dissemblers and hypocrites mis-leade you who are meere Book-learned in the Historie and boast and vapour with strange Languages and would be respected for it whereas they understand them not in the least they understand not their Mother Tongue if they understood that right together with the Spirits of the Letters then they would know Nature therein 3. It is meere Pride that forbiddeth you to search or seeke that you should not finde and that the Pride with her crowned or cornered Cap may domineere like a proud woman over the Wonders of God for so the Devill would have it that he might not be knowne they are more blinde then the simple Laity 4. If you desire to seeke then knock that the right doore may be opened for you and seeke in the feare and the love of God and you shall finde well enough let not the calumnies of the proud divert you For if the right doore be opened to you then you shall see how very blinde b Those that call themselves the Clergie or Divines they are their pride hath blinded the whole world so that every one looketh meerly at their eloquency brave Language or good expressions and upon their severall strange Languages and thinke they understand very well Thus they domineere over Mens soules whereas their knowing is altogether doubtfull as may be seene by their Disputations and Contentions 5. Therefore I say still none should trust their soule with such hypocrites and dissembling men for the soule standeth not in this world but in the Originall of the Essence of all Essences and it is in the Centre of the Eternall Band wherein God and the Kingdome of Heaven and Hell standeth and if it the soule attaineth the love of God in the Light which dwelleth in the Ground of the soule it may well see the Eternall Nature as also God and the Kingdome of Heaven and of Hell if it doe not suffer it selfe to be blinded it is not hard or difficult it is but to goe about the new Birth or Regeneration out of the Darknesse into the Light without which you cannot reach the Depth in the Centre 6. And now if we will speak of the Centre or the Circle of the Life wee must consider the Genetrix or Matrix which is the Centre and the Essence of all Essences All things are Generated out of the Centre and out of that which is Generated all things are created which are in Beeing And wee have cleered to you the Ground how the Eternall Word was in the beginning as in the Centre and the Word is Gods and the Eternall Will is that Word For the Eternall God hath that will in him and that is his heart and in that recomprehended will in the Eternall Father of all things the Eternall Deity hath its Name GOD. 7. For wee cannot say that God hath a Maker as also the Will hath no Maker for he maketh himselfe from Eternity to Eternity continually whereas it is not a making neither but an Eternall c Or Birth Generation The Word in the Father and the Spirit which goeth forth from the Power is the Life of the Deity 8. But now wee see that the Mark standeth in the Centre for God is also an Angry Zealous or Jealous God and a consuming Fire and in that source or quality standeth the Abysse of Hell the anger and malice of all the Devills as also the d Venome or the corruption Poyson of all Creatures and it is found that without poyson and e Fiercenesse or stinging sharpnesse eagarnesse there is no Life and from thence ariseth all contrariety and strife and it is found that the strongest and most eager is the most usefull and profitable for it maketh all things and is the onely cause of all mobility and life 9 For as is mentioned before The Eternall Word viz. the Eternall Will of the Father is the Creator of all things and the Eternall Father is the Beeing of the Will out of which the Word hath created all things Now the Essences are the beeing which causeth the Will for heere you must understand that there are two Wills in one Beeing and they cause two Principles One is the Love and the other is the Anger or the Source or property of Wrath. The first Will is not called God but Nature the second Will is called A and O the beginning and the End from Eternity to Eternity and in the first Will Nature could not be manifest the second Will it is that maketh Nature manifest for the second Will is the vertue in the strength and the one would be nothing without the other 10. Seeing then that the Will of the Father in the Eternity is the first therefore also he is the first Person in the Ternary viz. the Centre it selfe So now the Will or the Centre is to desire to Generate the Word or Heart for it is nothing else and it can be called nothing else but the desiring in the Will 11. Thus we search in a deep sence in the Minde and do finde that the desiring is eagar and attractive for it is the strong might not in one point onely but every where all over contracting the widenesse into narrownesse to manifest it selfe therein For else there would be nothing in the whole Deepe and there would appeare nothing but all would be still and quiet 12. But now the desiring attracteth and yet it hath nothing there but it selfe and that which is attracted is the impregnation of the desiring and maketh the desire full and yet is nothing but a darknesse for that which is attracted is thicker then the will and therefore it is the darknesse of the thin Will 13. For the will is as thin or empty as if it were nothing and very still and quiet but the desiring maketh it full and the going forth in the desiring is the Essences viz. a sting of sensibility which is against the sensibility which the desiring also cannot endure but attracteth the more vehemently to it and so the sting or puncture is the greater and rageth against the attracting and yet cannot get out of it for the desiring generateth it and yet cannot endure it for it is such an Enmity as is between heate and cold 14. And so the desiring which in it selfe is an earnest longing by its longing doth awaken such a raging which doth so sting in that will that the longing becometh very soure and strongly attracting that it might hold the sting fast whereby the sting as a stirring life affordeth mobility in which the longing attaineth the first crack or shreek of trembling from whence ariseth a contrarious Anguish for in the Anguish of the longing in the hard attracting is caused a sharp coldnesse and the attraction is eager bitter and stinging so that it affordeth a terrible strong Power which the sting cannot endure but would faine breake away and yet it cannot For it s own Mother that generateth it holdeth it and so
wee see that the Earth standeth next the Moone and in the Circle about from the Moone and as every Circle is so also is the Spirit in its own inclination and the property of the Wheele in that y Orbe Circumference 4. Thus the Circle between the Moone and the Earth is both Earthly and Lunarie for the Moone hath the properties of all the Starres and is as a sack or conteiner of all the properties of the Starres which it continually powreth forth in its Circle for the Earth longeth vehemently after the Moone and therefore attracteth the shining and Glance of the Moone as also the shining and splendour of the Sun for all things long after the Heart and desire the Liberty that so they may be freed from the vanity 5. Thus the Earth in its longing desire hath attracted the Spirit of the seavenfold Wheele and holdeth that in it as its peculiar Matrix of Nature and would alwayes faine awaken in it selse the wheele of Life and therefore it z Rouleth or turneth wheeleth it selfe about for it hath both fires the hot and the cold and the neithermost alwayes striveth upward towards the Sun for it receiveth vertue and spirit from the Sun and therefore it is so a Wheeled or turned Rouled about for the Fire wheeleth it about it would faine be kindled that it might have a life of its own but though it must remaine in Death yet it hath a longing after the upper Life and attracteth the upper Life to it and continually openeth wide its Centre b Or for after the Sunnes Tincture and Fire 6. Thus from the longing after the Sâ—nne springeth forth the budding and growing out of the Earthly Matrix for the Essences of the Earth clime forth with the captivated life of the upper Centre alwayes upward out of the Earth and spread forth themselves into a Great Tree and stalke and you see very well that upon the Tree and Stalk there groweth a Mixt fruit halfe Earthly and halfe according to the Upper Centre and the fruit never cometh into a joy or to perfection unlesse it be satiated with the upper part and then it is Ripe for it hath attained Venus'es Body But as Venus'es Body is unfixt and would soone fade if the Sun did not stay it with the vertue of Saturne So also is it with the ripe fruit it is not durable but soone turnes to rottennesse it cannot be preserved long because the Paradise is out of it 7. And thus wee give you to understand that all creatures have been created out of the nethermost and uppermost Life the Matrix of the Earth afforded Body and the Constellations afforded Spirit and their life â—eacheth not up into the Sun for the Earth hath attracted the Suns vertue into its Matrix and so all the Creatures that dwell upon the Earth have attained the vertue of the Sun and of the Starres but the Body of the Fowles is out of the Deepe above the Earth and therefore also they delight most to flie in their own Matrix and you see also how all Beasts put their face and head forwards and downwards and looke after their Matrix and desire onely the food thereof for every life desireth its own Mother as you may soone perceive in the Fowles which are neere of quality to the Earth that they Eate flesh and are Birds of prey for they proceeded from two Mothers in the Creation viz. out of the Upper Mother and out of the Earth 8. The Earth is a peculiar Centre and therefore was created c Apart by it selfe severally on the First Day and is an out-birth out of the Eternall Substantiality a corrupted Matrix corrupted by the Fall of Lucifer in the Eternity was therein knowne the Virgin of Gods Wisdome d In the Wisdome wherein all the Wonders of God are e Discovered or beheld seene and in the Creation afterwards even till Adams Fall Paradise sprung up through the Earth and so the Upper Centre of Nature viz. the Suns Heart drew forth Paradisicall fruit out of the Earth which indeed was not eaten after an Angelicall manner by any Creature but onely Man though indeed he had not eaten thereof neither for the longing of the Twofold Life catched hold of him suddenly and there he stood till his sleepe in f In the Proba triall whether his will would continue in God and whether he would Eate after an Angelicall manner But the Beginning sheweth how he stood which wee must chew upon and therefore must eate Earth and at last must become food for the Earth 9. Thus if you consider it you may see the Creation of God and how God created the other Creatures before Man and you see how the life of all Creatures standeth onely in the Matrix out of which they were created 10. Now you know what Moses saith That God consulted in himselfe to create a similitude of his Essence an Image of himselfe that should rule over all the Creatures of this world over Beasts Fishes and Fowles and over all that liveth and moveth and saith God said Let us make Man according to our Image and Created Man to be his Image yea to the Image of God Created he him But out of what Reason asketh and Moses saith God made Man's Body of a peice of Clay 11. Beloved Reason behold open both your eyes and looke not with one eye onely into the hidden Mysterie of the Humanitie as hath been used for a long while hitherto Doe you heare what Moses saith God placed Man in the Garden of Eden which he had made that he should till and keepe it and the Paradise was therein doe you now understand the hidden Mysterie of Man Hee was in Paradise in the Creation and was created in and for Paradise for Paradise grew up through the Earth and of that Paradisicall Earth wherein the Heavenly g Source or quality property was the Body of Adam was created for so it must be seeing he was to be a Lord over the Earth and All that was Earthly and was to open the wonders of the Earth else God had instantly given him an Angelicall Body But then the palpable substance with its wonders would not have been manifested therefore he thus gave him a Palpable Body but not so dark a rugged and Beastiall one as ours are but a Paradisicall one 12. You must understand it thus The Eternall Virgin of Wisdome stood in Paradise as a Figure The Virgin of Wisdome in which all the Wonders of God were knowne and was in its figure an Image in it selfe but without substance like to Man and in that Virgin God created the Matrix of the Earth so that it was a visible palpable Image in substance wherein Heaven Earth Starres and Elements stood in substance and all whatsoever liveth and moveth was in this one Image The Matrix of the Earth could not over-powre it viz. the Image Man much lesse could the
The Third Booke of the Authour being The High and Deepe Searching out of The Threefold Life of Man through or according to The Three Principles by JACOB BEHMEN aliàs Teutonicus Philosophus Written in the Germane Language Anno 1620. Englished by J. SPARROVV Barrester of the Inner Temple London LONDON Printed by M. S. For H. Blunden at the Castle in Corn-hill 1650. A SHORT CONTENTS of this BOOKE BEing a High and Deepe Searching out of the Three-fold Life of Man through the Three Principles Wherein is clearly shewen that which is Eternall and also that which is Mortall And wherefore God who is the Highest Good hath brought all things to light Also wherefore one thing is contrary to another and destroyeth it and then what is right or true and what is evill or false and how the one * Or distinguisheth severeth it selfe from the other Wherein especially the Three Principles are founded which art the onely originall or fountaine whence all things flow and are generated VVhereby the multitude of Meanings and Opinions about Faith and Religion may be knowne and what is the cause of the multitudes of Opinions among Men concerning the Essence and Will of God also what is best for Man to doe that he may attaine the highest and Eternall Good And then concerning the End and issue of All things wherefore all things have appeared in such a property and Essence as they have had for the comfort of the poore wounded sick soule of Man and for the Rebuilding or Edification of the true Christian Religion wherein the Antichrist standeth quite naked and revealed Set downe for a Remembrance to our selfe and for a stay to uphold us in these distracted miserable Times THE THIRD BOOKE OF THE AUTHOUR Being a High and Deep Search Concerning The Threefold Life of Man The First Chapter 1. WHen wee consider the beginning of our Life and compare the same with the Eternall Life which we have in the promise we cannot say nor finde that we are at home in this life For we see the beginning and the end of the outward life as also the totall decay and finall corruption of our bodies and besides we see or know of no returning into this outward life neither have we any promise of it from the high and eternall Good 2. Seeing then there is a Life in us which is Eternall and Incorruptible wherewith we strive after the highest Good and a life from this world which is finite and corruptible and also a life in which the source originall cause of Life standeth wherin the highest danger of Eternall Perdition misery and calamity doth consist therefore it is of necessity that we consider the beginning of Life from whence all these things proceed and have their originall 3. So now when we consider the life what it is then we finde that it is a burning Fire which consumeth and when it hath no more fuell to feed upon it goeth out as may be seene in all Fires For the life hath its nourishment from the body and the body from the food for when the body hath no more food then it is consumed by the fire of the life so that it fadeth and perisheth as a faire flower when it hath no water withereth 4. But seeing there is in Man a life which is Eternall and Incorruptible which is the soule which is also a Fire and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life what that is which continually feedeth it so that it never goeth out in Eternity 5. And thirdly we finde in the life of our soules that there is in it a greater hunger after another higher and better life viz. after the highest Good which is called the Divine Life insomuch that the soule is not contented with its own food but it desireth with great longing and panting the highest and best Good not only for a pleasant habitation but in a hunger for a food 6. And so now we perceive in our very great and true knowledge that every life desireth its own Mother out of which the life is generated for a food as the Wood which is the Mother of the Fire that the Fire desireth to have and if it be severed from its Mother it goeth out In like manner the Earth is the Mother of all Trees and hearbs and they desire it and the water with the other Elements is the Mother of the Earth or else it would be dead or barren and there would grow neither metalls trees hearbs nor grasse out of it 7. We see especially that the Elementary life consisteth in a boyling and is a kinde of seething and when it leaveth boyling it goeth out also we know that the Constellations kindle the Elements and the Starres are the Fire of the Elements and the Sunne kindleth the Starres so that there is a boyling and seething amongst them but the Elementary life is finite and corruptible and the life of the soule is Eternall 8. Now seeing it is Eternall therefore it must also be from the Eternall as the deare Moses hath written very rightly of it That God breathed into Man the living breath and so Man is become a living soule 9. Yet we cannot say though indeed Man standeth in a Threefold Life that each life is apart in a severall forme but we finde that they are in one another and yet each life hath its own working in its Dominion viz. in its Mother For as God the Father is all because all cometh from him and he is present every where and is the fullnesse of every thing and the thing doth not comprehend him also the thing is not God nor his Spirit nor the true Divine Essence so that it cannot be said of any comprehensible thing that it is God or that God is here present more then in other places and yet he is really present he containeth the thing and the thing containeth not him he comprehendeth the thing and the thing comprehendeth not him for he dwelleth not in the thing but in himselfe in another Principle 10. So also is the soule of Man breathed in from God it dwelleth in the body and is invironed with the Spirit of the Starres and Elements not onely as a Garment covereth the body but it is infected with the Spirit of the Starres and Elements as the Pestilence or other infectious disease infecteth the Elementary Spirit so that it poysoneth its body and so it decayeth and dyeth and then the source or property of the Starres also breaketh it selfe off from the soule and consumeth it selfe whrereby the Elementary Mother breaketh off and so the Spirit of the Starres hath no more food and therefore consumeth it selfe but the soule remaineth a Or Crude empty or feeble or faint naked because it liveth by another food 11. Understand us here in this manner though the soule be thus captivated with the Spirit of the Starres and
all things who is the Centre in all things so also you strive about his Light which yet did never appeare in wrath and malice or wickednesse but in friendly meek humility and in love his Centre springeth up and you are so furious and mad and yet suppose that you have it upon your Tongue in your h Wicked malicious contention you have it not but you have meerly the history of the Saints who have had the light shining forth out of their Centre and therefore they have spoken from the Holy Ghost which proceedeth out of the Light But you take their words and the Centre of your Heart is fast shut you run galloping in the foure Formes of wickednesse or malice viz. in Pride Covetousnesse Envy and Anger 43. Therefore I will shew you the Ground of the two Eternall Principles that spring out of one Centre that you might yet see how you run on in the Kingdome of the Devill to try whether you will yet turne and leave off your pride and enter into your selfe and so you might attaine the Highest Eternall Good 44. Therefore I will shew you what wee are in soule and body also what God Heaven and Hell are doe not take it to be a i Or a Fancy fiction opinion or conceit for it demonstrates it selfe in all things there is nothing so small but it stands manifest therein and doe not blind-fold your selves in your base pride in your conceitednesse but search the Ground of Nature and then you shall k Learne or finde all things experimentally understand all things and doe not run on so furiously upon the bare letter of the Historie doe not make Lawes according to your own conceits and opinions so blindly by which you persecute vex and prosecute one another in this you are blinder then the Heathens 45. Search after the Heart and after the Spirit of the Scriptures that it might be borne in you and that you might open the Centre of the Love of God and so you might know God and rightly speake of him For from the History none should take upon him to be a Master or call himselfe a knower of the Essence of God but from the Holy Ghost which appeareth in another Principle in the Centre of Mans life unto those that seeke it in true earnestnesse as we are commanded by Christ to knock and seeke for it of his Father viz. in the Centre of the life with true earnest desirous humility and wee shall finde it 46. For none can know or rightly seeke or finde God his Lord without the Holy Ghost which springeth forth from the Heart of the humble seeker and enlighteneth the Minde so that the l Inward senses or thoughts senses are enlightened and the desire is turned to God that person only findeth the deare Virgin the wisdome of God which leadeth in the right way and bringeth to the fresh waters of Eternall life and quickneth the soule and so the New Body groweth on the soule in Christ of which wee will hereafter following write according to its high and precious worth 47. Wee advise the seeking Reader that loveth God to consider concerning God and that he doe not collect in his minde and thoughts and seeke for the pure Deity onely aloft above the Starres dwelling there only in Heaven thinking that he doth rule and governe only by his Spirit and power in this world as the Sunne standeth aloft in the Deepe and worketh by his beames all over the whole world no. 48. The pure Deity is in all places and all corners and present every where all over the Birth of the holy Trinity in one Essence is every where and the Angelicall world reacheth to every part where ever you can thinke even in the midst of the Earth Stones and Rocks as also Hell and the Kingdome of Gods wrath is every where all over 49. For the severe Kingdome in the Anger of the Darknesse is in the Centre and keepeth its Source and Dominion in the Darknesse and the Deity goeth forth in the Centre in it selfe and maketh a habitation of joy in it selfe but unsearchably or incomprehensibly to the Darknesse because it openeth another Principle for the Eternall Word is the Eternail Will and a cause of the Eternall Nature and the Eternall Nature is the Eternall Father wherein all things are created by the Word you must understand in the Eternall Nature And if the Eternall Will did not create in it selfe another or a second Will to goe forth as a shining light flameth forth from a Candle and departerh not away from the Candle the Father would be alone and be only an austere Darknesse also this world viz. the Third Principle could not have been created 50. But the Father containeth in him the Eternall Nature in his own Essence and is the Eternall Will it selfe and generateth out of himselfe another or a second Will which in the first Eternall Will which is the Father openeth the Principle of the Light in which the Father with the Eternall Essences in his Eternall Originall Will becometh amiable friendly milde pure and Gentle and so the Father is not in the source or quality of Darknesse for the recomprehended Will which goeth forth out of the Centre and dispelleth the Darknesse is his Heart and dwelleth in it selfe and enlighteneth the Father or is the glance and light or lustre of the Father and that will is the Word of the Eternall Father which is generated out of the Eternall Essences and is rightly another Person for he dwelleth in the Fathers Essences or Essentiall powers in himselfe and is the Light of the Father and this Word or Will hath created all things understand out of the Essences of the Father for it the Word is the Eternall Omnipotency because it cannot be comprehended by the Eternall Essences for it breaketh asunder the Eternall Essences and dwelleth in it selfe and shineth out of the Essences and yet it cannot depart from the Essences as little as the glance or light departeth from the fire The Second Chapter 1. SEEing wee have mentioned such a ground to you wee will shew you further the ground of the a Begettresse pregnant Mother or womb of the Conception of the Birth Genetrix or Matrix for wee see it cleerly in this world in the Dominion of the Elements and yet much more in our selves in our Minds whence the senses or thoughts arise whereby they walk converse and direct all their Actions that there is a Genetrix which doth afford so much and if there be a Genetrix then there must be a Centre or Circle of life wherin the Genetrix hath its Dominion for the nothing doth not move nor stirre but if there be a stirring that moveth every life that must not be a strange or Heterogene thing because it is in every thing that things own spirit and life as well in the vegetive and insensitive as in the sensitive living things 2. And let not the
it selfe and yet there it is not rightly called the Liberty though it be the Liberty but it standeth in the sharpnesse of the Anguish and is called Fire where the desiring then can goe no higher but must be stifled in it selfe and must sink down into the source 14. And the sharpnesse of the flash of the fire in the Liberty of the sharpnesse holdeth its right like a still source or property standing in the sharpnesse of the Liberty and the sinking of the Anguish is as it were a Death out of which the Life is generated which Death affordeth a Ponderosity weight for it is being compared with the fire of the Liberty like a sinking downe in it selfe and in its sinking the Anguish becometh materiall so that in that Death the whole forme of the source or property may be found as I may say palpably or b Or feelingly sensibly and the sensibility is the Corporiety of the Darknesse and the fire of the Liberty in the fierce flash is its Spirit and Life 15. And hereby you are advised to enter into your selves and you may see that the fire causeth the feeling or sensibility in the sharpnesse of the dead Corporeity for without fire there is no body that hath any sensibility or feeling as you may see by the Earth and Stones 16. Now therefore it is here further declared to you that the body or substantiality is not so dead a thing that it is altogether uselesse and fit for nothing for the stifling driveth its property or source downwards and affordeth weight and the fire driveth upwards and giveth Spirit Life and Mobility And now between these two in the midst is the Centre of the desiring Anguish which is a cause of that which is uppermost that is the fire and also of that which is nethermost that is the substantiality and if the Centre cannot get upwards nor downwards and yet driveth with its desiring then it driveth forth sidewayes and the whole forme or figure of it is as a Growing Tree for it appeareth in the Centre like a c ✚ Crosse out of which the Essences of the desiring spring forth like a Tree or Sprout as I may so say and yet is not a Sprout but like a driving forth in it selfe like a kindling in the dead d Or Substantiality Essentialitie 17. And hereby wee give you earnestly to understand that the source or property in the Centre out of which the fire goeth forth upwards in the Essentiality and where the Death sinketh downwards and the Essences sidewayes generateth another Will which hath a desire to put the Death as also the fire in the sharpnesse with the Essences of the Will into the Liberty and the Will attaineth the Liberty in the fire and maketh the fire shine bright and maketh the Joy and this second or re-comprehended Will is called the Tincture 18. For it is a glance or splendour in the darknesse and hath the power of life and sprouteth through the Death of the Essentiality and quieteth the Anguish yet it hath no Essences in it selfe but it is the Ornament and vertue of the Essences it is the joy and habitation of the Life it cannot depart from the anxious or painfull sharpnesse and yet the sharpnesse retaineth it not for it is free and a blossome of Lâ—fe it is not soft nor sweet but it is like burning Brimstone where the fire attaineth a Glance which otherwise in the Centre in the Anguish is black and dark 19. Thus wee distinguish to you the substance in the darknesse and though wee are very hard to be understood by you and though also little beliefe may be afforded to it yet wee have a very convincing proofe of it not onely in the created e Gesternte Constellation or firmament aliter Geisterne Spirits Heaven but also in the Centre of the Earth as also in the whole Principle of this world which would be too long to set down here but wee will discusse and set down a few things to open the understanding of the Reader 20. Consider the Centre of the Earth which God hath created by his Word even out of the Centre of the Deepe Eternity out of the Darknesse out of the Centre of the desirous Will but not out of any severall Place but out of the space and Depth so farre as the Word hath yeelded it selfe unto the f Receptacle or devourer Ether there hath the Centre been every where and is so now and remaineth so in Eternity for it hath been so from Eternity 21. And this is the beginning that the Word hath created or conceived a Will in the Darknesse to manifest the Darknesse with all its formes of the Wonders of God the Father in his Nature which he generateth in his Eternall Will and wee demonstrate it to you thus Behold the Earth Stones and Metalls which are all of them as it were dead and afford weight and also they are dark opaca and yet have in them the light viz. the Noble Tincture which is their light and life wherein the Oare or Minerall stone doth grow in which the Tincture is strong 22. Thus you see also how the Brimstony Fire is the Overcomer of Nature in which the Tincture doth exist and so through the Death of Nature springeth up in Stones and Metalls and in Nature bringeth forth the substantiality of the shining and glance or brightnesse which may be seene in gold silver and all glistering Metalls Wherein also wee g Or finde see the poysonous anguish of the Darknesse as also the soure death of the Darknesse and the strong matter of h Mixture or Copulation Conjunction as they understand who worke and deale therein 23. Also wee see how the Tincture can bring that which is lowest in the Death to its highest Ornament or Glory viz. an inferiour Metall into Gold and all that in respect of the great power of the Eternity And therefore also the Tincture is hidden from the Alchimists because it is originally out of the Eternity and they seeke only that which is Earthly if they did rightly seeke they should well finde it as wee have found in the Spirit 24. But wee have yet a greater knowledge of this in the many materialls or kindes of Earth which wee know to be created out of the Eternall Essences as an Out birth and so are in substance as an Image of the Essences where wee may see the i Or changing altering of the Will in the Essences and the Great Wonders of the Omnipotency of God 25. For all things which are come to an Essence proceeded out of the Eternall Genetrix not at severall times but all at once yet stood or were manifested in severall times in the forming of the Essence or Substance in the wrestling of the Centre in the Figure and were seene by the Heart of God in the Light which at length created it where the Time took its beginning 26. For the Deity hath
comprehensible water there it is created into Starres for a Starre is onely Fire and Water concrete together but seeing the fire in them burneth not and that the water in them doth not quench the fire thereby wee underâ—tand that that water is not materiall but is as an Oyle in which the light burneth which is not such water as putteth out the Light but preserveth a continuall burning Light without any great source or fierce consuming property 73. Thus the Starres are a f Quintessence Quinta Essentia a fift forme f Quintessence distinct from the Elements as the fat in a Creature is a cause that the fountaine of life burneth so the Quinta Essentia is a cause that the Starres burne yet the Starres have them also all the Causes of every thing that is in this world all that live and move is stirred up from their properties and brought to life 74. For they are not onely fire and water though the fire and the water be the chiefe in them but also they have in them hardnesse softnesse darknesse bitternesse sourenesse sweetnesse and all the g Vertues powers of Nature they have whatsoever the Earth hath contained in it For every Starre hath a severall property all according to the h Effects operations predominancy Essences of the Eternall Centre of Nature 75. All is comprehended in the Creation and come to a beeing so far as their properties at the same time stood open in the wheele of Nature when the Eternity moved it selfe to the Creation 76. And the Aire is the Spirit which is mixed with all sorts of Formes and as the heate goeth forth from the Fire so also the Aire goeth forth with all powers continually from the fire and therefore it is unconstant suddenly the Aire awakeneth one forme in the Centre of Nature suddenly another and so there is continually a wrestling and overcoming suddenly a beeing above and then a beeing under againe 77. The whole Deepe between the Earth and the Starres is like the Minde of a Man where the Eyes suddenly behold a thing and conceive or frame a will or desire therein and bring it i To passe or to be to substance some things they behold onely with cursory thoughts and some things in a perfect k Resolution or purpose beeing so that the mouth and hands goe about it to bring it to passe thus the Deepe also is like the Minde suddenly it is intent upon one Starre suddenly upon another and the Sun is the King and the Heart of the Deepe which shineth and worketh in the Deepe and the other six Planets make the senses and understanding in the Deepe so that alltogether is as a living Spirit 78. Which you may understand by a Beast which formeth its Spirit herein also in the Fowles and also in us Men according to the Adamicall Man but this Government or Dominion and spirit hath not divine wit and understanding for it hath beginning and end and that which hath beginning and end is not spirituall or Divine but it is Naturall and Transitory as you may see by the Winde how suddenly it is raised in one place and suddenly layed againe and then suddenly raised in another Place and so forth 79. So also the Constellation is a cause of all sorts of outward worldly l Or wit Wisdome Arts and Policy also a cause of the Ordering of every Government or Dominion of this world amongst Men after the Fall also among the Beasts and Fowles also it is the cause and bringer forth of all hearbs plants and mettalls also of Trees that they grow 80. For that which the Constellation conteineth in it lyeth all in the Earth and the Constellation kindleth the Earth and it is all one Spirit and one Dominion which I call the Third Principle For it is the Third Life in God the awakened Life and not an Eternall Life for in this Third Life shall onely the Great Wonders which lye in the Centre of the Eternall Nature be brought into a visible substance whose figures remaine for ever but not in the Essences they all returne againe into the Ether as it was before the Creation so it will be againe at the End 81. But all of this world remaineth standing in the Eternall Nature with its colours and figures like a m Or Land-skiffe Picture else the Creatures as Angells and Men which are Eternall should have no Joy Thus they shall n Or Be omnipotent enjoy all and yet there will be a springing blossoming and growing but without feeling of any fiercenesse or of the Fire for the Essences are no more a substance and therefore it affordeth no fire the fire is an Eternall darknesse and gnawing in it selfe and that is called the Eternall Death concerning which the Scripture witnesseth throughout Doe not account this a fiction for it is true wee speake faithfully what wee know and understand in the boosom of our Mother viz. in the Mercy and Eternall Wisdome of God The Eighth Chapter 1. NOw as there is a Life and Spirituall Government in he Deepe of the World in all places so that all Creatures are included as it were in one Body which affordeth them life nourishment wit wisdome and Art in all kindes of them in Men Beasts fowles Fishes Wormes Trees and Hearbs every one according to the kinde of their Essences so there is also a life in the Eternity within this world which the Spirit of this world comprehendeth not which hath all the properties of this world in it but in no such kindled Essences 2. For it hath no Fire though indeed it hath a mighty Fire but it burneth in anotte source or property viz. in the desiring It is soft delicate or pleasant without paine also it consumeth nothing but its Spirit is Love and joy its fire maketh Majesty and brightnesse and that hath alwayes been from Eternity it hath no ground it hath its springing up and blossoming but not out of such Earth as wee walke upon and yet it is Earth which in my whole Booke I call Substantiality for it is the Eternall Body without any defect there is no want in it nor sorrow nor misery no such thing is knowne there at all there is no Death Devill nor Anger knowne in it but such things stand altogether in the Darknesse or in Eternall oblivion hidden in the first Principle 3. And this Angelicall World or Eternall Substantiality wee call Ternarius Sanctus and that very rightly though the Latine Tongue understandeth onely the a The Trinity Number Three thereby yet the Language of Nature comprehendeth it together as one onely Body 4. For as this Principle of this outward World is together as one Body so God the Kingdome of Heaven Angells Men Paradise with all Heavenly and Divine b Beeings things and Properties are all but one Body and together are called God Majesty and Eternity 5. For the Majesty is the Light of that Body
to entreate him to speake with him and to goe out of the house of sinne and enter into the house of God and if the Devill offer to hinder it then Storme his Hell Set thy selfe against him as he setteth himselfe against thee and then thou shalt finde what it is which is heere told thee if he oppose strongly then oppose thou the more strongly thou hast in Christ farre greater Power then he 35. And if you doubt of the Grace of God you sinne greatly for he is alwayes g Barmhertzig Mercifull and there is no other will in him at all but to be Mercifull He cannot doe otherwise His Armes are spread abroad Day and Night towards a poore Sinner And when any cometh with the lost Sonne to the Father and so stormeth Hell Then there is amongst the Angels of God greater Joy for such a one then for Ninety Nine righteous that need not that as Christ himselfe Teacheth us 36. With such a Devill as h Or taketh him off from an earnest purpose or resolution of amendment covereth the Heart of Man there is no better course to be taken with him then not to dispute with him at all about the multitude of sinnes but to wrap up all sinnes on a heape though they were as many as the sand on the Sea-shore and throw them on to the Devils shouâ—ders to say in his heart Behold thou Devill thou art the Cause of all this Evill I leave my sinnes to thee but I take the Mercy of God and the Death of Christ to my selfe therein will I roule my selfe devoure mee if thou canst 37. Doe but fix thy trust and confidence upon the Promise of Christ and let your Storming be alwayes grounded in the Death of Christ in his sufferings and wounds and in the Love of Christ dispute no further about your sinnes for the Devill involves himselfe therein and upbraideth thee for thy sinnes that thou mightst despaire 38. Make tryall in this manner and you will quickly see and feele another Man with another i Thoughts and understanding sense and will in you wee speake as wee know and have found by Experience wee speak not by way of Opinion or as a Historicall Relation but that which wee have a ground for for a Souldier knoweth how it is in the warres but he that hath not tryed and been present alwayes thinketh otherwise then it is This wee mention out of Love for your learning and Instruction as k One in Spirit a Spirit which speaketh how it hath gone with it for an Example to others to try if any would follow us and then they should finde how true it is The Gates of the Deepe Ground Concerning Man 39. Since the beginning of the world there hath been a Controversie about this because these Gates were l Sunck by Adam shut with Adam and wee have been held captive in Darknesse but seeing God hath favoured us and opened them to us and also hath given us an earnest will to write it downe wee shall therefore doe it and give thanks for it to God the Father in Christ Jesus in Eternity who hath redeemed us out of the Darknesse of Death 40. Therefore when we would know what Man is and why there is so great difference and variety amongst Men so that one doth not as another doth and that one differeth in Forme and Feature from another wee must set before us the most inward Ground of his Incarnation or becoming Man and consider it and then wee shall finde all 41. For when a Man that is Regenerated in God so that he seeeth the Light beginneth to search out his originall then the Spirit of the soule searcheth in all the Three Principles what m It. he is in each of them for wee know it and cannot say otherwise then that wee in the Image of the Spirit and also of the Body in all the Three Principles have but one onely rule or Dominion in us but that Dominion is in three Sources or qualities the Spirit and the Body is driven according to each Principle and what Principle it is which getteth the upper hand in Man so that Man with his will inclineth to it according to that he performeth his work and the other Principles doe but cleave to it not having sufficient power 42. But when wee will speake of the Image wee must see what it is in the Ground thereof For wee are sowne as a seede in a field into the n Or womb Matrix Now consider what precedeth that nothing but a longing will and desire of Man and Woman to Copulate and yet the fruit is not alwayes desired of which wee have an Example in Whores and Whoremongers also indeed in the State of Marriage 43. Now the Question is What is that which provoketh to copulation in the male and female of all kinds as also in Man Behold in the Eternity all hath been in one Beeing viz. the Tincture which is the Centre and cause of Life as hath been mentioned at large before also the Substantiality which is generated out of the Tincture which hath also all the formes of the Centre yet without Fire for o The Substantiality it is a sincking downe and cannot kindle the Life in it it is corporeall and affordeth Body but not Life for the fire affordeth life 44. And wee give you to understand in the Copulation that the Man hath the Tincture and the Woman the Substantiality viz. the Matrix which is generated out of the Tincture Now observe in the Eternity they were in one another and this world stood therein as a Figure for the Wisdome had overshadowed the Tincture and received it into it selfe as the Body doth the Spirit and this could not be brought to a substance visible to the Angels unlesse God did move the Eternity for the Angels are in a substance 45. Now when God viz. the Number-Three moved himselfe there was moved therewith also the Centre of Nature in the Eternity whereby all became Essentiall Substantiall the Tincture became substantiall and prevailed and the Substantiality became materiall and yet was not divided for that cannot be it is one onely p Or thing substance 46. And now when God placed the Fiat in the Materiall Substantiality or as I may better say did awaken the Fiat therein so that the Word in the Substantiality said Let there come forth all sorts of Beasts according to their kinde then there went forth out of the Materiall Substantiality two q Male and Female kindes and that Corporeally for through the r Verbum Domini Word of the Lord the Tincture tooke on it Substantiality and the Spirit of the Substantiality tooke also to it Å¿ Corpus a Body and so there were two sexes or kindes The Body of the Tincture had in it the Centre of the Life and the Body of the Substantiality had not the Centre to the Striking up of the Fire
and only still and meek which desireth life and spirit and yet can produce no life nor spirit our of the Water and Meeknesse therefore Venus desireth with its Meeknesse and Light the Heart that is the power and vertue of all Formes and so it catcheth the Heart which about on the wheele in the Point is the n 4. ☉ Sol. Sunne which is the Heart of all the six Formes and they are the formes of their Heart which together is a life Now if that were unstedfast and should o Or move about passe away so often as the wheele windeth once about and though it would be long it would endure but a Seculum Age or Terme of Nine and twenty yeares 89. Now the seaven Formes desire Fire being the Eighth Number and the Eighth Number desireth a life which may continue for the Heart is not alive without Fire and therefore the Heart catcheth hold of the Fire and that fire is fierce and consuming and consumeth all the seaven Formes of the Centre with their Substantiality The Heart standeth between two Worlds 90. Thus The Heart is in Anguish vexed within and without for it hath nothing more in the substantiall life outwardly though it seeketh yet it findeth nothing and yet seeketh with anxious longing and penetrateth through all formes and seeketh mitigation of the Fire and yet cannot so finde it neither 91. Thus all the six formes of the Heart receive the vertue of the Sun for it penetrateth mightily into all the six Formes and seeketh rest and ease and if it finde not that then it presseth in it selfe forth from it selfe through the Fire and desireth the Eternall Liberty and attaineth the Liberty through desiring and yet cannot be Free for the sharpnesse of the Fire is in its desiring But the Liberty attracteth it selfe in the desiring in the Fire for the desiring presseth into it viz. the Liberty 92. Thus the Liberty sharpneth it selfe in the Fire and appeareth through the Fire as a flash of Lightning that is the Glance and shining of the Sun and that sharpned Liberty desireth its Eternall Delight viz. it s meeke still vertue and presseth inwardly into it selfe into the vertue and that Eternall vertue in the Liberty is the p The other world Eternall Word and that Word is Generated out of the Eternall Heart and in the Heart is the q ✚ Crosse of the Number Three and is the End of r Heavenly and Earthly Nature and in the End is the vertue and Glance of the Libertie which is generated out of the Eternall Centre out of the Heart upon the Crosse and is called the divine Majesty of the Eternall ſ Or Essence Substance 93. Now consider as the outward Desiring of the outward Nature goeth inwards into it selfe towards the Eternall Heart which is God for the outward Nature longeth againe after the substance of the Liberty to be as it was before the Creation that it might be delivered from the vanity viz. the fierce Wrath so also the inward Heart longeth after the outward Nature and would faine manifest it selfe outwardly in figurative t Resemblane is silimilitudes and thus the inward desireth the outward for a figure and the inward catched the outward in its Desiring 94. For the similitude of the Eternall Centre was indeed already before the Creation of the Sunne and Starres in the outward Substantiality but it was not figured and kindled as a Limmer before he draweth a Picture hath an Image in his Minde but not framed exctly 95. Thus Gods Heart of the Number Three put its will into the astringent Fiat into the Matrix of Nature into the Heart of the Out-birth into the Firmamentall Heart viz. into the Place of the Sun and Created with the Spirit of his Mouth the spirit of the soule through the Fiat round about on the wheele the u Aliter seaventh Forme seaven Formes of the Centre of Nature for as the wheele turneth and windeth so went the Fiat also Magically in the middest in the willing of the wheeling 96. And seeing the Out-birth of the Earth was a sinking downe of Death therefore the Life turned away from that Death upwards And you see that the Three Planets ♄ 1. ♃ 2. ♂ 3. ☉ 4. ♀ 5. ☿ ☽ 7. viz. the Formes of the Centre of Nature which make the Spirit of the Centre and the House of the Spirit stand upwards above the Sun as the life in its beginning taketh its Originall and the Three which belong to the body and to Mobility beneath the Sun one under another even as the Corporising taketh its Originall and the Heart viz. the Sunne in the middest and the forme standeth right upwards towards the firmament as a Man 97. Which you are to understand thus observe above the Heart the Sun standeth Mars which is the striker up of the Fire and a kindler of the Heart and a breaker in pieces of the Essences that the thick Substantiality may not remaine covered and stifled it breaketh that so that the Spirit can awaken the x Or senses faculties for it maketh the Tincture in the Sun Mars is Poyson and Anger and denoteth the fiercenesse of the Fire as is mentioned before concerning the Centre it is the bitter raging Forme in the Wheele and causeth the Essences in the flash of the Fire It is a cause of the Life The Sun and Mars have together the Tincture-Life and Venus with Mercurie and the Sun have the Spirit-life viz. the Aire that is the Feminine Life understand the Matrix viz. a female Life of all kindes 98. And above Mars standeth Jupiter which is the power and vertue of the Heart to which Mars giveth its fire-life which it receiveth out of the Heart of the Sun that maketh the Braine wherein Mars can dwell 99. And above that standeth Saturne which attracteth the vertue and maketh for the spirit a house viz. the y Or skull Brainpan and maketh the Substantiality as the skin upon the Body thus the Outward life upwards from the Sun or Heart is the Head a house for the Spirit which taketh its originall in the Heart in the Fire and dwelleth in the Head in the five senses in the Aire-Life 100. And under the Sun downwards is Venus which taketh its originall from the pressing forth out of the Fire out of the Tincture and therefore hath its peculiar lustre it maketh Water and Love and is a sincking downe for it is a cause of the Suns Substantiality and a beginner of the Inferiour z Aliter Life Body also it hath the Tincture and is a cause and beginner of the Seede to another Centre to Propagation for it strengtheneth it selfe with the superiour power and vertue and receiveth therewith the forme of the Spirit both from the Heart and from the Braine for all Formes desire to have it and doe mingle with it for it is Love and a Kindnesse Meeknesse Thus it hath the power
and vertue of all Formes and is a pleasant b Or Musician Lutinist for it singeth a song that they all love to heare and c Or feele relish which ought to be well considered 101. And below Venus is Mercury to whom Venus give its vertue together with its sincking and therefore Mercury is so pleasant and loveth to talke of all then d Or Witts feats and devices Ingenuities of Nature it is a nimble sudden awakener of the Seede which Venus giveth to it for it will needs awaken the Body or bring the body into beeing and because it hath much skill therefore it will e Or converse and meddle in every thing wander into every thing and giveth speech to the Body and awakeneth the Body and giveth it senses especially in the Braine and in the Matrix of the Seede 120. Under Mercury standeth the Moone and there the sincking standeth still and is a substance mixed of all it affordeth the Carcasse and all that belongeth thereto it taketh all to it and maketh the whole Image as a Beast it is the Corporeity Venus congealeth in it it retaineth all for it letteth nothing sinck downe and it standeth alwayes in feare of falling in respect of the Earth which standeth under it for it feeleth the Anger in the Earth and therefore is affraid and doth not sinck downe but runneth and maketh hast about as if it were fugitive it is a false thing for it desireth both that which is superiour and that which is inferiour and flattereth with the Centre of the Earth and with the Centre of the Sun 103. And as this Dominion or Goverment in it selfe is so is the Dominion in every Creature also their life standeth thus and you see how the Wheele turneth round as in in the Centre and the body with the Essences standeth still 104. The six Planets run round about the Sun as about their Heart and afford vertue to it and draw vertue from f Aliter in the Sun the Sun so also the life windeth it selfe thus about the Heart and penetrateth into the Heart for the Spirit-Life penetrateth to the soule which burneth as a light out of the Heart out of the Tincture of the Heart and windeth it selfe inwards thereinto and they alwayes drive forth one another and so this forme is as a turning Wheele for the Life of the Spirit is thus in its Originall 105. They who say that the Sun g Or runneth a course round about in an Orbe Note goeth forth speak as the blinde doe of colours and have never knowne the Centre of Nature yet they are not to be blamed for that for it was reserved or sealed till the Seale of the Sun opened it selfe at the seaventh sounding of the Trumpet Observe this it is no fiction or boasting it doth concerne you all or else you will die in blindnesse for which God is not to be blamed 106. The World after the Fall hath but one Eye for it hath lived under the six Seales understand under the six Planets with its knowledge but you h You shall see with solar eyes in the time of the seaventh Seale shall see the seaventh Seale with the Eye of Sol wee heere speake what wee know 107. Understand us aright thus wee will give light to those that hardly apprehend it Behold and observe The whole Government of this world in every Life cometh from the Constellations good and evill and they are also the cause that the foure Elements Fire Aire Water and Earth were stirred up else all in this world would be still 108. And so now you see the upper Government especially in the seaven Planets for they are the Government or Dominion of the Spirit and that is two-fold They have the Tincture-Government viz. the Fire-Life and also the Aire-Government viz. the Water-Life the Three Planets above the Sun doe together with the Sun manage the fire-life and Government and the Three beneath the Sun are the going forth of the fires-Tincture and are a sincking downe and doe together with the Sun manage the Aire-Government and have the female kinde for they have the Substantiality of the Matrix and the Tincture of the Upper Matrix the Tincture retaineth the soule and the Nether Matrix of Venus retaineth the Spirit 109. Thus the Upper desireth the Lower and the Lower desireth the Upper and is indeed but one body for Sol is the Heart and hath the Lustre of the Majesty of this outward Third Principle 110. Thus you understand the Two i Of Sexes kindes the Male and the Female The Male or Man is the Head and hath in him the Upper Government with the fire of the Tincture and he hath in his Tincture the soule which is desirous of Venus which is the Corporeall Matrix for the soule will have spirit and also body and that hath the Matrix of the Female or Woman 111. And the Lower Government is the Female or Woman and her Government consisteth in the Moone for Sol affordeth it Heart and Venus affordeth it Tincture and yet hath no fiery but a watery Tincture and therefore k The Moone it affordeth the Aire-Spirit and her Tincture doth not stand in the l Oâ— Wit Wisdome and therefore the Man must Rule her for the Tincture of the Fire is the sharpe Tryall of every m Or Thing Substance 112. Mercury is the stirrer up of n Womens their Tincture and therefore they are so talkative and the Moone hath o Moone their Matrix which is our of all the Planets and is afraid of the Earth and therefore maketh such hast and taketh vertue and power in the wheele from all the Planets and Starres where ever it can It desireth Sol vehemently and therefore draweth also his Lustre to it selfe and as the Moone longeth after the Sun for it selfe is of an earthly quality and desireth the Heavenly Heart so also the Feminine Matrix longeth after the Heart of the Man and after his Tincture viz. after the soule for the foule is the Eternall Good 113. Thus Nature longeth after the Eternall and would faine be delivered from the vanity And thus the vehement desire in the Feminine and Masculine p Or Sex Gender of all creatures doth arise so that one longeth after the other for Copulation For the body understandeth it not nor the Spirit of the Aire onely the Two Tinctures the Masculine and the Feminine doe understand it for a Beast knoweth not what it doth only the Tinctures know it which drive it thus 114. For the Fiat sticketh in q The two Tinctures them they musf manifest the great Wonders of God For the Spirit of God moveth upon the Water of the Matrix in Venus and in the Matrix of Jupiter viz. in the Matrix of the Braine and leadeth the Fiat 115. For the Heart hath the Matrix of Venus and the Braine hath the Matrix of Jupiter thus the Spirit of God rideth upon the
Man and Woman yet you are not to understand any woman but a virgin wholly pure and chast he had in him the Spirit of the Tincture of the Fire and also the Spirit of the Tincture of the Water viz. of Venus he loved himselfe and through himselfe he loved God he could generate Virgin-like out of his will out of his Essences without paine without tearing or dividing his body such a Man as himselfe was for he had all Three Centres in him and as the Centre of the Eternall Nature was not torne nor divided when the Spirit of God conceived his soule upon the Crosse and brought it into the Wisdome also as the Spirit of this world was not torne nor divided when the Spirit of God breathed into him the spirit of this world as an outward life so he also was not torne or divided for he had a Body that could goe through Trees and Stones if he had instantly gone on in the will of God then had he brought HIM viz. God with him into the Great Wonders 21. The Noble Philosophers Stone was as easie to be found by him as any p Mawerstein other stone and then he might have adorned the outward life with gold silver and precious Stones Jewells and Pearles all to his own joy and to the manifestation of Gods deeds of wonder he had not needed Beastiall Cloathing for he went naked yet clothed with the Heavenly Tincture he had no such Members as he might be ashamed of as his Fall demonstrateth This was his Fall his soule Imagined after the outward Fire of the Out-Birth after the spirit of this world and turned himselfe away from God and desired to live in his own property or selfe and to be Lord his will turned it selfe out from Gods will and was disobedient to God and desired the Earthly fruit out of the Earthly Essences and caused God to suffer the Tree of Temptation to grow that he might trie what his Image would doe and did forbid him that Tree 22. But his Lust was instantly gone after the Earthly Essences Good and Evill which the Devill did eagarly help forward as he doth still till Adam was overcome and went forth from the will of God and suffered himselfe to be wholly captivated by the spirit of this world and then all was done with him the Heavenly Image became Earthly the soule became captivated in the fire of Gods Anger it had the heavenly Tincture no more and could not eate of the Verbum Domini any more it had turned it selfe away into the spirit of this world and was gone out from Gods will into the Lust of this world and so also at the instant of the Fall the spirit of this world made the body wholly Earthly the Paradise with all Heavenly q Wit wisdome and understanding knowledge retired into it selfe and so departed from Adam and the Deare Virgin of Wisdome remained standing in Griefe till the Word of the Lord came againe and looked upon r The Noble Sophia her againe with the promise of the Seede of the Woman and then r The Noble Sophia shee passed into the light of Life now warneth Men of their ungodly wayes concerning which wee have mentioned at large in our former Writings and also concerning Å¿ Adams Wife the Woman his Wife therefore wee heere forbeare to write any further of it and onely further shew you our Propagation as to body and soule 23. Wee have t In the Ninth Chapter of the Threefold life formerly mentioned how the provocation between both kindes Masculine and Feminine to copulate existeth viz. out of two Governments or Dominions of one onely u Being or Essence substance for when Adam could not subsist then God let a sleepe fall upon him and tooke the one Dominion viz. the Tincture of the Spirit from him left him the other viz. the Tincture of the soule and framed a Woman out of him But that shee might have a soule also God took a Ribbe from his Body with his flesh and bloud and comprized the soule therein but without power of further Propagation of it selfe for her soule remained in Venus being desirous of the Mans soule even as the lower Dominion of the Three Planets under the Sun which make Spirit and Flesh desire the Three uppermost for their Life as is before mentioned so also is the Dominion in the Man and the Woman for the Man hath the Tincture of the Fire wherein the soule consisteth in his seede and the Woman hath in her the Tincture of the spirit of this world viz. of Venus naturally so called in her seede and Matrix If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation you would indeed wonder rightly why each are as they are x Note it shall be set downe in a Paper by it selfe for there is nothing without cause Nature hath its own mouth if it desire to have any thing it maketh it selfe a mouth fit for it and giveth a forme to that thing which it desireth that it may fit the mouth according as Nature liketh best Observe this 24. Now when the Seede is sowne then not onely the sower soweth but the Ground also affordeth its Essences or vertue to it the Man soweth soule and the Woman soweth spirit and both of them afford Body and not the one without the other the Tincture of the Fire hath indeed a Body but it became very small in this corruption and therefore the Nature of the Water in Venus must give a soft spirit to it for the Man and the Woman are one Body And Saint Paul saith If the Man have an unbelieving Woman to his wife and the Woman have an unbelieving Man to her husband let not the one forsake the other for the Man knoweth not whether he shall save the Woman or the Woman the Man Even as Adam saved his wife Eve who first eate the bit of the forbidden fruit for shee was a part of the Life out of his flesh and bloud and the same spirit and the same soule which Adam had and which Eve got from Adam is now also in us in both kindes or sexes 25. Therefore ground your Judgement thus When the Man soweth his seede he soweth flesh and bloud and the Noble Tincture of the soule and the Woman receiveth that into her Matrix and instantly affordeth to the Mans seede her Tincture of Venus wherein standeth the Elementary Spirit and that assumeth Saturne and bringeth it round on the wheele about to Sol and there the Naturall Life with the life of the soule is disclosed for Saturne giveth it to the Moone which breedeth it and in a Circuit of all the Starres maketh Essences therein and then the Essences exist and winde themselves about to Mars which striketh up the Fire and there count the Signes in the Heavens how many houres each of them hath and double that with two Kingdomes and
to feede the sheepe of Christ thou shouldst feede them in a greene meadow in the fat pasture of Jesus Christ and tell them the Truth but thou feedest them upon the Devills Rocks and the Mountaines of the Abysse in his lustfull Grasse 103. If you be the Minister of Christ then serve him in Spirit and Truth reprove sinnes without any respect of Persons spare not lift up your voyce like a Trumpet reprove all wickednesse of all persons both superiour and inferiour teach the way of Christ rightly praise or sooth none for his money and honour sake for Christ praised none of the Potentates for gaine sake neither did he reprove any of them out of Envy of their Greatnesse and honour for he commendeth Order and saith Give to Caesar the things which are Caesars and to God the things that are Gods but he reproveth the hypocrites the Pharisees in that they made long prayers and stood in the o Or Gaâ—es streetes making devout shew and would be seene of People and sought onely after Praise and such a one is the Antichrist also and therefore the Spirit in the Revelation of Christ saith Goe out from her my People that you be not made partakers of her sinnes for he that alloweth of sinne is one spirit with the sinne he that for favour p Or consenteth to confirmeth the lye of a Lyar he is guilty of that lye and of the wickednesse thereof 104. God the Father hath Regenerated us in Christ out of the Truth therefore wee should not be the servants of lyes for when wee enter into Lyes wee goe out from Christ and are with the Devill who is the Father of Lyes and so is the Antichrist also and all that depend on him and serve him it were better to be far absent and to have Christ q The life of Christ imprinted in us formed in the Heart then to heare Lyes in the Antichristian Office of the Ministry 105. I know thou Evill Beast wilt cry out upon mee for an envious Person as if I did grutch what good people give thee no that is not my ground or meaning for Christ saith Whosoever ministreth the Gospel should live of the Gospel you must not mussle the mouth of the Oxe that treadeth out the Corne it must feede they cleave not all to the Antichrist wee have onely set forth the wicked Antichrist who rideth in the Hearts of Men wee despise none for their good Conscience Onely the Antichrist shall stand Naked for a Witnesse to All People Hee rideth over the face of the Earth in all Countries and Nations Note wheresoever Pride Covetousnesse Envy and Wrath are predominant in falshood deceit selfe-seeking and an hypocriticall shew of holinesse there is the Greatest Antichrist of all 106. People now suppose they have rooted him out and are now in strife and contention about him every one will slay him O thou blinde simplicity thou slayest him not doe but goe out from him and enter into the Temple of Christ and let Antichrists houses stand empty and then he will fall of himselfe and at length be ashamed of his owne abominations and whoredome onely doe not r Or Pray to worship him doe not bowe thy knee before him but r Or Pray to worship God 107. Doe but open your Eyes the whole world is full of God the whole matter of Conversion is about the outward Life in the Inward God dwelleth in himselfe and the outward Life is also Gods but the Abysse is in it viz. the Centre of Nature in which the severe sterne life is which is the cause of this Warning 108. There are Three Principles Three Kingdomes two are Eternall and one hath a beginning and is transitory Each of them is desirous of Man for Man is an Image of All Three and the Beeing of all Beeings is a longing seeking and desiring which existeth out of the Eternall Will and the will is the Eternity 109. In God there is no Dominion but in the Three Principles in their Creatures There is in God no more but one onely Spirit which cometh to succour his whole Beeing in the Water and in the Fire out of which every thing existeth Hee is no destroyer but preserver of a Thing and if any thing perisheth the fault lyeth in the Å¿ Government Dominion of Nature but that which is out of the Eternall cannot perish but onely changeth into another property for which cause wee give you warning and all the Teaching and seeking in this world is onely that you may be warned of the severe source or property of the Fire there is indeed a Life in it and no Creature can subsist without it have that life but wee that are Men are not Created for that life and therefore God would have every Creature in that property wherein he created it that his Eternall Will may stand stedfast and not be broken 110. Every thing hath Free Will and therein its inclination to its property the whole Beeing of this world and of the Angelicall world also of the Hellish world is meerly a wonder in the presence of God Hee hath set light and darknesse before every one thou maist embrace which thou wilt thou wilt not thereby move God in his Beeing his Spirit goeth forth from Him and meeteth all those that seeke him it is Gods seeking in which God desireth the Humanity for t The Humanitie it is his Image which he hath created according to his whole Beeing wherein he will see and know himselfe yea he dwelleth in Man why then are wee so long a seeking let us but seeke to know our selves and when wee finde our selves wee finde all wee need runne no whither to seeke God for wee can thereby doe him no service if wee our selves did but seeke and love one another then wee love God what wee our selves doe to one another that wee doe to God whosoever seeketh and findeth his brother and sister hath sought and found God In him wee are all one Body of many Members every one having its owne Office Government and work and that is the wonder of God 111. Before the time of this world wee were knowne in his Wisdome and he created us into a Beeing that there might be a sport in him Chi dren are our Schoolmasters in all our witt and cunning wee are but fooles to them when they are borne their first lesson is to learne to play with themselves and when they grow bigger they play one with another thus hath God from Eternity in his wisdome in our hidden childhood played with us but when he created us in knowledge and skill wee should then have played one with another but the Devill grutched us that and made us fall out at our sport and therefore it is that wee are still at variance in contention but wee have nothing to contend about but our sport when that is at an end wee lie downe to rest and goe to our own Place
the Sunne then he in the Centre of Nature without ceasing slippeth into the fire-flash of the soule where the fire and heate existeth and alwaies bringeth in with him the other three poysonous formes in the Originall he bringeth the soule out aloft over the Crosse above the Meeknesse of the Majesty in the wrathfull fire-flash so that it groweth proud lascivious and fierce he maketh it to contemne meeknesse and humility and so it flieth forth in its own wit in the fiercenesse of the flash above God and the Kingdome of Heaven and scorneth all that belongeth to God and to Eternall Life 39. And all this deare Brethren in Babell proceedeth from hence that you are voyd of the Divine wit and understanding so that you flie above the wheele of Nature in your owne witt you should stay in the Crosse in humility and your soule should be inverted and inclined in to the meeke Majesty of God but now you flie upon the wheele of the fire in your pride aloft over the Deity and this the Devill doth to you in suttle craftinesse that he may thus leade you that thereby the Kingdome of God might not be knowne you seeke the Kingdome of God in Art but Art hath the six formes of the wheele of Nature the Deity hath another Centre in the Crosse for the Divine Spirit seperateth it selfe from the fire and yet is not quite asunder from it but it maketh another Principle which consisteth in meeknesse in meere Love and Joy the formes of Nature are therein a meere Power of Love for it is an c Or fullfilling accomplishment of the Eternall Will out of which Nature existeth and the wrathfull kingdome is an accomplishment of the Eternall hunger and thirst which cannot be otherwise in Eternity for the d Beeing of Beeings Substance of Substances Essence of all Essences is thus 40. For it is sufficiently knowne to us seeing God is meerly Good that he created nothing Evill for that which was not from Eternity was not in the Creation 41. God created no Hell nor no Devills but Angells onely Lucifer hath turned himselfe away from the Meeknesse and is flien out above the Crosse of the Number Three and hath himselfe awakened the fire of Anger in the flash which had from Eternity remained hidden in secret which is now his Hell and Habitation he can now be no otherwise then Covetous Envious Anxious and Wrathfull there is no other e Quality or living faculty property or source in him for his own Mother out of which he was brought forth and created holdeth him now so that he is a Devill with all his Legions 42. Therefore deare Children since wee know that wee are thus environed with Hell and the Devills in the Anger of God it is very necessary for us to flie into Humility and therefore Christ teacheth us so very earnestly to study Meeknesse Love and Mercy that wee should Love one another and should not so eagerly endeavour after the Spirit of this world for the Devill slippeth into it and seduceth us wee should watchfully take heed of Pride for the Devill flieth into it and of Anger for that is the Devills sword wherewith he committeth all Murthers 43. O how lamentable a thing it is that the poore soule is thus blinded that it knoweth not the heavy shackles and bands wherein it lieth captive The fire of Hell riseth up to its very lips the whole world is full of snares which the Devill hath layd to catch the poore soule if the Eyes of the outward Man should be opened he would be terribly affrighted All whatsoever Man doth but touch or looke upon there is a Net and snare of the Devill in it And if the Verbum Domini the Word of the Lord which is f Incarnate become Man were not in the Middle so that the hidden Eternall substantiality of the Word is a Body there would none be saved the Devill would catch and devoure all soules 44. Therefore deare Children Christ hath well told us That the Kingdome of God in us is small as a Graine of Mustard seede but he that endeavoureth seriously and striveth after it to him it groweth great as a Tree and the Devill must needs let it alone and though he often breake off a Twigge yet the stock standeth still 45. Christ warned the Rich yong Man To beware of Covetousnesse and told him that a Camell would easier goe through the Eye of a Needle then a rich Man enter into the Kingdome of Heaven and the Cause of all this is that the soule entereth into Lust and into the Dominion of this world for if the soule wholly give up it selfe into the lust pleasure and Dominion of this world then the Devill doth not * Or Tempt Sift it so strongly but carrieth it in his g Or Bride-Chariot Triumphant Chariot from one abomination and wickednesse to another his Chariot is Venus viz. the Love of the flesh wherein the soule continually endeavoureth after Temporary Power Authority and Honour after Riches Beauty and the desires of the flesh after Beastiall inordinate Copulation though indeed the soule doth not so eagarly desire it unlesse it be totally infected but it is onely from hence that the soule in Adam hath lusted after it and is captivated therewith and the Devill continually maketh it stirring he continually tickleth the soule therewith that it might confidently and freely eate of the forbidden fruit 46. Wee finde that the Humane Life is Threefold with Three Spirits together in one as if it were but one Spirit and it is indeed but one Life but it hath Three Dominions each of which hath its own Mother which affordeth or generateth it the Centre of Nature with its formes or properties is the Eternall Life for it is the fire-life and the spirit which is generated and goeth forth out of the Centre of Nature which dwelleth in the Tincture is the Eternall h Soule-Life life of the soule and the Aire spirit with the qualities or properties of the Dominion of the Starres is the beginning ending and Transitory Life which is the Beastiall Life the Animall Life which wee have common with Beasts 47. Now the soule is generated only out of the first two and the Third is breathed into it not that it should enter into it and give up it selfe thereto as Adam hath done but that the soule should mightily rule over it and therein open the Great Wonders of God which from Eternity were beheld in the Wisdome of God for the Third Dominion is generated and Created out of the first and the second Dominion should continue in its own place in the Noble Tincture in Paradise and should open the great Wonders in the Third and therefore Man was made Lord over all things he had the Tincture or life of the Earth in his owne hand or power and Gold and Silver were as easie for him to finde as any other visible thing The Tincture of the
the cause of this is that the two Kingdomes doe part in the Crosse the one is the Love of God the Kingdome in Ternario Sancto viz. the Angelicall one and the other is the fierce wrath out of the Centre of Nature which is the Anger and y Or sharpnesse Severity of God 69. And therefore it is that God manifesteth his will to us and setteth before Man Light and Darknesse he may endeavour after which he will And that wee might know that God would have the soule into his holy Kingdome he affordeth us Teaching and Instruction and sheweth us the way to Life or Light he stirreth up by his Spirit highly worthy Teachers who are the Light of the world that Men might beware of his Anger and fierce wrath and not z Or stirre it up awaken it in themselves 70. For tne Anger must indeed be in every Life as the Gall in living Creatures but where the love and meeknesse prevaileth over it it is not manifested in Eternity but is onely a cause of the Life for in the Love the Anger maketh the great exulting Joy and Paradise The Anger or Mars in the Kingdome of God is the Great Wonderous Joy where nothing of the Anger is perceived As Weeping and Laughing come from one place and the Weeping is turned into Joy after such a manner is it with the Love and Anger of God 71. Therefore it is that Christ so earnestly teacheth us Love Humility and Mercifullnesse and the cause why God is become Man is for our Salvation and happinesse sake that wee should not turne back from his Love God hath spent his Heart that wee might be his Children and remaine so Eternally when there was no Remedy neither in Heaven nor in this world then he Moved himselfe for Mans sake that he might be delivered from the Devill and from his Anger into which he was fallen in Adam 72. Therefore dearely beloved Children doe not so reject and cast from you the Love and Grace of God else you will lament it in Eternity for after this Time of the Temporary Life there is no more Remedy or helpe Pray learne Divine Wisdome and learne to know what God is and doe not Imagine or set an Image of any thing before you thinking God to be an Image any way but in Christ wee live and are in God wee are of his Essence or substance or Beeing wee have Heaven and Hell in our selves What wee make of our selves that wee are if wee make of our selves an Angell in the Light and Love of God in Christ wee are so but if wee make of our selves a fierce angry false and wicked haughty flying Devill which flieth aloft above all Love and Meeknesse in meere Covetousnesse greedy hunger and thirst then also wee are so for after this Life it is otherwise with us there then heere what the soule heere imbraceth that it hath there and so though the outward breaketh in Death yet the will retaineth that imbraced thing in its source or property and that is its * Food or recreation sustenance but how that will subsist before the Paradisicall source and dominion of God and before his Angells you your selfe may consider wee would have it faithfully set before you * For a warning as it is given to us for that purpose The Fifteenth Chapter Of the mixed World and its wickednesse as it now standeth and as it Exerciseth its Dominion at present A Glasse wherein Every one may see themselves and may try what Spirits Childe they are Out of the Seale of the Wonders 1. CHrist saith Matth. 23. O Jerusalem Jerusalem how oft would I have gathered thy Children together as a a Clock-Hen Hen gathereth her Chickens under her wings and you would not O Jerusalem thou that killest the Prophets and stonest them that are sent unto thee c. Also wee have piped unto you and you have not danced c. What should I doe more to this stiffenecked People who will not suffer my spirit to reprove them Also their Mouth is full of cursing and bitternesse the Poyson of b Or Asps Adders is under their Lips they speake meere deceit and their hearts are never at unity O how faine would I eate of the best Grapes but I am as a Vine-dresser that Gleaneth I had planted mee a Vineyard but it bringeth forth nothing but soure Grapes I am become strange to my Mothers Children they which eate at my Table tread mee underfeete 2. Thus the Mother then complained of the wicked children of Men but what shall shee now doe in these present times shee standeth yet in great sorrow lamentation and hath turned away her countenance from those wicked Children and will not have any of them that are in c Of filthy Lust and wickednesse that Garment Shee cryeth and none heareth shee standeth in great mourning and lamentation over the wickednesse of those false unruly and perverse Children Every one runneth after the covetous Whore who is full of Blasphemies and Abominations both the d Pastour and People Shepheard and the sheepe doe so it is a most Lamentable Time and if it should not be shortened no man should be saved 3. It is a Time which all the Prophets have prophesied of and thou supposest it to be a Golden Time but consider thy selfe thou blinde Man whither art thou Gone Dost thou suppose that this wickednesse and falshood which thou practisest is the Ordinance of God Waite but a while and you will soone see It is the Time of the last Seale wherein the Anger of God hath powred forth its Viols so that the Wonders of Hell come to Light that they may be knowne Let this be told you wee have knowne it in Ternario Sancto or understood it in the Angelicall world in the Heavenly Substantiality 4. For the Mother hath rejected e This wicked time or Generation it and will none of those Abominations any more Shee is big with childe and bringeth forth a sonne in her old age which shorteneth the dayes of wickednesse Let this be told you whosoever persevereth and goeth on in wickednesse shall have great shame thereof 5. Is not the little boy which runneth up and downe in his childish sport very full of the poyson venome and wickednesse of the Devill and doe not all vices and abominations stick in him he is a f Mocker or Scoffer scorner and blasphemer of God a swearer curser lyer and deceiver very fit and apt to serve the Devill in all manner of shamefull filthinesse scurrility and obscenenesse is his best Latine or Eloquence he knoweth how to mock disgrace and lay all manner of aspersions upon the simple all manner of theevery cheating tricks and cousenage is fine Art with him deceit over-reaching and circumvention is his Glorious Boasting they mock and deride poore people without any cause he that feareth God is by them accounted a foole and set as an Owle to be wondered
and pliable humble that when it hath kindled the soule with its selfe it selfe is subject to the soule but no soule will enjoy that but those that are humbled in the Love of God and constantly goe forth from their desires that the Spirit of God may live in them and that they may have an eye unto him the soule is permitted to be Zealous but it doth better to live in Meeknesse in which it entereth into the Majesty of God and is a totally beloved childe what doth it availe mee that I powre out fire upon my brother and so burne my selfe therein It is more blessed to continue under the Crosse in Patience and in Meeknesse then to bring fire from Heaven 37. Christ is come to seeke and to save that which was Lost not to awaken his Anger against us but that he might help us out of the Jawes of the Devill and hath Regenerated us in himselfe to be a Living Creature in God and hath brought us quite through the fire of his Fathers Anger He hath broken the Bands that wee might follow him in Love and Meeknesse as children should follow their Parents therefore he Teacheth us faithfully what wee should doe and how wee should Pray Of the Lords Prayer 38. The Prayer which he hath Taught us is an Instruction and Teaching of all whatsoever wee should doe and leave undone and what wee should aske and Expect from God and is alwayes rightly to be understood according to the Three Principles which wee will heere make a short z Manuduction Introduction to though it cannot be a Circumscribed or limitted in its Interpretation confined or concluded for the Spirit in the Prayer comprehendeth in it the whole Eternity also Nature and Every Thing so that No Tongue can sufficiently Expound it The more it is Considered the more is found in it Yet wee will venture upon it and give the Reader an b Manuduction Introduction not to tie or limit the Spirit for it riseth up in Every ones soule as vertue and power is given from the Wonders of God And so it is also with the Gospel that is not tied to any Exposition The more any search into it the more they finde therein For the Spirit of God it selfe teacheth us to Pray aright and also presenteth us to God For wee know not what wee should say out whole businesse of Praying and Conversion consisteth onely in the Will and Purpose that wee give our selves up into God God the Holy Ghost himselfe maketh the springing and growing up through himselfe in God he driveth forth the blossome of the New body of the soule out from the Divine Centre forth through the soule so that the fruit of Eternall Life springeth forth out of the Soules body with many Branches and faire fruit and standeth as a Glorious Tree in the Kingdome of God so that when wee pray our soule eateth of many heavenly fruits which are all growne out of the Body of the soule as out of a heavenly soyle or ground and the soule eateth of them againe in Prayer and they are its food on the Table of God Thus it eateth ex verbo Domini of the Word of the Lord concerning which Christ saith Man liveth not by Bread onely but by every word which proceedeth out of the Mouth of God 39. c The Pater Noster Our Father The Lords Prayer affordeth a very high and excellent understanding in the Language of Nature for it expresseth the Eternall Birth also all the Three Principles also the Lamentable Fall of Man and sheweth him the Regeneration in Christ it sheweth him what he should doe and how he should behave himselfe that he may come againe into the Divine union and sheweth him how kindly the Spirit of God meeteth him 40. But because it is hard to be understood we will set downe a briefe Summary Contents and d Vnderstanding and meaning Exposition and commit the further Work of the highest Tongue to the Spirit of God in every soule and may well be handled at large in a e It may be his Treatise called The holy Weekes or the Prayer Book which was not finished Treatise by it selfe if the Lord give us leave Heere followeth a Summary Exposition of the LORDS Prayer how it is to be understood in the Language of Nature from syllable to syllable as it is Expressed in the words of the f German Language High Dutch Tongue which was the Authours Native Language but because the Language of Nature is not yet cleerly understood by mee therefore I cannot transferre it to the English Tongue but must set it downe in the syllables of the High Dutch words and Interline the English under it Whosoever desireth to see more concerning the Language of Nature let him reade in the fift Chapter of this Booke verse the 85. upon the word Schuff and g In the Aurora in the Epistles in the Mysterium Magnum c. elsewhere in his other Writings The Entrance Vnser vatter im Himmel Our Father which art in Heaven 41. When wee say V nser vatter im Himmell then the soule raiseth up it selfe in all the Three Principles and giveth it selfe up into that out of which it is created which wee understand in the Language of Nature very exactly and accurately For vn is Gods Eternall Will to Nature ser comprehendeth in it the first foure formes of Nature wherein the first Principle Consists 42. Vatter giveth the two distinctions of the two Principles for va is the Matrix upon the Crosse tter is Mercury in the Centre of Nature and they are the two Mothers in the Eternall Will out of which all things are come to be the one severeth it selfe into Fire and the other into the Light of Meeknesse and into water for va is the Mother of the Lights which affordeth Substantiality and tter is the Mother of the fires Tincture which affordeth the great and strong Life and Vatter is both of them 43. When wee say im wee understand the innermost viz. the Heart from which the Spirit goeth forth for the syllable im goeth forth from the Heart and soundeth through the Lips and the Lips keepe the Heart in the innermost unawakened 44. When wee say Him wee understand the Creation of the soule The syllable mel is the Angelicall soule it selfe which the Heart on the Crosse in the Centre between the two Mothers hath comprehended and with the word Him framed it into a creature viz. into mel for Him is the habitation of mel therefore the soule is created in Heaven that is in the loving Matrix or Mother The First Petition Dein Nahme werde geheiliget Thy Name be h Or sanctified Hallowed 45. When wee say Dein wee understand how the poore soule swimmeth in the water of this world and how it casteth it selfe with its will into the Principle of God it goeth with the syllable Dein into the voyce of God 46. In the syllable Nah
of Man is for Power Honour and Glory Verse 19 Chap. 9. The second Desire is for Riches Plenty and Voluptuousnesse Verse 20 Chap. 9. The third Desire is for the Kingdome of Heaven Verse 21 Chap. 9. How the Desire goeth inwards into it selfe to God Verse 69 Chap. 10. All Lyeth in the Will the Desire assumeth where nothing is Verse 9 Chap. 10. The Desire and the Will are two distinct thâ—ngs Verse 13 Despaire Chap. 14. Advice not to Despaire in distresse Verse 60 Devill Devills Chap. 5. Why the Devill is called a Prince of this world Verse 18 Chap. 5. A Prince doth as readily serve the Devill as a poore Shepheard doth yet each of them beareth his Office for God Verse 65 Chap. 8. When it is that the Devill standeth in feare Verse 13 Chap. 9. The Devill and this world strive with the soule Verse 5 Chap. 9. The Tricks of the Devill when the soule heareth any thing taught concerning the New Birth Verse 25 Chap. 9. The Tricks of the Devill when the Teacher slaundereth and when he reproveth fully according to his Duty Verse 26 Chap. 9. The Devill hath kindled the life of the Evill Beasts in himselfe Also in what Formes the Devills shape their Bodies in Hell Verse 56 Chap. 10. The Devill dwelleth neere us He hateth the Light and is the poorest Creature in the Crowne Verse 23 Chap. 14. Of our Misery of the Great Assaults of Satan against Man Also where it is that the Devill hath Power Verse 30 Chap. 14. How the Devill hath gotten Power in the outward Dominion Also how the poore soule is between two Dominions in the Deepe Verse 49 Chap. 14. How the soule is released from the Devill Verse 50 Chap. 14. Of the seaven coards of the Devill which he holdeth the soule fast withall Verse 51 Chap. 14. How those must doe to whom the Devill setts all the sinnes they have committed before their Eyes that the Devill may be faint and weake Verse 64 Chap. 14. How the Devill betrayeth the soule Man is the Devills best beloved Lodging Verse 65 Chap. 14. Where it is that the Devill hath power outwardly Verse 66 Chap. 16. How the Devill overwhelmeth the soule terribly Verse 7 Chap. 16. In what manner the Devill assaulteth the soule in its security Verse 16 Chap. 17. One Man is a Devill to another Verse 22 Chap. 2. How the Devills lost the Light of God and now are in the foure Formes Verse 48 Chap. 2. How the Devills came into the Abysse of Hell in a Moment Verse 54 Chap. 4. The Devills stand in the Wonders of God to Gods Glory Verse 90 Chap. 7. Why the Devills are not Transitory Verse 16 Chap. 7. How the Devills are Eternall Spirits in the fierce Matrix and are a looking Glasse for Angells and Men. Verse 17 Chap. 7. Whence the Originall of the Devills is wherein all Corporeity doth consist Verse 69 Chap. 8. How the Devills have lost the Tincture of Meeknesse They have no Palpable Body Verse 93 Chap. 10. Where the Devills dwell how the world scorneth all Revelation Verse 22 Chap. 11. Of the Great Mystery of the Anger and of the Devills also of the two Dominions in Man also of the Totally false soules Figuration outwardly courteous and inwardly a Devill and so betrayeth it selfe Verse 42 Divines Chap. 2. Physicians now understand not the Centre of Sulphur Mercury and Sal nor doe the Divines understand the Spirit of the Holy Scriptures Verse 17 Doctrine Chap. 12. Of the seede which the Antichristian Devill hath sowne into the Doctrine of Christ Verse 16 Doings Chap. 17. All our Doings are acceptable to God if they be not false or wicked Verse 15 Doubt Doubtfull Doubting Chap. 7. How the soule is kept in Doubt by leaning to Opinions Verse 6 Chap. 7. It is good to see with our owne Eyes others Eyes make us but Doubt Verse 55 Chap. 9. It is a great sinne to Doubt of the Grace of God Verse 55 Chap. 11. That Men should not Doubt in Prayer plaine instruction Verse 56 Chap. 11. How poore soules fall into distrust and Doubt Verse 98 Chap. 17. Why the soule is Doubtfull in Prayer Verse 3 Chap. 4. The Minde searcheth after the most inward Ground which is here shewen also how Doubting cometh Verse 60 Chap. 11. Whence Doubting in Prayer ariseth faire Instruction Verse 57 Chap. 16. In the word Erden which signifieth Earth lie many hidden Mysteries Also concerning our Doubting in Prayer and our Miserie Verse 59 Chap. 17. How the Devill bringeth Doubting into the soule and maketh a severe Judge of God Verse 4 Driver Chap. 11. A Song concerning the Fall of the Driver who hath set us at odds Verse 114 Die Dieth Dying Chap. 18. How a childe in the Mothers womb is at first old enough to Die Our Limit is hidden in us Verse 13 Chap. 18. The Authour must speake by way of similitude how one is when he Dieth Verse 17 Chap. 12. How the simple Dying Man knoweth not whither his soule shall goe Verse 26 Chap. 12. Where the simple Dying Mans soule remaineth whence Purgatory is framed where the soules of the Deceivers remaine Note it is wonderfull Verse 27 Earth Chap. 5. Out of what the Earth Stones and Metalls come Verse 98 Chap. 6. What the Earth signifieth Verse 64 Chap. 9. How the Earth springeth in its owne Life Verse 58 Chap. 10. Where the Devills dwell also of the wheeling of the Globe of the Earth and of the other Planets Verse 21 Chap. 11. Of the longing of the Earth why it wheeleth or is wheeled about Verse 5 Chap. 11. How the budding forth of the Earth springeth towards the Sun also of the unlastingnesse of the fruits of the Earth Verse 6 Chap. 11. Of the Matrix of Earth being a Corrupted Matrix what it was before the Fall Verse 8 Chap. 12. Whence the Divisions among all people of the Earth have arisen Verse 18 Chap. 18. He that hungreth let him Eate and he that thirsteth let him drinke without Money Verse 55. Elders Chap. 5. Of the Glassie Sea before the Seates of the Elders Verse 10 Chap. 9. What the seaven Spirits are where the Sonne of Man standeth and also the Foure and Twenty Elders before the Throne of God Election Verse 79 Chap. 7. Whence the Election of the Children of God cometh Verse 35 Chap. 7. Of the Election among the Children of Jesse Verse 45 Chap. 7. The Election is not Ordained from Eternity in God Verse 46 Element Elements Chap. 5. Out of what the Element of water is Created Verse 13 Chap. 5. How the fruit getteth its Ornament and how all is like a wrestling viz. in the Pure Element Verse 54 Chap. 5. How the Foure Elements are in One pure Element Verse 118 Chap. 5. Out of what the foure Elements have proceeded Verse 105 Chap. 5. How Gods Spirit drave forth the foure Elements that have appeared as a peculiar Principle Verse 106 Chap. 5. Why all that
her negligence and carelessenesse and for seeking her Owne Glory and power and by that meanes hath ensnared her selfe in the wrathfull Anger of God which hath a long time subjected her under its wonders and drawne many soules into its source Consider this 96. In the third Booke of our writings this is set downe at large and that booke is somewhat easier to be understood then this is but in this is the deepest ground of Eternity so farre as a spirit can conceive for it cannot beare more well may it be described more largely but not more deeply for it is comprehended in the Abysse in both the Principles for the soule ariseth in the Abysse in both Principles and in the spirituall will in the Eternity 97. And yet if it be not wary and circumspect the Devill may easily ride in its Chariot viz. in its Will but if it be circumspect and doe cast it selfe into the will of the Majesty of God then the Holy Ghost rideth in its Will and it is his Chariot 98. And herein you may now finely search the Ground of Heaven and Hell of Angels and Devills of Evill and Good of Life and Death if you seeke as wee shall further direct you The sixt Forme of Fire 99. Seeing then two Principles are so in one Essence as no man with Reason can speake against it for every life consisteth in venome and in Light each in its owne principle and according as it hath the source so hath it also its Light therefore we must search what that is which sustaineth the life that it be not starved and what driveth forth its source that it can endure for ever 100. This now also hath two differences for the Light-life hath its owne source and driving and the Fire-life also its source and driving each in it selfe but the Fire-life is the cause of the Light-life and the Light-life is Lord of the Fire-life and herein lyeth the i Mysterium Magnum Great Mysterie 101. For if there were no Fire there would be no Light and also no Spirit and if there were no Spirit to blow up the Fire it would be smothered and Darknesse would be and the one would be a Nothing without the other therefore they belong both together and yet divide themselves one from another but without any k Or removing fleeing and yet there is a fleeing of the Spirit 102. You may understand it by this looke upon the glowing Fire first there is the Matter from whence it burneth viz. the harsh attracted bitter substance which hath an Anguish source and is a l Corpus Opacum darke Body whether it be wood or any such thing 103. Now when it comes to be kindled you see Three Principles first the wood in the Darknesse with the Externall m Property and Condition or Quality source of this world which also hath its owne Life or else it would not take fire 104. Now the Fire hath a wrathfull harsh strong bitter desiring n Quality source which begetteth thirst a devouring and consuming and the great bitternesse is its right Spirit an Enrager and awakener which hath all Essences of the Life in it and it is the power of the life and of the driving otherwise there would be no burning 105. That maketh the great anguish-seeking after the Liberty and in the Fire it attaineth the Liberty for it consumeth the darknesse in the wrathfulnesse and also the matter of the Fire from which it burneth 106. And thereby wee know that one Spirit which divideth it selfe into two Principles o Inseparabiliter into two Spirits but not severedly and yet fleeing one before another and the one catcheth or apprehendeth not the other and the one is the life and cause of the other 107. And therefore they are two Principles seeing they have a twofold source and life and yet there is but one roote from whence they proceed and one of them affordeth life and the other affordeth food for that life This is a wonder and yet no wonder for there is nothing that can wonder at it for it selfe is All things in one only Essence 108. Now the fire 1. Fire in it selfe is first a seeking 2. Seeking to draw into it selfe and that is the substantiality the Phur for the seeking maketh it in the Desiring by its attraction 3. Desiring attraction or else there were Nothing and the Attraction is the bitter sting a destroyer which the substantiality 4. Substantiality or Corporality cannot endure and will not suffer and that not willing to suffer is an anguish a will to overcome the substantiality with the bitter sting 5. Sting and the anguish 6. Anguish pierceth into it selfe and catcheth at the Liberty 7. Liberty and the Liberty is a light in comparison of Darknesse 109. Now the Anguish is an horrible sharpnesse and thus the Liberty is taken and sharpned so that it becommeth a fire-flash and the Anguish-will in the sharpnesse of the bitter flash consumeth the Substantiality be it wood or any other thing 110. Now when this hath consumed it then the Anguish is a Darknesse againe and the flash remaineth hidden in it selfe againe and is an Extinguishing and the anguish is in the darknesse as at first before the flashing of the Fire and it remaineth onely in a terrible source where the bitternesse is alwayes made more terrible by the rough attraction 111. Now this is thus according to the Outward Principle of this world as we see undeniably by experience seeing then there is an alwayes enduring Essence in the Eternity we therefore demonstrate it thus behold and consider it deeply and reade this with diligence 112. The sinking of the anguish in the Eternall darknesse is an Eternall hunger and an Eternall thirst and an Eternall Desiring and the darknesse in it selfe attaineth nothing in the Eternity that p Or Liberty it can satiate it selfe withall out of the q Understand by this the sinking of the hunger and thirst of Hell and of Anger Eternity therefore it is rightly and truly the hunger and thirst of the Abysse of Hell and of the anger of God 113. But the will in the anguish because it can attaine or finde nothing therefore it maketh a figure and a similitude to it selfe in the desiring with the eager attraction and the eager harsh bitter darke Essence is the Materiall similitude it selfe it eateth it selfe and is it selfe the matter of the Fire that so the Eternall flash may alwayes continue and the wrath is alwayes an Eternally continuing burning and burneth Eternally out of the Darknesse and hath its owne Life in it selfe viz. the bitter sting of the Anguish which rageth and raveth and is the r Rigling stirring and originall of the Life and that is Å¿ Or Principium A Principle 114. And understand hereby the Eternall desiring seeking an Eternall Coveting and yet having nothing but it selfe an Eternall Envious Enmity
of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams fiâ—st flâ—sh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein the fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10 And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it