which this world with the foure Elements is generated and the source of the pure Element is the source of the Heaven and of Paradise and so also it is the source of our Body in the New Regeneration 11. Now that Element is in the whole Principle of God every where in all places and so is unmeasurable and infiniâ—e and therein is the Body of Christ and his quality and in that is the Trinity of the Deity so that the Father dwelleth in the Sonne viz. in the Body of Jesus Christ and the Sonne in the Father as one onely God and thus the Holy Ghost goeth forth from the Father in the Sonne and is given to us to regenerate us to a new life in God in the life of Jesus Christ and the Earthly Man in his Image and source or quality and property hangeth but to us in this Life time which is well understood if wee be borne of God with our Minde 12. For as God the Father in his own substance comprehendeth all the Three Principles and is himselfe the substance of all substances wherein both joy and sorrow is comprehended and yet goeth forth in it selfe out of the source of the Anguish and maketh the Kingdome of Joy to himselfe unconceivable to the sorrow and incomprehensible to the source of his Anger in the Anguish and Generateth to himselfe his Heart in the Love wherein the Name of God taketh originall So also the Minde hath in it all the Three Principles and therein the soule is comprized viz. in the Band of Life The soule which must enter againe into its selfe and create a will in the Life of Jesus Christ and endeavour after it desiring it with a strong will and purpose and not stay meerly in the History or in the knowledge of it and being able to speake of it and suppose the words and discourse make a sufficient Christian when the Minde is still in meere doubt in Babell no that is not the Regeneration but it must be an Earnest Resolution the Minde must in it selfe goe forth into the humility towards God and enter into the will of God in Righteousnesse Truth and Love 13. And though indeed the Minde is not able to doe this in its own abilitie because it is captivated with the Spirit of this world yet it hath the Purpose in its power and God is presented with and in the Purpose and receiveth it in his Love and soweth therein the seede of Love in his vertue or power out of which the New Man in the Life of Jesus Christ groweth Therefore all lyeth in the true Earnest Purpose which is called True Repentance for the Receiving of the Word of God in the obedience of Love groweth not in the Earthly Life but in the New-borne in the Life of Jesus Christ 14. Therefore the Kingdome of Heaven is a bestowed Bounty of Grace for all those that earnestly desire it not that it is enough to say to ones selfe I have indeed a will to yeeld my selfe earnestly to God but I have need to have this world for a while and afterwards I will enter into the obedience of God and that continueth from one time to another and from one day to another and in the meane while the Or the childe of perdition evill Man groweth if you deferre it to the end and then desire and think to be a Heavenly fruit or Birth when all the Time of your life you have growne in the anger of God in the Abysse of Hell no that is deceit thou deceivest thy selfe 15. The Priests in Babell have after that no Key to open the Kingdome of Heaven for thee thou must enter in thy selfe and be new-borne or else there is no remedy for thee in this world nor in Heaven thou standest heere in this life time in the Ground and art a Plant but when Death cometh and cutteth downe the stock then thou art no more in the growing but art a fruit and then if thou art not foode for God thou doest not belong to his Table and then God will not dwell in thee 16. For wee know that the Deity onely is the vertue to the New Birth which vertue if thou longest for it and desirest it with earnestnesse soweth it selfe in thy minde and in thy soule out of which the New Man in the Life of Christ groweth so that in this world the Earthly Man doth but hang to it Thus the New Man is in God in the Life of Jesus Christ and the Old Man is in this world of which Saint Paul writeth cleerly in his Or Epistle Letter to the Romans that if wee thus live in the New Birth wee live to God but as to the old Adam wee are in this world where then the source of the Eternall Band in the soule is also changed and the soule entreth in it selfe into the Life of Christ into the Holy and Pure Element which in some places of my Second Booke I call the Ternarius Sanctus 17. Not according to the understanding of the Latine Tongue but according to the understanding of the Divine Nature by which words is excellently expressed the Life of Jesus Christ in God the Father as also the Characters or Letters themselves and the Spirit in the syllables doe signifie wherein the Birth unigeniture or Eternall working of the Deity is excellently understood though indeed it is hidden to the Historicall Man of the Or universities Schoole of this world yet it is wholly comprehensible to those that are enlightened from God who then also understand the source or working property of the Spirit in the Letter which is not at this time fit to be set downe here and yet it shall be brought to the understanding 18. And there is nothing more profitable for Man for his beginning to the New Birth than true earnest sincere Repentance with great earnest Purpose and Resolution for he must presse into the Kingdome of Heaven into the Life of Christ where then his Regeneratour is ready deepe in his Minde in the Light of Life and with desiring and earnestness helpeth to wrestle and so soweth himselfe as a Graine of Mustard seede into the soule of Man as a Roote to a New Creature And if the earnestnesse in the soule of a Man be great then the earnestnesse in his Regeneratour is also great 19. And it is not possible to describe the New Birth in Christ fully for he that cometh into it can finde it onely in himselfe by experience there groweth another Bud in his Minde another Man with other knowledge he is taught of God and he seeth that all the labour in the History without the Spirit of God is but a confused
Chapter 10. What the Centre is Verse 40 Chapter 14. What is the Centre Verse 67 Candlesticks Chapter 20. What the seven Candlesticks are Verse 42 Champion Chapter 18. What manner of person the Champion in the Battle is Verse 21 Chapter 22. How the Champion or Saviour was conceived in Mary Verse 37 Chapter 25. Who was the Champion Verse 42 Childe Children Chapter 15. After the life is kindled a childe is of it selfe Verse 39 Chapter 15. How a childe shall be in the Resurrection that perisheth before the kindling of the Light of Life Verse 38 Chapter 23. A childe newly borne is as acceptable to God as one in yeares that repenteth of sinne Verse 31 Chapter 16. Wee are all the children of Iniquitie according to the Spirit of this world Verse 25 Chapter 20. Why two sorts of children are Generated from Adam Eve Verse 58 Chapter 22. How wee are the children of wrath Verse 25 Chapter 23. How it is with many of the children of wicked Parents Verse 36 Chapter 24. The very children of God hinder the Tree of Pearle Verse 32 Christ Christian Christendome Chapter 12. The Temptation of Christ Verse 12. to the 14 Chapter 18. The vayle of Christ is done away Verse 1 Chapter 18. The Corporiety of Christ is Inferiour to the Deity Verse 39 Chapter 18. What was the seede to the Creature of Christ Verse 41 Chapter 18. Christs Incarnation or becoming Man Verse 35. to the 54 Chapter 18. Christ the most wonderfull person in the Deity Verse 52 Chapter 18. Christ is the Heaven of those that are his Members Verse 84 Chapter 18. Christs Incarnation from Verse 85. to the 91 Chapter 19. Christ Inviteth all Verse 31 Chapter 22. Christ is born of a pure Virgin Verse 29 Chapter 22. How Christ received or assumed his soule Verse 39 Chapter 22. The Incarnation of Christ Verse 41 Chapter 22. How Christ is our Brother Verse 45 Chapter 22. Christ hath opened the Gate of Life for all Verse 48 Chapter 22. From whence Christ is Verse 52 53 Chapter 22. How Christ assumed or received our Body Verse 66 Chapter 22. Christs soule is from Heaven and not from Heaven Verse 67 Chapter 22. Christs soule is our Brother Verse 67 Chapter 22. Christs body is the foode of our soule Verse 67 Chapter 22. How Christ is a King Verse 72 Chapter 22. How Christ is a Person in the Trinity Verse 75 Chapter 22. Of the Name Christus in the Language of Nature Verse 77 78 Chapter 22. Christs Tempting from Verse 80. to the 100 Chapter 23. Of Christs presence every where Verse 3. to the 11 Chapter 23. What Christs Disciples received in the Lords Supper Verse 13 14 Chapter 23. Christ bound the Devils every where Verse 16 Chapter 23. How wee are foreseene in Christ Verse 21 22 Chapter 24. A Christian doth not rightly know himselfe Verse 34 Chapter 25. Christ springeth up with his holy body through Death Verse 11 Chapter 25. Of Christs New Body Verse 12 Chapter 25. The contemptible Death of Christ is a stumbling block to the Jews Turkes and Pagans Verse 15 16 Chapter 25. How Christ sweat drops of bloud Verse 22 Chapter 25. Christs Passion or course compared with Adams whole course of what happened to him Verse 23. to 40 Chapter 25. What Christ laid off in Death Verse 47 Chapter 25. Christ had Heavenly flesh in the Earthly Man and wee too Verse 48 Chapter 25. How wee put on Christ Verse 48 Chapter 25. Christ hath also borne our actuall sinnes Verse 52 Chapter 25. Wherefore Christs Passion was Verse 57. to the 61 Chapter 25. Christendome must expect the signe of Elias Verse 82 Chapter 25. Christs Conversation fortie dayes after his Resurrection Verse 88 Chapter 25. Christ is not seperated from us Verse 89 Chapter 25. Christ did eate after his Resurrection Verse 91 Chapter 25. The Description of Christs Ascension Verse 98. to the 108 Chapter 25. Wâ—at Christs Body and his Throne is Verse 104 Chapter 25. How Christ sitteth at the Right hand of God Verse 106 Chapter 25. Of Christs Creature Verse 106 Chapter 25. How Christ is in Heaven Verse 108 Chapter 26. How the Body of Christ was after his Resurrection Verse 1. to the 7 Chapter 26. When Christs body was Glorified Verse 2. to the 4 Chapter 26. Christ had not a body that was altogether Earthly Verse 9 Commandement Conversion Chapter 17. Why the Commandement was given to Adam Verse 16 Chapter 24. What is required in Conversion Verse 27 Contention Chapter 25. No Contention is necessary or profitable Verse 83 Councellours Chapter 16. There are five Councellours sitting in the braine Verse 22 Covenant Chapter 18. What the Covenant did profite before Christ came in the flesh Verse 34 Coyning Chapter 20. How the coyning of Gold and Silver had not been needfull Verse 17 Creation Creatures Chapter 23. How the Creation endureth till the Last Judgement Verse 20 Chapter 9. Why the Essence or Substance of the Creatures is not Eternall Verse 37 Chapter 9. The figure or shape of the Creatures remaine eternally Verse 38 39 Chapter 14. In what forme the Creatures shall be in Paradise Verse 33 Chapter 14. Whence the Creatures have their skill Verse 34 Chapter 18. The Eternall and Temporary Creature in Christ were one Verse 40 Curse Chapter 18. What Gods cursing is Verse 5 Chapter 18. Before the curse there was no such evill weeds nor living Creatures as there are now Verse 7 Chapter 18. There was Great Difference of Beasts before the curse Verse 8 Chapter 18. After the curse fruit must be planted Verse 9 Chapter 20. What the Curse of God is Verse 93 Darknesse Chapter 4. From whence Darknesse hath its Name Verse 48 Chapter 7. How the Darknesse longeth after the Light Verse 13 Death Chapter 13. What the first dying or Death is and whence it cometh Verse 53 Chapter 15. The Abysse of Death is in a young childe Verse 29 Chapter 15. What Death Adam dyed in Paradise Verse 37 Chapter 17. Wherein it is that Death sticketh Verse 16 Chapter 19. What Dying or Death is Verse 12 13 Chapter 19. What that is which is called the Great Death Verse 15 Chapter 19. Conversion in the last houre of Death Verse 43 Deity Chapter 8. The Deity is manifest in all things Verse 3 Chapter 22. The Deity is invisible Verse 63 Deluge Chapter 18. Why the Deluge or Noahs floud came Verse 26. to the 28 Despaire Doubting Chapter 20. VVhence Despaire ariseth Verse 107 Chapter 24. All Doubting cometh from the Devill Verse 28 Devill Chapter 2. The Devills looke into the first Principle Verse 3 Chapter 4. What the hell of the Devill is Verse 36 Chapter 4. Neither the Devill nor the wicked is made out of any evill Matter Verse 37 Chapter 4. Whence the Devils Angels and soules are Verse 46 Chapter 4. The whole Description of the Devils and their Fall Verse 64. to the 74 Chapter 8. The Devill is the worlds
How the Pearle may be found Verse 16 Chapter 27. How the Pearle may be distinguished from weeds Verse 30 31 Possibility Possible Chapter 15. The Possibility or ability of seeking is in every one Verse 21 Chapter 20. The Description of the Possibility or Ability that is in us Verse 75 Chapter 20. Mans Possibility or own Ability was tried in Gaine Verse 96 Chapter 25. Wherein lay the Possibility of our Redemption Verse 8 Chapter 25. What Possible what impossible for us Verse 94 Pray Praying Chapter 19. Mans Praying for or Intercession how farre it availeth Verse 52 53 Chapter 25. How Men ought to Pray Verse 85 Principle Chapter 5. What a Principle is Verse 6 Chapter 15. The working of the three Principles in a childe in the Mothers VVomb or Body Verse 50. to the 55 Chapter 16. There are 2 Eternall Principles Verse 27 Chapter 25. Why the third Principle is Created Verse 103 Prophecies Chapter 17. Why the Prophecies are written so darkly about the Treader upon the Serpent Verse 100 Purgatory Chapter 18. The Purgatory upon which the Beast hath built his Kingdome Verse 98 Chapter 18. Purgatory expounded which hath been so much disputed Verse 102 103 Chapter 19. Where Purgatory is Verse 15 Chapter 20. Of the true Purgatory and of the false Purgatory Verse 73 74 Putrefaction Chapter 19. The Putrifaction of the soule when one dyeth the Authour desireth not to partake of it Verse 42 43 Quality Chapter 1. Whence the Name of Quality ariseth Verse 42 Reason Chapter 17. Reason is afraid of the cleere countenance of Moses Verse 34 Chapter 17. Reason maketh of God an unmercifull Devill Verse â—â— Rest Chapter 25. Of Christs Rest in the Grave Verse â— to thâ—â— Resurrection Chapter 25. Christs Resurrection described Verse 75 to the 92 Rich. Chapter 16. The Rich goe hardly into the Kingdome of Heaven Verse 43 Chapter 25. Hard for a Rich Man to Enter into Heaven Verse 65 Chapter 25. The Rich need not give away their Goods Verse 66 Rulers Chapter 21. Of the Office of the Rulers or Magistrates Verse 39. to the 44 Saints Chapter 18. The Saints Inâ—â—reeding avayleth not Verse 73. to the 79 Chapter 18. The Invocation of the Saints is against the Nature of the first Principle Verse 97 Chapter 25. Who those Saints were that went out of the Graves at the Death of Christ Verse 46 Chapter 25. The Saints admit no Legates or Embassadours Verse 86 Sathan Chapter 4. How Sathan is become a Devill Verse 21 Schoole Chapter 19. How the Authours Schoole is to be understood Verse 33 Chapter 22. Where the Scholler in the Schoole of this world must leave off the Scholler in Gods School begin Verse 30 Chapter 23. No Schoole Learning Art or Science availeth before God Verse 2 Sealeâ— Chapter 20. When the 7 Seales are opened Verse 42 Seede Chapter â—â— What is meant by the Seede of the Woman Verse 99 Seeing Senses Chapter â—â— â—herein Seeing consisteth Verse 29 Chapter â—â— How the Seeing can be Verse 66 Chapter â—â— Wherein the Senses consist Verse 58 Seeking Seekers Chapter 16. How our Seeking must be Verse 2 Chapter 27. That now there are many Seekers Verse 22 Serpent Chapter 15. The Treader upon the Serpent is instantly needfull in the Incarnation of a Childe Verse 24 Chapter 18. Why the Treader upon the Serpent must be generated without the seede of a Man Verse 2â— Chapter 20. What the Head of the Serpent signifieth Verse 95 Sinne. Chapter 17. How sinne is sinne Verse 71 Chapter 17. How all our Doings are sinne Verse 76 Chapter 19. How sinnes are when they are washed away Verse 37 Chapter 20. Wherein sinne sticketh Verse 76 Chapter 22. Originall or Inherited sinne is in the soule Verse 70 Chapter 24. The Old not the New Man committeth sinne Verse 35 Sleepe Chapter 12. What sleepe is Verse 18 Smell Chapter 15. A description what Smell is Verse 70 Sodome Chapter 18. Why punishment come upon Sodome Verse 28 Soule Chapter 2. Whence the soule hath its originall Verse 2 Chapter 2. How the soule looketh into the first Principle Verse 2 Chapter 2. How the Enlightened soule looketh into the second Principle Verse 4 Chapter 4. What is the Chariot of the soule Verse 18 Chapter 4. Out of what the soule is and how it becometh a Devill Verse 20 21 Chapter 4. How the soule cometh to be an Angel Verse 22 Chapter 4. How the soule cometh to be full of lyes Chapter 4. An assurance that the soule is come from God Verse 40 Chapter 5. The Devill cannot see a soule that is in the Light of God Verse 5 Chapter 7. Whence the soule is Verse 2 Chapter 10. A description of the soule Verse 13. to 16 Chapter 12. The soule hath 3 Principles in it Verse 56 Chapter 13. Another description of the soule Verse 30. to the 33 Chapter 13. The soule is the roughest thing in Man Verse 30 Chapter 13. The soule remaineth Eternally in the Tincture Verse 45 Chapter 14. How the soule is and out of what it cometh Verse 10 Chapter 14. When the soule cometh into a childe Verse 10 Chapter 14. The soule is not at home heere in this life Verse 11 Chapter 14. How the soule seeth with two Lights Verse 12 Chapter 14. Where the soule resteth after its Decease Verse 13 Chapter 14. How and wherewith the soule can see Verse 38 Chapter 14. What is the Cabinet or Treasury of the soule Verse 54 Chapter 15. Whence distempers come into the Essences of the soule Verse 52 Chapter 15. VVhence are the Essences of the Worme of the soule Verse 62 Chapter 16. The Blessed soules have no knowledge of the Evill Verse 47 Chapter 17. How the soule is bound with two Chaines Verse 69 Chapter 17. How the soule is in a hard prison Verse 84 Chapter 17. What light the soule hath after the breaking of the body Verse 105 Chapter 17. What body the soule getteth at the Last Judgement Day Verse 106 Chapter 17. How hardly the soule getteth into the Kingdome of Heaven Verse 110 Chapter 17. How the soule cometh into Abrahams bosom Verse 111 Chapter 18. What the soule is Verse 30 Chapter 18. Lamentation over the Masses for soules Verse 100 101 Chapter 19. How wee may finde the Disquietnesse of the soule Verse 1. to the 4. Chapter 19. What the Regeneration of the soule is Verse 5 Chapter 19. Of the souls that are not at rest Verse 7 8 Chapter 19. The soule is a sparkle from the Almightinesse Verse 10 Chapter 19. What the body of the soule is Verse 10 Chapter 19. The soule is bound with 3 bands Verse 11 Chapter 19. What the soules dying is Verse 14 Chapter 19. Of the going forth of the soul Verse 16. to 21 Chapter 19. How the soule is incomprehensible and also comprehensible Verse 19 2â— Chapter 19. The damned soule seeth the 〈◊〉 of its miserie 〈◊〉 Chapter 19. What light the soule of the 〈◊〉 hath Verse 〈◊〉 Chapter
of the Woman Verse 38 Chapter 13. The Tincture is the Longing after Copulation Verse 39 Chapter 13. The Tincture is Noble in the Tender Complexion Verse 39 Chapter 13. How the Tinctures wrestle about the virgin and according to that which ouercometh the fruit getteth the Marke of distinction Verse 41 Chapter 13. The Tincture is the Paradise of the soule Verse 43 Chapter 15. How the Tincture at the Time of the Lilly manifesteth it selfe in the first Principle Verse 54 Chapter 15. Of the Three formes which the Tincture hath Verse 56 Chapter 15. What the Tincture of the first Principle is Verse 57 Chapter 15. The outward Tincture is not from Gâ—d Verse 68 Chapter 17. The Marrow in the Bones hath the Noblest and highest Tincture Verse 88 89 Chapter 21. Why the Tincture was manifest to Adam Verse 7 8 Tongue Chapter 15. Why the Tongue must not alwaies be beleeved Verse 47 Tree Trees Chapter 5. Out of what came the Tree of Good and Evill Verse 14 Chapter 10. A description of the Tree of Good and Evill Verse 27. to the 29 Chapter 11. The Tree of Good and Evill Verse 6. 10 Chapter 11. Why the Tree of Good and Evill was in the midst of the Garden Verse 19 Chapter 11. The Tree of Good and Evill was the Greatest Tree Verse 21 Chapter 11. The Tree of knowledge of Good and Evill Verse 38. to the 41 Chapter 15. The Tree that groweth out of the Graine of Mustard seed Verse 29 Chapter 17. How the Trees in Paradise were Verse 19 Chapter 17. The Essences of the Trees in the Garden Verse 24 Trinity Chapter 4. A description of the Trinity Verse 55. to the 61 Chapter 7. What the Trinity or Threenesse is Verse 21 22 Chapter 10. Concerning the Trinity Verse 38 Chapter 14. Of the Trinities Generating Verse 84 Chapter 14. Of the will of the Trinity Verse 85 Chapter 18. Of the Threenesse or what Trinity is Verse 21 Chapter 19. The Trinity is present every where Verse 62 Chapter 22. How the Birth of the Trinity is Verse 35 Chapter 22. A similitude of the Trinity Verse 61 Turkes Chapter 26. Out of what their Doctrine is sprung Verse 32 Virgin Chapter 12. The Virgin waiteth still for Adam Verse 60 Chapter 14. The Virgin fighteth against the Devill for the soule Verse 12 Chapter 14. What Promise the Virgin made to Authour Verse 52 Chapter 14. What the Virgin is Verse 85 Chapter 14. The Virgin is Gods Companion Verse 86 Chapter 14. What the will of the Virgin is Verse 87 Chapter 15. The virgin was espoused to Adam Verse 15 Chapter 15. The Virgin admonisheth Adam still continually Verse 18 Chapter 15. What the Virgin is that warneth the soule Verse 46 Chapter 16. The Virgin maketh us zealous Verse 3 Chapter 16. How the Virgin fighteth against Iniquity Verse 12 Chapter 16. The Virgin standeth by us in this Life Verse 47. to the 49 Chapter 17. How the Virgin warneth us Verse 78 Chapter 17. The Virgin is a Servant to the Word Verse 109 Chapter 18. The Virgin presented a Rose to the Authour Verse 58 Chapter 21. How the Virgin preserveth the seed that is sowen Verse 52 Chapter 22. Why the Virgin is so called Verse 21 Chapter 22. The Virgin wherein God became Man Verse 31 Chapter 22. Who is the chast Virgin in the presence of God Verse 61 Chapter 22. The Virgin the Auntients have spoken of Verse 64 Chapter 25. The Authour hath truly seene 〈◊〉 Virgin with her Lilly Brancâ— Verse â— Chapter 25. How the Virgin waiteth for us Verse â— Visitation Chapter 17. The Visitation of the Jewes Turkes and Heathens Verse 101 Voyce Chapter 17. How the voyce of God came to Adam and Eve Verse 91 Wages Chapter 9. The wages God giveth The wages the Devill giveth Verse 27 Wantonnesse Chapter 20. Wantonnesse in married folke is an Abomination before God Verse 56 Warning Chapter 9. Warning to the Reader Verse â—â— Chapter 18. A warning to the Covetous Verse â—â— Warres Chapter 20. The Wrath of God liketh Wars Verse 19 Chapter 20. God is not pleased in warres and strife Verse 20. to the 26 Chapter 27. It must not be regarded who overcometh in warres and strife as to judging which is in the right Verse 32 Water Chapter 5. How water cometh to be Verse 8 Chapter 23. What the water of eternall life is Verse 23 Chapter 23. what water baptizeth the soule Verse 24 Whores Whoredome Chapter 15. Whores and Whoremongers are warned Verse 26 Chapter 20. The Abomination and uncleannesse of Whoredome Verse 50. to 54 Chapter 20. Whores uncleane persons what lesson the Authour hath for them Verse 57 Wicked Chapter 20. What hinderance the wicked hath Verse 67 Chapter â—â— What the wicked receive in the Lords Supper Verse 46 Chapter 24. What League or Peace they have with the Devill Verse 12 Chapter 26. The wicked can convert no sinner Verse 25 Chapter 27. The Condition of the wicked in the Judgement Verse 12 Will. Chapter 8. What the will is Verse 25 26 Chapter 14. What the will of God is Verse 73. to 80 Chapter 15. Of the two wills that are in the minde Verse 43 Chapter 16. A description of the two wills Verse 5 to 9 Chapter â—0 The Authour describeth the Power of free-will Verse 75 Wisdome Chapter 4. The way to Wisdome Verse 16 Chapter 18. What Wisdome is Verse 21 Chapter 25. How the Wisdome of the world is made foolishnesse Verse 97 Witches Chapter 13. Witches and Sorcerers know the subtilty of the Tincture Verse 37 Chapter 16. Out of what property Witches exist Verse 21 Wolfe Chapter 18. Who the Beasts Wolfe is which devoureth the Beâ—st Verse 102 Chapter 20. How the Wolvish heat will be cut away Verse 99 Woman Women Chapter 13 Whence is the weaknesse of Woman Verse 20 Chapter 13. Of the Duty of Women Verse 20 Chapter 13. Why Women with childe loath some meates Verse 47 Chapter 17. Women will still be the finest Beasts of all Verse 32 Chapter 25. How the Woman standeth upon the Moone Verse 12 Wonder Chapter 22. What is the Greatest Wonder in the Deity Verse 60 Word Chapter 8. How the Word is every where Verse 17 Chapter 14. What the Word is Verse 82 Chapter 17. How Hell Trembled at the Word of the Promise Verse 97 Chapter 17. The Word of the Promise is the Bridegroome of the soule Verse 108 Chapter 17. Where the Word is Verse 109 Chapter 17. Why the Word must become man Verse 11â— Chapter 18. The Exposition of this word Thâ— art Earth Verse 〈◊〉 Chapter 18. Concerning the word of the Prâ—mise Verse 23. to the 25 Chapter 18. How and where the word of the Promise is Verse 36 to the 38 Chapter 22. How the Word became a Heavenly Man Verse 38 Chapter 22. The Word hath assumed or received our soule but not our sinfull body Verse â—5 Chapter 22. How the Word is the Son of the Father and also his servant Verse 71 Works Chapter 16. How all Works follow Man Verse 41. Chapter 19. How works follow the soule Verse 34 35 World Chapter 4. What was before the time of this World Verse 32 Chapter 6. The World is a figure of the Eternall Matrix Verse 2 Chapter 6. The Birth of the World compared with the Birth of a childe Verse 9 Chapter 7. The World as to the three Principles is a figure of Paradise Verse 9 Chapter 7. How the World came to be and how God pâ—evented that all in the whole deep did not come to be Earth and Stones Verse 25 26 Chapter 12. How the World shall Rest after the Breaking of it Verse 55 Chapter 20. Why the World is Created Verse 10 Chapter 22. Out of what the World is Generated Verse 11 Chapter â—â— â—en are not perfect in this world Verse 36 Chapter â—◠〈◊〉 the world had its beginning Verse 4 Chapter â—◠〈◊〉 the World must perish Verse 5 Chapter â—◠〈◊〉 what manner the World remaineth Eternally Verse 6. and 20 Chapter 27. Out of what the World is Created Verse 7 Worme Chapter 12. Of the Worme of the soule which dyeth not Verse 57. 59 Chapter 14. Concerning the Worm of the soul Verse 9 Chapter 14. A description of the Worme of the soule Verse 64 Chapter 15. The Worme of the soule is Indissoluble Verse 57 Chapter 15. How the Worme of the soule is poysoned Verse 60 61 Wounds Chapter 25. How Christs wounds shall shine eternally in Glory as bright Morning Starres Verse 88 Wrath. Chapter 17. How the wrath of God became burning Verse 75 Chapter 20. How the wrath gat the victory in the first beginning Verse 47 Chapter 20. Wrath is not known in the Kingdome of Heaven Verse 6â— Chapter 25. The wrath is the Birth of the life of the soule Verse 5 Chapter 25. How the wrath of God is neither Good nor Evill Verse 70 Chapter 25 How the wrath was captivated Verse 71 FINIS
Darknesse and of Death out of the anxious source or property and blossometh out of the Darknesse in the broken Gate of the darknesse in it as a pleasant habitation and so generateth its light out of the anxious fierenesse out of it selfe where then in the Light there goeth forth againe the endlesse source of the thoughts or senses which make a Throne and Region of Reason which governeth the whole house and desireth to enter into the Region of the Heaven out of which it proceeded not And therefore now this is not the Originall will which there desireth to enter into the Region of the Heaven but it is the k Or recomprehended or re-taken will out of the property reconceived will out of the source of the anxiety which will is in a desire to enter through the deep Gate of God 18. Now seeing it was impossible for the humane Spirit how much soever it was attempted tryed or sought therefore God must enter againe into the humanity and help the humane Spirit to breake the Gate of l Or of Death Darknesse that so it might be able to enter into the Divine power or vertue 19. And thus he dwelleth in two properties both which draw him and desire to have him viz. one fierce property or source whose Originall is the Darknesse of the Abysse and the other is the Divine power or vertue whose source or active property is the Light and the Divine Joy in the broken Gate of Heaven as the word Hâ—mmel Heaven in the Language of Nature hath its proper acute m Meaning or signification understanding from the pressing through and entring in and then with its Roote continuing to fit in the stock of Eternity wherein the Omnipotency is rightly understood which my n The Learned in their own Conceit or Reason Master in Arts will scarce give any credit to for he hath no knowledge therein it belongeth to the Lilly 20. Thus Man is drawen and held of both but the Centre standeth in him and he hath the o Ballance of the Scales or the Weights Ballance between the two wills viz. between the Originall and the re-conceived will to the Kingdome of Heaven and in each scale there is a Maker who formeth what he letteth into his minde for the minde is the Centre of the Ballance the senses or thoughts are the p Or Hindges weights that passe out of one scale into the other for the one scale is the Kingdome of the fiercenesse and of Anger and the other is the Regeneration in the vertue or power of God in the Heaven 21. Now behold O Man how thou art both Earthly and also Heavenly as it were mixt in one onely Person and thou bearest the Earthly and also the Heavenly Image in one onely Person and thou art also the fierce wrathfull property or source and thou bearest the Hellish Image which q Or groweth springeth in the Anger of God out of the source of the Eternity thus is thy minde and the minde holdeth the Ballance and the r Or thoughts senâ—es put weight into the scales 22. Therefore consider what weight thou puttest in by the r Or thoughts senses thou hast the Kingdome of Heaven in thy power for the Word of the Divine vertue or power In Christ hath given it selfe to thee to be thy own and so also thou hast the Kingdome of Hell in a Bridle in the Roote and thou hast it for thy own by the right of Nature and thou hast the Kingdome of this world also according to thy Humanity received from Adam for thy own 23. Now consider what thou letâ—est into thy minde by thy senses for thou hast in each Kingdome a Maker which these Å¿ Formeth fashioneth or Createth an Image maketh an Image of whatsoever thou layest into the scales by the senses for all lyeth in the making or formation and thou art in this body a field Ground or soyle thy Minde is the sower and the three Principles are the seede what thy Minde soweth the body of that groweth and that thou shalt reape to thy selfe and so when the earthly field or soyle doth breake then the new growen Body standeth in its perfection whether it be t Or figured growen in the Kingdome of Heaven or in the Kingdome of Hell 24. By this now you might finde and understand the Ground how the Kingdome of this world is generated and how one Kingdome is in the other and how one is the Chist and receptacle of the other where yet there is no captivating at all but all is free in it selfe and Man standeth manifested in all three Principles and yet knoweth neither of them in the Ground except he be generated out of the Darknesse into the Light and then that u Or property source knoweth the fierce Eternity as also the x The third Principle or the created world Out Birth or Issue of the Eternity but he is not able to search out the Light for he is environed therewith and it is his dwelling house whereas yet he is with this body in this world and with the Originality of the soule in the ground of the Eternall source and with the Noble blossome of the soule in the Kingdome of Heaven with God and is thus rightly a Prince in the Heaven over Hell and Earth for the fierce source or torment toucheth it not but the blossome maketh out of the fierce source or quality Paradise viz. the high exulting Joy in the springing up 25. And thus thou Earthly Man mayest see how thou livest here in three Principles if thy minde incline it selfe to God but if it give up it selfe to the y Kingdome or course source of this world then thou standest z Or without before Heaven and thou sowest two Principles viz. the spirit of this world and the fierce source of Eternity The Well-spring or fountaine of the Antichristian Kingdome 26. Man possesseth this world and hath built him a glorious Kingdome for his own Glory as is plaine before our eyes yet he is not to be condemned therein though indeed that is cause of sinnes because God of his Grace hath sent his beloved Heart into the Flesh that Man might thereby goe out from the Flesh againe and enter into the Kingdome of Heaven But now his Earthly body must have sustenance that it may live and propagate and all the Governments and Arts of this world stand in this necessity for the earthly body cannot want them and they are a Or permitted borne withall by Divine Patience that the great Wonders may thereby be manifested 27. But this is Mans condemnation that he soweth onely the earthly and the Hellish seede and letteth the Heavenly stay in his Barne he stayeth without before Heaven and entereth not in for the Noble seede but he giveth God good words that he may be gracious to him and receive him into his Kingdome and soweth nothing but the Devils weeds in