would not generate a perfect Paradisicall Man out of himselfe but an infected poysoned Man according to the lust and would fall into corruptibility And the Text in Moses soundeth further very right thus And God let a deep sleep fall upon Man and he slept or fell asleepe CHAP. XII Of the Opening of the holy Scripture that the Circumstances may be highly considered The Golden Gate which God affordeth to the last world wherein the Lilly shall flourish and blossome 1. LOving Reader I had need have an Angelicall Tongue for this description and thou an Angelicall Minde and then wee should well understand one another But seeing wee have them not therefore wee will expresse the Great Deeds of God with the earthly Tongue according to our received gift and knowledge and open the Scripture to the Reader and give him occasion to consider further whereby the Pearle might be sought and found at last therefore wee will worke in our Day-labour a And leade them that come after us into it according to our duty till the b Or Gate Pearle of the Lilly be found 2. Reason asketh How long was Adam in Paradise before his Fall and how long did the Temptation last I cannot tell thee that out of Moses description of the Creation for it is for great cause concealed yet I will shew thee the wonders of God and c Or search into them expound them according to the knowledge that is given mee whereby thou mayst the better learne to d Or understand consider the Temptation and the Fall of Adam 3. Beloved Reason look into the Glasse of the actions and deeds of God When God appeared to Moses in the e Or fire flaming burning Bush he said Pull off thy shooes for here is a holy place What was that Answer God shewed Moses thereby his earthly Birth For he would give him a Law wherein Man should live if it were possible and attaine salvation But who was it that gave the Law and commanded Man to live therein Answer It was God the Father out of his Centre and therefore it was done with fire and thunder for there is no fire and thunder in the heart of God but kinde love 4. Hereupon Reason will say is not God the Father one and the same Essence with the Sonne Answer Yes they are one essence and will By what meanes then did he give the Law Answer By the Spirit of the great world because Adam after the Fall and all men lived f In the Spirit of the great world therein therefore it must be tried whether man could live g In the Law therein in confidence towards God therefore he established it with great wonders or miracles and gave h The Law it clarity shining brightnesse or glory as may be seene in Moses who had a glorious bright shining face and when he had chosen to himselfe this people he destroyed the children of unbeliefe and brought i His chosen them out with wonders into the Wâ—ldernesse and there it was tried whether men could live in perfect obedience under this clarity Glory or brightnesse 5. What was done there Answer Moses was called by God out from among the children of Israel up into Mount Sinai and stayed there forty dayes and then he would trie the people whether it were possible for them to put their trust or confidence in God that they might be fed with k Manna heavenly Bread that so they might attaine perfection And there now stood the minde Majoris mundi of the l Or Macrocosme great world and on the contrary the eternall minde of God in strife one against another God required obedience and the minde of this world required or desired the pleasure of this transitory life as eating drinking playing dancing therefore they chose them moreover their Belly-God a Golden Calfe that they might be free and live without Law 6. Here you see againe how the three Principles strove one against another about Man The Law that was given to Adam in the Garden of Eden brake forth againe and desired to have obedience in like manner also the Spirit of strong fiercenesse or wrath brake forth againe in the false fruit and voluptuousnesse and sought the corruptible life And this strife now lasted forty dayes before they set up the Calfe and fell wholly like Adam from God so long the strife of the three Principles continued 7. But now when they were fallen away from God as Adam was then came Moses with Josuah and saw the apostacie or falling away and brake the Tables in pieces and led them in the Wildernesse where they must all die except Josua and Caleb for the clarity or brightnesse of the Father in the fire in the first Principle could not bring them into the promised Land and although they did eate Manna yet it did not helpe in the triall onely Josua and at length JESUS must doe it 8. And when the time came that the true Champion or Saviour returned againe out of Paradise and became the childe of the Virgin then the strife of the three Principles m Was renewed came againe For there he was againe set before the tempting Tree and he must endure the hard brunt before the tempting Tree and stand out the temptation of the three Principles which was not possible for the first Adam to doe And there the strife continued forty dayes and forty nights just so long as the strife with Adam in Paradise continued and not an houre longer and then the Champion or Saviour overcame therefore open your eyes aright and look upon the Scripture aright although it be briefe and obscure to reason yet it is very true 9. You finde not in Moses that Adam was driven out of Paradise the first day the temptation of Israel and of Christ informeth us quite otherwise for the temptation of Christ is to a tittle in all Circumstances the same with the temptation of Adam 10. For Adam was tempted forty dayes in Paradise in the Garden of Eden before the tempting Tree and tried whether he could stand whether he could set his inclination on the heart of God and onely eate of the Verbum Domini the Word of the Lord and then if he had stood God would have given him his body the heavenly Limbus to eate that he should eate it in his mouth not into his body he should have brought forth the childe of the Virgin out of himselfe for he was neither Man nor Woman male nor female he had the Matrix and also the Man or masculine nature in him and should have brought forth the Virgin full of modesty and chastity out of the Matrix without rending of his body 11. And here is the strife in the Revelation of John where a Woman brought forth a sonne which the Dragon and the n Or Serpent Worme would devour and there stood the Virgin upon the earthly Moone and despiseth the earthinesse and treadeth it
members and must aime in the feare of God at the getting of children or else the wantonnesse or lust in it selfe without that true love of the state of wedlock is f Or every way continually a Beastiall lust infection and sinne and if you in the state of wedlock seek nothing but the lust and lechery then in such a condition thou art not a jot better than a Beast and doe but consider it rightly that without this thou standest already in a Beastiall Birth or Generation contrary to the first Creation like all Beasts For the holy Man in Adam was not fore-appointed to have propagated so but in great modest Love out of himselfe 56. Therefore O Man looke to it have a care how you use the beastiall lust it is in it selfe an abomination before God whither it be in the state of wedlock or out of it But the right love and fidelitie or faithfulnesse in the feare of God covereth it before the countenance of God and through the Sonne of the Virgin it is Regenerated to be a pure undefiled creature againe in the Faith if thy confidence be in God 57. But for the Whores and Rogues who run a whoring without marrying in lustfull lechery wee have no other Language for them g Then that which is mentioned a little before neither can wee finde any otherwise in the Light of Nature than that it is an abomination or loathing in the anger of God and if earnest Repentance with Mary Magdalen be not there performed in the Regeneration then wee finde nothing else but the anger of God and Hell-fire to be their wages Amen Of the innocent and righteous Abel The Gate of the Christian Church 58. Seeing then that Adam and Eve had yeelded themselves to the Spirit of this world and did live in two Kingdomes viz. in the holy Element before God and also in the Out-Birth viz. the foure Elements which reacheth that which is most outward viz. the Kingdome of the soure fierce grimnesse so there were also two sorts of children generated out of them viz. one a Mocker or scorner and another a plaine honest Man as is sufficiently to be seene by Isaack and Ishmael the sonnes of Abraham also by Jacob and Esau 59. And although the Church in Babell will prattle much here about the Election from the purpose of God and yet hath as little knowledge thereof as the Babylonish Tower whose top should reach to Heaven had of God As if it were not possible that a childe could goe out of the Anger into the Love of God whereas the Love in the breaking of the Anger doth h Or imperfection fully appeare or shine forth and t is for want of repentance that Man suffereth himselfe to be held by the Devill 60. And the hardening is not so wholly in the Birth that the soule from the Mothers womb should be quite dead to God or that God did not desire it The anger is in the flowing working or boyling of the Father and the Father is God indeed and generateth his deare Heart and Love in the breaking of the Gate in the Habitation out of himselfe should he then be at oddes with himselfe because his anger is under the roote of his Love Should he be at Enmity against himselfe his Anger is his Strength and Omnipotence or Allmightinesse and Consuming fire and his heart in the Love is his i Or hum lity meeknesse and so now that which approacheth and entereth into his Anger is captivated in the Anger 61. But it is possible to goe out from the Anger as his deare heart is generated out of the Anger which cooleth pacifieth or stilleth the Anger and is rightly called the Paradise or the Kingdome of Heaven And his Anger is not knowne in the Heaven and so there also his Election goeth alwayes over the children of Love which belong to the Kingdome of Heaven and St Paul speaketh no otherwise of his Election but meaneth it of them that draw neere to him and enter into his Covenant and give up themselves ro him and these the Father draweth with the Holy Ghost through the Death of Christ into the pure Element that is before the Father Isa 44.2 Feare not thou O my servant Jacob and thou k Honest sincere obedient faithfull one upright one whom I have chosen 62. But that God out of his purpose should harden the will of any and make it darke that is not true the Spirit of God is withdrawen from the wicked who onely wrestle for the might or power of the fire for he himselfe goeth out from God and desireth not to enjoy God God withdraweth himselfe from none Man hath a free will he may lay hold on what he will but he is held by two by Heaven and by Hell to which he yeeldeth he is in that 63. Cain was not rejected in the Mothers womb or body though it be plaine that God doth not love such a false or evill seede yet it standeth free it may presse into the Love or into the Anger and l Or both will receive it the one as well as the other wiâ—l receive it as Paul also saith To whom you yeeld your selves servants in obedience his servants you are whom you obey whether it be iâ— the obedience of God to righteousnesse or of sinne unto Death 64. Now God have no malicious soule to be in the Love but in the Anger and he is the m Or knower of the hearts Searcher of the Hearts and knoweth well what is in Man and what he will doe even whâ—le Man is in the seede and will not cast the Pearle before swine and yet the false or evill seede is not come out of his will and purpose else he must also have willed the Devill to be a Devill 65. And know you not that the band of the Eternity standeth free and maketh it selfe but that which inclineth to him is also n Or borne of God generated in God And yet the Love presseth not into the Anger o As the light is generated out of the burning of the fire and is free from the fire but the Love is generated out of the Anger and is wholly free and therefore the Heart of God in the Love is p As the light is another thing than the fire another Person than the Father and the q As the Aire goeth forth from the fire and the light issue or going forth from them is the Holy Ghost who goeth not back againe into the Anger 66. Then wherefore doth not the soule of Man goe also therewith out of the Anger into the Love and so it should be generated to be another creature in the Love Saint Paul saith Whom he hath foreseene those he hath sanctified that they may be like his Image the foreseeing is in his Election he alwayes electeth or chooseth his Sheepe Those who come to him he assureth them the Eternall Life But that he hardeneth those
learne with great earnestnesse to know the true way of Entrance into the Eternall Joy that wee may not with the Devils Dogges howle Eternally in the anguishing Inne 4. And now if wee look round about us every where upon Heaven and Earth the Starres and Elements yet wee can see and know no way or passage where wee may goe to our Rest wee see no other than the way of the entrance in of our Life and then of the end of our Life where our body goeth into the Earth and all our Labour also our Arts and Glory is inherited by another who also vexeth himselfe therewith for a while and then followeth after us and that continueth so from the beginning of the world to its end 5. Wee can in our misery never b Understand or comprehend know where our Spirit doth abide when the body breaketh and cometh to be a Carkasse except wee be againe new-borne out of this world that so wee may dwell in this world as to our body and as to our minde in another eternall perfect new life wherein our spirit and minde putteth on a new Man wherein he must and shall live Eternally and then wee first know what wee are and where our home is 6. Seeing then wee clearly see and understand that wee have our beginning altogether Earthly and are sowen in a field as Graine is sowne in the Earth where our life springeth up groweth and at length flourisheth as Corne or graine doth out of the Earth where wee can know in us nothing but an earthly life yet wee see very well that the c Or Starres Constellations and Elements qualifie or work in us and nourish drive governe and guide us also fill us and bring us up and so preserve our life a while and then breake it againe and turne it to dust and ashes like all Beasts Trees Plants and all things that grow but wee see not how it is with us afterwards whether all be ended with it or whether wee goe with our Spirit and Conversation into another life and therefore it is most necessary to learne and to seeke the right way 7. Now that is testified to us by the Writings of those who have been regenerated out of this d Or transitorinesse Earthlinesse and at length are entred into a holy and uncorruptible life who have written and taught of an Eternall joyfull Life and also of an Eternall perishihg and anguishing Life and have taught us how wee should follow after them and how wee should step into a new Birth where wee should be regenerated out of this Earthlinesse into a new Creature and that wee should doe nothing else about it but follow them and then wee should finde e Or really in deed and in truth what they had spoken written and taught yea even in this life wee should see our true Native Countrey in the new Regeneration and f Uunderstand or apprehend know it in the new-borne Man in great Joy whereas then our whole minde would incline to it and in our new knowledge in the new Man true Faith would grow and the hearty desire of the unfeigned love towards the hidden God for which noble knowledge sake many times g Holy people they have yeelded their earthly body and life to the unregenerated gainsayer according to his Devilish malicious revengefulnesse into Death and have taken it with great Joy and have chosen for themselves the Eternall uncorruptible Life 8. Seeing then there is the greatest and highest Love in the new Birth not onely towards God or ones selfe but also towards Men our brothers and sisters and seeing those that were unregenerated have had their desires and love so carried towards Men that they have very earnestly taught men with meeknesse and reproving and that their love to them in their Teaching hath been so great that they have even willingly yeelded their life up to Death and left their earthly goods and all they had in assured hope in their strong and firme knowledge to receive all againe in great honour and glory 9. And therefore wee also have longed to seeke after that Pearle of which wee write at present and though now the unregenerated in the Kingdome of this world will give no credit to us as it hath happened to our forefathers from the children of this world wee cannot help that but it shall stand for a witnesse against them which shall be a woe to them Eternally that they have so foolishly ventured and lost so great an Eternall Glory and holinesse for a little pleasure of the eye and lust of the flesh 10. And wee know in our deep knowledge that h The holy forefathers they have rightly taught and written that there is one onely God which is threefold in Personall Distinction as is before-mentioned And wee also know that he is the Creatour of all things that he hath generated all out of his own i Essence or Beeing substance both light darknesse as also the Thrones and k Or Regiments Dominions of all things Especially wee know as the holy Scripture witnesseth throughout tnat he hath created Man to his own Image and similitude that he should Eternally be and live in the Kingdome of Heaven in him 11. And then wee know also that this world wherein wee now are and live was generated out of the Eternall Originall in time through the pure Element in the Fiat and so created and so l The world of foure Elements it is not the substance of the holy pure Element but an issue or out-birth out of the Eternall Limbus of God wherein the Eternall Element consisteth which is before the cleere Deity wherin consisteth Paradise the Kingdome of Heaven yet the Limbus together with the pure Element is not the pure Deity which is alone holy in it selfe and hath the vertue of the Eternall Light shining in it but hath no Essences in the light of the Clarity in it for the Essences are generated from the vertue m Or of according to the Light as a Desire and the desire attracteth to it from whence the Essences proceede as also the Eternall Darknesse in the source as is before-mentioned 12. Seeing then God is all in all and hath created Man to his Image and similitude to live with him Eternally in his Love Light Joy and Glory therefore wee cannot say that he was meerly created out of the corruptibility of this world for therein is no Eternall perfect Life but Death and perplexity anguish and necessity but as God dwelleth in himselfe and goeth through all his works incomprehensibly to them and is hindred by nothing so was the similitude before him out of the pure Element it was indeed created in this world yet the Kingdome of this world should not comprehend that Image but the similitude Man should mightily and in perfect power or vertue Rule through the Essences with the Essences out of the pure Element of the
the first Principle he conceived that he was now but a meere child of this world when he beheld his corruptibility and also the monstrous image which he c Or carried about him was in and that the Paradisicall d Wit reason or skill understanding delight and joy was departed from him so that his spirit and perfection was driven out of Paradise that is out of the second Principle of God where the Light or the Heart of God is generated from eternity to eternity and where the holy Ghost proceedeth from the Father and the Sonne and that he now lived no more meerly by the word of God but did eat and drink viz the e Preservation or propagation birth of his life henceforward consisted in the third Principle that is in the Region Kingdome or dominion of the Starres and Elements and he must now eat of the vertue and fruit thereof and live thereby and thereupon he then supposed that he was past recovery and that the noble image of God was destroyed And beside the Devill also continually represented his corruptibility and mortality to him and himselfe could see nothing else being he was gone out of paradise that is out of the incorruptible holy f Preservation or protection geniture or operation of God wherein he was Gods holy image and childe in which God created him to continue therein for ever And if the mercifull love of God had not appeared to him again in the center of the birth of his life and comforted him he would have thought that he were wholly departed or quite separated from the eternall Divine birth and that he were no more in God nor God any more in him and that he were no more of Gods essence 5 But the favourable love that is the g Unigenitus onely begotten Sonne of God or that I may set it down so that it may be understood the lovely fountain where the light of God is h Begotten or born or brought forth generated sprung up grew again in Adam in the center of the birth of his life in the fifth form of his birth whereby Adam perceived that he was not broken off from the Divine root but that he was still the childe of God and repented him of his first evill lust and thereupon the Lord shewed him the treader upon the Serpent who should destroy his monstrous birth and so he should from the monstrous birth be regenerated anew in the shape form power and vertue of the treader upon the Serpent and be brought with power again into Paradise into the holy birth and eat of the i Verbum Domini Word of the Lord again and live eternally in spite of all the * Or power gates of the wrathfulnesse wherein the Devil liveth concerning which there shall be further mention made in its due place 6. But mark and consider this well dear Reader and let not your simplicity deceive you the Authour is not greater than others he knoweth no more neither hath he any greater authority than other children of God Do but look upon your self why have you earthly thoughts of your self why will you be mocked by the Devill and be fooled by the world so as to be led to think that you are but a kinde of Figure like God and not generated or begotten of God 7. Your monstrous form or shape indeed is not God nor of his essence or substance but the hidden man k Which the soul is which is the soul l Or out of Gods own essence or substance in a childe is the fathers own substance is the proper essence of God forasmuch as the love in the light of God is sprung up in your own centre out of which the holy Ghost proceedeth wherein the second Principle of God consisteth How then should you not have power and authority to speak of God who is your Father of whose essence you are Behold is not the world Gods and the light of God being in you it must needs be also yours as it is written The Father hath given all things to the Sonne and the Sonne hath given all to you The Father is the eternall power or vertue and the Sonne is the heart and light continuing eternally in the Father and you continue in the Father and the Sonne And now being the holy Ghost proceedeth from the Father and the Sonne and that the eternall power or vertue of the Father is in you and that the eternall light of the Sonne shineth in you why will you be fooled Know you not what Paul said That our conversation is in heaven from whence we expell our Saviour Jesus Christ who will bring us out of this monstrous Image or Birth in the corruption of the third principle of this world in the m Or paradisicall sustenance Paradisicall birth to eat the word of the Lord. 8. Why will you be fooled by Antichrist by his lawes precepts and pratings Where will you seek God In the deep above the starres You will not be able to finde him there Seek him in your heart n Or in the ground or foundation of the beginning and sustaining of mans life in the centre of the birth of your life and there you shall finde him as our father Adam and mother Eve did 9. For it is written You must be born anew through the water and the Spirit or else you shall not see the kingdome of God This birth must be done within you the heart or the Sonne of God must arise in the birth of your life and then the Saviour Christ is your faithfull Shepherd and you are in him and he in you and all that He and his Father hath is yours and none shall pluck you out of his hands and as the Sonne viz. the heart of the Father is one with the Father so also thy new man is one in the Father and the Sonne one vertue or power one light one life one eternall Paradise one eternall heavenly o Or enduring substance birth one Father Sonne and holy Ghost and thou his childe 10. Doth not the Sonne see plainly what the Father doth in his house and now if the Sonne learn to do the same thereby what displeasure will the Father have towards his Sonne for it Nay will not the Father be well pleased that his Sonne is so apt and forward to learn Then why should the heavenly Father be so displeased with his children in this world which depend upon him and enquire after him which would fain learn to know him fain labour in his works and do his will Doth not the Regenerator bid us come to him and whosoever cometh to him he will not reject Why should any p Or withstand the spirit of the manifestation of the hidden things of God resist the spirit of Prophesie which is Gods Look upon Christs Apostles did any other teach them than God who was in them and they in him 11 O dear
in the qualification and flieth aloft no more but continueth in its mother and loseth its fiery right or propriety and trembleth and rejoyceth in its mother 51. And in this joy in the water-spring or source the pleasant n Or stream source of the o Unsearchable unfathomable or inconceiveable bottomlesse love riseth up and all that riseth up there is the second Principle for the whole begetting or generating falleth into a glorious love for the harshnesse now loveth the light dearly because it is so refreshing chearly and beautifull for from this pleasant refreshing it becometh thus sweet p Gentle or friendly courteous and humble or lowly and the bitternesse now loveth the harshnesse because it is no more dark nor so strongly eagerly or fiercely attractive to it selfe but is sweet milde pure and light 52. And here beginneth the taste whereby one continually trieth tasteth and proveth the other and with great desire mingle one within another so that there is nothing but a meer courteous embracing thus the bitternesse now rejoyceth in its mother and strengtheneth it self therein and for great joy riseth up through all the essences and declareth to the second Principle that the loving childe is q Begotten born to which then all the essences give heed and rejoyce at that dear childe from whence the hearing ariseth which is the sixth form where the wheel of the birth standeth in triumph And in this great joy the birth cannot contain it self within its bounds but expandeth it self flowing forth very joyfully and every essence or substance generateth now again a centre in the second Principle 53. And there beginneth the unfathomable or unsearchable multiplication for the flowing and springing spirit that proceedeth from the first and second Principle confirmeth fixeth and establisheth all and in the whole birth it is as a growing or multiplying in one will and the birth attaineth here the seventh form viz. the multiplication r Or in into an essence of love and in this form consisteth Paradise or the Kingdome of God or the numberlesse divine birth out of one onely essence Å¿ Or in all things into all essence 54 Although here the tongue of man cannot utter declare expresse nor fathome this great depth where there is neither number nor end yet we have power to speak thereof as children talk of their father but to dive into the whole depth that troubleth us and disturbeth our souls for God himself knoweth neither beginning nor end in himself 55. And now being to speak of the holy Trinity we must first say that there is one God and he is called the Father and creator of all things who is Almighty and All in All whose are all things and in whom and from whom all things proceed and in whom they remain eternally And then we say that he is three in persons and hath from eternity generated his Sonne out of himselfe who is his Heart Light and Love and yet they are not two but one eternall essence And further we say as the holy Scripture telleth us that there is a holy Ghost which proceedeth from the Father and the Sonne and that there is but one essence in the Father Sonne and holy Ghost which is rightly spoken 56. For behold the Father is the originall essence of all essences and if now the second Principle did not break forth and spring up in the birth of the Sonne then the Father would be a dark t Vacuum or valley of darknesse valley And thus you see that the Sonne who is the Heart the Love the brightnesse and the milde u Or Satiating rejoycing of the Father in whom he is well pleased openeth another Principle in his birth and maketh the angry and wrathfull Father as I may say as to the originality of the first Principle reconciled pleased loving and as I may say mercifull and he is another manner of person than the Father for in his x Or ground centre there is nothing else but meer joy love and pleasure And yet you may see that the Holy Ghost proceedeth from the Father and the Sonne for when the heart or light of God is generated in the Father then there springeth up in the kindling of the light in the fift forme out of the y Or Welspring of water which is the ground of Humility Water-source in the light a very pleasant sweet smelling and sweet tasted Spirit and this is that Spirit which in the Originall was the bitter sting or prickle in the harshnesse or tartnesse and that maketh now in this Water-source many thousand z Centra Centres without number or end and all this in the fountaine of the Water 57. Now you may well perceive that the birth of the Sunne taketh its Originall in the fire and attaineth his personality and name in the kindling of the soft white and cleere light which is himselfe and himselfe maketh the pleasant smell taste and satisfaction or reconciliation and well-pleasing in the Father and is rightly the Fathers heart and another person for he openeth and produceth the second Principle in the Father and his own Essence is the power or vertue and the light and therefore his is rightly called the power or vertue of the Father 58. But the Holy Ghost is not a Acknowledged or manifest as the aire is not knowne or breathed forth in the originall of the fire before the light be kindled knowne in the Originall of the Father before the light breake forth but when the soft fountaine springeth up in the light then he goeth forth as a strong allmighty Spirit in great joy from the pleasant source of water and from the hight and he is the power and vertue of the source of water and of the light and he maketh now the forming shaping figuring and Images or species and he is the centre in all Essences in which Centre the light of life in the hight of the Sunne or heart of the Father taketh its originall And the Holy Ghost is a severall Person because he proceedeth as a living power and vertue from the Father and the Sonne and confirmeth the b Begetting generating or working Birth of the Trinity 59. Now wee pray thus Our Father which art in Heaven hallowed or sanctified be thy Name and in the first of Genesis it is written God created the Heaven out of the midst of the Water by which is meant or understood the Heaven of the third Principle and yet indeed he hath created it out of his own Heaven wherein he dwelleth Thus you may easily finde that the Birth of the Holy Deity standeth in the source of Water and the powerfull Spirit is moreover the former framer and fashioner or moulder therein 60. Thus now the Heaven in this forming or framing and the framing and generating out of it in infinitum or endlesly is the Paradise of God as the highly worthy Moses writeth The Spirit of God moved upon
to every Quality as hard soure bitter cold fierce soft and so forth m In the springing essentiall powers in the Essences till to the end of Nature out of the source of the fire a similitude whereof you have in the Starres how different they are 2. Now the Thrones and Princely Angels are every one of them a great fountaine as you may perceive the Sunne is in respect of the Starres as also in the blossoming Earth The great fountaine veine or Well-spring in the source was in the time of the Fiat in the dark minde the Prince or Throne-Angel There out of each fountaine came forth againe a Centre in many thousand thousands for the Spirit in the Fiat manifested it selfe in the nature of the Darknesse after the manner of the Eternall Wisdome Thus the manifold various properties that were in the whole nature went forth out of one onely Fountaine according to the ability of the eternall wisdome of God or as I may best render it to be understood by a similitude as if one Princely Angel had generated out of himselfe at one time many Angels whereas yet the Prince doth not generate them but the Essences and the qualities goe forth with the Centre in every Essence from the Princely Angels and the Spirit created them n By. with the Fiat and they continue standing essentially Therefore every o Or Company Host which proceeded out of one and the same fountaine gat a will in the same fountaine which was their Prince as you see how the Starres give all their will into the vertue or power of the Sun of this much must not be said to my p The learned in Reason Master in Arts he holdeth it impossible to know such things and yet in God all things are possible and to him a thousand yeares are as one day 3. Now of these Princely Angels One is fallen for he stood in the fourth forme of the Matrix of the Genetrix in the dark minde in that place in the minde where the flash of fire taketh its originall with his whole host that was proceeded from him Thus the fiery kinde condition or property moved him to goe above the end of Nature viz. above the heart of God that kinde stood so q Or fiercely hard kindled in him 4. For as God said to the Matrix of the Earth Let there come forth all kinds of Beasts and the Fiat created Beasts out of all the Essences and first divided the Matrix and after that the essences and qualities and then he created them out of the divided Matrix male and female But because the creatures were materiall therefore every kinde species or generation must thus propagate it selfe from every Essence but with the Angels not so but their propagation was sudden and swift as Gods thoughts are so were they 5. But this is the Ground every quality or quall or source would be creaturely and the fiery property elevated it selfe too mightily into which Lucifer had brought r Or set his delight or pleasure in it his will and so it went with Adam as to the Tempting Tree as it is written And God suffered all sorts of Trees to spring up in the Garden of Eden and in the midst of the Garden the Tree of Life and of the knowledge of Good and Evill 6. Moses saith God suffered to spring up out of the Earth all sorts of Trees pleasant to look upon and good for food But here is the vaile in Moses and yet in the Word it is bright cleere and manifest that the fruits were pleasant to behold and good to eate wherein there was no death wrath or Å¿ Corruption corruptibility but it was Paradisicall fruit of which Adam could live in clarity or brightnesse in the will of God and in his love in perfection in Eternity onely the Death stuck in the Tree of knowledge of good aod evill that onely was able to bring man into another Image 7. Now wee must needs cleerely conceive or think that the Paradisicall fruit which was Good was not so very earthly for as Moses himselfe saith they were of two sorts the one good to eate and pleasant to behold and the other had the death and corruptibility in it in the Paradisicall fruit there was no death nor corruptibility for if there had been any death or corruptibility therein then Adam had eaten death in all the fruits but seeing there was no death therein therefore the fruit could not be so altogether earthly though indeed it sprung out of the earth yet the divine vertue of the second Principle was imprinted therein and yet they were truly in the third Principle growne or sprung out of the earth which God cursed as to the earthly food that no Paradisicall fruit did grow any more out of the earth 8. Besides if Adam had eaten earthly fruit he must then have eaten it into his body and have had gut or entrailes and how could such a stinck and dung as wee now carry in the body have been in Paradise in the holinesse of God Moreover he should by eating earthly food have eaten of the fruit of the Starres and Elements which would presently have infected or qualified in him as was done in the fall also so his feare over all the beasts would have ceased For the essences of the Beasts would presently have been like the humane essences in vertue and power and t Or the stronger would have domineered over the weaker one would have domineered more strongly over the other 9. Therefore it was cleane otherwise with Adam he was a heavenly Paradisicall Man he should have eaten of the heavenly Paradisicall fruit and in the vertue or power of that fruit he should have ruled over all Beasts or living creatures also over the Starres and Elements no cold nor heat should have touched him or else God would not have created him so naked but like all Beasts with a rough or hairy skin or hide 10. But the Question is Wherefore grew the earthly Tree of the knowledge of good and evill for if that had not been Adam had not eaten of it or wherefore must Adam be Tempted Hearken Aske your minde about it wherefore it so suddenly generateth and conceiveth in it selfe a thought of anger and then of love Doest thou say it cometh from the hearing and seeing of a thing Yes that is true this God also knew very well and therefore he must be tempted For the Centre of the minde is free and it generateth the will from hearing and seeing out of which the imagination and lust doth arise 11. Seeing Adam was created an image and whole similitude of God and had all three Principles in him like God himselfe therefore also his minde and imagination should meerly have looked into the heart of God and should have set his lust and desire or will thereon and as he was a Lord over all and that his minde was a threefold Spirit in three
Man is and what Man soweth and what groweth in the seede viz. Three Kingdomes as is above-mentioned and seeing the three Kingdomes are thus sowen so are they in like manner before the Tree of Temptation and there beginneth the strugling and great strife there stand the three Kingdomes in one another the Element in Paradise will keep the pure minde and will which standeth in the love in the Tincture of the seede and the outward Elements viz. that which went forth from the Element will have the Element and mix it selfe therewith and then cometh the outward fiercenesse of the Starres and draweth it together h Or by with the outward Fiat and setteth it selfe in the rule or dominion whereby the inward will in the love together with the Element and the Paradise becometh darkened and the love in the Paradise goeth into its Ether and is extinguished in the Tincture of the seede and the heavenly Centre goeth under for it passeth into its Principle 37. And then cometh the Woman with her stopped or congealed bloud with the Starres and Elements and setteth her selfe in the Dominion And here is the Paradisicall Death where Adam in the living body dyed that is he dyed as to Paradise and the Element and lived to the Sunne Starres and the outward Elements concerning which God said to him That day thou eatest of good and evill thou shalt dye the Death and this is the Gate of the first Death in the Paradise in which now Man liveth in the Elementary Woman of this world in the corruptibility 38. And it highly concerneth us to know and apprehend that when the seede is sowne in the Matrix and that it be drawne together by the Fiat when the Starres and the outward Elements set themselves in the dominion and that the love and meeknesse is extinguished for there cometh to be a fierce substance in the stopping or congealing of the Tincture that before the kindling of the light of life in the childe there is no heavenly Creature and although i The creature it be figured or shaped with all the formes or parts of the body yet for all that the heavenly Image is not therein but the beastiall and if that body perish corrupt or breake before the kindling of the Spirit of the soule in the springing up of the life then nothing of this figure appeareth before God on the day of the Restitution but its shadow and shape for it hath yet had no Spirit 39. This figure doth not as many iudge goe into the k Or Hell Abysse but as the Parents were so is also their figure for this figure is the Parents till the kindling of its life and then it is no more the Parents but it s own The Mother affordeth but a lodge and the nutriment and therefore if shee destroyeth it willingly in her body shee is a murtheresse and the Divine Law judgeth her to the Temporall Death 40. Thus now the Starres and the Elements after the withdrawing of the love in the Tincture take the house into possession and fill it the first l Or Moone Moneth and in the second they sever the Members or parts by the soure Fiat as is mentioned before and in the third the strife beginneth about the Regions of the Starres and Elements where then they separate and every Element maketh its own house and Region for it selfe viz. the Heart Liver Lungs Bladder and Stomack as also the Head to be the m A dwelling for the senses and thoughts house of the Starres where they have their Region or dominion and their Princely Throne as it followeth further 41. And now after that the Starres and Elements as is mentioned before have gotten their Region and the house to dwell in then beginneth the mighty strife in great anxiety about the King of the life for the chamber of the building or fabrick standeth in very great anguish and here wee must consider the Originall of the Essence of all Essences the Eternall Birth and the Roote of all things as that there is in the house of the Anguish first one onely Essence or Beeing and that n Beeing Essence is the mixing of all o Or Beeings Essences and it hath first a will to p Or bring forth generate the light and that will is attractive astringent or soure 42. For the desiring is the attracting of whatsoever the will desireth and that will is first pure neither darknesse nor light for it dwelleth in it selfe and it is even the Gate of the divine vertue that filleth all things And thus the attracting filleth the will with the things which the will desireth and although it be pure and desireth nothing but the light yet there is no light in the dark anxiety that it can attract but it draweth the Spirit of the Essences of the Starres and Elements into it selfe and therewith the will of the divine vertue is filled and the same is all rough and dark And thus the will is set in the darknesse and this is done also in the heart 43. The will now standing thus in the dark anxiety it q Or conceiveth getteth another will to fly out of the anxiety again and to generate the light and this other will is the minde out of which proceed the senses or thoughts not to continue in the anxiety and the will appeareth discovereth it selfe in the Essences of the sourenesse as in the fierce hardnesse of Death and the glimps or glance breaketh through the Essences of the soure hardnesse as a swift or sudden flash and sharpeneth it selfe in the soure hardnesse that it becometh pale white or r Text Blanck glimmering like a flash of fire and in its sudden flight breaketh the soure darknesse and there standeth the hardnesse and the harsh sourenesse of Death like a broken turning wheele which with the flash of the breaking flyeth swiftly as a thought as also then the re-conceived will which is the minde appeareth so very suddenly and seeing it cannot flie forward out of the Essences it must goe into the turning wheele for it cannot get from that place and so it breaketh the darknesse and when the darknesse is thus Å¿ Or dispelled broken then the sharp glance discovereth it selfe in the pleasant joy without or beyond the darknesse in the sharpnesse of the will viz. in the minde and findeth it selfe habitable therein from whence the flash or glance is terrified and flieth up with strong might through the broken essences out of the heart and would out at the mouth and raiseth it selfe farre from the heart and yet is held by the soure or harsh Fiat and yet then maketh it selfe a severall Region viz. the Tongue wherein then standeth the skreeke or the crack of the broken Essences and seeing then it reflecteth or recoileth back againe into the heart as into its first dwelling house and findeth it selfe so very habitable and pleasant because the Gates of the darknesse are broken
knave in the sight of God yet wrestleth or holdeth fast till it hath prevailed many in the forme of a tame and gentle Beast very cunningly alluring and drawing to it selfe under a b Or colour of good faire pretence many in pride and statelinesse of body in carriage and manners which is a right diabolical Beast who contemneth all that doth not please him and elevateth himselfe above all meeknesse and humility and over the Image of God yea there is so very much of false untowardnesse that I may not mention it every one followeth the Region Rule or Dominion of the Starres even that which serveth most to the voluptuousnesse of the earthly life 25. c In Summa In briefe the Regiment of the Starres or starry Region d Or generateth no holy Man maketh not a holy Man and although men may converse under a holy shew yet they are but hyprocrites and desire to get honour and esteeme thereby their minde sticketh neverthelesse in covetousnesse and pride and in fleshly pleasure in meere base lechery and lust and they are in the sight of God according to the e Will or Lust desire of this world no other than meere knaves proud wilfull selfe conceited theeves robbers and murtherers There is not one who as to the Spirit of this world is righteous wee are altogether children of deceit and falshood and according to this Image which wee have received from the Spirit of this world wee belong to eternall Death but not to Paradise except it be that we become regenerated anew out of the Centre of the precious virgin who with her rayes averteth the minde from the ungodly wayes of sinne and wickednesse 26. And if the love of God which so deerly loved the Image of Man that it selfe is become Man did not stand in the Centre of the minde in the midst or f Or parting limit or mark point of seperation then man had been a living Devill and he is indeed such a one when he despiseth the Regeneration and g Or depart goeth on according to the in-bred nature of the first and third Principle 27. For there remaine no more than two Principles eternally the third Principle wherein he liveth here perisheth and if he desireth not now the second Principle then he must remaine in the first Originall eternally with the Devills for after this time it will be no otherwise there is no source which can come to helpe him hereafter for the kingdome of God goeth not back into the Abysse but it riseth up forward in the light of meeknesse this wee speak seriously and in earnest as it is highly knowne in the light of Nature in the Ray of the h The wisdome of God Noble virgin The Gate of the Difference between Man and Beast 28. My deare and loving Reason bring thy five senses hither and consider thy selfe according to the things above-mentioned what thou art how thou wert created the Image of God and how thou in Adam by the infection of the Devill didst let thy Spirit of this world take possession of thy Paradise which now sitteth in the roome of Paradise Wilt thou say that thou wert created thus as to this world in Adam at the beginning then behold and consider thy selfe and thou shalt finde another Image in thy minde and speech 29. Every i Animall or living creature Beast hath a minde k of having a will and the five senses therein so that it can distinguish therein what is good or ill for it But where remaine the senses in the will that come out of the Gates of the Deepe where the will discovereth it selfe or glimmereth in the first Principle in infinitum infinitely out of which the understanding proceedeth so that Man can see into all things into their Essences how high they are graduated whereupon followeth the distinction or different articulation of the Tongue for if a Beast had them then it could also speake and distinguish voices and speake of the things that are in substance or beeing and search into the Originality But because it is not out of the eternall therefore it hath no understanding in the light of Nature be it never so nimble and crafty neither doth its strength and force availe to the lifting it up into understanding no it is all in vaine 30. Man onely hath understanding and his senses reach into the Essences and qualities of the Starres and Elements and search out the Ground of all things in the Region of the Starres and Elements And this now hath its Originall in Man in the Eternall Element he being created out of the Eternall Element and not out of the Out-Births of the foure Elements and therefore the Eternity seeth into the l Inecptive beginning Out-Birth in the corruptibility and the m Or Inception beginning in the Out-Birth cannot see into the Eternity for the m Or Inception beginning taketh its Originall out of the Eternity out of the Eternall minde 31. But that Man is so very blinde and ignorant or voyde of understanding is because he lyeth captive in the Regiment or Dominion of the Starres and Elements which many times figure or fashion a wilde Beast in the minde of Man a Lyon a Wolfe a Dog a Fox a Serpent and such like though indeed Man getteth no such body yet he hath such a minde of which Christ spake to the Jewes and called some of them Wolves Foxes and Serpents Also John the Baptist said so of the Pharisees and wee see apparently how many men live wholly like Beasts according to their beastiall minde and yet are so audacious that they judge and condemne those that live in the Image of God and n Tame or bring under subjection subdue their bodies 32. But if he speaketh or judgeth any thing well he speaketh not from the beastiall Image of the minde wherein he liveth but he speaketh from the hidden Man which is hidden in the beastiall Man and judgeth against his own beastiall life for the hidden Law of the eternall Nature standeth hidden in the beastiall Man and it is in a hard restraint and judgeth or condemneth the malicious wickednesse of the o Fleshly carnall minde 33. Thus there are three in Man that strive against one another viz. the eternall proud malicious anger proceeding out of the Originality of the minde And secondly the Eternall holy chast humility which is generated out of the Originality And thirdly the corruptible animall wholly beastiallnesse generated from the Starres and Elements which holdeth the whole house in possession 34. And it is here with the Image of Man as Saint Paul said To whom you give your selves as servants in obedience his servant you are whether it be of sinne unto Death or of the Obedience of God unto Righteousnesse that driving or property you have If a Man yeeld his minde up to malice pride selfe power and force to the oppressing of the miserable then he is
Spirit highly knowne by him Wonderfull Power or vertue Champion or Saviour Eternall Father and Prince of Peace whose Dominion is great and upon his shoulders d Over the creatures of the inward Element understand upon the creatures of the Element 53. And the second Birth of the soule of Christ stood in the naturall propagation like the soules of all men for he also as well as other Men was in six Moneths wholly figured framed or formed with a naturall body and soule with all the Gates of the Minde and senses the soule in the first Principle and the body in the third Principle and then Christ the true breaker through continued standing in the second Principle in the Kingdome of God and after nine Moneths was borne a Man out of the body or womb of the virgin Mary and wee saw his Glory as the Glory of the onely begotten Sonne of God the Father 54. And here the light shone in the Darknesse of the naturall outward body as Saint John witnesseth He came into or to his own and his own received him not for they knew him not but those which received him to them he gave the might to be the children of God and they were through him begotten to the Kingdome of Heaven for his is the Kingdome the Power or Might and Glory in Eternity Amen 55. Thus consider heere thou beloved Minde thou shalt heere finde the e The foundation hit the mark or get the prize roote whereby Men before the f Or nativity Birth of Christ entered into salvation if you understand this writing aright as the same is knowne by the Author in the Grace of God then you understand all whatsoever Moses and the Prophets have written as also all whatsoever the Mouth of Christ hath taught and spoken thou hast no need of any g Or dead teaching or other Mans exposition Maske or Spectacles about it that knowledge needeth not to be h Or approved confirmed by the Antichristian Throne or Stoole who saith The Divine Ordinances must be established by his Sea or Throne and whatsoever Men must teach and beleeve as if i That which we call I or selfe in our Reason he could not erre 56. The light of Nature sheweth us now in the love of God cleane another Throne which God the Father with his Sonne Jesus Christ hath established the same is the Eternall k The Throne of Resignation in the mercy of God Throne in or of Grace where our soule may be new Regenerated and not in the Antichristian Throne that is nothing else but the Throne of Babell the Confusion where he may continue to be the Ape of Christ upon Earth with his brave l Or Degree of Master or Doctor Hood where of late wee saw a young Lad Disciple or Scholler who pluckt the Pearle from his m His might power and authority Hatband and his Hatband broke and then he became as another Earthly Man and none saluted reverenced or regarded him The difference or Distinction between the virgin Mary and her Son JESUS CHRIST The Earnest and true Gate of Christian Religion and of the Articles of Beliefe earnestly to be considered for Mans salvation-sake and because of the inventions and opinions of Hereticks and Schismaticks forged by the confused Babell of Antichrist The high and deep Gate of the Aurara and Day-spring in the Roote of the Lilly 57. The Mysterium or Mystery which wee knew not before meeteth us nor did wee know the Ground of it neither did wee ever esteeme our selves worthy of such a Revelation but seeing it appeareth unto us of Grace through the Mercy of the Gracious Sonne of God our Lord Jesus Christ therefore wee must not be so Lazy but Labour in the Garden of the Lilly in love to our Neighbour and for the sake of the Children of Hope especially for the sake of the poore sick Lazarus who lieth wounded in Babell who after his painfull sicknesse shall be healed e Or by in the smell of the Lilly and when he shall begin to goe out from Babell wee will set a Roote before him in Hebron which shall afford him strength to get quite out of f Out of the contentious wrangling opinions Babell for his health 58. For the virgin the wisdome of God hath graciously bestowed a Rose upon us of which wee will write in such words as wee behold in that Wonder and wee cannot write otherwayes but our Pen is broken and the Rose taken from us and then wee are as wee were before the time of our knowledge whereas yet the Rose standeth in the Centre of Paradise in the hand of the virgin which shee reacheth forth to us in the same place where shee came to us in the Gate of the Deepe and proffered us her love when wee lay on the Mountaine towards the g Or midnight North in the strife and storme before Babell which virgin our Earthly Man hath never seene nor knowne 59. Therefore wee write out of a Schoole wherein the earthly body with its h Or Reason senses never studied nor never learned the A B C for in the Rose of the virgin wee learned that A B C which we supposed wee could have learned from the i Or Senses thoughts of the Minde but that could not be they were too rough and too dark they could not comprehend it and therefore the earthly body must not learne in this Schoole and its tongue cannot raise it selfe up to it for the minde of this Schoole stood hidden in the Gate of the Deepe in the Centre therefore wee ought not to boast of this Schoole at all for it is not the proper one of the senses or thoughts and minde of the earthly Man and if wee goe forth from the Centre of the noble virgin then wee know as little from this Schoole as others just as it was with Adam when he went out of the Paradise of God into the sleepe of being overcome then at his awaking in this world he knew no more of Paradise and he knew his loving k The Noble Sophia the Eternall Wisdome of God virgin no more 60. Therefore wee have no ability might nor understanding in our earthly Will to teach of the Wonders of God wee understand nothing thereof according to our in-bred nature and none ought to require any thing from our owne will for wee have nothing in it 61. But the Spirit l Declareth or foretelleth intimateth that if you shall goe out from Babell into the meeknesse of Jesus Christ then the Spirit in Hebron will give you Teachers with great power at whose Power the Elements will tremble and the m Or the secret Mysteries Gates of the Deep flie open and thou shalt goe out from Lazarus his sicknesses and sores through the word and wonders of these men for the time is neere the Bridegroom cometh to fetch home his Bride 62. And now if wee consider in
a greater fullnesse of the Glance or Lustre than another childe out of another body although thou evill Beast art scarce worthy to have this told thee thou art such a devourer yet because the Counsell of God hath concluded so q It shall be manifested it shall stand for a witnesse against thee in thy Judgement 88. Behold doest thou know how a childe cometh to be flesh and bloud and in the end a living soule and doe you not know that the Tincture of the Mother is the first when a childe shall be conceived which is done in the desire of the will between Man and Woman where then the seede for the childe is sowen and then the Tincture in the Matrix assumeth it with the mixture of the L mbus of the Man And though the outward Mother doth not desire to have r Or the impregnation the childe but desireth many times onely to have her pleasure yet the inward Mother doth desire it and also first of all impregnateth it selfe in the Tincture and then attracteth the Å¿ Or the Word which then formeth and createth Fiat to it and holdeth the Limbus of the Man and becometh impregnated 89. But now that Tincture qualifieth or mixeth with the whole body and also with the soule for if it the Tincture be faithfull then it reacheth the virgin of God in the Element and it is rightly the habitation of the holy soule in which God assisteth t The soule it 90. Now thus the childe qualifieth or mixeth with the Mother and with all Essences till it kindleth the light of Life and then the childe liveth in its own spirit and the Mother is its dwelling house but now seeing the soule of the childe is generated out of the Limbus and out of the Essences of the Mother therefore u The soule of the childe it is indeed halfe the Mothers though now it is become the proper own of it selfe 91. Thus also in Christ the will to the childe was the Mothers when the Angel declared the Message to her and the Tincture which received the Limbus of God and brought it into the will that shee was thus impregnated in the Element that was also the Mothers and thus the Deity was conceived in the Mothers Tincture in her will like another naturall childe 92. Seeing then that the soule of her childe was in the holy Trinity what doest thou think here being it went forth out of the Mothers Essences whether might not the holinesse of the childe especially his high Light in the Mother shine bright and gloriously and whether this Mother may not rightly stand upon the Moone and despise that which is earthly as is to be seene in the Revelations of Saint John 93. For shee bare the Saviour of all the world without any earthly mixture and shee is also a virgin of chastity highly blessed by her Sonne Jesus Christ in the Divine Light and Clarity x Or above the clarity of the Heavens more than the Heavens like the Princely Thrones of the Angels For out of her went forth the body which attracteth all members to it which are the children of God in Christ And therefore her Glance Lustre or brightnesse is above the Glance of Heaven and the Glance of her soule is in the holy Trinity where all other children of Adam which are borne or begotten in Christ are also Members therein in that One Christ Jesus 94. Or doest thou think I make a God of her no the Invocation doth not belong to her for the might or ability to helpe cometh onely out of the Father through the Sonne for in the Father onely is the source or fountaine of the Omnipotence which he in the Sonne speaketh forth for the might of the strength is in the first Principle which is the Father himselfe and the Sonne is his Love and y Brightnesse or Glance Light so now the virgin Mary dwelleth in the Heaven in the Light and in the Love of the Father as also all other Saints doe 95. But that they feine or babble that shee was taken up into heaven alive with soule and body and that shee can carry our miseries and present them before her Sonne I would faine know what understanding and knowledge the Author of such an invented fable hath had of the kingd me of Heaven surely he tooke the kingdome of this world to be Heaven 96. I let it passe and it is true that shee may be in Heaven with body and soule but with such a body as Moses and Elias had upon Mount Tabor in the Apparition before Christ at his Transfiguration viz. that new body out of the Element the transitorie corruptible body belongeth to the Earth for if wee could have subsisted in God with this transitory and corruptible body God would not have become Man and have dyed for us Even as all the Apostles of Christ are dead and yet live and so may it also be that the body of the virgin was changed into a heavenly and laid off the Earthly What doth that availe us Shee is no Goddesse 97. And the Invocation of the Saints is wholly against the nature of the first Principle Shee is with God indeed wee need not to dispute that but wee should onely look to it that wee also may come to her where shee is in her Sonne and then wee shall have eternall joy with her for that shee is from the Grace of God become the blessed of all Women and that wee see the greene Lilly twigge on her and that shee is the Mother of our salvation out of whom salvation is borne through God Of z Or purifying Fire Purgatorie 98. That invented and well forged Purgatory hath some ground in Nature but in such a way as it is taught it is a lye and the greedy desire of filling the unsatiable Belly of the fierce ravening Beast sticketh therein for it hath founded its kingdome of Heaven thereon and hath taken upon it to have the Keys of Peter which it never had at all to open and shut Purgatorie 99. Yet I grant that it hath the Key to open Purgatory with but the other Key which it hath will not open the kingdome of Heaven But onely the rich Chist of Gold out of which the supposed Maids or virgins receive their wages and are sent with brave passports into Purgatory then the a The Whore the Apostate unfaithfull soule Strumpet thinketh shee goeth to Heaven to Saint Peter and thus the false God beguileth the false Goddesse 100. O! thou blinde world with thy forged Masses for soules such as thy Blessing is such thou art thy selfe thou doest all for money if nothing be given thee thou wilt keep no Solemnity or Procession If thou wilt pray for thy Neighbours soule doe so while it is between Heaven and Hell in the body of this world then thou mayest effect somewhat and it is very pleasing and acceptable to God that thou desirest to be one
say of Mary shee hath comprehended the Holy Heavenly Eternall Virgin of God and put on the Holy and Pure Element together with the Paradise and yet was truly a virgin in this world generated by Joachim and Anna. But shee was not called a holy pure-virgin according to her earthly Birth the flesh which shee had from Joachim and Anna was not pure without spot but her holinesse and purity is according to the Heavenly h The wisdome of God virgin besides shee brought not the heavenly virgin to her out of her own ability for the Angel said to her The Holy Ghost shall came upon thee and the Power of the most High shall over-shadow thee therefore that holy thing that shall be borne of thee shall be called the Sonne of God 35. Here understand and consider it rightly the vertue or power is the heavenly virgin for shee is the i Mercifulnes Mercy of God and the holy thing is the Centre in that vertue or power and that is the eternall Birth of the holy Trinity and the Holy Ghost which goeth forth out of the Centre of God overshadowed the Humanitie of Marie Thou must not think that the corrupted Humanity hath comprehended the holy Deity as its own so that we might as it were say that Mary in her corrupted humanity is like God No the very pure Element together with the Paradise is inferiour to God and though indeed wee are generated out of his power or vertue yet that vertue is substantiall and God is purely Spirit for the Name of God hath its Originall in the Centre of the Spirit and not in the Heaven onely the Light in the Centre is the holy thing and the light ham no Centre for it is the end of k Or of Nature All things 36. Therefore wee say of Mary that shee hath received the heavenly Pledge which was unknowne to Nature and which shee in her outward Man knew not at all viz. the heavenly chast virgin of God and in that shee received the eternall Word of God the Father which continueth eternally in the Father out of which the Holy Ghost goeth forth Eternally wherein the whole Deity is comprehended 37. Wee cannot say that the heavenly virgin of the l Barmhertziegkeit Mercifulnesse Mercy of God viz. that which entred into Mary out of the Counsell of God is become Earthly but wee say that the soule of Mary hath comprehended the heavenly virgin and that the heavenly virgin hath put the heavenly new pure Garment of the holy Element out of the chast virgin of God viz. out of the Barmhertzigkeit Mercifulnesse or Mercy of God on to the soule of Mary as a new Regenerated Man and in that same shee hath conceived the Saviour of all the world and borne him into this world Therefore he said to the Jewes I am from above but you are from beneath and of this world I am not of this world and be said also to Pilate My kingdome is not of this world This ought highly to be Considered 38. You are to know that as Mary did beare the heavenly Image viz. a new Man borne out of the Mercy of God in the old Earthly Man viz. in the kingdome of this world which kingdome shee had in her as her own which yet did not comprehend the New Man so also the Word of God entred into the body of the virgin Mary into the heavenly Matrix into the Eternall virgin of God and that word in that Eternall virgin of God became a heavenly Man out of the Paradisicall holy pure Element in the Person of the new Regenerated Man of the virgin Mary and with his Eternall Deity was together generated in the beginning own soule of Mary and with his entrance of his Deity hath brought the soule of Mary againe into the holy Father so that the soules of Men which were gone out from the Deity were new-borne againe in the soule of Christ and begotten to the Heart of God 39. For Christ brought no strange soule out of Heaven with him into the highly blessed heavenly pure virgin but as all soules are generated so Christ also received his soule in his body though in his undefiled body of holinesse which was become Maries own For wee must say that the pure Element in the m Barmhertzigkeit Mercifulnesse Mercy of God became Maries own wherein her new body n Or belonging to in her Originall soule consisteth The most precious Gate 40. For no o New or strange other soule is generated in any Man but a new body but the soule is renewed p Or by with the pure Deity and Christ with his entrance into Death where he severed his holy Man from the Kingdome of this world severed q The soule it also from the fierceness of the eternall Anger and from the r Or working property source of the Originality 41. And as the pure Element which is in the presence of God and wherein God dwelleth is truly every where in the whole space of this world and hath attracted to it the Kingdome of this world viz. Å¿ The pure one Elements own Out-birth it s own Out-Birth as a body and yet this very body doth not comprehend the Element no more than the body comprehended the soule so Christ also hath truly in the body of the virgin Mary attracted to him or put on our humane Essences and is become our Brother yet these humane Essences cannot comprehend his Eternall Deity onely the new Man borne in God comprehendeth the Deity after the same manner as the body doth the soule and no otherwise 42. Therefore the body of Christ is inferiour to the Deity and in these onr humane Essences he suffered Death and his Deity of the holy Man in the pure Element entered together also into Death and bereaved Death of its power and did seperate the naturall soule which Christ commended to his Father when he dyed on the Crosse from the Kingdome of this world also from Death from the Devill and from Hell in the strong divine Might or power and opened a Gate for us all who come to him and incline our selves with minde and thoughts to him then the Father draweth our soule which is in him into the pure love of Christ where then it putteth its Imagination againe through Christ t Or in true Resignation forward into the holy Trinity and is fed againe from the Verbum Domini the Word of the Lord where then it is an Angel againe cleane seperated from the Kingdome of the Devill and of this world in the Death of Christ 43. And for this cause God became Man that he might in himselfe new generate the soule of Man againe and might redeeme it from the chaines of the fiercenesse of Anger and not at all for the Beastiall bodies sake which must melt againe into the foure Elements and come to nothing of which nothing will remaine but the shadow in the
truly and really in the knowledge in the new Man and it is the sword wherewith wee can fight against the Devill onely wee must take the sword of the Death of Christ into our hand which cutteth so sharply that the Devill must flie away CHAP. XXV Of the Suffering Dying Death and Resurrection of Jesus Christ the Sonne of God Also of his Ascension into Heaven and sitting at the right hand of God his Father The Gate of our Misery and also the strong Gate of the Divine Power in his Love 1. IF wee consider our selves in our right Reason and behold the Kingdome of this world in which wee stand with our flesh and bloud also with our Reason and senses then wee finde very well that wee have the substance and stirring of it in us for wee are its very proper own Now all whatsoever wee thinke doe and purpose in the outward Man that the Spirit of this world doth in us Men for the Body is nothing else but the Instrument thereof wherewith it performeth its work and wee finde that as all other Instruments which are generated from the Spirit of this world decay corrupt and turne to dust so also our earthly Body wherein the Spirit of this world worketh and acteth for a while 2. Therefore none should scorne or despise another though he lead not the same course that he doth himselfe or though he be not of that way in his minde and will which himseâ—fe is or that another cannot learne and follow the same stately Courtly manners and behaviour with himselfe for the Naturall heaven maketh every one according as its forme in its Influences is at all times and so every Creature getteth its condition forme or shape inclination and will which cannot wholly be taken away from the outward Man till the Naturall Heaven breaketh its Beast Therefore wee ought to consider the great strife in us when wee are regenerated out of the Eternall then the Eternall striveth against the Corruptible against the malice and falshood of the Corruptible 3. And now each Kingdome a Worketh or performeth effecteth its will the inward goeth right forward and consenteth not to the wickednesse of the outward but it runneth to its b It aimeth at Mark and the outward also goeth forward with its desire and performeth its work according to the Influence of its Constellation 4. But if it happen that the outward doe not what its desire will that proceedeth not from its wisdome but the Heaven hath altered it by another c Or aspect Conjunction but if d The outward Man it be compelled to leave off that which is evill that is not e From the influence or acting by the course of the Heavens but the new Regenerated Man who is in strife with the Earthly doth many times overcome but cannot swallow up the Earthly for the Earthly getteth up againe as wee see by our Anger for if my new Man have the upperhand he will have no Anger nor any evill desire but if this worlds Driver assault him then the fire of Anger riseth up in the old Man and his desire is often kindled to doe what he rejected and reproved a little before 5. Now wee cannot say that the Spirit of this world alone consenteth to and doth that which is evill and wrathfull for the whole Man oftentimes runneth with all his thoughts and his whole will after it And heere wee f Or know finde our great Misery for the poore soule which lieth yet tied in the Bands of Anger is often kindled that it burneth like a fire and runneth after evill for it is in the Band of Eternity in the Father and reacheth in its most inward Roote the Anger of God and that is even the Birth of its Life and its Originality and the Noble Graine of Mustard-seede that was the new Garment of the soule which was new put upon it in its Repentance is many times destroyed therefore none should be secure though he doe once attaine the Garland of Pearle he may loose it againe for when the soule consenteth to sinne then it goeth forth from Christ into falshood and into the Anger of God 6. Now therefore as wee know that Christ by his entrance into the Incarnation hath opened a Doore into Heaven into his holy Body so that wee through a true Repentance and Confidence may come to him and put the new white Garment of his Innocency in his Love upon our soules so wee know also that the soule standeth yet fast bound with two chaines one is the Birth of its own Life whose most inward roote is poyson and wrathfulnesse and so the soule being sprung out of the Eternall source and having its originality out of the Eternity none can redeeme it g Or bring it back in its own roote of Eternity or bring it out of the Anger except there come one who is the Love it selfe and be borne in its own very Birth that so he may bring it out of the Anger and set it in the Love in himselfe as it was done in Christ 7. The other Gate or Chaine is the flesh and bloud with the Region or Dominion of the Starres there the soule is fast bound and swimmeth therein as in a Great Sea which daily so h Infecteth it that it burneth stirreth up the soule that it is kindled 8. Concerning these two chaines wee know in our deepe knowledge and see them in the Ground of the Originality and know very exactly that wee could not be redeemed except the Deity did goe into the soule and i Or Regenerate bring forth the will of the soule againe out of the fiercenesse in it selfe into the Light of the Meeknesse for the Roote of Life must remaine or else the whole Creature must be dissolved 9. But because the soule stood with its most inward Roote in the Abysse of Hell and according to the Kingdome of this world in the hard frozen Death so that if the flesh and bloud as also the Dominion of the Starres should leave it then it would continue inwardly in a k Or stâ—ffnesse hardnesse wherein there is no source or active property and it selfe in its own property would be but in the fiercenesse of the Originality in great Misery and therefore it was necessary not onely for God to come into the soule and generate it to the Light for there was danger that the soule with its Imagination might goe forth out of the Light againe but also for God to assume a humane soule from our soule and a new heavenly body out of the first Glorious Body before the fall and put it on to the soule with the old earthly body hanging on it not onely as a Garment but really united as one in the Essences so that it must be a Creature that is the whole God with all the Three Principles 10. And thus yet the one must be parted from the other viz. the Kingdome of this world
which is a Roote or stirre up of the Roote of the fiercenesse and therefore it was necessary that God should passe with the new Body into the Seperation of the Roote and of the Kingdome of this world as into the Death of the fiercenesse and should destroy Death and spring with its own vertue and power through Death as a flower springeth out of the Earth and so hold the inward fiercenesse captive l In the new bodies own vertue or power in his own vertue of the New Body 11. And this wee understand of Christ who is truly entred in such a manner and hath taken the strong Anger and the Devill in it captive and hath sprung with his holy heavenly body through Death and hath destroyed Death so that the Eternall Life springeth forth through Death and thus Death was taken captive by the New Eternall Body and it is an Eternall imprisonment so that an Eternall life is growne in Death and the New Body treadeth upon the Head of Death and of the fiercenesse the property of Death standeth in the Prison of the New Eternall Life 12. And so the Woman in whom the Eternall Life springeth standeth upon the Earthly Moone and despiseth that which is Earthly for that which is Earthly perisheth and then there remaineth of that which is Earthly the hard frozen Death and so now the Word of God as a living m Source or actâ—ve propertie fountaine is entred into Death and hath generated the soule in its selfe and springeth forth out of the soule through Death like a new flower and that flower is the new Body in Christ 13. After this manner you may understand how he destroyed Death by the Springing of the Eternall Life in the Deity through Death and you may understand how the new Body in the Love of God holdeth the Eternall source of the Anger captive for the Love is the prison of the Anger for the source of the Anger cannot enter into the Love but continueâ—h onely by it selfe as it was from Eternity and therein the Devils are imprisoned for the Light of God striketh them downe they neither can nor dare behold that Light in Eternity a Principle is between for the Love springeth forth in the Centre of the soule and therein the Holy Trinity appeareth or shineth 14. Thus wee have gotten a Prince of the Eternall Life and wee need doe no more but to presse in to him with a firme trust and strong Beliefe and then our soule receiveth hiâ— Love and springeth forth with him through death and standeth upon that which is Earthly viz. upon flesh and bloud and is a fruit in the Kingdome of God in the body of Jesus Christ and triumpheth over the fiercenesse for the Love holdeth that captive and that is a reproach to Death as Paul saith O Death where is thy Sting O Hell where is thy Victory Thanks be to God who hath given us victory 15. And because wee cleerly understand and apprehend it in the Spirit therefore wee are indebted to shew the light to those that apprehend it not and doe lie thus captivated in Reason and continually search into the Circumstances why it happened so in the Passion of Christ For Reason saith If it must needs be so that Christ must enter into Death and destroy Death and spring up through Death and so draw us unto him what is the cause then that he must be so despised and n Or whipped scourged and crowned with a Crowne of Thornes and at last be Crucified between Heaven and Earth Could he not dye some other Death and so spring through Death with his Heavenly Body 16. These hard Points cast downe all Jewes Turkes and o Infidels or Heathens Pagans and they keepe them back from the Christian Faith Therefore now wee must write for the sake of the Tree of Pearle and not conceale what appeareth to us in the Great Wonder Behold thou Childe of Man consider what wee set downe here gaze not on the hand of the Penne if you doe you erre and will loose the Jewel which in all Eternity you will be sorry for consider thy selfe onely and thou shalt finde in thy selfe all the causes of the Passion of Christ that are here written downe for there was a Wonderfull Penne in the writing of it and neither thou nor the Hand knoweth him sufficiently that directed it in the writing though indeed the Spirit knoweth him very well yet the naturall Man is blinde in it neither can it be expressed with earthly words Therefore consider thy selfe and if you search into the new-borne-Man then you will finde the Pearle The very horrible wonderfull Gate of Mans Sinnes 17. As wee have in the beginning of this Booke mentioned the Eternall p Or working Birth in the Originality so wee have mentioned the Birth of the Essences and the seven Spirits of the Eternall Nature and therein wee shewed how there is a Crosse-Birth in the Eternall Birth in the fourth forme where the Essences in the turning wheele make a Crosse-Birth because they cannot goe out from themselves but that the Eternall Birth is every where so in all things in the Essence of all Essences 18. And wee give you to understand thus much in very exact knowledge at the instant of this Text that all Essences in all qualities at the time of the over-coming of Death when Christ was to overcome death and destroy hell and captivate the Devill were predominant for so it must be he must release the soule from all Essences 19. Now the Crosse-Birth is the middlemost in the Essences yet before the Fire q The Crosse-Birth it standeth in the Anxious Death in the fiercenesse of the Hell as you may reade before for from the fierce flash in the Brimston Spirit the fire cometh forth and in the flash the Light and the fiercenesse it selfe maketh the Brimstone-Spirit and out of that in the Light cometh water as is before-mentioned Now then the soule of Man is discovered in the flash as a Spirit and held by the Fiat and so is created or generated and was brought in it selfe into the fift forme of the Birth as into the Love where then it was an Angel in the Light of God 20. But this world being created as a Principle in the fourth forme as an out-Birth and the Paradise being between the fourth and the fifth forme and the r The one pure Element Element being in the fift forme and therein the Eternall Light of the Deity having opened another Centre and the soule having reflected back againe into the fourth forme and entered thereinto it made all Essences predominant in it which stood in the fourth forme 21. And now when the body of the soule in the fourth forme was come to be a Masse out of the water with a mixture of the other formes then stuck all Essences out of the fourth forme upon the soule and it was captivated with this body and it had
also turne againe and the poore soule must enter into Christ againe through the earthly Death and spring up againe like this Murtherer Theefe or Malefactour on the Crosse who desired the Kingdome of Christ 35. And thus you may well beleeve that all whatsoever happened in the Fall of Adam whereby Adam is fallen the same was the second Adam faine to beare upon his shoulders for b Adam he was fallen into the Anger of God and now if that must be allayed and reconciled then the second Adam must set himselfe therein and yeeld his outward body with an Essences therein and he must goe through Death into Hell into the Anger of the Father and reconcile it with his Love and so himselfe must undergoe that hard condition wherein wee must have been in Eternity 36. And now when this earnest businesse was taken in hand that the Sâ—â—ioâ—â— of the World hung on the Crosse as a curse and wrestled with Earth and Hell he said I thirst O that Great Thirst the fierce wrathfull Kingdome was weary as also the Kingdome of this world they desired strength and the Kingdome of Heaven thirsted after our soules it was a Thirst of all the Three Principles 37. And when he saw John with his Mother under the Crosse he said Behold that is thy Mother and to her he said Behold that is thy Sonne and instantly that Disciple tooke her to him His Mother signifieth his Eternall new Humanity which he had c Assumed received in his Mother viz. in the holy Ternary which wee should take to us and refresh our selves with his Mother and therefore he shewed her to John of which very much might be written but this shall be expounded in another place 38. And this is as cleere as the Sunne that as the poore soule in us hangeth between two Kingdomes which both keepe it altogether imprisoned so must Christ hang between two Malefactours take this into great consideration and weigh it well it is a most serious matter and wee see the whole terrible earnest severity that when the soule of Christ brake off from the Earthly Body when it passed into the Anger of the Father viz. into Hell then the Earth trembled and the stony Rocks cleft in sunder also the Sunne lost its Light and this wee see cleerly and understand it from the mouth of Christ 39. When he now had undergone all the reproach and sufferings he said on the Crosse It is finished while he yet lived in the Earthly Body he said it was finished understand all that should have remained upon us Eternally and should have sprung up in us with all the ignominie in which wee stood before Hell and the Kingdome of Heaven he had all that laid upon him concerning which Esaiah saith Surely he bare our infirmities and tooke upon him our transgressions yet wee held him as one smitten of God tormented and afflicted but he tooke upon him our diseases and all our miseries were laid upon him and through his wounds wee are healed wee all went astray like sheepe every one hath looked upon his own way and yet wee could not help our selves but wee went as miserable halfe slaine sheepe and wee must let the Devill in the Anger of God doe with us what he will for wee beare on us a monstrous Garment and stand in great ignominie before Heaven and Hell 40. Even as God d Or scorned reproached Adam in the Garden of Eden when he had put the outward Garment upon him saying Behold Adam is become as one of us All this reproach and scorne must the Man Christ take upon him also all torment and misery into which Adam was fallen this Champion in the Battle must beare upon him before his heavenly Father and there was the Lambe of God and he hung upon the Crosse as a Patient Lamb in our stead for wee should have been afflicted Eternally in our Crosse-Birth and therefore there hung in great Patience as an Obedient Lamb for the slaughter the Prince of the Eternall Life and set himselfe before his Father as if he himself were e Or Guilty the Transgressour The Gate of the Great f Or hidden Mystery Secret 41. Heare my beloved Reader if thou art borne of God open the eyes of thy Spirit wide that the King of Glory may enter into thee and open thy understanding consider every syllable for they are of great moment they are not g Or Dumb. mute neither are they from a blinde Centre brought forth into the Light Behold here hung on the Crosse God and Man there was the Holy Trinity there were all the Three Principles and the Champion stood in the Battle 42. Now which was the Champion in the Battle Behold when Christ had finished he said Father I commend my Spirit into thy hands and he inclined his head and departed Behold his Father is the Kingdome Power and Glory and in him is All and All is his the Love is his Heart and the Anger is his Eternall Strength the love is his Light and the Anger is the Eternall Darknesse and maketh another Principle wherein the Devils are 43. Now it was the Love that became Man and had put on our humane soule and the soule that was enlightened from the Love and stood with its Roote in the Anger as in the strong Might of the Father and now the New Man in the Love commended the soule to the Father into his Might and h Quitted or left yeelded up the Earthly Life which proceeded from the Constellations and Elements viz. Kingdome of this world and so the soule now stood no more in the Kingdome of this world in the i Or active propertie source of Life but it stood in Death for the Kingdome of this world the blower up of Life the Aire was gone 44. And now there was nothing more on the soule but onely that which it selfe is in its own Eternall Roote in the Father And here wee should have remained in the Anger in the dark Hell but the bright Father in his Glory tooke the soule to him into the Trinity Now the soule was cloathed with the Love in the Word which made the Angry Father in the innermost source of the soule pleasant and reconcilable and so in this Moment in the Essences of the soule the lost Paradise sprung up againe whereupon the Earth trembled viz. the Out-Birth our of the Element and the Sunne the King of the Life of the Third Principle lost its Light for there rose up another Sunne in Death understand in the Anger of the Father the Love was shining like a bright Morning Starre 45. k Note out of what the Sun is proceeded And thus the Body of Christ on the soule was the pure Element before God out of which the Sunne of this world is generated and the same Body included the whole world and then the Nature of this world trembled and the Stony Rocks cleft in sunder for the
be forgiven thee Nay wee should not in Eternity have ever been able to come our of this evill and wickednesse if the z Barmhertzigkeit Mercifulnesse Mercy of God without our knowledge or desert had not helped us out of it 64. O how wholly of meere Mercy and Grace hath God the Father given us his Sonne who hath taken upon him our transgressions and reconciled a The Father him in his Anger All Men are invited to this Grace of what condition soever they are they may all come whether they be Turkes Jewes Heathens or Christians or what name soever they are called by none are excluded all that are weary and heavy laden may come to Christ he will receive them and refresh them all as himselfe saith and whosoever teacheth or saith otherwise or seeketh any other way is the Antichrist and entreth not by the true Doore into the Sheepfold Amen 65. And now if wee consider the scorning despisings and mocking of Christ and that all was done by the instigation of the Great ones and that commonly they were the poore silly people that followed him except some few that were wealthy wee then cleerly finde that which Christ said That a rich man will hardly enter into the Kingdome of Heaven This is not meant concerning their riches but concerning their vaine glorious proud and covetous life whereby they consume the sweat of the needy in Pride and forget God O how hard it is for one that is proud to humble himselfe before God and Man and the Kingdome of Heaven consisteth onely in the vertue and power of Humility 66. Yet it is seene that some wealthy people did draw neere to Christ whereby it may be perceived that the Kingdome of Heaven consisteth not in misery onely but in Joy in the Holy Ghost and none ought to esteeme himselfe happy because he is poore and miserable he is in the Kingdome of the Devill neverthelesse if he be faithlesse and wicked Also none that is rich ought therefore to cast his goods and wealth away or give them to be spent lavishly in hope to be saved in so doing no friend the Kingdome of God consisteth in Truth in Righteousnesse and in Love towards the needy to be rich damneth none that use it aright thou needest not to lay downe thy Scepter and run into a b Or solitary reserved life in a Cloister or Monastery or Private life Corner crying that is but hypocrisie thou mayest doe righteousnesse and better service to the Kingdome of God in holding thy Scepter by helping the oppressed protecting the Innocent and granting Right and Justice not according to thy Covetousnesse but in Love and in the feare of God and then thou art also a Brother to Joseph of Arimathea and shalt shine brighter than others as the Sunne and Moone compared with the Starres It is onely the pride covetousnesse envie falshood and anger that is the Crowne of the Devill therefore conceive it aright Of Christs Rest in the Grave or Sepulchre 67. Wee know that the Body without the Spirit is a thing that lyeth still for though the body of Christ the Holy Element generated in the c Barmhertzigkeit Mercy is from God yet the mobility and life standeth onely in the Deity and in us Men in the Spirit of the soule and in the Spirit of the Great World which are unsevered in this Body upon Earth 68. Therefore now the question is Where the soule of Christ was all the time that the body did Rest in the Grave Beloved Reason doe not like those that are blinde concerning God who say the soule of Christ went away from the Body downe into Hell into the Earth and during that time in the Divine power and vertue assaulted the Devils in Hell and bound them with chaines and destroyed Hell O it is cleane another thing The Saints rising out of the Graves at the houre of the Death of Christ declareth otherwise 69. Reason knoweth nothing at all of God and if it be not possible to attaine further from the Gift of God doe not descend downe into that Deepe but in singlenesse of heart stay d Rest contented with that which the Scripture saith on the Article it will not endanger thy happinesse God looketh onely upon the will of the Heart Thou must not search so deepe into every thing if it be not given thee as it is to this Pen this Pen writeth in the Counsell of God that which the hand knoweth not and scarce understandeth the least spark of it and yet very deeply as thou seest that the things to come are shewen in a very difficult depth which God alone will discover in due time which is e One Copie hath it known to us unknowne to us 70. Thou knowest that God himselfe is all and there are but Three Principles viz. Three Births of distinction in his Essence or else all things would be one thing and all were meerely God and if it were so then all would be in a sweet meeknesse but where would be the Mobility Kingdome Power and Glory Therefore wee have often said the Anger is the Roote of Life and if f The Anger it be without the Light then f The Anger it is not God but Hell fire but if the Light shine therein it becometh Paradise and fulnesse of Joy 71. Therefore wee can say no otherwise of the soule of Christ but that he commended it into his Fathers hands and the Father took it into his Divine power it stood with its Roote therein before but it s own Roote was without the Light of God in the Anger And now the soule of Christ came with the Light of God into the Anger and then the Devils trembled for the Light tooke the Anger captive and the Father understand his Anger in the Kingdom of Heaven was Paradise and in Hell remained to be Anger still For the Light shut up the Principle of Hell so to be understood that no Devill dareth to take one glimpse of light in thither he is blinde before the Light and the Light is his terrour and shame 72. And so thou must not think that the soule of Christ was then gone a great way from his Body for all the Three Principles were on the Crosse why also not in the Grave at that very moment when Christ laid off the Kingdome of this world the soule of Christ pressed into Death and into the Anger of God and in that very moment the Anger was reconciled in the Love in the Light and became Paradise and the Devils were captivated in the Anger in themselves together with all wicked soules and so instantly the life did spring up through Death and Death was destroyed and made a scorne yet to the wicked which remaine in the Anger it is a Death but in Christ it is a Life 73. Thus the soule of Christ rested in the Grave in the Father forty houres present with its body for the Heavenly
might not become a Devill but that he might be helped againe Therefore the Enmity of the Devill against Christ is because he fitteth upon his Royall Throne and besides holdeth him captive with his Principle 104. Thus the place of this world according to the Heavenly Principle is the Throne and Body of our Christ and all whatsoever is in this world in the Third Principle is his own also and the Devill who dwelleth in this place in the first Principle is our Christs captive or Prisoner 105. For all Thrones are in God the Father and without him is nothing he is the Band of the Eternity but his Love in the Body of Christ as in his Throne holdeth the Anger in the Band of Eternity together with the Devils captive And you must understand that all is creaturely his Love and also his Anger and as is mentioned before so the difference distinction or division is a Birth and so it cannot be said that the Devils dwell farre from Christ no they are neere and yet in Eternity cannot reach to him for they cannot see the cleere Deity in the Light but are d As those creatures that see in the dark are blinded by the Sunne blinded by it and wee shall in Eternity not see nor touch them as at present wee see them not because they are in another Principle and so that Principle remaineth 106. Thus my deare Minde know e As the Sunne is the Centre of all that live move and spring in the four Elements that the creature of Christ is the Centre of this Throne from whence every life proceedeth viz. whatsoever is heavenly for in that Centre is the Holy Trinity and not alone in this Centre but also in all Angelicall Thrones also in the soules of holy Men onely wee must thus speake that it may be understood Now the Body understand the Creature the Man Christ is set in the midst of this Throne and standeth also in Heaven understand in his Principle sitting f Or with in his Throne at the right hand of God the Father 107. The right hand of God is where the Love quencheth the Anger and generateth the Paradise that must needs be the Right hand of God where the Angry Father is called God in the Love and Light of his Heart which is his Sonne and this bodily Throne viz. the whole body of Christ is wholly at the Right hand of God but when it is said at the right hand of God then understand the most inward Roote of the sharpe Might of the Father wherein the Omnipotence consisteth where the Father himselfe goeth forth into the re-conceived will into the meeknesse and openeth the Gate in the dispelling of the Darknesse in himselfe thus Christ is set therein and sitteth thus at the Right hand of the vertue or power and Omnipotence in such a manner as wee cannot more highly expresse it with our Tongue wee understand it well in the Spirit therefore it is not needfull for you to search any further into it but onely looke that you attaine the Body of Christ and then you have God and the Kingdome of Heaven but wee must write thus because of the Errours in the world and for their longings sake that are therein 108. But when you aske Doth Christ sit or stand or lye along then you aske as if an Asse should aske about his sack he carrieth how the Taylor made it yet the Asse must have provender given him that he may carry the burthen the longer Behold Christ sitteth in himselfe and standeth in himselfe he needeth no chaire nor footstoole his power is his stoole there is neither above nor beneath there And as you see in the vision of Esaias that was full of eyes behinde and before above and beneath so the body of Christ the holy Trinity shineth in the whole Body and needeth no Sunne nor day-light CHAP. XXVI Of the a Whit suntide Feast of Pentecost Of the sending of the Holy Ghost to his Apostles and the Beleevers The Holy Gate of the Divine Power 1. NOw saith Reason if Christ ascended thus with his body which he b Sacrificed offered up on the Crosse when was he Glorified in his body Or how is his body now is it now as his Disciples saw him ascend into Heaven My beloved Reason my Earthly eyes see it not but the spirituall eyes in Christ see it very well The Scripture saith He is c Clarified or Brightened Glorified and Lord over all but wee will open to you the Gate of the Great Wonders that you may see what wee see Exodus 24. 2. Behold when God the Father had brought Israel into the Wildernesse to Mount Sinai and would give them Lawes in which they should live then he commanded Moses to come up the Mountaine to the Lord and the rest of the Elders must stay a farre off and the people below the Mountaine and Moses went up the Mountaine alone to the Lord and there appeared the brightnesse or Glory of the Lord and on the seventh Day he called Moses and spake with him concerning all the Lawes And the countenance of Moses was d Became bright and did shine like the Sun Glorified from the Lord so that he could stand before him and speake with him Thus also the Man Christ in Ternario sancto in the Holy Ternary when he was ascended into his Throne was Glorified on the ninth Day in the Holy Trinity 3. Understand it right his soule in the Creature was not first Glorified but his whole Body or Princely Throne there went forth out of the Centre of the Holy Trinity the Holy Ghost as you see cleerly that those who had put on the Spirit of Christ were highly enlightened for the Holy Ghost went forth from the Centre of the Trinity into the whole holy Element and did flow into the e Barmhertzigkeitz Mercifulnesse Mercy of God and as he Triumphed in the Body of Jesus Christ so also in his Disciples and in the Beleevers 4. There were opened all the Doores of the Great Wonders and the Apostles spake with the Languages of all Nations and so it may be seene cleerly that the Spirit of God had opened all the Centres of all Essences and spake out of them all for Christ was the Lord and the Heart of all Essences and therefore the Holy Ghost went out of all Essences and filled the Essences of all Men which turned their eares with a desire to it and in that he pressed into all and every one heard out of his own Essences and Language the Spirit of God spake out of the Disciples and the Holy Ghost was borne in the bodies of all their hearers which had but an earnest desire to it and they were all filled for the Spirit of God pierced through into their hearts as he pressed forth out of the Centre of the Trinity into the whole body and Princely Throne of Jesus Christ and filled all outwardly in the
Clarity or Glory 5. Thus all the holy soules were filled so that their whole body in all Essences was made stirring from the exceeding pretious vertue or power which went forth in the Wonders in power and in f Or Miracles Deeds that were done there And here is set before us the vertue or power of the Father in the Fire in his severe Omnipotency on Mount Sinai also the Still Loving vertue of the Sonne of God in the Love and Mercy for wee see that wee could not at all live in the Father in the source of the Fire and therefore Moses brake the Tables and the people fell away from God 6. But now when the Meeknesse was in the Father then the Love held the Anger captive and the Love went out of the source of the Father and that was the Holy Ghost in the Wonders There stood the highly worthy heavenly Virgin of the Wisdome of God in her highest Ornament with her Garland of Pearles there stood Mary in Ternario Sancto of which the Spirit in the Antients hath spoken wonderfully And here Adam was brought into Paradise againe 7. And now if wee will speake of the Glorification of Christ and of his body which he visibly and in that forme in which he had conversed upon Earth ascended withall then wee must say that as the Love of the Heart of God hath reconciled the Anger of the Father and holdeth it as it were captive in it so also the Holy Ternary hath comprehended the hard palpable body of Christ viz. the g The ruling property Kingdome of this world as if in were wholly swallowed up whereas it is not swallowed up but the h Or working property source of this world it destroyed in Death and the holy Ternary hath put on the body of Christ not as a Garment but virtually or powerfully in the Essences and he is as it were swallowed up to our apprehension and sight and yet is really and shall come againe at the Last Judgement-Day and manifest himselfe in his own body which he had here that all may see him be they good or bad and he shall also come in his same forme to keepe the Judgement of the Separation for in his Divine Glorified forme wee cannot behold him before wee be Glorified especially the wicked But thus all Generations shall see and know him and the unbeleeving shall weep and wayle that they went so out of their flesh and bloud into another source or condition when they should and might in their own Essences have put on God and yet did put on the Kingdome of the fiercenesse of the Anger of God with the Devils and let the same into the Essences of their soules and caused themselves to perish 8. Therefore wee say that in the soule of Christ in its Essences the cleere Deity viz. the Light of God is comprehended which hath quenched the Anger in the source of the soule and thus that Light f Glorifieth or brightneth clarifieth the soule and through the proceeding vertue the Tincture is alwayes generated out of the soule and the Fiat in the Essences maketh it comprehensible and palpable and that is the Ternarius Sanctus or the Holy Earth that is the holy flesh for God enlighteneth in this body all in all 9. Thus his earthly body is swallowed up in God though indeed he never had such an earthly body as wee have for he was not of the Seede of a Man but wee speake onely of the comprehensibility and visibility of it to our eyes according to which he is our Brother and he shall appeare at the Last Judgement-Day in our fleshly forme in the power of God as Lord over all for all power in Heaven and in this world is subjected under him and he is Judge over all A Prince of Life and Lord over Death 10. And so the Kingdome of Heaven is his own body and the whole Princely Throne of his Principle is Paradise wherein the blessed fruit in the vertue of God springeth up for the Holy Ghost is the vertue and power of the fruit as the Aire in this world is so the Holy Ghost is the Aire and Spirit of the soule in Christ and of all his children for there is no other Aire in Heaven in the body of Christ and God the Father is All in All. Thus wee live and are in Christ all in the Father there is no soule that searcheth out to the depth but wee live all in singlenesse of heart and in great humility and love one towards another and rejoyce one with another as children doe before their Parents and to this end God created us 11. This my deare k Or friend soule seeke Christ and incline thy selfe to him and so thou shalt receive the Holy Ghost who will new regenerate thy soule and enlighten drive and leade thee and he will reveale and manifest Christ to thee Leave off all opinions and humane Inventions for the Kingdome of God is neere thee and thou art kept out from God onely by thy own unbeliefe by thy evill works viz. by thy pride covetousnesse envy anger and falshood for thou clothest thy selfe with them so thou art in the Devils cloaths without God 12. But if thou leavest them off and passest with the desire of thy heart into the Mercy of God then thou goest into Heaven into God the Father and thou walkest in the body of Christ in the pure Element and the Holy Ghost goeth forth out of thy soule and leadeth thee into all truth and the old corrupt Man doth but hang to thee which thou shalt destroy in Death and with thy Love in Christ still overcome and captivate the Anger of the Father in thy soule and thou shalt spring up with thy New Man through Death and appeare in the same at the Last Judgement Day The l The Gate by which Babell first entred Gate to Babell 13. when wee consider with our selves the many Sects and Controversies in Religion and from whence their come and take their Originall it is as cleere as the Sunne and it manifesteth it selfe indeed and in truth for there are great Warres and Insurrections stirred up for the cause of Religion or Faith and there ariseth great hatred and envy about it and they persecute one another for opinions sakes because another is not of his opinion he sticks not to say he is of the Devill and this is yet the greatest Misery of all that this is done by the Learned in the high Schooles or Universities of this world 14. And I will shew thee simple Man their venome and poyson for behold every one among the Layety looketh upon them and thinketh Sure it must needs be right if our m Minister Pastour Preacher or Teacher Priest say it he is a Minister of God he fitteth in Gods stead it is the Holy Ghost that speaketh out of him But Saint Paul saith Trie the Spirits for every onâ—s Teaching is not
notice oâ— it there the Keys of Peter must govern the Citie and they drew together with the Keys t Jus Divinum Divine Authority to them and so could use the Divine Power in deeds and wonders no more for they desired to be rich and wealthy upon Earth and not to be Poore with Christ who in this world as himselfe witnesseth had not whereon to lay his head they would not be such Christians in power and wonders As Adam who would not live in the Power but in a great Heape of Earth that he might have something to take hold of And heere may be rightly seene our Misery which Adam brought us into that our Essences alwayes reach after the Spirit of this world and desire onely to fill themselves with a great Heape from whence Adam and wee all have gotten such a swelled grosse untoward body full of sicknesses contrariety and contentious desires 24. Now when the Historicall Christendome and the true Christians grew together the Scepter was alwayes among the Learned who exalted themselves and made themselves potent and great and the simple Church yeelded to it as right and yet there was a desire after the Kingdome of God found in Men vâ—z the Noble Word of God which had u Imaged or figured it selfe in the minde imprinted it selfe in the Promise in Paradise in the Light of Life and which was made stirring by Christ that drave them indeed to the feare of God And then they built great x Temples or Churches Houses of Stone and called every one thither and they said that the Holy Ghost was powerfull there and they must come thither y Saying doe as wee say and not as we doe besides they durst be so impudent to say when they were found to be so wicked and malitious that the Holy Ghost was powerfully in the mouth of the wicked 25. But thou Hypocrite thou lyest if thou are ungodly thou canst not raise z The dead in trespasses and sinnes the Dead thou canst convert none that in this world lyeth drowned in sinnes thou mayest stirre the heart of the Beleever indeed through thy voyce which is a work of the Spirit but thou bringest forth none out of Death into life it is an impossible thing For if thou wilt convert a poore sinner which is drowned in sinne and lyeth captive in the Anger then the Holy Ghost must be in thy mouth and thy Essences must take hold of his and then thy Light will shine in him and thou shalt raise him out of the Death of sinnes and with thy Love in thy Tincture catch him and then he will come to thee with a hearty desire longing after the Kingdome of Heaven and then thou art his Confessour and hast the Keys of Peter and if thou art voyde of a The Holy Ghost that thou hast no Keyes 26. As the Confession is so is the Absolution Is the Patient an Historicall Christian so is the Physitian too and in them both there is a Mouth Hypocrisie But hath the Patient any vertue or power then the voyce bloweth that vertue or power up not from the power of the Physician but in the vertue or power of God who with his power even in a Thorne-Bush maketh it to grow which is the power in all things and so also in a voyce which in it selfe hath no ability 27. Thus it became a b Or fashion Custome that every one was bound to come to the Temple made of Stones and the Temple of God in Christ stood and standeth very empty but when they saw the Desolation in the c Disputations and Controversies Contention they called Councels and made Lawes and Cannons that every one must observe upon paine of Death Thus the Temple of Christ was turned into Temples made of stones and out of the Testimony of the Holy Ghost a worldly Law was made then the Holy Ghost spake no more freely but he must speak according to their Lawes If he reproved their Errours then they persecuted him and so the Temple of Christ in Mans knowledge became very obscure if any came that was borne of God and taught by the Holy Ghost and were not conformable to their Lawes he must be a Heretick 28. And so their d False power usurped supposed Jus Divinum Power grew and every one had great respect to it and they strengthened their Laws still more and more with the Power of Saint Peter till they raised themselves so high that they impudently set themselves as Lords over the Doctrine of the Apostles before God and gave forth that the Word of God and the Doctrine of the Saints must receive their value worth and authority from their Councels and what they ordained and instituted that was from God they were Gods dispencers of the Word Men must beleeve their Ordinances for that was the way and means e Meanes of salvation for the poore sinner to be Justified before God 29. But where then is the New Regeneration in Christ through the Holy Ghost Art thou not Babell a Habitation of all Devils in Pride How hast thou adorned thy selfe not for Christ but for thy own Pride for thy f God Maufim the belly God Idoll the bellies sake and thou art a Devouter But thy g Or Idoll Belly is become a stinck and hath gotten a horrible source there is a great fire of h Terrible devouring in that which thou hast made thy God Anguish in thy source for thou art naked and manifest before God thou standest as an impudent whorish woman Why doe you Layety hang and depend on such a Strumpet Her own l Usurped Jus Divinum usurped Authority is her Beast whereon shee rideth behold and consider her in the Revelation of John how the Holy Ghost setteth her forth in her colours 30. Wilt thou be an Apostle of Christ and wilt be but a Minister for the Belly and teach onely according to thy Art from whom doest thou teach from thy Belly that thou mayest fatten thy selfe thereby T is true thou shouldst be fed and thou shouldst have subsistence from Men if thou art Christs Disciple but thy Spirit should not stick in covetousnesse but in Christ thou shouldest not rely onely upon thy Art but shouldst give up thy selfe to God that God may speake from thee and then thou art in the Temple of God and not in the Temple of the institution of Mans Inventions 31. Look upon Saint Peter on the day of Pentecost who converted Three Thousand soules at one Sermon he spake not from the appointment of the Pharisees but out of the Spirit of Moses and the Prophets out of the Temple of the Holy Ghost that pierced through and enlightened the poore sinners But thou teachest Persecution onely consider thereby whence thou didst grow viz. out of that first stock where they fell from the Temple of Christ to humane conceits and Inventions where they sent forth Teachers according
Reader of the The Three Principles Second Booke of our Writings a little more fundamentally that he may not hang so to the bare letter and make a Historicall matter of our Writings but that he may observe the minde and spirit what that Sprit meaneth when it speaketh of the Divine Life and useth not alwayes the same words and names 2. For if wee look into the Creation of God wee finde very wonderfull things which yet in the beginning proceeded out of one onely Fountaine for wee finde evill and good life and death joy and sorrow love and hate weeping and laughing and wee finde that it all sprung out of one onely substance for that may very well be seene in all Creatures especially in Man who is the similitude of God as Moses writeth and the Light of Nature convinceth us Therefore wee ought to consider of the Threefold Life in Man which is found so also in the Gate of God the Father 3. If wee consider of the alteration how the minde is changed as it is how suddenly joy is turned into sorrow and sorrow into joy then wee ought well to consider from whence that taketh its Originall For wee finde it all to be in one and the same minde and if one forme property or quality riseth and getteth above the other there then presently Or a substance or reality something followeth so that the minde collecteth all its thoughts together and sendeth them to the Members of the Body and so the hands the feete the mouth and all goe to worke and doe something according to the desire of the minde and then wee say that forme or property that driveth the work is predominant qualifying and working above other formes wherein yet all other formes of Nature lye yet hidden and are subject to that one forme And yet the minde is such a wonderfull Essence or substance thing that suddenly out of one forme that is now predominant and working more than all other it bringeth forth and raiseth up another and quencheth the forme that was kindled before so that it becometh as it were a nothing as may be seene in joy and sorrow 4. Now therefore when wee consider whence all taketh its Originall wee finde especially three formes in the minde wee speak not heere of the Spirit of this world onely for wee finde that our minde hath also a desire or longing after another minde and that it is anxious for that which the eyes of the body see not and which the mouth tasteth not and the feeling of the earthly body doth not perceive neither doth the earthly eare heare it nor the nose smell it which yet the Noble Minde can see taste feele perceive and heare if the forme of the Divine Kingdome in that minde be predominant or qualifieth more than the other two there then instantly the other two are as it were halfe dead and overcome and the Divine forme riseth up alone and then it is in God 5. And wee see also how instantly the Minde raiseth up another forme and maketh it predominant viz. the Spirit of this world in covetousnesse pride in the oppressing of the needy and lifting up it selfe onely and so drawing all to it whereupon then instantly also the third forme breaketh forth out of the Eternal Indissoluble Band as falshood envy anger and malice so that the Image of God is as it were dead and overcome where then the minde in this manner Or standeth is in the Anger of God in Death in the Jawes of Hell over which Hell in the Anger of God insulteth for hereby its Jawes are set wide open and it becometh predominant but when the Divine forme breaketh forth againe then the Kingdome of Hell is overcome and as it were dead and the Kingdome of Heaven cometh to be predominant and working againe 6. Therefore St Paul saith To whom you yeeld your selves as servants in obedience his servants you are whether of sinne unto Death or of the obedience of God to righteousnesse and that source or property wee have and in that Kingdome wee live and that Kingdome with the property thereof driveth us seeing then heere in this life all is in the sowing and in the growing therefore the harvest also shall one day follow where then the one Kingdome shall be seperated from the other 7. For there are in the minde of Man Three Principles all which Three in the Time of this foure Elementary Life he may open but when the body is broken then he liveth in one Principle onely and then he hath lost the Key and can open no other Principle more he must continue Eternally in that source or quality which he hath kindled heere For wee know that Adam with his going out of Paradise into this world brought us into Death And Hell in the Anger of God groweth from Death and so our soule is capable of going into the Kingdome of Hell and standeth in the Anger of God where the Jawes of Hell then stand wide open against us continually to devoure us and we have made a Covenant with Death and wholly yeelded our selves up to it in the sting of the Anger in the first Principle 8. Wee not onely know this but wee know also that God hath regenerated us in the life of his Sonne Jesus Christ to a living Creature to live in him And as he is entered into Death and againe through Death into Eternall Life so must wee enter into the Death of Christ and in the life of Jesus Christ goe forth out of Death and live in God his Father and then our life and also our flesh is no more earthly but holy in the power of God and wee live rightly in Ternario Sancto in the Holy Trinity of the Deity For then wee beare the holy flesh which is out of the holy Element in the presence of God which our loving Brother and Saviour or Immanuel hath brought into our flesh and he hath brought us in and with himselfe out of Death into God his Father and then the Holy Trinity of the Deity is substantially or really working in us 9. And as the Eternall Word in the Father is become true Man and hath the Eternall Light shining in him and hath humbled and abased himselfe in the Humanity and hath put upon the Image which wee heere beare in this Life the Image which is out of the pure unspotted Element in the presence of God which wee last in Adam which standeth in the Mercy of God as is cleerly mentioned in our second Booke with all the Circumstances of it so must wee also put on to us that Image which is out of the pure Element out of the body of Jesus Christ and live in that bodily substance and in that source condition and vertue wherein he liveth 10. Wee doe not heere meane his Creature that wee must enter into that but wee understand his source for the depth and breadth of his life in his source is unmeasurable and as God his
onely upon the Heart of God and m Or submit to it give it selfe up to that that it might be carried onely in the will of God and become an Angel in humility and not relie onely upon it selfe to flie in its own might or power 95. And here the Devils Master-piece is seene in that he n Alleadgeth Scripture useth the Scripture and saith The Angels will beare thee up whereas here the matter was not about the body but about the soule which he would bring into Pride that it might teare it selfe off from the love of God and relie upon the Angels bearing it up and that it should break it selfe off againe from the new body which can flie well enough with that and leap down in the old Body and relie upon the Angels and so should flie out from God into the Spirit of this world againe 96. But here his valour is seene though he stood with his earthly Body upon the pinnacle of the Temple yet he committed his Earthly Body to God and trusted in him and that he was every where in God and said to the Devill It is written thou shalt not tempt the Lord thy God Here the Devils Pride in the Kingdome of wrath was rightly overcome and the humility the strength and the might remained to be our Christs and the soule of Christ is entered into the holy Ternary as into the humble Love and espoused it selfe with the humble chast virgin of the Divine Wisdome 97. Now when the Devill had lost twice then he came at last with his last powerfull Temptation as he did also to Adam he would give him the whole world if he would fall downe and worship him The businesse with Adam also was about this world he would draw this world to him and so be like God with it that as God had drawne this world to him to manifest his great Wonders therewith so the soule in Adam thought with it selfe thou art the similitude of God thou wilt doe so too and so thou shalt be like God but thereby he went forth from God into the Spirit of this world Now therefore the second Adam must hold out the standing of the first Adam whereby it was tempted or tried whether the soule would continue in the new holy heavenly Man and live in the Barmbertzigkeit the o Or Mercy Mercifulnesse of God or in the Spirit of this world 98. And thus stood the soule as a valiant Champion and said to Satan Get thee hence Satan thou shouldst worship the Lord thy God and serve him onely I have no more to doe with thee there the Devill Hell and the Kingdome of this world was commanded to be gone and the valiant Champion hath gotten the victory and the Devill faine to get him gone and the earthly part was overcome And here now the Noble Champion standeth upon the Moon and receiveth all might in Heaven Hell on Earth into his power and ruleth with his soule in the holy Ternary in this outward body over Death and life and here this world is become Christs owne for he had overcome it be could live in God and needed not the earthly food nor drink 99. And the Reader must know that the Combat with the Temptation was held in body and soule and that this Temptation concerneth us al 's ohe hath overcome for us if wee put our whole trust in him then wee have victory in him over sinnes Death Hell and the Devill and also over this world for he held the last victory in his Death when he brake the sword of the Cherubine and destroyed the Hell of the Devill and hath led captivity captive that thereby thou mightst live by the Death of Christ 100. And wee see that all is true as is above-mentioned for when he had overcome in the Temptation and had stood forty dayes then he had wholly overcome till the last victory in Death for so long Adam was in the Temptation in the Garden of Eden and p Viz. after the Temptation there he began his Priestly Kingdome as a King over Heaven and this world with signes and wonders and in his first Miracle turned water into good wine he also healed the sick made the blinde to see the lame to goe and cleansed the Lepers also he raised the dead and shewed himselfe to be the true King over the q Over the living and the dead quick and dead and face upon Davids Throne of Promise and was the true Priest in the Order of Melchisedech All whatsoever Aaron was in the Fathers might in a Type that this high Priest was in vertue and power with deeds and wonders which wee will cleerly describe in the other Book following this if wee live and God shall give us leave to doe it CHAP. XXIII Of the highly precious Testaments of Christ viz. Baptisme and his last Supper which he held in the Evening of Mandy Thursday with his Disciples which be left us for his Last Will as a Farewell for a Remembrance The most Noble Gate of Christianitie 1. IT is apparent how they have hitherto in Babell danced or contended about the Cup of Jesus Christ and about his holy Testaments for which they have caused many warres and bloud-sheddings but what kinde of knowledge concerning those Testaments they in Babell have appeareth by their works of Love among one another which their Councels have brought to passe where Men have stopt the mouth of the Holy Ghost and have made a worldly a Rule or Government Dominion out of the Priesthood of Christ 2. O you high Priests and b Or the learned in the Scripture Scribes what answer will you make to Christ when you shall be found thus at his comming Or doe you suppose you stand in the dark No you stand in the presence of the cleere countenance of Jesus Christ who is Judge of the quick and dead doe but open your eyes and rightly feed the flock of Jesus Christ he cometh and demandeth chem of you You are not all Shepheards or Pastours but intruded covetous Wolves you relie on your Schoole-Art or University Learning and Schollership O that avayleth nothing in the presence of God the Holy Ghost speaketh not from that he will not be bound up if you will be Pastours then you must hold out in the Temptation and put on the Garment of the Lamb in your heart you must not take the wooll of the sheepe onely from them but you must give them the food of the Holy Ghost in true Love and be practisers of it your selves c Note this But how will you give it if you be in the Wildernesse still and have chosen the Kingdome of this world to your selves in the Last Temptation What shall be said of you Is not the Anger broke out and burning carry fuell to it for Babell is on fire the d Humility and Love water is dried up or what have I to doe with thee that I must
write thus 3. Wee have shewed in few words the Incarnation and Birth of Jesus Christ the Sonne of God and yet wee are so very earthly and cannot apprehend it but are continually asking whereis Christ with his body where shall wee seek for him and therefore our soule longeth to write of his Omni-presence and that notwithstanding all the raging and fury of the Devill and of Antichrist 4. Wee having cleerly described how God out of his love and mercifulnesse of Grace hath turned his beloved heart to us againe and how he hath opened the Gate to the Kingdome of Heaven for our soules therefore now wee are further to consider of the Body of Christ for reason saith continually the body of Christ is gone up into Heaven he is farre from us wee must erect a e Government Discipline or forme of Religion Kingdome that wee may serve him in his absence as Jeroboam did with the Calves and so that Kingdome is rightly called Babell 5. Doest thou boast thy selfe to be a Christian why doest thou not then beleeve his Word when he said He would be with us to the end of the world and said moreover He would give us his body for meate and his bloud for drinke Also his body is meate indeed and his bloud is drink indeed What doe you understand by this an absent Christ O thou poore sick Adam Wherefore art thou gone againe out of Paradise Hath not Christ brought thee in againe wherefore then didst thou not stay there Doest thou not see that the Apostles of Christ and their Successours who dwelt in the Paradise of Christ with their soules and did great Wonders Wherefore art thou againe entered into the Spirit of this World Doest thou suppose that thou shalt finde the Paradise with thy Reason in thy Art Doest thou not think it hath another Principle and that thou shalt not finde it except thou beest borne anew 6. Thou sayest Christ is ascended into Heaven how then can he be in this world and when thou reachest farthest thou thinkest that he is present onely with his holy Spirit here in his Testaments and that the Testaments are onely f Symboles of his satisfaction fignes of his Merits What sayest thou then of thy New Man When indeed the soule is fed with the Holy Ghost What food hath thy new Man then g The new Man feedeth upon the pure Element and the outward Man eateth of the foure Elements for each life feedeth upon its Mother 7. Now if the Soule eateth of the cleere Deity what food hath the body then For thou knowest that the soule and the body are not one and the same thing it is indeed a very h Corpus And they differ as body and spirit body but the soule is a Spirit and must have spirituall food and the body must have bodily food Or wilt thou give the new Man earthly food If thou meanest so thou art yet farre from the Kingdome of God The heavenly body of Christ did eate no earthly food but the outward body onely did eate that Is not Christs body now in the i The pure holy substantiality viz. the Angelicall world the holy earth holy Ternary and eateth Paradisicall food Wherefore then shall not our pew Man doe so did he not eate heavenly food forty dayes in the Wildernesse and alwayes afterwards and did he not tell his Disciples at Jacobs Well I have meate to eate that yee know not of and further It is my meate to doe the will of my Father which is in Heaven Is the will of God his food why then is it not ours if we live in him Hath not the Deity of Christ put on the Kingdome of Heaven for a Body is not the pure Element wherein the Deity dwelleth his body 8. But reason saith the Body of Christ is but in one place how can he then be every where He is indeed a Creature and a Creature cannot be in all places at once Hearken beloved Reason when the Word became Man in the body of Mary was he not at that time also aloft above the Starres When he was at Nazareth was he not then also at Jerusalem and every where in all the Thrones of Heaven Or doest thou suppose when God became Man that he was shut up and confined within the Humanity and was not every where Doest thou suppose that the Deity in Christs becoming Man divided it selfe O no he never went from his place that cannot be 9. And now he is become Man therefore his humanity is every where wheresoever his Deity was for thou canst not say that there is any place in Heaven or in this world where God is not now wheresoever the Father is there also is his heart in him and there also is the Holy Ghost Now his Heart is become Man and in the Humanity of Christ and therefore if you will think that the body of Christ is far of in Heaven yet you must also say that the Heart of God is in him and now when you say that God the Father is here present will you say that the heart in hint is not here present with him Or wilt thou divide the Heart of God and wilt onely make it that there is but a spark of it in the body of Christ and that the rest of it is every where all over What doe you doe Desist and I will truly and exactly shew you the true Ground 10. Behold God the Father is every where and his k Or Sonne Heart and Light is every where in the Father for it is alwayes from Eternity begotten every where of the Father and his birth hath neither beginning nor end he is even at this very day continually generated of the Father and then also when he was in the body of Mary yet he stood then in the Fathers Birth and was continually begotten of the Father and the Holy Ghost proceeded continually from Eternity from the Father through his l Sonne or Word Heart for the whole m Geniture or working Generation of the Deity is no otherwise neither can it be otherwise 11. Now the Father is greater than all and the Sonne in him is greater than all and his n Barmhertzigkeit Meryc Mercifulnesse is also greater than all and the one pure Element consisteth in his n Barmhertzigkeit Mercy Mercifulnesse and is as great as God onely it is generated of God and is substantiall and it is under or inferiour to God and so therein is the Ternarius sanctus with the wisdome of God in the Wonders for all Wonders are manifested therein and that is the heavenly body of Christ with our here assumed soule in it and the whole fulnesse of the Deity is in the Centre therein and thus the soule is environed with the Deity and eateth of God for it is Spirit thus my beloved soule if thou art regenerated in Christ then thou puttest on the body of Christ which is out of