he thus generateth in his still Joy in the conception of his will without touching the Liberty of the Light 81. And the other Word is that which n God the Father he generateth out of Nature out of the Meeknesse understand that wherein the Eternall Liberty of the Light is which is called God which is o Or ariseth out of Nature out of Nature and so the dark nature disappeareth which is still in the fire of the sharpnesse as is mentioned before and yet the soure astringency in its own dark propriety is terrified and looseth its eagar propriety 82. For the flash maketh the dark stern Might thin againe and so a sprout springeth up therein out of the innumerable Essences and this is the vertue or power of the second Centre for in this springing up there is a Love-desire and the Eternall Light catcheth hold of the Liberty p Extra Naturam without Nature so that the Liberty p Extra Naturam without Nature kindleth in this Love and becometh a burning Light wherein the Glance or brightnesse ariseth 83. For there is no Glance p Extra Naturam without Nature though indeed there is a light pleasant habitation but the Glance ariseth first from the sharpnesse and yet in the springing up of Love there is no sharpnesse that is perceptible though indeed it is really and so it is a Birth of Joy and a right fulfilling of the first Will which is Gods which he putteth into desiring and so Generateth Nature and out of Nature he generateth the sprout or word of Love 84. Thus the second Sprout or Word of Love dwelleth in the First Will and is its right fulfilling which it q Or wherein it is well pleased desireth for r The Love it is meeke pleasant and friendly and is the vertue and heart of the first Will from whence the Eternall Desire continually Å¿ Or Expresseth its Essentiall Word is sprouting and subsisting 85. And thus the Light breaketh open the Gates of Darknesse and the loving Sprout or second Word which is the heart of God springeth up out of the Dark Nature and dwelleth in the Eternall Stillnesse of the Father and is called his Sonne for the Father Generateth him out of his Eternall Will and herein is the Glance Lustre Glory or Majesty of the Father manifested which otherwise in the first Will in the Dark Nature appeareth only in Fire but in the second Centre it appeareth in the Love in the Light and here Love and Enmity ought to be considered and how they oppose one another 86. For Love is Death to Wrathfulnesse and by its shining taketh away the Power of the Wrathfulnesse And heere the Power of God in Love and Anger is rightly to be considered 87. But that the Love may thus be Generated is caused by the first Will from the still habitation for the still and cleere habitation which is without a source desireth no fiercenesse and yet causeth fiercenesse and if the fiercenesse were not there would be no sharpnesse and so the second Centre of Love would not be generated neither out of which the supernaturall light shineth where then the Name of God the Father and of God the Sonne existeth 88. For if the Eternall Liberty did not Generate the Beeing of Nature there would be no Father but a meere nothing but since it doth generate the Beeing of Nature therefore the Generator whence it is Generated is called Father 89. Thus the Light shineth in the Darknesse and the Darknesse comprehendeth it not as John saith and thus Light and Darknesse are opposite one to another and so the Light is Lord over the Darknesse and it is an Eternall Band where one would not be without the other and heere we are rightly to consider the Enmity against the vertue of the Light of God how each of them taketh its originall 90. For the Darknesse holdeth in its Centre soure fiercenesse stinging Anguish in the Brimstone-Spirit woe in the flash of fire great fire in the Breaking Wheele ascending of the Essences in the flash of the Might of the fire and yet there is no flying out but it causeth such a will of flying out or flying away and that is a Spirit and it is the Band of Nature which God the Father Generateth in his Will wherewith he manifesteth himselfe in the Eternall Stillnesse whereas otherwise there would be nothing and herein is God the Father with his Might and fiery sharpnesse an angry Zealous Jealous God and a Consuming Fire 91. Let this be shewen you O yee Philosophers which from the Counsell of God is opened to you in the Seventh Seale in t The seventh Seale is the Holy Ternary Ternario sancto 92. Thus the fountaine of Love is a clasping and keeping in of the fierce wrathfullnesse yea an overcomâ—ng of the fierce Might for the Meeknesse taketh away the property of the fierce soure hard Might of the Fire and the Light of the Meeknesse holdeth the Darknesse captive and dwelleth in the Darknesse without being comprehended by the Darknesse 93. And thus the fierce might willeth nothing else but the fiercenesse and the u Or to shut up in Death shutting in of Death for the fierce sourenesse is the shutter up in Death and the Meeknesse presseth forth as a sprout and groweth our of Death and overcometh it and maketh the Eternall Life and turneth Enmity into Love 94. Let this be a Light unto you O ye Theologists or Divines and consider the writings of the Saints better and behold the Wonders of God with other Eyes Consider what God is in Love and Anger and observe how two Principles stand open where each is desiring desist from the Naturall Wisdome of this world and consider the Eternall Nature and so you shall finde God and the Kingdome of Heaven Your z Cannons and Ordinances Lawes will not doe it if you would know God another manner of Earnest or Zeale must be used then to make Conclusions in Councells and Synods you must goe out from y From wrangling contentious disputation Babell that you may attaine the Centre of the Sonne of God and so you shall be borne or Generated in Meeknesse and in Love and then you may feed the sheep of Christ otherwise you are Theeves and Murtherers and step into the Centre of the fierce Wrath where you doe nothing else but devoure the sheepe of Christ with your blowing up of hellish Fire O how falsly doe you deale against Love how will you appeare when the Sun riseth and when you shall stand in the Light it shall hereafter be set before your eyes The Third chapter 1. AND now if we will dive into the blessed Birth of Love and search how it is Generated and where it hath its Originall wee must search the Centre inwardly and set the Sixt forme of Nature before us viz. Mercurie wherein the sound sound or noise is Generated and so wee shall finde in the
the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
they will creepe into the Caves and clefts of the Rocks and endeavour to bury themselves in the Mountaines they would willingly kill themselves but there is no Death more they will endeavour to bereave themselves of Life with Weapons yet there is no dying but Wrath and Anger left 38. In this horrour all the buildings in the world will fall downe for the Earth will ttemble as if it were shaken with Thunder and the horrour will be in all living things every thing according to its y Property or Condition Source a Beast hath no such source as the soule hath onely it is afraid of the Turba 39. And in this elevation and Commotion all waters will arise above the height of all Mountaines so that there will be no z Or respiration breathing upon the Earth they will rise so high that they will be as it were consumed All things will be so comprehended in the Anger in the Turba that there will be nothing but meere Anguish in the Elements 40. All high Mountaines and Rocks cleave asunder and tumble downe the a That is those properties which are in the Firmament or a Magick desire as ver 41. following Starres likewise fall to the Earth with their strong influence and vertue All this will be bâ—ought to passe in severall dayes for as the world was created so it shall have its End for the b Seeking or earnest desire longing of the Earth in its Anguish will draw the Starres to it as it hath alwayes done c Or all this while in this time so that the Earthly body hath drawne the d Desire or longing seeking of the Starres to it 41. For the Starres are a Magicall d Desire or longing seeking which hath awakened Life therefore now when the Earth is awakened in the great Turba it will then become so thirsty and hungry that it will draw downe the Starres to it there will be such an Anguish upon the Earth 42. But the Children of God shall lift up their Eyes and hands to Christ for joy that the Day of their Deliverance is at hand for the e The water Anguish doth not touch them 43. And in those dayes but how many are appointed for it are onely knowne to God for in six dayes the world and all its Hoasts were created but it is now hidden to us the water will returne againe to its owne place and fill all the Deepes in a more abundant manner then they were before 44. For now Death commeth thereby and in that houre all Creatures except man shall die also all men that have crept into the Rocks and Mountaines shall come forth but with anguish of their Conscience although as yet the Turba hindred so that the horrour was in Death for the falling of the water doth captivate the Turba 45. And then the voyce of the Holy Ternarie will put forth it selfe according to all the three Principles and say by the Mouth of Christ the Judge Arise ye Dead and come to Judgement 46. This voyce is the originall Eternall Spirit which upholdeth every life and which also hath alwayes governed in all the three Principles for it is that Spirit whence the life of every thing hath sprung and in which it consisteth to Eternity It hath been the life and motion of all things in which the beginning and also the end of every life hath stood yes even the Eternity it selfe for it is from Eternity and the Creatour of all things 47. It hath two Eternall beginnings viz. one in the Fire and one in the Light and the third beginning is become the f Wherein the Eternall hath been behâ—ld Glasse of the Eternall viz. the Spirit of this world also it hath been as a Wonder in this world and the Wonders have been made manifest by it and it is he to whom the last Judgement doth belong his moving is the last 48. For in the Creation he moved the Father and in the Incarnation of the Word the Sonne and now the last moving and the Judgement is his he will reduce every thing to its Eternall abode and this is done by the voyce of the word proceeding from the Mouth of Christ 49. For the Spirit goeth forth in two Principles in God that is in the Anger or Fire he goeth forth as the earnest wrath of the Fire-life in the light of the Love he goeth forth as a flame of the Divine Majestie and in the Spirit of this world he goeth forth as a Wonder of Life and all this is undeniable 50. And if perhaps some person would arrogate such exceeding high Learning to himselfe as to gainesay it to him we offer to demonstrate it in every thing we will except nothing in this world every thing will afford an evident Testimony of it let him come to us when he will he ought not to put it off and say we are mad for if these few words will not satisfie him we will so evidence it to him that he himselfe shall finde and see who himselfe is yes though the Devill himselfe should burst for very Anger yet we would set it downe plainely before his eyes 51. Now seeing this Spirit hath the word Fiat viz. Gods word and the Center of Nature whence it hath its Eternall Originall and as the Spirit of the Center hath a twofold Effluence the first being in the Fire in the Essences of the Originall of Life in the ground of the Origînall of the soule and the second in the light of the Fire which is the second g Or Property source which buddeth afresh through Death and is called the Kingdome of God where also in the Light it is a flame of Love and in the Fire it is a flame of Anger 52. And therefore it will breake open the Gates of Death for it shall raise the Dead and it hath the word Fiat in it and this Fiat is both in the soule and in the body also and although the body have been long corrupted yet the Turba remaineth still in the Fiat with the Wonders of the body 53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up for h Verbum Domini the word of the Lord is in it but in its owne Principle Every thing must i Give or yield up restore that which it hath received viz. the Earth the body viz. the k The substance or drosse Phurâ— and the water also its Essence that is l The Light Sul The Aire the sound and voyce of the words and the Fire the Essences of the soule for All things must be judged 54. All the words which the Mouth hath spoken which the Aire hath received into it and m Which Aire hath served for the making of the words these the Aire shall againe n Or represent bring forth for it is the Glasse of the Eternall Spirit the Spirit seeth them in the Glasse 55.
speaketh out of his p The flowing Essentiall powers or faculties Essences and that which goeth forth out of the Love is the Holy Spirit of the Word which formeth the p The flowing Essentiall powers or faculties Essences and this is together the Ternary in one Essence or Trinity in Vnity 13 And so now when the Centre in the Word flieth open in the vertue of the Light out of the Love then one forme embraceth the other with very friendly desire for the first will is desiring and maketh the Centre as is declared before concerning the Wrath so also it is heere with the Love q It maketh its own Centre too and in stead of the striving contrary will there is nothing herein but an embracing and acceptable relish For when the Wheele of the Essences is sounding the sixt forme is Generated 14. For the sourenesse retaineth its fierce might well enough in the sharpnesse of the Love but indeed it is very soft and in the sixt forme maketh voyces tunes and sounds so that in the sounding the Essences heare one another and with the Essences of the wheele in the assimulation infection or mixture they taste one another and in the desirous Love they smell one another and with the breaking through of the source they feele one another and in the Light they see one another and so there is a living forme of the Spirit which goeth forth as a life in all formes and it the Spirit is the stirring of the voyces in the Essences which make the t Thoughts or Constellations senses or starres 15. Thus the true Å¿ Or inexpressible insuperable Love-desire springeth up in the first will which is called Father for in the Centre of the Sonne out of the Fathers sharpnesse the Glance is Generated which is a very friendly desire to turne the Wrath of the Father into Love For when the Essences of the Father taste the meeknesse in the t Or Love Light then they are all stirred and it is a meere lovely desire pleasing relish and friendly well doing and the forme Mercurius is indeed the Word which in the dark Centre is a poysonous woe and anguish but in the vertue of the Light it is the source of Joy and affordeth voyces tunes and sounds but not like the u Or Noyse sound in the Fire in the First Centre 16. Thus my deare Minde that readest this understand and take our meaning right and consider what wee meane in this Description Wee meane not two Gods that are one against another but one onely God in Ternary or Trinity of Subsistence in his Eternall Birth or Geniture 17. In the word Ternarius is to be understood in the Language of Nature rightly the Divine Birth in the six formes in Nature which are the six seales of God 18. But when I say Ternarius Sanctus then I have therein the number Three in Seaven Formes wherein the Angelicall world is comprehended which standeth in the seventh Birth Not according to the pronunciation of the Latine Tongue but according to the pronunciation of the Language of Nature from whence all things have taken their Names which our Philosophers in the Schooles of the Third Principle of this world doe not understand but the Theosophers of the Schoole of Pentecost understand it well 19. For when I speake of the Wrath and of the Anger of God I meane not any thing that is without God neither doe I meane thereby the pure Deity which is unchangeable and in Eternity is nothing else but Good and is not Nature but the Word is generated out of the Nature of the Father as another or second sprout which is not comprehended in Nature and therefore it is even another Person and yet is Generated out of the First 20. Understand that the first will which is without Nature is free from Nature but Nature is Generated in its desire and now therefore the second will which goeth forth out of the first out of Nature as a proper Centre of its own is also free from Nature for it dwelleth in the first Will which is called Father in the light Eternity and it is the Glance or brightnesse power strength and beeing of the light Eternity or else there would be therein no beeing but a light still habitation without beeing or x Wandel communion or conversation operation 21. But since it would be manifested it must needs create a will which is desirous and yet there was nothing to be desired but the powerfull Word and yet that was not in the still Eternity neither and therefore the seaven Formes of the Eternall Nature must be Generated which are the seaven seales of the Sonne of God as the y The Revelation of John Apocalyps witnesseth and thence from Eternity the powerfull Word is Generated which is the power and vertue the heart the life and beeing of the still Eternity 22. And since it is generated out of the seaven seales or Formes of Nature therefore it is the Maker and Creatour of all things out of the beeing of Nature for there is nothing else that can over-power the Nature but onely the effectuall powerfull Word in the Light that onely can overcome the Wrath. Hee onely hath the Key that can open and breake the seaven Seales of the wrathfull Nature of the Father and open the Booke of life of him that sitteth upon the Eternall Throne Reade Apocalyps 1. it is just so For as soone as the wrath twinckleth that is a dissiparing of the Darknesse and taketh away the power of the fierce wrathfull anguish and is rightly called the mercy the z Mercifulnesse warm-heartednesse Barmhertzigkeit of God 23. For Barm is the light twinckling in the Centre out of the light Eternity where the Glimps captivateth the sterne hard soure or harsh bitter anguish and terrifieth it with the Glimps and taketh away the power of the fiercenesse and turneth it into meeknesse Hertz is the flash that hath captivated the foure formes where the Glimps of the Eternity is sharpened and thence forward hath the foure formes in it which Glimps moveth upon the Crosse in the Centre and maketh another Centre in it selfe ig is the converting of the flash into the light of the Glance or Brightnesse wherein the fift and sixt forme are Generated viz. the Love and the Joy wherein the a Ability or Possibility Potency of whole Nature doth consist and without these two formes Nature would be a wrathfull harsh and cruell Death but the light maketh the Love and also the desire of the sixt Forme wherein consisteth the life with the understanding Keit is the Eternall Entrance and the ascending over the Nature of the foure Formes and an Eternall inhabiting of the still Eternity and a satiating or fulfilling of the first will which is called Father 24. Thus the second Birth is called the Sonne of God the Word of God the Power of God the Love of God the Life of
Dominion viz. the Spirit or this world is also in the seede while it is yet a Sulphur that is matter without forme or life and in that Spirit hath the Constellation its Dominion and it draweth also with it inwards the Constellation of the Starres as they have f Or aspects influence and infect or poyson a thing also make it Lovely according as the Imagination is at all times for every Starre is a seeking a desiring viz. of the g Or to operate according to its property Wonders according to its property each of them desireth a Life and the Elementary Sulphur which is also desirous longeth after the desiring of the Starres and attracteth or letteth that into it and becometh pregnant therewith 35. Now in the Starres there are all the properties of this world whatsoever all the creatures are that the Starres are every one of them helpeth towards life and to the Revelation of the wonders of God for therefore they are brought into Beeing because God would open all formes of Nature and many of them make the property of a Dog in the outward Spirit of this world many of a Wolf a Beare a Lyon a Fox a Hare a Bull a Peacock a Cock also of a Toade a Serpent and so forth after the Condition of all sorts of Creatures and so if such a Starre be fixed so that it have received the vertue of the Sunne through the introducing of the Spirit then it is powerfull and its Imagination presseth along in the seede whereby a creature getteth such a property in the Elementary life and spirit as well in Men as in Beasts 36. And such an Evill property many times covereth the soule and enticeth it from the will of God so that it goeth out from Gods will for it often cometh to passe that the Image of God is in the soule which desireth or longeth after God and is captivated with such an outward spirit which plagueth and tormenteth it this you see and may know by such as many times fall into foule and hainous sinnes and wickednesse for the outward spirit casteth them headlong thereinto then suddenly they fall into such great sorrow and repentance upon it that they sigh and turne and goe on towards abstinence or amendment and that is a strong Combate of the soule against the Spirit of this world for it often doth a thing that it never had in its minde or thought much lesse in the purpose to doe it and yet is so suddenly entangled and overcome 37. For when a Man is secure and doth not alwayes stand in feare and trembling before the anger of God then the Devill slippeth into the Spirit and looketh narrowly when there is in a Man any evill Constellation of his property and Starres and so casteth a Man headlong into an unexpected fall into Wrath Murther Whoredome Theft Poysoning and Death this is * The Devills his Art which he is most diligent in 38. For the outward life is fallen quite under the power of the Starres and if thou wilt withstand them thou must enter into Gods will and then they are but as a shadow and cannot bring that to effect which they have in their power neither doe they desire it but the Devill onely desireth it For the whole Nature boweth it selfe before the will of God for the Image of God in Man is so powerfull and mighty that when it wholly casteth it selfe into the will of God it overpowreth Nature so that the Starres are obedient to it and doe rejoyce themselves in the Image for their will is that they may be freed from the vanity and thus are kindled in Meeknesse in the Image at which the Heaven rejoyceth and so the Anger of God in the Government of this world is quenched for when that is burning Mans wickednesse is guilty of it in that Men kindle it in the Spirit of this world 39. For a false wicked malicious Man kindleth the Elements for he casteth his evill power and falshood into them which the Wra h of the Abysse devoureth and thereby groweth stirring and working which otherwise the Love in the meeke life would keep back but if the Wrath of God be strong then it over-powreth this world and then saith the Prophet from the Spirit of God I will let my Wrath come upon you which will devoure and destroy you 40. For God is nothing but Goodnesse and willeth not the Evill he warneth Man beforehand that he should still the wrath by turning and going out from the Anger but when this is not done then he suffereth that to come which Man hath awakened viz. Warres Famine pestilence Now God doth not this but Man himselfe which maketh Warres and the Heaven withdraweth its fruitfullnesse and the Spirit of this world kindleth it selfe in the hellish Poyson and Wrath and so diseases and the Pestilence come forth which God is not guilty of but Man hath awakened them and they devoure him for thereby the Anger is sharpened and getteth a Longing to devoure for Men awaken it in their wickednesse and Malice and kindle it whereas otherwise it would be at Rest 41. You must understand it thus Adam hath left it us for an Inheritance if he had continued in the will of God the Anger had not touched him to Eternity and then the Devill had been shut up in the Wrath and therefore he hath wrestled with Man and throwne him into sinne so that he hath awakened the Anger in the spirit of this world in which the Devill is the Great Prince and increaseth his Kingdome with the Soules of Men and thus the Devill is a Prince of this world or else he could not touch a flie or move a leafe if Man had not kindled the property and working of the Anger even as he is altogether voyde of strength in a time when Men are vertuous and honest and therefore he driveth men so eagarly to unchastity for he knoweth well what he getteth by that and what abilitie it hath in the Incarnation or Mens coming to be and what fine spirit is begotten out of a false will and unchastity to which Spirit he hath a Great accesse and Power 42. And then thirdly wee give you to understand from a true ground what the Great secret Mystery of the Anger and of the Devill is for wee demonstrate it to you thus There are two sorts of Dominions in Man even while he lyeth in the seede inclosed in the Mothers womb as in two Tinctures one out of the Eternall Matrix as the Tincture of the soule and the other out of the Centre of this world as from the spirit and life of this world so that often a whole false soule is figured according to the Devills will and so is captivated by the Anger and then also the Spirit of this world if it be in a good Constellation at the time of the Spirits awakening oftentimes figureth a very friendly lovely outward Spirit which can give good
which is Eternall will continue and the distemper is nothing else but the Turba which as a destroyer alwayes insinuateth it selfe beware of that for the Old Serpent is subtle and have a care that you may be pure both in the beginning and in the End 300. For this worke endureth no dissembling it hath a cleere ground also it belongeth not to the Turba but to the beginning of the e Or Clarity Glory therefore beware of those that are borne with a wolvish disposition whose Spirit is a subtle Serpent we speak freely to you 301. Every thing that hath a beginning is sought by the beginning for the beginning seeketh through the Deep and would find the f Or bottome Ground and if the beginning findeth the Ground and that there be a limit in a thing then the beginning proceedeth to the limit and leaveth the g Or former first and seeketh further till it finde the Abysse and then it must remaine in it selfe and it can goe no further for there is nothing beyond 302. But if the beginning leave the first then it is under the power of the Turba which destroyeth it and maketh it to be as it was in the beginning 305. Then when the thing is destroyed the Turba is naked without a body and yet seeketh it selfe and findeth it selfe but without h Or substance Essence and then it entreth into it selfe and seeketh it selfe till it come into the Abysse and then the first Eye is found whence it proceeded 304. But seeing it is naked and without Essence therefore it belongeth to the Fire for it putteth it selfe into it and in the fire is a Desire to seeke its owne body againe and so the i Or Originall fire Fire of the beginning is awakened 305. And herein we know the last Judgement in the Fire and the Resurrection of the flesh for the Turba desireth the body which it had before though destroyed in the limit and the desire of the soule was the life of the body 306. But seeing there are two fires therefore the Turba is known in a twofold k Or Forme manner in an incorruptible and in a corraptible body viz. the one in the fire of Wrath and the other in the fire of Light l Viz. in the light fire wherein wee understand the Divine Body and in the Wrathfull fire the Earthly body which the Turba destroyeth for the Turba findeth the limit of it 307. Now the Eternall fire in the Eye of God is m Understood to be both the fire of Wrath and also the light-fire of Love and you must understand that the spirit without a body must remaine in the wrathfull fire for it hath lost its n Or substantiality or Body Essentiality the Turba in the fire hath swallowed it up 308. But the Spirit which hath a body which the Turba could not devoure remaineth for ever in the Essentiality in the Divine Body wherein his Spirit is which is the body in the love of God which is the hidden Man in the Old Adamicall man which hath Christs flesh in the corruptible body 309. And thus wee understand the soule to be a life awakened out of the Eye of God its Originall is in the fire and the fire is its life but if it goe not forth out of the fire with its will and Imagination into the Light viz. through the wrathfull Death into the second Principle into the fire of Love then it remaineth in its owne originall fire and hath nothing for a body but the Turba viz. the * Astringent harsh wrath in the Desire in the fire a consuming and a hunger and yet an Eternall seeking which is an eternall Anguish 310. But the soule which with its Desiring will entreth into it selfe and sinketh downe in its Reason viz. in its Desire and seeketh not it selfe but the Love of God it s owne fire is as it were dead for its will which the fire awakened is dead to the Fire-life and is gone forth out of it selfe into the fire of Love that soule is fully in the fire of love it hath also the body of the fire of Love for it is entred into it and is a great Wonder in the Divine Body and it is no more in it selfe for it hath mortified its will and therefore the Turba also is as it were dead and the will of love doth wholly satiate the Originall fire and therein it liveth Eternally 311. But the soules which have awakened the Turba they have lost the Image for the Turba hath devoured it and therefore such soules get bestiall Images in the Wrath and in Hell according as the Turba is in them as Lucifer gat the Image of a Serpent as the Will was figured here in this life it remaineth then o Or in its true similitude naked as it is 312. For the wrathfull Turba alwayes seeketh the Image but findeth it not and therefore it figureth the Image according to the Will for the Earthly desires stick in the will and that Image remaineth in the Wonders of God in the Eye of the wrathfull Principle 313. And here we understand that the eight Forme is the Turba which seeketh the Image and if it finde the limit of it it destroyeth it and entreth into the limit and seeketh further in it selfe and findeth at last the Abominations of that which the soule hath wrought in this life 314. And also we understand here the Fire which at last shall purge the p Or threshing floare Matth. 3.12 floare and the severe Judgement and wee understand that every fire shall receive its Essence from the Turba and also what that Turba is 315. Where then the fire will devoure the Earth and draw the Elements with the wonders in them into the Beginning where that which was at first will be againe and the Elements become one and every thing will represent its owne Wonders every thing in that fire whereinto its will entred 316. Hearken to this you Children of men it concerneth you for no beast proceedeth from the Eternall beginning but from the Modell of the Eternall and its Spirit attaineth not the Eternall as the soule of man doth 317. Also the corruptible body cannot possesse the Eternall it belongeth to the Turba But the new man borne of God shall possesse the Eternall for he is departed from the corruptible and hath put on God in Christ he hath the Divine Body in the Old Body 318. The Turba taketh away the Earthly source the outward body from the Earth remaineth in the Earth but the will taketh its workes along with it selfe for they are in the new body and follow it therefore let him consider what he doth while he is here in this life The ninth Forme of Fire The great * Severity Earnestnesse 309. Seeing then we understand that all things proceeded from the Beginning and that one thing thus proceedeth alwayes out of an other and seeing we understand that
shall finde the whole ground of Heaven and of this world The seven and thirtieth Question What is the Spirit of Christ which was * Or obedient willing and which he commended into his Fathers hands 1. THis is that great and excellent l Treasure Gem or Pearle Jewell and we exceedingly rejoyce that we know it so that wee are able to know our selves what we are and it is more worth to us then all the world for it is that Pearle of which Christ said that one sold all that he had and bought that Pearle 2. For it is more profitable to man then the whole world it is more precious then the Sun for the m Or the Philosophers stone Noble stone of the wise men lyeth therein it hath the heavenly and Earthly n Great Mysterie Mysterium Magnum and therein nothing in this world to be compared to it but o Or trusting in God and enduring whatsoever he layeth upon us sincere simplicity which is quiet and bringeth forth or stirreth up no Turba and that hath the Jewell hidden in it 3. As Gold lyeth couched in the stone and is safe if a p Or spoyler Robber commerh not with the Earthly Turba and destroyeth it and yet he himselfe getteth nothing by it so selfe Reason is a Robber in the q That is in the Cabinet where the Pearle lyeth Mysterie 4. Therefore we may say upon good ground that a simple r Lay-man or Ideot plain man who simply without multiplicity of science dependeth on God hath the Mysterium Magnum better and surer yea lesse decayed then a high learned Å¿ Or Father Doctor who soareth aloft in Reason and t Or disputeth and wrangleth about it spoyleth the Jewell and u Or respect of persons setteth it in Babell this saying will not be well relished yet that is nothing to us wee must speake the Truth without x partiality 5. Now when wee speake of Christs Spirit Reason thinketh it is the soule or else the Spirit of the outward Life which consisteth in the vertue and operation of the Starres and Elements but it is not so It is somewhat else wherein the Image of God consisteth the outward Spirit belongeth not to the Deity but to the Wonders 6. Wee have spoken somewhat of it already but because this Question doth put us in minde of it againe mentioning that when he dyed he commended it to his Father therefore we must a little say how that was done 7. You sufficiently perceive in what manner the soule is the x Centrum Naturae Center of Nature the Originall of Life and mobility viz. Gods Fire which should be continually converted into the Eternall will of God wherein it is originally borne from the Magicall Desire and is a great Secret come out of the Eternall Nothing wherein all things are contained even the Deity with all the three Principles and every y Thing Essence or substance Being that can be named 8. And you perceive that the Light and Spirit of the Aire proceed from the fire and also that the fire doth againe draw the Spirit of the Aire into it selfe and so alwayes bloweth it selfe up and so with the Light Aire and z Or property source of the Fire it is its owne Life 9. And further wee have said somewhat of the Noble Tincture which ariseth in the Light in which the meeknesse of the Light consisteth and it commeth forth from the Anguish which is as a mortifying and springeth forth afresh through the mortifying Anguish as a life having another a Or Source property where the property of the fire is a kinde of Tincture like the driving forth of a Spirit and yet it is desiring and thereby it attracteth the vertue of the Light into it selfe and maketh it an Essence viz. water 10. And therein are two Formes One according to the source of Fire which is red and therein the vertue viz. Sulphur And the other which is like a thin meeknesse yet having Essentiality is water which the desiring Tincture contracteth together into one and changeth it into Bloud 11. Now the Originall in the Bloud viz. Fire which is a warmth that is a Tincture is a Life and in the vertue of the Tincture the thin water of the Life proceedeth one b The outward vertue proceeding forth from c The inward another and the vertue doth alwayes reassume that which goeth forth and that which is gone forth is free from the Fire and also from the vertue for it is gone forth and yet it arose from the vertue 12. And this is the true Spirit which is borne out of the soule wherein the Image of God and the Divine virgin of Gods wisdome consisteth for all understanding and knowledge lyeth in this Spirit it hath the senses and the noble life which uniteth it selfe with God this Spirit is so subtile that it can and may enter into God 13. If this Spirit resigneth it selfe up to God and casteth away the ostentation and d Reason suâ—tlety or wâ— cunning of the fire of its owne soule then it attaineth the Image of God the Divine body for it putteth its will into God and dwelleth in God with Power thus it is cloathed with the Divine Essentiality and is without this world in the Life of God 14. But seeing this Spirit ariseth first out of the Center of Nature that is out of the Life of Fire although it is not the life of the Fire but the Spirit of it and the Life of the Fire standeth originally in the Abysse în the source of Gods Anger therefore Christ did not commend this Spirit of his to the fires owns life but into the hands of his Father 15. His hands are the Love-Desire wherewith he embraceth our Spirit when we enter into him and commend our selves to him 16. For when his body was to dye on the Crosse and his soule was to passe through Hell through the Anger of God there the Devills waited and thought with themselves we will surely keep the soule in our Turba in the Fire and then Christ commended the Spirit into the Love of God 17. And so the soule of Christ with the Spirit came into Gods hand being encompassed with the Fire of Anger and Death and Death would have held it there but Death was destroyed and confounded 18. For Death smothered the outward Spirit viz. the outward Life and then thought now surely the soule must remaine in the Turba but there was one stronger in the soule viz. the word of God which tooke death captive and destroyed the Anger and quenched the wrath with the Love in the Spirit of Christ 19. It was a poyson to Hell for the Love of God to come into it and smother it in the soule also a Plague Death and Destruction to Death Death must now suffer an Eternall Life to grow in it 20. Thus the Spirit of Christ tooke the Divell captive and
understanding 120. The five Senses lie in the Naturall understanding in a Spirituall manner and in the second Property viz. in the motion in the fiery Mercury they lie in a Naturall manner 121. The sixt Property giveth understanding in the voyce or sound viz. in the q Articulation speaking of the word and the second property of Nature is the producer and also the House Toole or Instrument of the speech or voyce in the second Property the Power and vertue is painefull but in the sixt Property it is joyfull and pleasant and the difference between the second and sixt Property is in Light and darknesse which are in one another as fire and Light there is no more difference between them ☽ The seventh Property 122. The seventh Property is the substance that is the subjectum or house of the other six in which they all are substantially as the soule in the body by this we understand especially as to the Light-world the Paradise or budding of the working Power 123. For every Property maketh unto it selfe a Subject or r Or resemblance Object by its owne Effluence and in the seventh all the Properties are in a temperature as in one onely Substance and as they all did proceed from the unity so they all returne againe into one ground 124. And though rhey worke in different kindes and manners yet here there is but one onely substance whose power and vertue is called Tincture that is an holy penetrating growing or springing Bud. 125. Not that the seventh Property is the Tincture but it is the Å¿ Corpus aut Substantia Body of it the Power and vertue of the Fire and Light is the Tincture t Or with in the substantiall Body but the seventh Property is the substance which the Tincture penetrateth and sanctifieth we meane that it is thus according to the power and vertue of the Divine manifestation but as it is a Property of Nature it is the substance of the attracted desire of all properties 126. It is especially to be observed that alwayes the First and the seventh Property are accounted for one and the second and sixt also the third and fift and the fourth is onely the dividing Marke or u Or Limâ—t bound 127. For according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongeth to God the Father yet it is onely a Spirit but in the seventh Property the Desire is substantiall 128. The second is the Divine power and vertue and belongeth to God the Sonne in the second Number it is onely a Spirit but in the sixt it is the substantiall Power and vertue 129. The third belongeth to the Holy Ghost and in the beginning of the third Property it is onely a fiery Spirit but in the fift Property the great Love is manifested therein 130. Thus the Effluence of the Divine Manifestation as to the three Properties in the first Principle before the Light x Appearet is Naturall but in the second Principle in the Light it is spirituall 131. Now these are the seven Properties in one onely Ground and all seven are equally Eternall without beginning none of them can be accounted the first second third fourth fift sixt or last for they are equally Eternall without beginning and have also one Eternall beginning from the unity of God 132. We must represent this in a typicall way that it may be understood how the one is borne out of the other the better to conceive what the Creator is and what the Life and Substance of this world is Of the third Principle viz. The visible world whence that proceeded and what The Creator is 33. THis visible world is sprung from the Spirituall world before mentioned viz. from the outflowne Divine Power and vertue and it is a Subject or Object resembling the Spirituall world the spirituall world is the Inward ground of the visible world the visible subsisteth in the Spirituall 134. The visible world is onely an Effluence of the seven Properties for it proceeded out of the six working Properties but in the seventh that is in Paradise it is in Rest and that is the Eternall Sabbath of Rest wherein the Divine Power and vertue resteth 135. Moses saith God created Heaven and Earth and all Creatures in six Dayes and rested on the seventh Day and also commanded y Or to rest on it it to be kept for a Rest 136. The understanding lieth hidden and secret in those words could not he have made all his workes in one Day neither can wee properly say there was any day before the Sun was for in the z Or depth or vast firmament above the Moone Deep there is but one Day in all 137. But the understanding lyeth hidden in those words he understandeth by each dayes working the Creation or Manifestation of the seven Properties for he saith In the Beginning God created Heaven and Earth The first Day 138. In the FIRST Motion the Magneticall Desire compressed and compacted the fiery and watery Mercury with the other Properties and then the grossenesse separated it selfe from the Spirituall Nature and the fiery became Metals and stones and partly Salnitre that is Earth and the watery became water then the fiery Mercury of the working became cleane and Moses calleth it Heaven and the Scripture saith God dwelleth in Heaven for this fiery Mercury is the Power and vertue of the Firmament viz. an Image and resemblance of the Spirituall world in which God is manifested 139. When this was done God said Let there be Light then the Inward thrust it selfe forth through the fiery Heaven from which a shining power and vertue arose in the fiery Mercury and that was the Light of the outward Nature in the Properties wherein the a Or growing vegetable Life consisteth The second Day 140. In the SECOND Dayes worke God separated the watery and fiery Mercury from one another and called me fiery the Firmament * The * seven Formes of Spirits mentioned REVELA cap. 1. ♄ ☽ The First forme Harsh Desiring will 1. Darke-world a similitude of it is a Candle ☿ ♃ Second Bitter or stinging ♂ ♀ Third Anguish till the flash of Fire ☉ Fourth Fire Dark-fire Light fire 2. Fire-world a similitude of it is the fire of a Candle ♀ ♂ Fifth Light or Love whence the watet of Eternall Life floweth 3. light-Light-world a similitude of it is the Light of a Candle ♃ ☿ Sixt. Noyse sound or Mercurie ☽ ♄ Seventh Substance or Nature  The First Principle Darke or Fire of Wrath Light or Fire of Love The second Principle The dark-Dark-world hence God the Father is called an Angry zealous Jealous God and a Consuming Fire The Light world hence God the Sonne the word the Heart of God is called a Loving and Mercifull God The third Principle This world of foure Elements which is produced out of the two Inward Worlds and
dissemblers and hypocrites mis-leade you who are meere Book-learned in the Historie and boast and vapour with strange Languages and would be respected for it whereas they understand them not in the least they understand not their Mother Tongue if they understood that right together with the Spirits of the Letters then they would know Nature therein 3. It is meere Pride that forbiddeth you to search or seeke that you should not finde and that the Pride with her crowned or cornered Cap may domineere like a proud woman over the Wonders of God for so the Devill would have it that he might not be knowne they are more blinde then the simple Laity 4. If you desire to seeke then knock that the right doore may be opened for you and seeke in the feare and the love of God and you shall finde well enough let not the calumnies of the proud divert you For if the right doore be opened to you then you shall see how very blinde b Those that call themselves the Clergie or Divines they are their pride hath blinded the whole world so that every one looketh meerly at their eloquency brave Language or good expressions and upon their severall strange Languages and thinke they understand very well Thus they domineere over Mens soules whereas their knowing is altogether doubtfull as may be seene by their Disputations and Contentions 5. Therefore I say still none should trust their soule with such hypocrites and dissembling men for the soule standeth not in this world but in the Originall of the Essence of all Essences and it is in the Centre of the Eternall Band wherein God and the Kingdome of Heaven and Hell standeth and if it the soule attaineth the love of God in the Light which dwelleth in the Ground of the soule it may well see the Eternall Nature as also God and the Kingdome of Heaven and of Hell if it doe not suffer it selfe to be blinded it is not hard or difficult it is but to goe about the new Birth or Regeneration out of the Darknesse into the Light without which you cannot reach the Depth in the Centre 6. And now if we will speak of the Centre or the Circle of the Life wee must consider the Genetrix or Matrix which is the Centre and the Essence of all Essences All things are Generated out of the Centre and out of that which is Generated all things are created which are in Beeing And wee have cleered to you the Ground how the Eternall Word was in the beginning as in the Centre and the Word is Gods and the Eternall Will is that Word For the Eternall God hath that will in him and that is his heart and in that recomprehended will in the Eternall Father of all things the Eternall Deity hath its Name GOD. 7. For wee cannot say that God hath a Maker as also the Will hath no Maker for he maketh himselfe from Eternity to Eternity continually whereas it is not a making neither but an Eternall c Or Birth Generation The Word in the Father and the Spirit which goeth forth from the Power is the Life of the Deity 8. But now wee see that the Mark standeth in the Centre for God is also an Angry Zealous or Jealous God and a consuming Fire and in that source or quality standeth the Abysse of Hell the anger and malice of all the Devills as also the d Venome or the corruption Poyson of all Creatures and it is found that without poyson and e Fiercenesse or stinging sharpnesse eagarnesse there is no Life and from thence ariseth all contrariety and strife and it is found that the strongest and most eager is the most usefull and profitable for it maketh all things and is the onely cause of all mobility and life 9 For as is mentioned before The Eternall Word viz. the Eternall Will of the Father is the Creator of all things and the Eternall Father is the Beeing of the Will out of which the Word hath created all things Now the Essences are the beeing which causeth the Will for heere you must understand that there are two Wills in one Beeing and they cause two Principles One is the Love and the other is the Anger or the Source or property of Wrath. The first Will is not called God but Nature the second Will is called A and O the beginning and the End from Eternity to Eternity and in the first Will Nature could not be manifest the second Will it is that maketh Nature manifest for the second Will is the vertue in the strength and the one would be nothing without the other 10. Seeing then that the Will of the Father in the Eternity is the first therefore also he is the first Person in the Ternary viz. the Centre it selfe So now the Will or the Centre is to desire to Generate the Word or Heart for it is nothing else and it can be called nothing else but the desiring in the Will 11. Thus we search in a deep sence in the Minde and do finde that the desiring is eagar and attractive for it is the strong might not in one point onely but every where all over contracting the widenesse into narrownesse to manifest it selfe therein For else there would be nothing in the whole Deepe and there would appeare nothing but all would be still and quiet 12. But now the desiring attracteth and yet it hath nothing there but it selfe and that which is attracted is the impregnation of the desiring and maketh the desire full and yet is nothing but a darknesse for that which is attracted is thicker then the will and therefore it is the darknesse of the thin Will 13. For the will is as thin or empty as if it were nothing and very still and quiet but the desiring maketh it full and the going forth in the desiring is the Essences viz. a sting of sensibility which is against the sensibility which the desiring also cannot endure but attracteth the more vehemently to it and so the sting or puncture is the greater and rageth against the attracting and yet cannot get out of it for the desiring generateth it and yet cannot endure it for it is such an Enmity as is between heate and cold 14. And so the desiring which in it selfe is an earnest longing by its longing doth awaken such a raging which doth so sting in that will that the longing becometh very soure and strongly attracting that it might hold the sting fast whereby the sting as a stirring life affordeth mobility in which the longing attaineth the first crack or shreek of trembling from whence ariseth a contrarious Anguish for in the Anguish of the longing in the hard attracting is caused a sharp coldnesse and the attraction is eager bitter and stinging so that it affordeth a terrible strong Power which the sting cannot endure but would faine breake away and yet it cannot For it s own Mother that generateth it holdeth it and so
Generating of the Love the tune sound and song as also the five Senses Seeing Hearing Smelling Tasting and Feeling wherein the Life is understood as also Paine and Torment Joy and Love desire to Good and desire to Evill though in it selfe in nature nothing is to be rejected or is in vaine both must be else God would not be manifested and all would be as a still nothing and the whole Beeing is together in the Eternall God none hath made or Generated any thing for him he alone in his Eternall Will which is himselfe maketh the a Pregnat mother or wombe that Generateth all things Genetrix he onely is the Eternall beginning and compriseth the Centre to the Genetrix which maketh the Eternall Mother of the Genetrix of the b Beeing of all Beeings Ens Entium Essence of all Essences 2. For God hath no beginning and there is nothing sooner then he or before him but is Word hath an c Groundlesse or bottomlesse unsearchable end which yet is not called End rightly but Person viz. the Heart of the Father for it is Generated in the Eternall Centre not as a Forme of the Centre which belongeth to the Centre but as a sprout of another Centre out of the first Eternall Centre 3. Therefore he is the Sonne of the First and is rightly the flame of Love and the Glance of the Father in the Eternall Will and the second Mother or Matrix of the Genetrix viz. the Angelicall World out of himselfe is a Principle which is called the d Barmhertzigkeit Mercifulnesse Mercy of God out of which Centre goeth forth the Virgin of the Eternall Wisdome of God by which God hath created this World viz. the Third Principle with all Creatures and things out of the First Principle 4. And wee would have the Reader faithfully warned that he should not seeke our meaning in the Wisdome of this world but in the Light of the Eternall Nature whither wee would have him directed also viz. into the new Regeneration in the life of Christ else wee are but dumb to him and not to be understood and without that New Birth he should leave these writings uncensured or else he eateth the food of the first Centre and his scorne will gnaw him in the Centre of his own life 5. Wee will readily vouchsafe him the Light and for that end this hand hath set downe the Deepe e Arcana Mysteries not for any advantage that can be expected but for the f The children of wisdome Lillies sake and for the sake of the Angelicall world 6. Here marke exactly you will see that which you have not seene since the heavy fall of Adam and thereby consider what it signifieth and what appeareth with it and tread not in the foot-steps of the proud Pharisees who Crucified Christ and remained blinde in the Day-light or else the same will happen unto you 7. And looke not upon the Hand of this Pen it can do nothing but upon the g Ground or Foundation Centre out of which the light shineth it shineth not onely out of this Hand but in the whole world as an opened Seale in the Eternall Centre every one may apprehend it it is not onely without him but in him and there is no more to be said but to flie open and spring with Jesus Christ and put forth a flower out of this world into the Angelicall world of which wee will heere speake and shew you the Eternall Beeing 8. Wee have shewed you above the Birth of the foure formes of the Eternall Nature and thereby have signified how they are Generated out of the Eternall unchangeable Will of the Liberty of God where we have declared to you also how the Eternall Liberty without Nature is a still light habitation yet without Glance or Lustre also how the Eternall Light Liberty is sharpened in the soure hard fiercenesse so that it appeareth as a flash of Fire where then it dissipateth the Darknesse and taketh away the power of the fiercenesse and so getteth a consuming Glance or fiery splendour by reason of the terrible sharpnesse where then the soure Matrix becometh an anxious Genetrix and being feeble by the flashes taking away its power it becometh Essentiall and the flash catcheth hold of its Essentiall Forme in the Anguish that is the Brimstone-Spirit which is the body of the Flash out of which it burneth and shineth 9. And then wee have shewen also how the Wheele of the Essences with the flash of the soure overcomming is h Or preserved upheld and how the Centre is like that of a i â™ A wheele with foure spokes a Crosse Crosse-wheele and how all standeth in the sounding of the Essences like a Sprout where then the wheele driveth onely upwards and therefore it is that the source of the Fire flieth upwards for all the formes of Nature flie after the Fire and the fire flieth from them for it willeth to be free being it is originally proceeded out of the Eternall Liberty but yet it cannot be free because Nature withholdeth it by the sharpnesse which subsisteth in Nature 10. And then also wee have shewen you how the Crack of the fire killeth the fierce property of the soure Matrix whereby it is overcome and falleth back from whence cometh k Or Ponderesity weight in Nature and the matter of every thing And then how the flash in the overcoming twinckleth or looseth its strength where then in the Meeknesse it is so terrified that it looseth its fiery property and becometh cleere or bright which is the shining of its light where the Glance taketh its Originall And how the Eternall still Liberty taketh the Glance as its own and how the first Will is herein satisfied according to its desire with that which it would have in the Originall in its desire 11. And so when the first desire together with the Generated Essences is filled with the Glance of the Light then all the Essences which have laid hold on the Light stand in the first desiring will and the will thereby becometh triumphant and full of joy that the childe of Light is generated in it And heere the second Centre â—â—eth open in the Joy where the Love is the l It s Centrall Fire fire of the Centre and the Love desire of the first will attracteth the Joy and the Light shineth out of the Joy And so this precious Holy Birth remaineth upon the m â™ Crosse-wheele where the Wheele of the Essences moveth n Or in the Centre of the Crosse in the Crosse and the Joy viz. the source of the Fire flieth upward and the Centre retaineth it 12. And so there the New-borne Will goeth forth with power and o Or Miracles Wonders and establisheth the first will of the Liberty of the Father with the Centre of the Love-Birth of the Sonne for this Birth is the word of the Heart of the Father which he
Deity is seene not onely in Ternario but also in the Angelicall world 38. And those that be borne of God will here have their eyes rightly opened therefore let none be wilfully blinde for the time cometh and is already wherein the seaven Seales are broken open and the Booke of him that sitteth upon the Throne is opened which the Lamb of the House of Israel hath broken open which was slaine and liveth Eternally 39. And although hitherto the Revelation hath continued sealed and hath not been understood in the ground by any Man yet none should conceive and thinke that such a thing hath been in the power of Man for it is the Revelation of God and it hath Seaven Seales which were sealed up till the anger of God was accomplished and they are the seaven Spirits of God the Father as is mentioned before concerning the formes of the Birth of the Eternall Nature which is Gods 40. And now this world with all that belong to it as well as Man is created as an Out-birth out of the Eternall Nature understand out of the seaven Seales of the Eternall Nature and God hath created this world for no other cause but that he would in his Eternall Wisdome manifest the Wonders which are in the Eternall Nature for they must come to Essence and appeare in the light to his joy honour and glory not onely in this time of Secresie or hidden mysteriousnesse but after this Time also 41. For this Time from the beginning of the world to the end is as the soyle or ground and is the Seaventh Seale of the Eternall Nature wherein the six Seales with their Powers and Wonders disclose themselves and powre forth their wrath from whence were Generated and found out in this world the Naturall Wisdome voyces thunders and strife wherein men have alwayes sought the Heart of God and yet found the Wonders out of which have arisen strife and f Or force and warres compulsion of conscience where one Seale hath been opened after another but humane Reason hath not uderstood the powers of the Seales 42. For when after the Times of the Apostles men departed from the true Love and Humility towards God and g Went a whoring after their own Inventions sought after Wisdome for their own Ends and made of the Kingdome of Christ a Kingdome of Pompe Might and the Glory of this world then the Candlesticks withdrew from these men that is went in the Fathers Nature into the Seaven Seales of God and forsooke the seaven Golden Candlesticks the seaven Seales of the Heart of God which are the seaven Seides of the Lamb which shine bright out of the Fathers Nature for h The seaven Seales they were in the hand of the Sonne of God who was become Man as may be discerned by the Image in the Revelation that the Man Jesus Christ hath seaven Starres in his hand and standeth between the seaven Golden Candlesticks 43. The seaven Starres are the seaven Spirits of God the Father which are hidden seales as I have shewen you before how one forme is continually generated from another and that one forme would not be without the other and yet one Seale openeth it selfe after another and they have the seaven Thunders whose i That which the Thunders declare speech is sealed up for they are in the Centre of the Spirit but the seaven Seales are in the Essence or in the Centre of the Corporiety for they are manifested through the humanity of Christ therefore the Spirit of God demonstrateth them in the forme of Seaven Golden Candlesticks and they give light in the Father out of the Centre of the Sonne 44. For you see that there is a Glasse Sea before the Throne of the Ancient of Dayes who is God the Father and the Sea is the seaventh seale but opened and not sealed for therein standeth the Angelicall World but the six seales are the Birth of the Eternall Nature which are Generated in the first Will of the Father out of which the Heart or Word of God is from Eternity continually generated as a peculiar Centre of its own in the Centre of the seaven Spirits of God and although the seaventh seale also is in the Father and belongeth to the Centre yet it is brought to k Beeing or substance Essence by the Word for therein consisteth the Angelicall world 45. Therefore my beloved Reader thou art to know that whatsoever is written or spoken of God is Spirit for God is Spirit but in himselfe should not be manifest except the seaven Formes make him manifest and therein the Creation of the Angelicall world is brought to passe and is called Ternarius Sanctus for the number Three or Trinity is incomprehensible but the Word maketh the Glasse Sea wherein the comprehensibility is understood and it is clearely represented to you in the figure of the Image in the Revelations 46. For you see that the Image standeth in the midst of the seaven Candlesticks which are the seaven Spirits of the Deity and it hath seaven Starres in its right hand which are also the seaven Spirits of the Deity in the Centre of the Father and the Word hath them in his power in that it changeth the fiercenesse and consumingnesse into a meeke habitation in the Glassie Sea wherein Gods Light of the Word shineth out of the Word and then the seaven Spirits of God stand in the Centre of the Word in forme like unto seaven burning Torches and hereby the Deity is pourtrayed unto you in the Image in thee Revelations 47. And wee give you also to understand further as is mentioned above that the Word or Heart of the Father in its seaven shining Spirits is in the Father in the Centre of the Father as his Heart and hath the seaven Starres viz. the seaven Formes of the Eternall Nature under its power and therefore the Image hath them in its Hand 48. But since all things that should come to have an Essence must come forth out of the Fathers Nature and wee know also that Moses witnesseth as much that God the Father made all things by the l Verbum Fiat Word Fiat as by the Word spoken and the speaking stood in the Fiat and the Fiat is the soure Matrix in the first will of the Father which comprehendeth and holdeth the Nature which the Spirit that is Generated ex Mercurio formeth which is the Spirit of God And since all Creatures stand in the Father and that he is therefore called Father being a father of every thing as also wee Men are his Children and yet wee with Adam being departed from the vertue of the m Alias seaven Spirits seaventh Spirit of the Word and with our Imagination are gone into the Out-birth of the Father viz. into the Spirit of this world which cloatheth us with corruptible flesh and bloud and holdeth us captive therefore wee are now in the vertue or power of the seaven Starres or seaven Spirits of
the Fathers Nature which bring their Wonders in us to the Light 49. For wee are the n Expresse Image Similitude Resemblance Pourtraiture or Type Representation of the Deity in which the Spirit of God openeth his Wonders and be you rightly informed God the Father hath begotten us againe in Christ that wee should with our Imaginations enter againe into the Word viz. into the Centre of the light flaming Heart that the Holy Ghost might proceed from us againe with power and o Miracles workes of Wonder as may be seene by the Apostles of Christ 50. But since wee have suffered our selves to be held by the seaven fierce Spirits of the Fathers Nature out of his Centre and are not with our Immanuel gone forth from our own reason and knowledge and pressed in to the life of Christ that the Word in us might p Be incarnate become Man therefore also all the six Spirits of the wrathfull Nature have shewen their Might and Wonders in us and have let us gpe astray in Babel so that wee have not walked in the Love of the Word in the Life of Christ but after our own Inventions in a forged hypocriticall seeming holy conceit about the Will of God and have not walked in the Spirit of Christ but in Pride 51. And because the Seekers in the Fathers Nature have found out Arts therefore they have troden simple Humility under-foote and because in their own Inventions they have departed from the Heart of God and so have erected an Earthly Kingdome for their voluptuousnesse therefore all the six Spirits of Wrath have justly produced their effect upon them 52. For though the Heart of God hath sounded a Trumpet with a Spirit out of its Centre and called upon people to Repent yet they had alwayes rather take delight in their tender flesh and delicate life and had rather follow the Devill who hath alwayes from the Anger of God sounded a Trumpet contrary to it viz. contray to Repentance and hath stirred up Warres and bloudshedding of which the Revelation testifieth in a Figure And the Spirit of God hath therefore declared the Revelation as a cleere Glasse 53. And mark what the Angel said Seale what the Seaven Thunders have spoken The voices of the seaven Thunders out of the sterne Essences would be well enough hidden from us if we did not q Or employ our thoughts purposes and endeavours in the same things put our Imagination into them and open them in us for in the Centre of the Sonne in the Meeke Love they are not manifested or revealed 54. But being the Word or Heart of God is r Or Incarnate become Man and that in him it hath assumed a humane soule to bring us againe out of the wrathfull Nature into the Glassie Sea viz. into the Angelicall world to the wonders of the seaven Golden Candlesticks and because wee yet lay hidden in the seaven Seales of the Father therefore the Å¿ Verbum Dei Word of God with it s assumed humanity must enter againe into the sterne Matrix into the sharpnesse of Death and of the Anger And there the Man Christ hath broken the seaven Seales in the soule of Man 55. For the t Verbum Dei Word of God or the Heart of God which became Man and the humane soule which out of the seaven Spirits of God was breathed into Man from the Spirit Mercurius that is the Spirit of the seaven Seales which in the Word is called the Holy Ghost and yet from the Centre of the Father is called the Spirit Mercurius viz. out of the sharp Essences out of the fiery wheele as is mentioned before but in the Out-birth of the Father through the Meeknesse of the Love in the Word in this world viz. in the third Centre is called Aire hath broken the fierce might in the Centre of the soule 56. For when the soule of Adam went forth out of the Word and entred into the Third Centre viz. into the Spirit of this world then the Centre of the soule was Eternally Sealed up in the Matrix of the Wrath in the seaven Formes of the wrathfull Nature of the Father and there was none in heaven in the Glasse Sea nor in this world that was able to breake open these seaven Seales there was nothing else in the soule but the Eternall Death in the horrible Anguish and in the Darknesse 57. And there the Mercy or Barmhertzigkeit brake forth out of the Heart of the Father and entred into the humane soule and brake the seaven Seales of the fierce wrath and kindled the Light which over-cometh the Death and the Anger in the soule 58. Not that the soule was rent out from the Fathers Essences as if it were no more in the seaven Spirits of Nature no that cannot be all standeth in the seaven Spirits of the Fathers Nature yea even the Heart of God it selfe standeth therein onely the seales of Death in the fierce wrath are broke open by the Light of the Heart of God in the Centre of the humane soule 59. For which wee thank God the Father in Christ Jesus who became Man and Regenerated us in him to the Light and Redeemed us from the fierce wrathfull source or torment in the zeale of the Anger in Eternity 60. But because wee Men did not u Accept or embrace acknowledge such great grace and light neither did esteeme it but were pleased with the flesh of Adam and the best of this world and though indeed wee saw that God in the Man Christ as also in his Disciples and in all those that earnestly clave to him in the New Regeneration did great Wonders and Miracles yet wee our selves put away our Candlestick and lived in hypocrisie and in our own seeming holinesse and in tyranny and persecuted Christ therefore he left us also sealed up so that wee knew his Light no more but wee sought out for our selves wayes to God and would by our own contrived opinions come to God The Kingdome of this world was x Pleased us better more acceptable to us then the Kingdome of God wee practiced before him nothing bnt hypocrisie and our heart was far from him Therefore wee must also in the Nature of the Father remaine under the seales till the Spirit Mercurius that is the wrachfull spirit in the Anger of God according to which God calleth himselfe a Consuming Fire hath manifested all its Wonders in us 61. And the Revelation sheweth very cleerly how the Spirit Mercurius hath opened one Seale after anoâ—her and hath powred forth all plagues and abominations y Vpon or amongst us in us and hath brought forth meere contention warres and malice meere cunning crafty subtilty deceit and falshood with wonders and powers in us as indeed he very finely pourtrayeth us as an abominable Beast like a Dragon with seaven Heads and ten Hornes and upon his Hornes ten Crownes and our formall demure z Clergy Ministry or
is the strife and overcoming where the Light overcometh and holdeth the Darknesse captive The Fourth forme is in the midst of the seaven formes and may turne it selfe to the Three in the Anger or to the Three in the Love of God and is severally drawne and desired by each of the Three 42. Also the Wrath and Zeale of the Eternall Nature of God desired to be creaturely and to shew forth its wonders and therefore o The Spirits or fallen Angells they were held in the fountaine of their own p Or Originall Nature and they have kindled the Matrix of the fiercenesse of the Anger and Envy so that now it is their Eternall Habitation 43. The Tincture in their Conceived Will is become false because they would domineere out of their Pride over the humility of the Heart of God and therefore they were cast out of the uppermost Centre into the nethermost viz. into Death where is nothing but meere Darknesse and they cannot reach the Light of God 44. For to the Light of God there belongeth a q Humble comprehension Comprehension of Humility wherein the desire of Love is Generated which apprehendeth the Heart of God And this Lucifer hath not but meere anger envy and high-mindednesse and a continuall desire to flie up above the Heart of God and to domineere in the sterne Might and therefore he is thrust out from the Divine Principle into the Centre of Darknesse and that is his Eternall Kingdome 45. And here is cleerely shewne to the r Theologues called Divines Theologists who undertake to preach of the Will of God that their devices about wayes to God are meere Fables when they make Lawes and set down things as the meanes whereby the Light of God may be attained For it onely consisteth in this and it lyeth in our Å¿ Purpose or fixed resolution Imagination that wee frame our will into Humility wherein the Love is generated which penetrateth to the Heart of God as into that which is its own where the humane soule is then borne in God so that it embraceth the will of God to doe that which is the will of God 46. For All mens doings without the will of God are nothing else but t Or Foolery humane Tradition or Invention Graven Images of naturall skill which remaine in the Anguish of the Centre and it is a seeking where nothing is to be found like one that maketh a costly piece of work which himselfe taketh pleasure in 47. So also such works stand before God as a figure which yet remaine in the figure Eternally but to the true Regeneration to the attaining of the Heart of God there belongeth onely an earnest will and submission where Reason le ts goe all that it hath invented and contrived and dependeth meerly on the Word of the Lord viz. on the Heart of God and so the Spirit is conceived and borne in the Love of God 48. And wee have already cleerly shewen you that every thing is generated out of the Will and every thing hath its propagation againe in the Will for the Will is the Master Artificer of every work for it hath its first Originall to Nature from God the Father and passeth through Nature to his Heart which is the end of Nature which dwelleth there in the still Eternall Liberty without Nature and is in Nature as a peculiar Principle of its own in it selfe 49. Thus the Originall of Nature hath the second Principle out of which proceed those things or substances that may be altered but the Principle of the Heart of God doth not alter or change 50. Therefore I say still and it is the very truth that whatsoever is built invented and taught concerning the Way to God if it proceed not out of the Humility of Love and goeth on to the comprehending or purpose of the Will to the Heart of God is only an u Or Graven Image trifle or foppery Invented work in the Wonders of God whereby the Wonders of God which stand in the hidden seales are brought to light and the builders or contrivers are but labourers in the Wonders of God in the great building to the Glory of God which building shall appeare in the Wonders at the change of Time when all things shall enter into the x Receptacle or devourer Ether 51. Yet we doe not judge nor condemne the desirous seeker who seeketh in blindnesse and knoweth not what he doth seeing he laboureth in the building of the Great Wonders of God with a blinde Zeale For he shall finde his reward in the end in as much as he hath had a will to presse in to God and yet sticketh in the building 52. And when the building shall appeare before God at the end of Time then the Artificer or Workmaster shall also appeare before God But doe wee alone say this Doth not the Scripture in the Revelation of Jesus Christ say That our works shall follow us where every one shall reape what he hath sowne 53. Therefore leave off your calumnies and blasphemies and your fine contrived wayes to God and forsake the covetousnesse and high-mindednesse of the Devill and enter into the way of Love which consisteth in Humility towards the Heart of God in Christ Jesus who hath opened againe the hidden seales wherewith wee in Adam were sealed in the Eternall Death and then you are in Christ borne in God and attaine the Divine Will 54. Wee give you further to understand according to our apprehension and knowledge in the Wonders of God because every thing that liveth and moveth is created for the honour the manifestation of Gods works of Wonder that there are many Spirits in shape and y Or shadowy figure which have not their originall out of the Eternall Wellspring but out of the z Or inceptive Will aliter Anxious Will beginning will such as are in the Water the Aire the Earth and the Fire especially under the Firmament those Ascendents of which there are multitudes in great Hoasts and have also their Government yet they are mutable but their shadow remaineth and there are severall pure Spirits which doe not propagate out of themselves but are generated at severall Times by the working of Nature by the Tincture of Heaven understand the superiour Spirits 55. But the Terrestriall have their Centre from the Inferiour Globe and the watery out of the Matrix of the Water and they have severall Heavens for their Government yet they all a Perish or vanish passe away at their Time and stand to the manifestation of the Wonders of God 56. And wee give you to understand that before the Time of the Angelicall world from Eternity there hath been such a Government where the knowledge and understanding was onely in God But by the Angelicall world is also come into the Creatures The Gate b Into the holy Ternary or Trinity in Ternarium Sanctum 57. NOw having shewen this concerning the
Fire and in the sharpnesse of the Sonne is the Light and yet they are in one another as fire and Light 70. But as the Fire will be free or else it is smothered and yet it burneth out of the dark sappy wood so is the Divine Nature also free from the inward wrathfull darknesse and though the fire burne out of diversity of materialls yet it affordeth but one kinde of source or property viz. heate and light And in the same manner also you must understand us concerning the Deity 71. The Sonne is in Light Eternity of the Father and in his comprehended will in his Nature but one only source which burneth in Love and Light and is the Glance of the Glory of the Father and cannot be severed or disunited from the Father For there is but one will in him which is called the desire of Mercy Barmhertzigkeit and that is atrractive of whatsoever inclineth towards it 72. And the Holy Ghost is the Third Person which I formerly called the Spirit Mercurius in the Divine Nature in respect of its Property For you see that every Will in it selfe is still and every Light is still and the noise maketh the Will manifest which then standeth before the Will and maketh another Centre For the noise or sound is comprehended and carried forth but the Will is not so which you may perceive by a word how that is comprehended and carried forth which is generated in the noise And you know also how the noise hath its beginning in the Heart and goeth forth out of the Essences of the Will and is comprised in the Mouth and yet presseth forth out of the Heart and soundeth out from the whole Person and declareth what is in the Will 73. And wee finde also that the noise is the awakener of the life also the h Or Workmaster Artificer framer of the senses reason and understanding for it is the hearing and bringeth one Essence into another from whence the smell and taste arise also it is the cause of the feeling by bringing one Essence into another where then they feele one another also it causeth the senses for the Essences or the out-flowing faculties comprehend the noise so that every Essence is a will and againe in the will is the introduced Centre to a Genetrix of many wills 74. And secondly wee perceive that the Aire which presseth forth from the Heart comprehendeth the i Or Sound noise and in the mouth maketh a Centre where the will formeth the Word and the will which thrusteth forth from the heart bringeth the noise of the will in the conceived Centre which existeth in the mouth out from the Centre of the mouth and that noise is sharpe and penetrateth through the heart minde and senses for it is gone forth out of the Centre into another Thing or Essence as into another minde and bringeth with its sharpnesse that minde or Essence into its will and if that will or the other minde pleaseth it not it breaketh that will and destroyeth it viz. punisheth that minde which is not k Or agreeable one with its will 75. Thus my beloved seeking and desiring Minde Consider thy selfe search thy selfe and finde thy selfe thou art the Similitude Image Essence and proper portion of God and as thou art so is the Eternall Birth in God For God is a Spirit and the l Or that which governeth thy body government in thy body is also a Spirit and that is proceeded and created out of Gods Government 76. For God hath manifested himselfe in the spirit of Man both in Love and in Anger both the Centres are in it and the Third Centre with the exist of the Spirit is the omnipotency and if the Spirit of this world viz. the Third Principle had not set its barre in Adam which is broken by the Birth of Christ and is made a Wonder being borne as a Great Wonder and shewne in the presence of God 77. Thus in like manner wee acknowledge a Third Person in the Deity which proceedeth from the Father and the Sonne For he is the Spirit of the mouth of God and hath not his originall in Nature but is the spirit of the first will to Nature yet he getteth his sharpnesse in Nature and therefore he is the former and framer in Nature as most powetfull and omnipotent 78. For he manageth the sword of Omnipotence as may be seene by the Image in the Revelation he is the bringer forth the Conductor and the Directer also the destroyer of malice and wickednesse and the opener of the hidden Mysteries he existeth in the Father from Eternity without beginning for the Father without him would be onely an Eternall stillnesse without m Being or substance Essence 79. He is the Essence of the Will as is mentioned concerning the Fire out of which the Aire ariseth which goeth forth from the Fire and as you see that the humane life and its understanding consisteth in the Aire and that the Aire governeth the life so you must understand us concerning the Spirit of God which is the out-going and flowing vertue out of the Heart and Word of God 80. For the Heart is the Word and the Spirit is the former of the Word not that he maketh the Word but he is the selfe subsisting Essence when the wheele of the Essences in the Centre of the Father goe on in Triumph as a Genetrix then he is in the wheele in the appearing or shining of the Liberty and openeth the Genetrix in the Darknesse and causeth the longing of the other or second Will to the Centre of the Word 81. He is the Key in the shining of the Will in the Essences and openeth the Matrix of the Genetrix He is not comprehended by the Essences nor by the Centre of the Word but he closeth with the Word and Heart and openeth the Heart to the n Or representation pressure that so the will of the Father may impresse in the Heart and then he is in that which is impressed and formeth in his own Centre in that which is impressed and goeth forth with the vertue of the Word out from the Heart and expresseth or bringeth forth the Thoughts of the Will 82. For the Thoughts are the hidden seales in the seaven Formes and they open the Spirit that it may come to the Will that so out of one forme of the Genetrix many wills may come and goe forth without number inâ—â—â—itly but yet in the opening and driving of the Spirit and all Wonders without number stand in the opening of the Spirit he it is that manifesteth the Deity in Nature he spreadetb forth the Glance of the Majesty so that it is seene in the Wonders of Nature He himselfe is not the Glance but the power of the Glance and leadeth the Glance of the Majesty of God in Triumph he is the joy of the Deity and maketh the Holy sport with his opening in the hidden seales
of the Essences 83. I give you a similitude of this in the spirit and life of Man you see the Body which is in it selfe a dark or opake thing voyd of understanding it hath indeed the Essences but from the opening of the Spirit which openeth the Essences and bringeth them to the will or else the body would be dead still and senslesse 84. So you see also that the Spirit is not the Body but it hath a Government of its own and when it departeth from the body the body perisheth for the Essences or the flowing faculties remaine in the dark Death and there is no understanding for it is the Spirit which openeth the thoughts and bringeth them forth out of the Essences 85. And you see moreover that the Spirit is not the light it selfe for the light hath its originall in the Tincture which is the blossome of the Fire but the Spirit is the blower up the Fire as you see by the Aire which bloweth up the Humane Fire and wee may understand it well enough 〈◊〉 our selves if wee doe but open and know our selves by our spirit which shall here-following be shewed us 86. Understand us heere rightly concerning the number Three or Trinity of the Deity wee meane but one God in three Persons of one Essence and Will But wee give you to understand concerning the Ternary that there are Three Centres therein which are knowne in the Eternall Nature but are not knowne without or beyond Nature for without the Nature the Deity is called Majesty But in Nature it is called Father Sonne and Holy Spirit Wonder Counsell Power 87. For whatsoever is without Nature could not helpe mee I could not in Eternity either see feele or finde it because I am in Nature and generated from it 88. But because the Majesty hath generated the Nature and so hath manifested it selfe therein in Three Persons therefore I rejoyce in that manifestation as being a Creature inhabiting therein in Eternity 89. And seeing then that I am generated out of the Nature of God therefore is it my Mother and the food of my soule and my soule is the food of God for I am his praise and glory which he receiveth from my spirit for my soule openeth his wonders through his working and so is a joy o In the Holy Ternary or Trinity in Ternario sancto 90. I speake not onely of my selfe but of all men and Creatures wherein his wonders stand open both in his love and anger For the Devills themselves stand in the Wonders of God for they open the Seales of the Anger and all standeth to the Joy and Glory of God The Fift Chapter Of the precious and most Noble Virgin the Wisdome of God and of the Angelicall World The two Gates in Ternarium Sanctum highly to be Considered 1 THou Sophister I know thou wilt accuse mee of Pride because I being a meane simple man in this world soar 〈◊〉 high into the Deepe But it is said that you looke onely upon the wisdome of this world I doe not esteeme or care for it For it affords me no joy at all but I rejoyce at this that my soule moveth in the Wonders to the praise of God so that I know his wondrous works in which my soule delighteth as in its Mother Now every Spirit speaketh of its own Mother whose food it eateth and in whose source or property it liveth 2. Now since I know the Wonders shall I be silent Am I not borne to it as also all the Creatures that they should open the Wonders of God Therefore now I labour in my employment and another in his and thou proud Sophister in thine 3. Wee stand all in Gods field and wee grow to Gods glory and to his works of wonder as well the wicked as the * Pious or godly vertuous but every fruit groweth in its own property when the Mower shall cut it downe then every fruit shall come into its own Barne and every property receiveth that which is its own and then the field in its Essences out of which wee are growne shall be manifested for there are two Centres in the Eternity and each Centre shall bring in its own Crop 4. Therefore consider O Man what you judge that you fall not upon the sword of the Spirit of God and that your work be not p Or Kindled blowne up in the Fire of Wrath for looke upon the Image in the Revelation which beareth the sword in its Mouth surely it signifieth the Spirit of God concerning which Christ said When he cometh he shall reprove the world of sinnes of righteousnesse and of judgement 5. Of Sinnes because they live in hypocrisie and are not obedient to the Spirit of God nor beleeved in him that he might manifest heavenly wonders in them but they continue under the wrath in the first Centre and will not be regenerated and doe open or manifest no other wonders but such as are in the Wrath in meere hypocrisie 6. And of Righteousnesse Christ saith Because I goe to the Father He hath destroyed Death and opened the heavenly Gate for the soule and is gone againe to his Father and hath called us to him but the dissembling hypocrite will not come he taketh more delight in his pride therefore the Spirit reproveth him and rebuketh him to his face and layeth all his false wayes open to the light that he might see and beware 7. But he striketh downe the Wonders of the Reproofe to the Ground till the Spirit reprove him of Judgement because the Prince of this world who held men captive is judged And thou Sophister runnest on wittingly for thy own profit transitory voluptuousnesse and honours sake to the Devill and canst not see the open Gate which the Spirit sheweth thee therefore he reproveth thee and sheweth it to thy face 8. And if you will not for all that then it is as was said Wee have piped unto you but you have not danced wee have called you but you are not come to us I have been hungry after you but you have not fed mee you are not growne in my Garden of Roses therefore you are none of my food your heart hath not been found in my praise â—â—erefore you are not my food And this Bridegroome passeth by and then cometh the other and gathereth what he findeth into his Barne you should consider that Further Information touching the holy Trinity 9. Now since wee speake of the Holy Trinity as of one onely God in one onely Essence therefore wee say that the Holy Spirit goeth forth from the Father and the Sonne And seeing God is every where and himselfe filleth all things in the whole Deep theâ—efore the minde asketh Whither doth the Spirit goe forth seeing it is in the mouth of God and also remaineth only in God as a spirit in a body 10. Heere see Apocalyps the fourth there appeareth before the Throne of the Auncient of Dayes a glassie Sea wherein standeth
way 7. O thou poore confounded soule in Babell what doest thou doe leave off all Opinions by what name soever they are called in this world they are all no other then the contention of Reason the New-Birth and the Noble Stone is to be found in no contention neither in any Wisdome of Reason you must forsake all in this world let it be as Glistering as it will and enter into your selfe and onely gather all your sinnes which have captivated you together on a heape and cast them into the Mercy of God and flie to God and pray to him for forgivenesse and the Illumination of his Spirit there needs no long disputing but earnestnesse and then Heaven must breake asunder and Hell tremble it comes just so to passe you must set aside all your sinnes and Reason and whatsoever cometh in the way and resolve that you will not let him goe except he blesse you as Jacob wrestled with God the whole night 8. Though thy h Or Minde Conscience should say no God will have none of thee yet doe thou say I will have him I will not leave him till I am carried to my Grave Let my will be as thy will O Lord I will as thou wilt and though all the Devills encompassed thee round about and should say Hold it is enough at once thou must say no my i Thought and â—â—â—pâ—seâ— minde and will shall not depart from God they shall be Eternally in God his Love is Greater then all my sinnes although thou Devill and thou world have the Mortall Body in your Prison yet I haven my Saviour and Regenerator in my soule He will give me a heavenly Body which will remaine Eternally 9. Try this and thou shalt finde Wonders thou shalt soone get one in thee who will help thee wrestle fight and pray And though thou canst not use many words it is no matter though you can say no more then the Publicane O God be mercifull to me a sinner When thy Will and all thy Reason is once placed upon God with a Resolution not to leave him though body and soule should be broken asunder then thou holdest God fast and breakest through Death Hell and Heaven and goest into the Temple of JESUS CHRIST in spite of all the Opposition of the Devill the Anger of God cannot withhold thee how great and powerfull soever it is in thee and though body and soule did burne in the Anger and stood in the middest of Hell with all the Devils yet thou wouldst breake forth and come into the Temple of Christ and there thou wouldst get the Garland of Pearle adorned with the Noble and highly Precious Stone That Lapis k Sive Philosophorum Philoch-Angularis The Chiefe Corner Stone 10. But you must know that the Kingdome of Heaven is thus sowne in thee and is small as a Graine of Mustard-seed yet thou hast great joy with this Angelicall Garland but looke to it and set it not upon the Old Adam else it will goe with thee as it did with Adam keepe what thou hast necessity or want is an evill Guest 11. At length a young Plant groweth to be a Tree if it stand in good Ground but many a rough and cold winde bloweth upon a young Plant before it come to be a Tree it is unsteady Thou must be brought before the Tree of Temptation and also into the Wildernesse of Contempt and Scorne in this world if thou doest not hold out thou hast nothing if thou rootest up thy Plant thou doest as Adam did thou wilt more hardly set it againe then at first and yet it groweth in the l Or The Paradisicall Essence valley of Roses hidden to the Old Adam 12. For it was a long time from Adam till the humanity of Christ in which time the Tree of Pearle grew hidden under the vayle of Moses and yet in its time it came forth as a Tree with faire fruits 13. Therefore if thou hast fallen and hast lost the faire Garland doe not despaire seeke knock and come againe doe as thou didst at first and then thou wilt finde by Experience from what Spirit this Pen and Hand hath written thou wilt afterward get a Tree instead of thy Plant and then thou wilt say is my Plant during my sleepe become a Tree Then you will begin to know the m The Stone of the Wise men Philosophers Stone observe it The Gates of the Firmamentall Heaven with the Starres and Elements Also of the Threefold Life of Man The Noble Stone rightly brought forth into the Light Spiritually for the Magi or those that are wise 14. If wee will speake of the Noble Stone and bring it forth into the Light to be knowne wee must first shew the Darknesse and deformity of the Stone which hindereth that it is not knowne For since wee know that the Noble Stone lyeth hidden in this world and may be had every where and yet is not knowne wee should therefore seeke to know the cause why it is so hidden 15. Reason saith if this outward world be so dangerous for Man why hath God set him therein or why hath he created it And thus he judgeth also concerning the Devill saying why hath not God turned the Devill into Nothing againe since his fall 16. Yes beloved Reason thou hast found the Stone and with it thou buildest a house of Stone to dwell in The Noble Stone lyeth in the Eternity that which is eternall breaketh not but that which hath a beginning breaketh The Devills are Eternall and therefore they break not they were not in the n Or Condition forme of a spirit from Eternity but their Essences are Eternall 17. And they have put their will into their Essences and their will is eternall as the Centre of Nature viz. of the sterne Matrix is Eternall into which their will is entred so now they are Eternall Spirits therein viz. in the sterne Matrix also they are as a Looking-Glasse for the other Angells and for the soules of Men. 18. But that God should cast away the Third Principle that is the Created World for Mans sake and put it into its Ether before the accomplishment of its Time that cannot be for the Wonders that were foreseene from Eternity in the Wisdome without Substance they must come to have a substance and so in time must the formes of Nature also 19. For God is Threefold in Persons and would also move himselfe Three Times according to the property of each Person and no more at all in Eternity 20. First the Centre of the Fathers Nature moved it selfe to the Creation of Angells and further of this World 21. Secondly The Sonnes Nature moved it selfe where the Heart of God became Man which shall never be done more in Eternity and where it is now done viz. where men become united with the Heart of God as branches on their vine it is done by that onely Man who is God through many and in
to entreate him to speake with him and to goe out of the house of sinne and enter into the house of God and if the Devill offer to hinder it then Storme his Hell Set thy selfe against him as he setteth himselfe against thee and then thou shalt finde what it is which is heere told thee if he oppose strongly then oppose thou the more strongly thou hast in Christ farre greater Power then he 35. And if you doubt of the Grace of God you sinne greatly for he is alwayes g Barmhertzig Mercifull and there is no other will in him at all but to be Mercifull He cannot doe otherwise His Armes are spread abroad Day and Night towards a poore Sinner And when any cometh with the lost Sonne to the Father and so stormeth Hell Then there is amongst the Angels of God greater Joy for such a one then for Ninety Nine righteous that need not that as Christ himselfe Teacheth us 36. With such a Devill as h Or taketh him off from an earnest purpose or resolution of amendment covereth the Heart of Man there is no better course to be taken with him then not to dispute with him at all about the multitude of sinnes but to wrap up all sinnes on a heape though they were as many as the sand on the Sea-shore and throw them on to the Devils shouâ—ders to say in his heart Behold thou Devill thou art the Cause of all this Evill I leave my sinnes to thee but I take the Mercy of God and the Death of Christ to my selfe therein will I roule my selfe devoure mee if thou canst 37. Doe but fix thy trust and confidence upon the Promise of Christ and let your Storming be alwayes grounded in the Death of Christ in his sufferings and wounds and in the Love of Christ dispute no further about your sinnes for the Devill involves himselfe therein and upbraideth thee for thy sinnes that thou mightst despaire 38. Make tryall in this manner and you will quickly see and feele another Man with another i Thoughts and understanding sense and will in you wee speake as wee know and have found by Experience wee speak not by way of Opinion or as a Historicall Relation but that which wee have a ground for for a Souldier knoweth how it is in the warres but he that hath not tryed and been present alwayes thinketh otherwise then it is This wee mention out of Love for your learning and Instruction as k One in Spirit a Spirit which speaketh how it hath gone with it for an Example to others to try if any would follow us and then they should finde how true it is The Gates of the Deepe Ground Concerning Man 39. Since the beginning of the world there hath been a Controversie about this because these Gates were l Sunck by Adam shut with Adam and wee have been held captive in Darknesse but seeing God hath favoured us and opened them to us and also hath given us an earnest will to write it downe wee shall therefore doe it and give thanks for it to God the Father in Christ Jesus in Eternity who hath redeemed us out of the Darknesse of Death 40. Therefore when we would know what Man is and why there is so great difference and variety amongst Men so that one doth not as another doth and that one differeth in Forme and Feature from another wee must set before us the most inward Ground of his Incarnation or becoming Man and consider it and then wee shall finde all 41. For when a Man that is Regenerated in God so that he seeeth the Light beginneth to search out his originall then the Spirit of the soule searcheth in all the Three Principles what m It. he is in each of them for wee know it and cannot say otherwise then that wee in the Image of the Spirit and also of the Body in all the Three Principles have but one onely rule or Dominion in us but that Dominion is in three Sources or qualities the Spirit and the Body is driven according to each Principle and what Principle it is which getteth the upper hand in Man so that Man with his will inclineth to it according to that he performeth his work and the other Principles doe but cleave to it not having sufficient power 42. But when wee will speake of the Image wee must see what it is in the Ground thereof For wee are sowne as a seede in a field into the n Or womb Matrix Now consider what precedeth that nothing but a longing will and desire of Man and Woman to Copulate and yet the fruit is not alwayes desired of which wee have an Example in Whores and Whoremongers also indeed in the State of Marriage 43. Now the Question is What is that which provoketh to copulation in the male and female of all kinds as also in Man Behold in the Eternity all hath been in one Beeing viz. the Tincture which is the Centre and cause of Life as hath been mentioned at large before also the Substantiality which is generated out of the Tincture which hath also all the formes of the Centre yet without Fire for o The Substantiality it is a sincking downe and cannot kindle the Life in it it is corporeall and affordeth Body but not Life for the fire affordeth life 44. And wee give you to understand in the Copulation that the Man hath the Tincture and the Woman the Substantiality viz. the Matrix which is generated out of the Tincture Now observe in the Eternity they were in one another and this world stood therein as a Figure for the Wisdome had overshadowed the Tincture and received it into it selfe as the Body doth the Spirit and this could not be brought to a substance visible to the Angels unlesse God did move the Eternity for the Angels are in a substance 45. Now when God viz. the Number-Three moved himselfe there was moved therewith also the Centre of Nature in the Eternity whereby all became Essentiall Substantiall the Tincture became substantiall and prevailed and the Substantiality became materiall and yet was not divided for that cannot be it is one onely p Or thing substance 46. And now when God placed the Fiat in the Materiall Substantiality or as I may better say did awaken the Fiat therein so that the Word in the Substantiality said Let there come forth all sorts of Beasts according to their kinde then there went forth out of the Materiall Substantiality two q Male and Female kindes and that Corporeally for through the r Verbum Domini Word of the Lord the Tincture tooke on it Substantiality and the Spirit of the Substantiality tooke also to it Å¿ Corpus a Body and so there were two sexes or kindes The Body of the Tincture had in it the Centre of the Life and the Body of the Substantiality had not the Centre to the Striking up of the Fire
thou mightest see him for thou hast hitherto accounted him a God but now his shame must come to light for he is so secret that none know him unlesse they be borne of God so that they apprehend Gods Essence and Will otherwise he remaineth hidden in every Man for there is none but hath him and carrieth him in his Heart yea if one be a childe of God and yet hath not the deepe knowledge of God he n Dependeth still on him hangeth still to him for the Devill hath insinuated himselfe in the forme of an Angel into him therefore mark what heere followeth for it is the Number of the Seaventh Seale and o Or maketh knowne declareth the Eternall Day 53. Observe it yee children of God For I my selfe formerly before the time of my high knowledge did thus reverence and honour him and supposed it was according to Gods will for I was taught no otherwise and the whole world is in the same conceit though that doth not hurt the Ignorant but that he may be saved in his simplicity well enough yet God will reveale him in this last time For heere the Devill will loose his Sting in the Children of God into whose hearts this knowledge shall spring up for it is the Right Steele wherewith Gods Love-fire is Struck and whereby the soule receiveth Christs Body and is borne in God for the soule needeth no other Birth but a returning and entring into God 54. Behold thou poore wounded soule thou standest and Prayest thus O God forgive mee my sinnes let thy Anger cease and receive mee into thy Grace and it is very well done but thou understandest not how God receiveth a poore sinner thou supposest it is as when thou comest before the Prince or Judge of the Land and hast forfeited thy life and prayest him and he p Pardoneth forgiveth thee thy misdeed of grace and so thou art quit and freed But thy sinnes fly in thy face and thy heart accuseth thee that thou art yet guilty of the Punishment And just thus you come also before God and so many hypocrites are thereby generated you suppose God in his Essence and Spirit taketh your sinnes away from you doe you not know what the Scripture saith that All our works shall follow us And if it shall happen as aforesaid then God must move himselfe upon every ones will and purpose to call upon him and cast away his sinnes from him and yet from Eternity God hath moved himselfe no more but twice once with the Creation of the World and all Creatures and a second time in Christs q Or Incarnation becoming Man and there the Heart of God moved it selfe Note the Third Time God will move himselfe in the power of the Holy Ghost through the Mouth of Christ at the Last Judgement Day when all shall returne againe into the Ether The first Moving is according to the Father the second according to the Sonne and the third according to the Holy Ghost otherwise he moveth himselfe no more in Eternity 55. Behold when God forgiveth thee thy sinnes when thou callest upon him he taketh nothing away from thee neither doth he flie downe from Heaven into thee for he is from Eternity in thy soule but in his own Principle thy soule as to him is onely gone out from his Principle understand out from the Holy Will in the Majesty into the Anger Now in the Anger thou wert in the Eternall Death and the Man Christ who is God and Man hath made a passage through the Death and Anger to the Majesty of God you need onely to turne and goe through that passage through the death of Christ through the Anger into the Majesty and so you will be embraced as the most beloved Angel that never committed any sinne also no sinne will be knowne in thee but Gods deeds of Wonder only which must be opened in the Anger for the Love hath nothing to doe with that fire viz. the Love cannot open the Wonders of the Anger neither doth it mix it selfe with the r Viz. The Fire of Wrath. Fire but flyeth from it 56. Now therefore when you Pray thus O God! forgive mee you alwayes doubt because of your sinnes whether God will heare you and come into your heart Behold doe not doubt for by your doubting you despise and contemne the Majesty it is also a sinne but cast all your sinnes in generall upon a heape and come Å¿ Or earnestly confidently with your desiring soule in humility to God and enter into him doe but turne your soule out from the will of this world into the will of God cast your selfe with your whole Reason and all your Thoughts into the will of God and although your heart and the Devill say utterly No yet make your outward Reason dead and enter in with force and continue stedfast looke not back as Lots Wife did who was turned againe into Sulphur and into a Pillar of Salt but stand fast let the Devill and the Spirit of this World and also thy heart with flesh and bloud struggle what they will yet give no place to reason when it saith thou art without God then say no I am in God I am in Heaven in Him I will not in Eternity depart from him The Devill may keepe my sinnes and the World this Body yet I live in the will of God his life shall be also my life and his will shall be my will I will be dead as to my Reason that HEE may live in Mee all my doing shall be his doing give thy selfe up to him in all thy purposes whatsoever thou takest in hand commit it to his pleasure and government that all may be done t Or according to his will in his will Behold if thou doest thus all evill Lusts will depart from thee for thou standest fast in the presence of God and the Virgin of his Wisdome leadeth thee and u Or discovereth openeth to thee the way to Eternall life shee warneth thee of the evill or false wayes shee alwayes driveth thee on to abstinence or amendment and submission or resignation 57. But that you have so great obstacles and hindrances of doubting in this way is caused by the strife of the soule against the Devill who layeth himselfe in the way as a filthy swine therefore cast thy sinnes upon his neck and doe not doubt and if thou canst not leave that doubting then reach with thy soule into God for God is in thee Christ hath opened the Gates into his Father doe but enter in let nothing keepe thee back and though Heaven and Earth and all Creatures should say thou canst not beleeve them not goe forward and thou wilt suddenly get in and as soone as thou comest in thou gettest a new Body on to the soule that is the body of Christ which is God and Man and thou wilt afterwards have ease and refreshment in thy heart thou wilt get one that will draw
thee and set the falshood of the World before thy eyes and warne thee of it 58. Therefore observe there are many that thinke with themselves saying I will pray to God to take away my sinnes from mee that I may be released of my old sinnes and when it cometh to passe that they attaine the Love of God they thinke the old sinnes are passed away and forgiven saying I may now sinne anew I will afterwards Repent once againe and cast the abomination away from mee Indeed that were a good way if the purpose were at hand But heare when thou goest out from the Love of God then thou hast all thy sinnes which thou hast committed all thy life long upon thy neck againe for thou turnest back againe into the house of sinne and forsakest God thou goest out from God into the Kingdome of the Devill and thy Works follow thee whither soever thou goest the Purpose cannot helpe you unlesse you goe on in your Purpose 59. Or doe wee alone say this doth not Christ say When the uncleane Spirit goeth out from a Man he walketh through dry Places seeking rest and finding none and then he returneth againe into his house and when he cometh there he findeth it swept and trimmed and then he goeth and taketh with him seaven other Spirits which are worse then himselfe and entreth in and dwelleth there and so the last condition of that Man is worse then the first Doe you understand this similitude You have driven out Sathan and have cleansed your heart and have well swept your house of sinne and trimmed it and now when you are secure and carelesse then cometh the Devill with all the seaven formes of Nature and slippeth in and thrusteth the old worldly Lusts into thy Heart againe out of which all wickednesse and blasphemies are generated for he dwelleth in those seaven Spirits and tickleth thy heart therewith and deceiveth thee seaven times more and so thou yeeldest to him and fallest from one sinne into another and then he bindeth the poore soule fast to the sinne and letteth it not runne after abstinence or amendment but bringeth it into fleshly Lusts and when the soule beginneth to stirre or struggle he saith to morrow to morrow so long till he get the Venison 60. Therefore it is said Wee must stand still and watch for the Devill goeth about as a roaring Lyon seeking whom he may devoure he cometh at all houres before the doore of thy Heart to see whether he can get in or no for it is his beloved Lodging he hath no rest in Hell but in the soule of Man he hath joy and pleasure he can therein open his malicious Wonders wherewith he may sport himselfe after this time also wherein he taketh his pleasure for Hell and the Anger of God desireth that 61. Againe you see how the Great Whore of Babell hath set her selfe up in this her play of forgiving sinnes shee boasteth of the Keyes of Absolution that shee can forgive sinnes and boasteth of the Apostolicall Keyes and maketh sale of sinnes for money and usurpeth that from Christs words Whose sinnes yee remitte c. 62. Now I would faine know How the sinnes of the Repentant sinner who casteth himselfe into Gods will and who goeth forth from this worlds Reason into Gods Mercy can have his sinnes retained and much more would I faine know how one sinfull Man can fetch another out of Hell into the Kingdome of Heaven when he cannot get in himselfe and goeth about onely to make the Devill proud with his covetousnesse in that he selleth the Forgivenesse of sinnes for money Whereas all sinnes are drowned onely in Christs New Body in Christs flesh and bloud and Isaiah saith in the Person of Christ I Treade the Wine-presse alone and I alone blot out your sinnes and none besides mee But if it were true which Antichrist boasteth of then one Devill must drive away another and then what were become of the New Regeneration in Christs flesh and bloud whereby our soules are brought into God 63. If it could possibly have been that God might have taken away Adams sinne in such a manner God had not needed to become Man and so have brought us into God againe He might rather have forgiven Adam his sinne as a Prince pardoneth a Murtherer and granteth him his life No Sir you your selfe must goe out from sinne and enter into the will of God for God doth not stand by as a King and forgive sinnes with words it must be power you must goe out from the Fire into the Light for God is no Image for us to stand before and give good words to but he is a Spirit and penetrateth through the Heart and Reines that is Soule and Spirit He is the Fire of Love and his Centre of Nature is the Fire of Anger and if you were in Hell among all the Devills yet then you are in God for the Anger is also his it is his Abysse and therefore when you goe out from that you goe into the Love of God into the Liberty that is without source or paine 64. There is no other forgivenesse to be understood but that thou goe out from the will of this world and of thy flesh also from the Devills will into Gods will and then Gods will receiveth thee and so thou art freed from all sinnes for they remaine in the Fire and thy will in the Tincture of God which the Majesty enlighteneth All is neere thee thy sinnes are neere thee but they touch thee not for as wee have mentioned to thee before the Still Eternity is a Liberty but yet doe not thinke that it will take away thy sinnes from thee into it selfe as also thy abominations and wickednesse but they belong to the Anger of God there they must swimme and be bestowed on the Devill but they stand beneath thee in the Centre and thou art as a faire sprout and fruit whâ—ch springeth up forth through the Anger to the Love fire and to Gods deeds of Wonder and yet the Anger is not in God but in the Abysse and when the Devill lifted himselfe above God then he went into the Abysse and became Gods Footstoole 65. The Text in Matthew Chap. 16. vers 18 19. hath another understanding in it The Temple of Christ viz. Christs children is Christs Bride he hath adorned her with his fairest Ornament and as he hath loved us and brought us through himselfe into God his Father so wee should love one another and when a sorrowfull Repentant Man cometh which will yeeld himselfe into the Congregation of Christ and desireth Christ him the Congregation should receive for Christ hath received him and so wee are all one body in Christ and as one Member preserveth and loveth the other so wee should receive the poore converted sinner into our Congregation and in the Place of God make knowne to him the forgivenesse of his sinne and lay our hands upon him and make him partaker of our
Office Christ said I seeke not my own honour my kingdome is not of this world but they Teach that Christs kingdome is in the Historie viz. in Art in Eloquence in the Universities in Synods and Councills But Christ said to his Disciples The Holy Ghost will receive of mine and make it knowne unto you and bring into your minde all whatsoever I have spoken 86. This deare children of Christ let none run after contentions controversies and disputations they all say the truth one of another for they are all growne out of one and the same Tree and they are at variance about the Booty and g Spoyle and Plunder Prey of Antichrist whose End is at hand Turne away your heart and minde from all contention and goe in very simply and humbly at the doore of Christ into Christs sheepfold seeke that in your Heart you need not much disputation pray to God the Father in the Name of Jesus Christ upon his promise that he would open your heart through his holy Spirit turne with all diligence into him let all goe whatsoever maketh a fine glistering holy shew in the heapes of Stone and enter into the Temple of Christ and there the Holy Ghost will meete you yeeld your selfe quite up unto him and he will open your Heart and bring into your minde all the merits and benefits of Christ he will open your understanding and bring into your minde whatsoever Christ hath spoken for he shall receive from Christ and make it knowne unto you 87. Neither trouble your selfe with taking care where the best Place is for him to open it in whether in a Cloyster a Colledge a Wildernesse in this or that Office Ministery or Opinion for as the Sunne riseth in the East and shineth to the West so Christ shineth in every corner chinck of his Incarnation or being Man even to Eternity Seek not after one place more then after another he is every where for where the Carcasse is thither the Eagles gather together Christ is every where and his children can come to him every where and when wee enter into Christ then wee are with our Carcasse and satiate our selves with his flesh and drink of his bloud for he said My flesh is the true food and my bloud is the true drinke they that eate of my flesh and drink of my bloud continue in Mee and I in them Also he saith Father I will that those whom thou hast given mee may be where I am they were thine and thou hast given them unto mee and I give them the Eternall Life and I will raise them up at the Last Day if you continue in mee then my words continue in you 88. Now therefore when you see that the world contendeth about the Kingdome of Christ then know that they have lost the keys the Mysterium Magnum and are not in Christ for there is no contention in Christ but love and humility and a desire to walke before his neighbour in righteousnesse wheresoever wee aâ—e there wee are in Christ whensoever wee meete together wee should all bring his will with us into the Congregation viz. the desire of Christ and when wee desire him wee receive him and become one body in him he feedeth us with his body and bloud when wee use his Testaments with the Last Supper then he feedeth us with his flesh and giveth us his bloud to drink he Baptizeth us with the Baptisme to be one body in him why then are wee so long a searching for as the Sunne-shine filleth the whole world so doth the body and bloud of Christ also his substance is the Eternity where there is no space nor place he is shut up in nothing for he is in the Father and the Father is in him and the Holy Ghost goeth forth from the Father and the Sonne Now every Beeing or all whatsoever is brought into a beeing is created out of the Father and the Father is in All things and upholdeth and preserveth All things He giveth to all things Life and Beeing and the Sonne is in the Father and giveth to all things vertue and Light he is our Light without him wee know not God how can wee then speake rightly of him if wee will speake rightly of him wee must speake from his Spirit for that testifieth of God but if wee speake from Art and Historie wee speake from our selves and not from God and so wee are Theeves and Murtherers and not Shepheards of Christ A Theefe cometh but to robbe and steale and so the Disputers come but in their owne Name onely in that they desire to have great respect and many rich friends and such cry out heere is Christ and there are Hereticks 89. Deare children of Christ stop your Eares from these blaspheming Wolves for they scandalize not onely one another but the Congregation of Christ which is every where in all Countries where there are Repenting Men who turne from their sinnes to God They are in Christ though they be Turkes there is no respect of Persons or of Names and Opinions with God he seeketh the h Or Bottome of the Heart Abysse of the Heart 90. Antichrist is the cause of the Turkes falling into Peculiar Opinions of their owne for there was no End in Controversies and Disputations which was a stumbling block of offence to the Asians Assyrians Egyptians Moores Grecians and Africans the Indians lead a more i Godly and Pious Divine Life in their plaine simplicity then Antichrist though indeed not all of them yet neverthelesse there are many Customes among them that are more Pious then the Pride of the Whore 91. The Whore hindereth the Kingdome of Christ so that all people are scandalized and stumble at it and say How can those be Gods people who are only Tyrants Proud Covetous Obstinate Stubborne Bloud-thirsty People which practise onely how to get away that which is anothers and seeke after power and honour The very Heathen are not so malicious wee will not make our selves partakers with them God dwelleth every where he is as well with us as with them wee will leade an honest vertuous and pious life and call upon the onely true God who hath created all things and goe out from their Contentious Disputations wee will continue in one sort of Opinion and then our Countrey will continue in Peace when wee all beleeve in one God then there is no strife but then wee have all one and the same will and may live in Love one among another 92. See heere beloved Christian this is that which hath so advanced the Turk and brought him to that Great Strength so that their Might is climed up into the Number Thousand they Rule in one Opinion and Love k Or over towards the whole world for they are a Tree of Nature which standeth also in the presence of God but it groweth no higher then to the Number Thousand for then its wilde Heart getteth a countenance having Eyes or he will
dying of Jesus Christ into thy deceitfull hypocrisie in Opinions onely for thy Pride honour and covetousnesse sake You have perswaded them so that many of them in their youth and ignorance have sworne and vowed to you What have you done even the same that Christ said to the Pharisees Woe unto you Pharisees who compasse Sea and Land till you have made a Jew and Proselyte and when you have made him so then you make him twofold more the childe of Hell then your selves and this also the Antichrist doth 30. In Germany they suppose they are now gone out from Antichrist with their Contentions but it is not so yet for they which now curse Antichrist and lay his shame open are even growne out from the Tree of Antichrist and are the Wolves and Beares of Antichrist which suck from him and devoure him for the Spirit of this Principle hath commanded them so they must doe it for they are one Trumpet among the seven Angells in the Revelation but they all winde one horne and sound so that the Earth shaketh with it but when the Thunder of it shall follow then will the Mysterie of the Kingdome of God be revealed againe and our Doore of Grace in Christ be opened againe which Antichrist had sealed up for he shall be throwne downe into the Abysse Observe this 31. The Opinions about the Cup and Person of Christ which are frequent now in Germany are also sprung from the Antichristian Tree and they are the Children of Antichrist which he introduceth very finely and suttlely O what a Cunning Artist is the Devill If you will not open your Eyes it will continue so to the End It is told to the simple and they are directed to open their Eyes and not to regard Opinions there stick meere Heresies in Opinions and though they be zealous in their Opinion and in the Opinion presse into God and so attaine God and the kingdome of Heaven yet they have the Tayle of Antichrist hanging on them for they are zealous against others and reproach and persecute them who are not of their Opinion 32. Mark this yee Princes Rulers and Magistrates suffer not your selves to be seduced drive the Teachers into the Churches and command them to teach the Will of God in his Love give them not Lordly Power and doe not put any Authority into their hands to make Cannons and Constitutions else they will hang to Covetousnesse and Antichrist sticketh in all Covetousnesse and so doe what you can you will have him on your Neck 33. Looke to it yee Princes and regard to heare those Men that are Borne of God and not of Art onely for where there is great e Or Learning Art and not an humble heart inclined to God that seeketh not its own honour and Covetousnesse there is Antichrist most assuredly for in e Or Learning Art sticketh Pride and selfe-honour which would faine Rule the World and desire to get much Gaine to themselves trust not these they are not Christs Shepheards if you will not follow what is revealed to you then the last Antichrist will be worse then the first and it will come to that passe that the world will be constrained to cast them headlong together on a heape into the Abysse which Daniel and the Revelation sheweth them plaine enough and as wee have knowne it that it will so befall them for they are now a Beesom and f Or Scourge Rod upon the Old Antichrist their Grandfather But there is one Coming who will Gird them also and set the Truth before their face 34. Observe it yee Children of God this is a signe of the last Antichrist in his Kingdome and Opinions they deny the Body and Bloud of Christ in which wee are Borne in God lift up your heads and behold for your Redemption draweth neere be not so lead astray and luld asleepe looke not with strange Eyes but open your owne Eyes and flie from Antichrist into the Spirit of Christ there is no more wayes but one to enter into the Kingdome of Christ which is set downe thus as followeth A Gate shewing which way wee must walke though this world into the Kingdome of God 35. You must goe out from your Reason out of the fleshly Spirit and bring your heart minde and thoughts wholly into the Obedience of God and yeeld your will into Gods will and doe not feigne wayes of your own Reason or aske Where is Christ Direct your way into Christ and know for certain that Christ is in your Heart submit your selfe to him in great humility cast all your purposes and doings into his will and pleasure and consider that you alwayes stand before the cleare countenance of God and that Christ sitteth on the Raine-Bow at the right hand of God in you and consider that you stand Every moment before the Holy Number Three and that God the Holy Number Three alwayes examineth and seeth the Abysse of your Heart and take heed that you enter into no deepe Thought or searching but meerely into his Love and g Bamhertzigkeit Mercy and resolve never to goe out from it any more but ever to continue therein 36. And then secondly consider that you doe what is pleasing in the sight of God the Most High when you seeke with your love your Brethren and Sisters in this world whosoever they are and by what name soever they are called and what Opinion soever they are of Embrace them in your Heart help to pray for them and help them to wrestle against the Devill and as far as is possible instruct them with all humility but if they will not receive it then put on the Garment of Christ and be a good example unto them be serviceable and helpfull to them forgive them when they hurt and wrong you when they curse you doe you blesse them when they doe you injury if you cannot turne it into Good and avoyd them let it passe and consider you are but a Pilgrime heere withdraw your Love from none for your God in whom you live withdraweth himselfe from none that doe but seeke him be readily yeelding to your adversary if he once offer to turne his minde In all your affaires and conversation love Righteousnesse and alwayes have a care that you doe your worke for God wee must in this world in this troublesome valley of misery compasse our affaires with labour and paines wee should not goe into holes Cloysters Cells and Corners for Christ saith Let your light shine before Men that your Father may have praise in your works doe all things from a h Heartily from the bottome of your heart sincere heart in a pure minde and consider you doe it to Christ and that the Spirit of Christ doth it in you be alwayes ready expecting the Bridegroome let your heart have no leave to meditate and search into any other opinion it is not profitable for you to know much let every one learne to doe his
own work wherewith he may have sustenance for his body whether he be i Superiour Magistrate or k Inferiour Lay Person 37. Let the i Superiour Magistrate learne righteousnesse and to distinguish the false from the pure for he is the Officer of God what he doth and judgeth that he judgeth for God and God through him Let the Layety be humble * Or respective mannerly before the Ordinance of God if any wrong be done him with a high hand and that it cannot be otherwise let him consider that he suffereth wrong for the truths sake and that it is a great honour for him in Christ in the presence of God 38. In all your matters conversation dealing and actions alwayes se t the judgement of God before your Eyes and have a care that you live blamelesly heere for this life time is short and wee stand heere in a field a growing therefore see that you be good fruit for God at which all the Angells and Hoasts of Heaven may be pleased and rejoyce beare malice to none for that inviteth the Devill to a Lodging Be sober and Temperate let not the desire of this world perswade you and though it happen sometime doe not goe on in it Goe every houre out of Death into Life Crucifie your selves in true Repentance and Conversion from Evill 39. When you are reproached for your fearing God and evill spoken of and that it be false and untrue then rejoyce most of all that you are become worthy to suffer reproach for the Doctrine and honour of Christ when you are in affliction be not dismayed consider you are in the will of God he will suffer no more to be layd upon you then you shall be able to beare 40. Turne away your Eyes from covetousnesse from high-mindednesse and state and doe not readily looke after such things that you be not captivated for the Devill catcheth his birds with state and high-mindednesse but goe not into his net Be alwayes watchfull never be secure for that fowler goes constantly about to see where he can catch any one where honest people are mocked and scorned goe not thither make not your selves partakers of such wickednesse let it not enter into your Eares that the Devill may not tickle your heart with that foolish Laughter and so you become infected with it 41. Summarily commit your selves to God in Christ and pray to God the Father in the Name and upon the promise of Christ for his holy Spirit desire it upon the promise of Christ and so you will receive it for he is faithfull who hath promised it he will not deny you of it you will receive it most certainly onely give give your selfe wholly up to him that is the greatest and chiefest thing commit all to his will and when you have it that will teach you sufficiently what you are to doe he teacheth you to speake hee giveth you a minde and knowledge and understanding how to behave your selves be not carefull after what manner you should doe a thing when you are to deale with Men but commit all your doings to him he will doe that in you well enough which is well pleasing to God and though you should be in a burning Zeale and should bring fire from Heaven from the Lord of Lords upon the wicked yet it is acceptable to him for the wicked hath awakened and kindled it 42. But goe on in the Power of God and then all your doing is wel pleasing to God for that any defendeth himselfe against his Enemy upon necessity without any other intent or desire that is not against God for he who hath his house on fire may quench it yea God hath given leave to Israel to defend themselves 43. But he that causeth and beginneth a warre he is the Devills Officer for all warres are driven on by the Anger of God wherein the Devill dwelleth God hath not been the Authour of warres for he created us in Love that wee should dwell together in Paradise in friendly Love as loving children but the Devill grutched us that and led us into the spirit of this world which hath awakened all warres and mischiefe in the Anger of God so that wee hate and murther our selves 44. Seeing then wee are thus begirt with Enemies in this valley of Misery so that wee grow among thornes and thistles therefore wee ought to watch for wee must watch also over the Enemy which wee carry in our Boosom viz. our minde and thoughts for that is the worst Enemy also the Devill hath his l Or Fort of Prey Den of Thee-very therein and there is required great labour and toyle to cast out that Devill he slips many times into our Minde and leadeth us on in smooth delightfull hypocriticall wayes so that wee suppose wee are in God and that our wayes are Right there wee should constantly have our Touch-stone with us which is the Blessed Love towards God and Man wee should not take pleasure in our selves but wee should be of such a Conversation that God and Man may take pleasure in us for our vertue selfe-seeking must be quenched and true Resignation and selfe-deniall must grow and flourish 45. And when wee thus converse in the Love and the Righteousnesse of God and in the Obedience of Faith then wee put on Christ who setteth the faire orient Crowne of Pearles upon us viz. the Crowne the Mysterium Magnum he crowneth us with his wisdome so that wee know his Wonders which wee were blinde in before as it hath happened to this Hand which before the time of the Tenth Number when it was yet in the unite was as simple in the Mystery as the meanest of all But as the Gold must be tryed in the Fire so also it happened to this hand Corruption and Putrefaction was not wanting every one would needs tread the simple childe under foote where was the first time that a Garland was set upon it O what great labour and toyle did the Devill take that he might fully it O how busie was he which when I think upon it I very much wonder and thanke God who hath preserved mee O how he bestirred himselfe that he might teare the Garland in pieces O how eagar was he with Antichrist in putting him on to persecute this hand that every one might abominate it But it happened to the Devill as about Christ when he so set on the Pharisaicall Antichrist that they Crucified Christ then thought the Devill he is gone now I shall be quiet enough and not be troubled with his Doctrine which destroyed my Kingdome so also heere but he thereby awaked the first storme Christ stormed his Hell and tooke him captive in the Anger and so his Den of Robbery was first opened by this hand which he shall never be able to shut up againe but it shall stand open till his judgement this wee write for an Example to the Reader that he may know what he must
the Cup or l The Chalice or Cup wherein they carry the Oast Chalice No but when the soule converteth and bringeth the body under subjection and giveth it selfe up wholly in obedience unto God and into his will and desireth to goe in at Christs Entrance to the Father then it goeth out from the life of this world and goeth with Christ into the Father who giveth it Christs flesh and bloud for it eateth of the Word of the Lord at Gods Table and getteth Christs flesh for its body and Christs blood for its Refreshment and habitation for the soule dwelleth in the Heart and burneth out of the Heart bloud as a kindled light and hath its principall Dominion in the Head in the Braines and there it hath m The five senses five open Gates in which it governeth with the spirit of its life 13. And therefore if the Tincture in the soule in the Heart bloud be entered into Christs will then that Will governeth the spirit of the soule in the Head and though it have many obstacles and hindrances from the Earthly beastiall spirit as also from the Devill who infecteth the Earthly spirit so often as the soule is secure or carelesse and bringeth it into fleshly lust yet neverthelesse when the soule doth but reject the Earthly beastiall thoughts and influences or instigations then it remaineth in Christ still for the body of Christ which the soule hath is too hard a bit for the Devill to overcome and yet a harder bit it is for the soule to turne away from the spirit of this world and enter into the Obedience of God 14. Deare Brethren it is not a handfull of Historicall Faith that will doe it for men to set the Merits of Christ aloft it must be sincere and Earnest you must earnestly enter through Death and Hell of the Devills into the Merits of Christ you must overcome the spirit of this world your will must presse it selfe with all its reason and thoughts into the will of God and then you will well see how little the Historicall knowledge can doe 15. If you will not drive the Devill out of your Heart then he will not let you enter into Gods will if you will keepe the iniquity of falshood in your heart and so fight with the merits and satisfaction of Christ against him then you will be hindered for the Devill opposeth it strongly he striveth against the soule as long as he can he letteth not the soule goe before it heape all Earthlinesse upon his neck and depart from it when the soule doth so then it departeth out of his Countrey and then he is overcome but O how doth he continually lay that as a Net before it and goeth alwayes about like a Fowler and if he can possibly he will cast the Earthly Garment on to it againe 16. O how hard a Combate must the poore soule hold out against the Devill but therein the sufferings merit satisfaction and death of Christ is availeable when the Devill hath ensnared the poore soule againe and will not let it goe but goeth downe with it into the Abysse into despaire there the soule must take with it the sufferings and death of Christ and walke with the Devill through Hell into the Death of Christ and out of Christs death spring up with Christ into God againe and then it is the Lilly which the Devill doth not like to smell upon 17. But for you to depend wholly on the History and so to apply the merit suffering and death of Christ and will still keepe the Devill lodging in your soule that is a reproach to Christ What doth it availe you to pray that God would forgive you for Christs sake when you forgive not all others your heart sticketh full of revenge and robbery 18. You goe to Church into the Congregation of Christ and you bring a false hypocrite lyer covetous angry adulterous proud person and soule in with you and the same you bring out with you againe what benefit have you thereby You goe into the Congregation to the Supper of Christ and desire Christs flesh and bloud and yet keepe the black Devill in you for a Guest what meane you you receive nothing but the severe Anger of God how will you feed upon Christs flesh and bloud if your soule be not inclined with all earnestnesse and sincerity into God doe you suppose that Christs body and bloud dwelleth so in the Earthly Element that you can chew it with your Teeth No friend it is a more pure and subtile thing the soule must apprehend it the mouth of the soule must receive it but how shall it receive Christ if the Devill be still lodging in the soule the soule must be in the will of God if it will feede upon God indeed it can continually eate of Christs flesh if it live in the flesh of Christ for every Spirit n Or is fed by its owne substance which is its flesh and body eateth of its own body 19. This Testament is ordained to that End that in the Congregation wee should there eate the flesh of Christ and drinke his bloud that wee should thereby commemorate his Death and teach the same to our children and tell them what Christ hath done for us that wee might be preserved in one minde and will and that wee should be one body in Christ and walke together in one Love and therefore wee should eate of one and the same Bread and drinke of one and the same Cup and acknowledge that Christ hath begotten us againe to one Body in himselfe and that he hath through his death brought us againe through Hell and the fire of Gods wrath into his Father in himselfe that wee might wholly put our wills into his will and love one another and make one another rejoyce in him and sing speak of and declare his marvellous Deeds and Benefits and thereby renounce the old Devill who hath held us captive and tread him under foote in our Minde 20. This is the right Catholike way of true Faith he that teacheth and liveth otherwise is not appointed for a Shepheard by Christ but is a Shepheard sprung up of himselfe from his owne Art and Reason which in the Kingdome of Christ according to the Outward Man should be continually dead that Christ in us may live None is a true Shepheard over Christs sheepe unlesse he have the Spirit of Christ if he have not that then he hath not the true o The true Jus. Divinum Apostolicall power and authority of Excommunication he must in Christs Spirit have the Key to Heaven and to Hell else he is but a vizard and Image without Life How can such a one who is captivated by the Devill judge in the Congregation of Christ can the word and Commandement of such a one be the Word of God whereas he speaketh but from a false Spirit 21. O yee false Bishops come from the Universities how hath the Devill of
the Sunne then he in the Centre of Nature without ceasing slippeth into the fire-flash of the soule where the fire and heate existeth and alwaies bringeth in with him the other three poysonous formes in the Originall he bringeth the soule out aloft over the Crosse above the Meeknesse of the Majesty in the wrathfull fire-flash so that it groweth proud lascivious and fierce he maketh it to contemne meeknesse and humility and so it flieth forth in its own wit in the fiercenesse of the flash above God and the Kingdome of Heaven and scorneth all that belongeth to God and to Eternall Life 39. And all this deare Brethren in Babell proceedeth from hence that you are voyd of the Divine wit and understanding so that you flie above the wheele of Nature in your owne witt you should stay in the Crosse in humility and your soule should be inverted and inclined in to the meeke Majesty of God but now you flie upon the wheele of the fire in your pride aloft over the Deity and this the Devill doth to you in suttle craftinesse that he may thus leade you that thereby the Kingdome of God might not be knowne you seeke the Kingdome of God in Art but Art hath the six formes of the wheele of Nature the Deity hath another Centre in the Crosse for the Divine Spirit seperateth it selfe from the fire and yet is not quite asunder from it but it maketh another Principle which consisteth in meeknesse in meere Love and Joy the formes of Nature are therein a meere Power of Love for it is an c Or fullfilling accomplishment of the Eternall Will out of which Nature existeth and the wrathfull kingdome is an accomplishment of the Eternall hunger and thirst which cannot be otherwise in Eternity for the d Beeing of Beeings Substance of Substances Essence of all Essences is thus 40. For it is sufficiently knowne to us seeing God is meerly Good that he created nothing Evill for that which was not from Eternity was not in the Creation 41. God created no Hell nor no Devills but Angells onely Lucifer hath turned himselfe away from the Meeknesse and is flien out above the Crosse of the Number Three and hath himselfe awakened the fire of Anger in the flash which had from Eternity remained hidden in secret which is now his Hell and Habitation he can now be no otherwise then Covetous Envious Anxious and Wrathfull there is no other e Quality or living faculty property or source in him for his own Mother out of which he was brought forth and created holdeth him now so that he is a Devill with all his Legions 42. Therefore deare Children since wee know that wee are thus environed with Hell and the Devills in the Anger of God it is very necessary for us to flie into Humility and therefore Christ teacheth us so very earnestly to study Meeknesse Love and Mercy that wee should Love one another and should not so eagerly endeavour after the Spirit of this world for the Devill slippeth into it and seduceth us wee should watchfully take heed of Pride for the Devill flieth into it and of Anger for that is the Devills sword wherewith he committeth all Murthers 43. O how lamentable a thing it is that the poore soule is thus blinded that it knoweth not the heavy shackles and bands wherein it lieth captive The fire of Hell riseth up to its very lips the whole world is full of snares which the Devill hath layd to catch the poore soule if the Eyes of the outward Man should be opened he would be terribly affrighted All whatsoever Man doth but touch or looke upon there is a Net and snare of the Devill in it And if the Verbum Domini the Word of the Lord which is f Incarnate become Man were not in the Middle so that the hidden Eternall substantiality of the Word is a Body there would none be saved the Devill would catch and devoure all soules 44. Therefore deare Children Christ hath well told us That the Kingdome of God in us is small as a Graine of Mustard seede but he that endeavoureth seriously and striveth after it to him it groweth great as a Tree and the Devill must needs let it alone and though he often breake off a Twigge yet the stock standeth still 45. Christ warned the Rich yong Man To beware of Covetousnesse and told him that a Camell would easier goe through the Eye of a Needle then a rich Man enter into the Kingdome of Heaven and the Cause of all this is that the soule entereth into Lust and into the Dominion of this world for if the soule wholly give up it selfe into the lust pleasure and Dominion of this world then the Devill doth not * Or Tempt Sift it so strongly but carrieth it in his g Or Bride-Chariot Triumphant Chariot from one abomination and wickednesse to another his Chariot is Venus viz. the Love of the flesh wherein the soule continually endeavoureth after Temporary Power Authority and Honour after Riches Beauty and the desires of the flesh after Beastiall inordinate Copulation though indeed the soule doth not so eagarly desire it unlesse it be totally infected but it is onely from hence that the soule in Adam hath lusted after it and is captivated therewith and the Devill continually maketh it stirring he continually tickleth the soule therewith that it might confidently and freely eate of the forbidden fruit 46. Wee finde that the Humane Life is Threefold with Three Spirits together in one as if it were but one Spirit and it is indeed but one Life but it hath Three Dominions each of which hath its own Mother which affordeth or generateth it the Centre of Nature with its formes or properties is the Eternall Life for it is the fire-life and the spirit which is generated and goeth forth out of the Centre of Nature which dwelleth in the Tincture is the Eternall h Soule-Life life of the soule and the Aire spirit with the qualities or properties of the Dominion of the Starres is the beginning ending and Transitory Life which is the Beastiall Life the Animall Life which wee have common with Beasts 47. Now the soule is generated only out of the first two and the Third is breathed into it not that it should enter into it and give up it selfe thereto as Adam hath done but that the soule should mightily rule over it and therein open the Great Wonders of God which from Eternity were beheld in the Wisdome of God for the Third Dominion is generated and Created out of the first and the second Dominion should continue in its own place in the Noble Tincture in Paradise and should open the great Wonders in the Third and therefore Man was made Lord over all things he had the Tincture or life of the Earth in his owne hand or power and Gold and Silver were as easie for him to finde as any other visible thing The Tincture of the
the cause of this is that the two Kingdomes doe part in the Crosse the one is the Love of God the Kingdome in Ternario Sancto viz. the Angelicall one and the other is the fierce wrath out of the Centre of Nature which is the Anger and y Or sharpnesse Severity of God 69. And therefore it is that God manifesteth his will to us and setteth before Man Light and Darknesse he may endeavour after which he will And that wee might know that God would have the soule into his holy Kingdome he affordeth us Teaching and Instruction and sheweth us the way to Life or Light he stirreth up by his Spirit highly worthy Teachers who are the Light of the world that Men might beware of his Anger and fierce wrath and not z Or stirre it up awaken it in themselves 70. For tne Anger must indeed be in every Life as the Gall in living Creatures but where the love and meeknesse prevaileth over it it is not manifested in Eternity but is onely a cause of the Life for in the Love the Anger maketh the great exulting Joy and Paradise The Anger or Mars in the Kingdome of God is the Great Wonderous Joy where nothing of the Anger is perceived As Weeping and Laughing come from one place and the Weeping is turned into Joy after such a manner is it with the Love and Anger of God 71. Therefore it is that Christ so earnestly teacheth us Love Humility and Mercifullnesse and the cause why God is become Man is for our Salvation and happinesse sake that wee should not turne back from his Love God hath spent his Heart that wee might be his Children and remaine so Eternally when there was no Remedy neither in Heaven nor in this world then he Moved himselfe for Mans sake that he might be delivered from the Devill and from his Anger into which he was fallen in Adam 72. Therefore dearely beloved Children doe not so reject and cast from you the Love and Grace of God else you will lament it in Eternity for after this Time of the Temporary Life there is no more Remedy or helpe Pray learne Divine Wisdome and learne to know what God is and doe not Imagine or set an Image of any thing before you thinking God to be an Image any way but in Christ wee live and are in God wee are of his Essence or substance or Beeing wee have Heaven and Hell in our selves What wee make of our selves that wee are if wee make of our selves an Angell in the Light and Love of God in Christ wee are so but if wee make of our selves a fierce angry false and wicked haughty flying Devill which flieth aloft above all Love and Meeknesse in meere Covetousnesse greedy hunger and thirst then also wee are so for after this Life it is otherwise with us there then heere what the soule heere imbraceth that it hath there and so though the outward breaketh in Death yet the will retaineth that imbraced thing in its source or property and that is its * Food or recreation sustenance but how that will subsist before the Paradisicall source and dominion of God and before his Angells you your selfe may consider wee would have it faithfully set before you * For a warning as it is given to us for that purpose The Fifteenth Chapter Of the mixed World and its wickednesse as it now standeth and as it Exerciseth its Dominion at present A Glasse wherein Every one may see themselves and may try what Spirits Childe they are Out of the Seale of the Wonders 1. CHrist saith Matth. 23. O Jerusalem Jerusalem how oft would I have gathered thy Children together as a a Clock-Hen Hen gathereth her Chickens under her wings and you would not O Jerusalem thou that killest the Prophets and stonest them that are sent unto thee c. Also wee have piped unto you and you have not danced c. What should I doe more to this stiffenecked People who will not suffer my spirit to reprove them Also their Mouth is full of cursing and bitternesse the Poyson of b Or Asps Adders is under their Lips they speake meere deceit and their hearts are never at unity O how faine would I eate of the best Grapes but I am as a Vine-dresser that Gleaneth I had planted mee a Vineyard but it bringeth forth nothing but soure Grapes I am become strange to my Mothers Children they which eate at my Table tread mee underfeete 2. Thus the Mother then complained of the wicked children of Men but what shall shee now doe in these present times shee standeth yet in great sorrow lamentation and hath turned away her countenance from those wicked Children and will not have any of them that are in c Of filthy Lust and wickednesse that Garment Shee cryeth and none heareth shee standeth in great mourning and lamentation over the wickednesse of those false unruly and perverse Children Every one runneth after the covetous Whore who is full of Blasphemies and Abominations both the d Pastour and People Shepheard and the sheepe doe so it is a most Lamentable Time and if it should not be shortened no man should be saved 3. It is a Time which all the Prophets have prophesied of and thou supposest it to be a Golden Time but consider thy selfe thou blinde Man whither art thou Gone Dost thou suppose that this wickednesse and falshood which thou practisest is the Ordinance of God Waite but a while and you will soone see It is the Time of the last Seale wherein the Anger of God hath powred forth its Viols so that the Wonders of Hell come to Light that they may be knowne Let this be told you wee have knowne it in Ternario Sancto or understood it in the Angelicall world in the Heavenly Substantiality 4. For the Mother hath rejected e This wicked time or Generation it and will none of those Abominations any more Shee is big with childe and bringeth forth a sonne in her old age which shorteneth the dayes of wickednesse Let this be told you whosoever persevereth and goeth on in wickednesse shall have great shame thereof 5. Is not the little boy which runneth up and downe in his childish sport very full of the poyson venome and wickednesse of the Devill and doe not all vices and abominations stick in him he is a f Mocker or Scoffer scorner and blasphemer of God a swearer curser lyer and deceiver very fit and apt to serve the Devill in all manner of shamefull filthinesse scurrility and obscenenesse is his best Latine or Eloquence he knoweth how to mock disgrace and lay all manner of aspersions upon the simple all manner of theevery cheating tricks and cousenage is fine Art with him deceit over-reaching and circumvention is his Glorious Boasting they mock and deride poore people without any cause he that feareth God is by them accounted a foole and set as an Owle to be wondered
for so short and empty vanity voluptuousnesse and false lust it hath fooled away such great Eternall Glory 14. All manner of reproachings all slanders all scoffings all Covetousnesse Pride and Deceit shall rise up in the soule and one source or property shall continually kindle and gnaw the other which hath given cause to the stirring up of the other and the soule will think if these abominations were not in thee thou mightest attaine Grace and when it shall behold and consider it selfe it will finde how one abomination hath generated another and will see that it selfe is a meere stincking abomination in the presence of God and there it will cast it selfe down in the source of anguish into the Centre of Nature and curse God that he hath made it a Soule and the deeper it desireth to plunge it selfe the deeper it falleth and yet must continue in the place of its abominations it cannot goe from thence for the hellish Matrix holdeth it and it must thus feed it selfe with anguish cursing abominations and bitternesse and even with that which its heart hath done heere in this life wherein at length it despaireth and that is its Eternall food 15. All Earthly food and lust passeth away at the End of Dayes and it returneth againe into the Ether but the will remaineth standing Eternally and the desire in the will 16. Therefore yee Parents and children yee Superiours and Inferiours Observe Wee have filled the Mother of Nature full with abominations the fierce anger of God is at hand the Last Judgement is at the Doore God will purge the Earth with fire and give every one his wages the Harvest cometh this Garment will remaine no longer every m Or property thing will be gathered into its Barne He that will not take counsell let him take his course he will finde by wofull Experience what the Seaventh Seale n Or at its End at the Centre bringeth with it 17. When Reason looketh all about and considereth it saith I see not yet that it is otherwise then it was in former Times moreover the world was alwayes good and bad as Histories relate Also a man must take such courses else he will be accounted a foole and an Owle in the world and must starve and perish for hunger 18. If I doe not give my children leave to learne the manners and fashions of the world then they would be despised and scorned of every body and if I my selfe did not carry it out with state loftinesse and stoutnesse I should not be regarded and if I must have credit I must use some cunning to get it for with truth love and righteousnesse I shall not attaine it I must therefore doe as other People doe and then I may be able to live amongst them must I needs be made the foole of all the world though indeed I commit Sinne yet God is Gracious and Mercifull and hath not Christ slaine sinne and Death on the Crosse and taken away the Power of the Devill I shall one day Repent well enough be saved 19. This is the Rule of the world which the Superiour and Inferiour goe by also o Pastour the Shepheard and the Sheepe Christs sufferings must be a cover for their wickednesse Every one will be a Christian under the Cover of Christ when the poore soule sitteth a whoring with the Devill if one doe but say with the mouth he is a Christian and yet covereth his wickednesse with the purple Mantle of Christ all is well thus wee are brave Lip-Christians under the Mantle of Christ but in the heart we have the Antichristian Whore sitting as a Guest 20. O yee false Shepheards of Christ who goe into the sheepfold at your theevish back doore why doe you cover your wickednesse with Christs sufferings and death doe you thinke Christ was wicked Seeke the Centre of Nature and shew people the Abysse that is in their Heart shew them the snares of the Devill wherewith wee lye bound that they may not esteeme cursed worldly things but that they may learne to strive against flesh and bloud against the Devill and against the hypocriticall life and conversation that they may goe forth from the Devills high-mindednesse into righteousnesse into Love and Humility 21. The suffering of Christ is profitable to none unlesse they turne from their false evill purposes and repent and enter into the Covenant of God and to these it is very Effectuall The Hypocrites use this for a shew that they may be called Christians but thereby they take the Name of God in vaine and must give a strict account thereof 22. O yee Antichristian Shepheards of the p Made in the New way of Ordination New Order who use the suffering of Christ with false hypocrisie to please Men for their favour and for your Idoll the Bellies sake to cover over the hypocrite and false q Or Impostor deceiver who is but a shew-Christian how will yee be able to answer it when Christ will require his sheepe at your hands and you have wittingly and willingly under his purple Mantle covered Wolves in whom the Devill dwelleth why doe you not crack the Nut-shell wherein the Kernell and Heart lyeth and tell the Superiour as well as the Inferiour of his abominations Are yee Christs Shepheards why doe you not then as Christ did who set the Truth before the Eyes of every one he reproved and healed not for Mans favour and respect but according to the will of his Father and so ought Christs Shepheards to doe also 23. O deare Reason thou walkest wisely in the Paths of this world in what concerneth the outward Body but where lyeth the poore soule the soule is not at home in this body that is not its Eternall r Inheritance or Patrimony Native Countrey what will it avayle thee to enjoy Pleasure for a little while with Eternall shame and Torment Or why dost thou suffer thy children to have their wills to follow fashions and bravery for a little while in this world and takest delight therein when they scorne the miserable and needy and shalt loose them hereafter Eternally thou thinkest thou lovest them and doest well for them when the world commends their cunning and bravery falshood and wickednesse that commendation delighteth thee but the Devill accepteth and receiveth it as belonging to him and thou art the Murtherer of thy children thou art their greatest Enemy for children looke upon their Parents and when their untoward tricks please their Parents then they follow them the more and grow the more Å¿ Bold sturdy and stout in them audacious in them At the Last Judgement day they will cry out of their Parents that they have not rebuked their wantonnesse and ungodly life and brought them up in modesty and in the feare of God 24. If you love your life and your Children then loose them as to the wickednesse of this world that they may not be nor converse therein and then
childe to God he is the Father of the Lost sonne you have vainly riotted and spent your beauty and righteousnesse with the Devill and with the Antichristian Whore you are amongst the swine at Babell and having lost your Goods you eate graines and husks with the swine you are naked and torne and are not worthy to be called his sonne Consider and Imagine this in your selfe for it is true and so come with true conversion out of the filth and mire of the swine to our Antient Loving Father and pray for his Grace and Favour that he would but make thee as one of his hired servants in his Court acknowledge to him thy evill deeds and that thou art not worthy to be called his sonne Behold deare soule Observe it it is the very pretious Truth 20. When you thus enter into your selfe and search out your abominations and the husks of the Devill and of the world which you have so long devoured and Consider of God and his Mercy then turne not againe into the Hogsty and say not I am ashamed to come before my good old Father I dare not come into his sight for great shame and abomination for I was a glorious sonne and now am a naked Swineheard but consider that your Father taketh more care about you who are his lost Prodigall sonne then you doe about his favour and love which you have willfully trifled away 21. Frame but a loving humble submissive obedient will and purpose and come come away from the Swine leave the husks to the world let the Swine devoure them and feed themselves fatt but enter you into your selfe and knock at your evill Heart break in through the Doores and Gates and though all swine cry and Devills should howle for their m Or Herdsman Keeper yet come you to your Father with any humble demeanour and words you need not trouble your selfe about the adorning of them with accurate Eloquence for though you have no more words then the Poore Publican it is no matter it lyeth not in them but in an Earnest constant purpose without ceasing and though Hell should breake in pieces and body and soule part asunder yet stand still and goe not forth againe out of the Doores of the Father 22. For as soone as you will open the Doore in your soule and will goe out of the Mire towards the Antient Father that he doth but perceive that it is you his sonne and that you are returned to him then he saith This is my sonne which was Lost for whom my heart was troubled and is entred into the Humanity into this world and hath sought him and now I have found him 23. And there he sendeth the Holy Ghost to meete him and falleth kindly about his Neck and receiveth him with Joy and for a token of his love he putteth the Seale and the Ring of the Holy Trinity in the suffering and death of Christ on to the Hand of the soule and there he bringeth the blessed Virgin of his Wisdome the New Angelicall Garment viz. the flesh of Christ and putteth it on to the soule and all the servants of God viz. the Holy Angells in the House of the Father must rejoyce and be merry with the lost sonne and there the Antient Father slayeth the fatted Calfe and feedeth his sonne at his Table of the Heavenly Substantiality with the power and with the flesh of his Obedient Sonne Christ and giveth him to drink of the Water of Eternall Life in the bloud of Christ in the first Mother out of which the soule hath been created and there is Joy in Heaven among the Ninty-Nine Angells or holy soules which are with God that a deare brother is come into their Society 24. And although the own Invented works of Holinesse viz. the Elder sonne who hath alwayes been busie at home in the Antichristian house murmur and grumble at it and boasteth of his Obedience labour and toyle which he had taken in Hypocrisie the Father regardeth not that the New sonne pleaseth him better then he that had continued in the House he thought that he alone was heire that the Kingdome of Heaven belonged to him he had merited it and hath not gone out of the house to him belongeth the Keys of the Treasure the other is but a Swineheard All this doth not divert the Father but he is merry with his servants the Angells and holy soules and letteth him that was Angry who would not rejoyce with his brother goe downe into the wrathfull Pit of the Devill and he is merry with his children But seeing the Hypocrite is Angry and despiseth the Supper of the Father therefore he doth not tast of the Heavenly Joy 25. Hearken you Roman Pope and you Roman n Or Caesar Emperour why are you angry with us poore lost sonnes in Germany who goe in to our first true Father Would he not faine have us are you not our brother wherefore then doe you grumble Are you Pope in the House then have a care that you be the Fathers obedient sonne and rejoyce with the lost sonne when he goeth out from Antichrist to the Father If you will not doe so you must Eternally be angry and shall have no Joy with us once Lost but now againe living children to Eternity 26. O you Antichristian Wolfe why are you Angry when the Father receiveth a Swineheard for a deare childe and Giveth him the Seale-Ring the Mysterium Magnum doe you think you doe right in it though indeed you are borne of an Academie or from an Vniversity and the Swineheards are borne in the field among the swine as you account them yet in them the greatest Wonders are awakened or manifested above your Hypocriticall Reason looke to it Rule well in the house of your Academie wee heard a Watch-man say o That the Contentions Janglings and Disputations may cease leave off The City Babell is fallen see that you be not taken in Babell for it burneth in the Fire the Turba Magna will spew it out there is no other Remedy or Counsell but for all to goe together with the Swineheard to the Father and pray to him for Grace else you will be faine to try by wofull Experience what this Pen hath written and out of what Spirit it did flow and was revealed 27. When Christ drave the Devill out of the Lunatick that was possessed his Disciples said to him Master why could not wee drive him out Then said Christ This kinde doth not goe out but by Fasting and Prayer 28. Deare children brethren and sisters be advised for the kinde Love of the God the Father in his heart which for our sakes is become Man hath lifted up himselfe in the p Or Highest Age. Crowne of the Spirit of this World and calleth us It grieveth his Mercy that wee are fallen home to the Wrath in the Turba Magna he now sendeth you many Messengers and calleth you in their voyce and he will send more unto
will Vom from that is as a sprout out from Nature and also out from the Spirit of this world out of the Wonders of God forth from them and standeth rightly quite vom from that is it hath now the vertue of Nature and Mercury in the vertue and power of the Majesty which is another Principle and yet hath also the severe fiery Principle but not manifested for the Holy Principle in the Majesty changeth the fierce wrath into Love 88. And if the severe Principle should be awakened againe it would be fire and the first foure formes of Nature would flow forth and therefore God is become Man that the Love-Spirit might have a Body 89. Therefore it flyeth if it be yet unregenerated and so doth stick onely in the Earthly Body and saith Erlöohse uns vom vbel deliver us from Evill it desireth to be released from the Anger for v and bel are two wills in one Substance v is the fire-childe and bel hath also two Principles for the first letter b hath the outward Dominion and the other two viz. e and l that is el hath the Angell the will to be delivered from both viz. from the childe of the fire and the spirit of the outward world not presently seperated for it is the Counsell of God that they dâ—â—â—l in one another but the Angells will would be free from the falshood it would rule over the vbel or Evill he desireth to be in the will of God and the vbel or Evill shall stand the one part according to the Spirit of this world to the Wonders of God and the other part according to the source of the fierce wrath to the Wonders of the Anger of God 90. For both the Mothers are stirring and desire to open their Wonders yet the will of the soule would not goe into the Anger for it knoweth the Devill that he is haughty and flying aloft over the Love and Meeknesse of God at which the soule is amazed so also it would not willingly work in the Spirit of this world for that hideth also Gods Light from it and therefore it goeth forth with its will from them both and would be free in its will the Spirit of this world may awaken its Wonders in the flesh but it casteth its will into Gods Spirit he shall governe it and he will not let the vbel or Evill enter into its will it desireth with its will to be dead g Or to in this world that it may live in the Holy Ghost so also it will not awaken the Abysse and therefore it hides or sheltereth it selfe under the Crosse and letteth the roaring Devill passe by also it letteth the Spirit of this world viz. the fleshly Life passe by it doth as if it were dead it suffereth yet not in God but in the vbel or Evill which the soule of Adam hath left it as an inheritance it holdeth not that vbel or Evill for its owne but for the Wonders of God 91. Therefore it remaineth Patient as a sufferer and yet also not a sufferer under the Crosse of Patience till Christ shall settle it againe upon the Crosse in the Rain-Bow in the Eternall Substantiality or in the Eternall Covenant For he sitteth on the Rain-Bow and his body his substance is the fullnesse of Heaven or the Heaven is full of his substance 92. The Three colours in the Rain-Bow are the Three Principles the fourth colour is his body in Ternario Sancto or in the Inward heavenly working power in the Angelicall world in the Eternall Substantiality wherein the Divine Trinity worketh 93. O how Great are the Wonders he that comprehendeth them hath great Joy thereon there can nothing be named that is like these hidden secret Mysteries no Tongue can expresse them for what is better then to have God for his Spouse to be in God with ones will and after this life time to be wholly in substance a heavenly body and a Clarified or Glorified soule 94. O Great Depth why art thou so hidden to Men it comes from hence because they love the Devill and the haughty proud fiercenesse more then thee and therefore they are not able thus with fiercenesse to enter into thee O Mercy of God! bring againe the Tree which thou hast planted why should thy Wrath boast that it hath borne more fruit upon thy Tree then thy Love Build againe the ruined Citie Jerusalem that thy Kingdome may come and thy will be done who will give thee thankes in Hell Draw us yet in with thy Spirit into thy Praise or Temple where they sing of thy Praise How long shall Hell drop with fatnesse Behold it hath opened its Jawes and would devoure us all Come yet and build the Citie of thy Court that wee may dwell neere thee that thy Wonders may leape for Joy when thy Love-Spirit h Or is Judge Judgeth Tarry not O Lord for thy Tree is become old for sorrow that is the Number of vertuous people is small bring yet forth the new greene Branches which against the Devills will spring up through his Kingdome Let the Day breake forth wherefore shall the night of the Anger keepe back the Lilly-Twigge O Lord thy Tree groweth through the whole world theâ—efore awaken us O Lord that wee may eate of its fruit Of the Amen So be it And i For thine is the kingdom the power and the glory for ever and ever Close of the Prayer in the Language of Nature 95. A is the first Letter and presseth forth out of the Heart and hath no Nature or fiercenesse in the pronunciation but wee cleerly understand heerein the seeking longing or attracting of the Eternall Will without Nature wherein Nature is generated which hath been from Eternity For the Will desireth the Heart and the Heart desireth the Will they are Father and Sonne and the vertue which goeth forth from them is the Spirit of the Eternall Life of which wee k In this Booke of the Threefold Life formerly made mention 96. Now as the A is generated out of the Heart viz. out of the Eternall Will and thrust forth out of the Will so out of A afterwards cometh the whole Alphabet with foure and twenty l Or Letters Numbers for the A beginneth to Number and compriseth the whole Number in the syllable men These are the Wonders and Works of God which appeare in the Spirit above Nature viz. in the brightnesse of the Majesty which you may understand thus wee are with our Soules in a strange Inne viz. in the spirit of this world which holdeth it captive and so it could not come into God if God were not become Man who hath brought our soule into the Word as into the Living Power of God in himselfe but now wee are branches on that Tree and must attract the sap of the Tree into us if wee would spring from the Tree else if wee onely Imagine and reach after the Aire and Sunne then our Branch withereth
A discourse according to the Language of Nature upon the word Schuffe which signifieth Created Verse 88 Chap. 5. Further of the Language of Nature Verse 93 Chap. 5. As the Mouth formeth the word Schuffe according to the Language of Nature so was the Creation formed Verse 101 Chap. 8. Of the word Ternarium Sanctum in the Language of Nature Verse 3 Chap. 9. How God separated the water the earth The word Méér or Sea in the Language of Nature is a scorne to Devills Verse 57 Chap. 9. Out of what the Seavenly Two Languages proceed which signifie Babell Verse 77 Chap. 16. Of the most excellent understanding which the Lords Prayer hath in the Language of Nature Verse 39 Chap. 16. An Exposition of the word Glauben or Beleeving in the Language of Nature in the Power of God there is no Consumingnesse Verse 98 Lazarus Chap. 16. Of Christs Prayer when he raised Lazarus Verse 12 Chap. 16. How Lazarus was raised and how wee shall heare the voyce at the Last Judgement Day All soules are as it were one soule Verse 13 Learned Learning Chap. 1. The Learned have onely the History of the Saints Verse 42 Chap. 3. Why the Learned contemne simple lowlinesse Verse 51 Chap. 3. Why the Learned in Reason contemne the Commandements of God and have gainesayed them Verse 52 Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned Verse 84 Chap. 5. Of those who boast themselves to be Masters and Learned Verse 75 Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull Verse 56 Chap. 16. The Doctor is admonished to seeke what the true Doctorship in the Holy-Ghost is Outward Learning is but a shaddow Verse 63 Letters Chap. 9. Of the Foure and twenty Letters their twofold property Evill and Good Verse 76 Liberty Chap. 2. How both the Liberty and the fierce strength are in the Fire Verse 24 Chap. 2. The Liberty without and beyond Nature is God the Father Also how God is Allmighty Verse 26 Chap. 9. What the Liberty without Nature is also how the Centre of the Third Principle hath generated it selfe Verse 82 Life Chap. 1. Life is a Burning Fire that goeth out if it have no fewell Verse 3 Chap. 1. The Divine Life of the soule needeth food Verse 5 Chap. 1. Every Life desireth its Mother for food Verse 6 Chap. 1. Wherein the Transitory Life consisteth The soules Life Eternall Verse 7 Chap. 1. Whence the Life of the soule proceedeth Verse 8 Chap. 1. The Threefold Life is not divided How God the Father is all Verse 9 Chap. 1. A Consideration whence Life and death cometh offered to the Minde Verse 36 Chap. 2. Of the breaking and raising up of Life Verse 16 Chap. 5. How the Blossom of Life springeth up in the Tincture also how Every Life eateth of its owne Mother Verse 22 Chap. 5. How the fierce might manageth its order after an Heavenly manner Wee have Life and Death before us Verse 63 Chap. 5. After this Life there is no alteration till the End of this worlds Time Verse 129 Chap. 5. That which proceedeth out of the Centre of the Eternall Life continueth also how all words and works continue Verse 132 Chap. 6. Of a twofold property in the Eternall Life Joy and Paine Verse 65 Chap. 6. How all ruleth in and over our Earthly Life Verse 72 Chap. 8. Of the Temporary Spirits Life and of the Eternall Spiâ—its Life and government in this world Verse 1 Chap. 8. Of the Fire of the Life of Eternity Of the Eternall Earth or Substantiality 2 Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life Verse 16 Chap. 8. Of our Longing after an Incorruptible Life Verse 29 Chap. 8. Every Life desireth its Mother or the best that is in its own Centre Verse 30 Chap. 8. What is the right Life in every Life how Nature reacheth after the Liberty Verse 31 Chap. 8. The Deepe of the world hath such a Life as the other Creatures have Verse 40 Chap. 8. How the Light or Elementary Life in Beasts is simple Verse 50 Chap. 8. How the Elementary Life in Man is twofold Verse 51 Chap. 8. How there is another Tincture or Life in the life of this world Verse 53 Chap. 8. What the outward Life desireth Verse 54 Chap. 8. Of the second Motion or Life in Man Verse 58 Chap. 9. Whence every Government in every Life in this world proceedeth Verse 107 Chap. 13. Of a Twofold Life that a childe getteth in the Conception viz. the two Tinctures corrupted in Adam Verse 34 Chap. 14. What wee must doe if wee desire to serve God The Limit of our Life is set in the Mothers womb Verse 6 Chap. 14. A short Exposition of the Threefold Life in Man Verse 46 Chap. 14. How the Three Lives in Adam were pleasing to God Verse 47 Chap. 14. How the Third Life through the suttlety of the Devill did get the predominancy Verse 48 Chap. 14. After this Life time there is no Remedy If wee make our selves either an Angell or a Devill that wee are and remaine so Verse 72 Chap. 15. They that will sinde their owne Life and their children in Heaven must loose them in this world Verse 24 Chap. 17. How the outward Life consisteth of Three Parts Verse 13 Chap. 18. How Enoch Eliah and Moses are entered into the Paradisicall Life Verse 5 Chap. 18. How Saturne leaveth the Life Verse 12 Chap. 18. The danger in the outward Life The seede is hatched and brought forth out of Three Mothers Verse 14 Light Chap. 1. How the Light and life of God cometh into the soule Verse 15 Chap. 2. How the fift Forme is the true Originall of Life How the Light shineth in the Darknesse and yet the Darknesse remaineth Verse 74 Chap. 2. How the Light standeth opposite to the Darknesse but the Light is chiefe Verse 89 Chap. 4. The Longing of God hath Created all things to the Light and not to the Darknesse Verse 26 Chap. 4. The Light consisteth in Meeknesse and dwelleth in the Liberty Verse 63 Chap. 7. How the Light is the Love and how the Fire is a cause of the Light Verse 63 Chap. 8. Of the Light of the Majesty and of the Light of the Life of the Creatures Verse 5 Chap. 9. Wee should not bury our received Talent in the Earth but set our Light upon a Tables Verse 3 Chap. 9. Of the Creation of the Light Verse 51 Chap. 14. Whence the outward Light or Wisdome ariseth Verse 37 Limitt Chap. 2. The Limitt of the Eternall Death Verse 29 Lilly Chap. 14. What Lilly it is the Devill is not willing to smell of Verse 16 Love Chap. 2. How Love is the Death of the fierce wrath Verse 86 Chap. 2. The fountaine of Love is the overcoming of the fierce might Verse 92 Chap. 3. Of the Birth of the kinde Love and of the sixt Forme
Mercifulnesse Chap. 3. The Word onely can overcome the Wrath and is rightly called Gods Mercy or Mercifulnesse Verse 22 Chap. 3. An Exposition of the word Barm-hertzkeit Mercifulnesse Verse 23 Chap. 16. How at present the Mercy of God is grieved for us Verse 28 Minde Mindes Chap. 1. A Question to the Minde why it speaketh more of God then it understandeth Verse 37 Chap. 2. How the Minde and the poore soule see the Devills and the Anger of God and how it cometh that many fall into despaire and make away themselves Verse 52 Chap. 4. The Minde searcheth after the most hidden ground which is here shewen also how doubting cometh Verse 60 Chap. 5. Heere we need an Angelicall Tongue the Minde understandeth a corporeall Thing Verse 55 Chap. 7. The whole Deepe likened to the Minde of Man Verse 77 Chap. 9. What the Minde in the Deepe is and in the Creatures Verse 71 Chap. 12. The Devill hath sowne an Evill will into our Minde 14 Chap. 16. What the Desire of the Hungry and Thirsty Minde is Verse 2 Chap. 16. A description of the state of our soules or Mindes before the Creation of the world and in this Time and valley of Misery Verse 3 Ministers Chap. 11. A discourse about the Ministers of Antichrist who will be rich and have fat Bellies or Livings Verse 96 Miracles Chap. 12. A wonderfull Exposition what the zealous Will can doe in the wonders or Miracles Verse 22 Chap. 12. How the Antichrist hath ascribed the miracles that have been wrought to the Opinion of those that wrought them Verse 23 Moone Chap. 9. Why Women are talkative how the Moone governeth their Matrix also why the Moon runneth her course so soone Verse 112 Mystery Mysteries Mysterium Chap. 1. Of his Labour in vaine who seeketh for the Mystery in the Starres Verse 1 Chap. 2. Pride forbiddeth searching after Mysteries Verse 3 Chap. 3. Why these deepe hidden Mysteries are written downe Verse 5 Chap. 3. Of the seaventh Forme of the Eternall Nature Wee need not reade many Books or goe to the Vniversities to understand the Mysteries Verse 29 Chap. 3. When the seaventh Seale is opened the Great Mysteries of God shall be revealed Verse 78 Chap. 4. That in the seaventh Seale the Mysteries might stand open nothing should heere be omitted Verse 2 Chap. 10. It is a narrow way that the Mysterium Magnum is found in Verse 2 Chap. 11. By disputation and debate men may perceive that the world hath lost the Mysterium Magnum Verse 88 Chap. 12. How wee shall be crowned with the Crown the Mysterium Magnum of the Authours simplicity in the Mystery before the Tenth Number heere he mentioneth his strugling in the attaining of this knowledge Verse 45 Chap. 16. A complaint of the Great Depth of the Mystery A Petition to the Mercy of God with a Lamentation Verse 94 Nature Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment Onely the Angells and soules proceed from the Eternall Nature why outward things are Transitory the cause of the Fall of our soules Verse 16 Chap. 2. Nature consisteth of foure Formes Verse 31 Chap. 2. Without Nature there would be no word to Create in the Genetrix Verse 79 Chap. 2. Without Nature there is no brightnesse How the word of Love is Borne out of Nature Verse 83 Chap. 3. Whence kindnesse in the Fathers Nature and in this world cometh Verse 26 Chap. 4. What the vanquisher of Nature is Verse 22 Chap. 4. How the fiercenesse of the Nature of God would also be Creaturely The fallen Angells have kindled the Matrix which is now their Eternall habitation Verse 42 Chap. 4. How the Divine Nature is free from the fierce Darknesse Verse 70 Chap. 4. That which is without Nature cannot helpe us because we are borne out of Nature Verse 87 Chap. 4. The Eternall Divine Nature is our Mother and food our soule is Gods food Verse 89 Chap. 5. Nature in the spirit of Man and in the Spirit of God is one substance Verse 94 Chap. 9. The description of the Wheele of Nature how God is totally every where Verse 67 Chap. 9. A Portraiture of the Wheele of Nature Verse 68 Chap. 9. A further Exposition of the Centre of Nature Verse 80 Chap. 9. How the outward Nature longeth to be delivered from vanity Verse 93 Chap. 9. How Nature vehemently longeth to be freed from vanity Verse 113 Chap. 13. How the Mother the Eternall Nature lamenteth for the evill children whom shee hath given up to be devoured and chooseth a new Sonne Verse 51 Chap. 13. How the Eternall Nature desireth not Art but Obedience Verse 54 Chap. 14. How wee lie captive in the outward Nature and of our pretious Jewell hidden therein Verse 2. Chap. 15. The Mother of Nature beareth a young Sonne who will shorten the Dayes of wickednesse Verse 4 Opinion Opinions Chap. 11. Of the distressed soule that knoweth not what Opinion to choose Verse 82 Chap. 12. How farre Opinions are Tolerable that are held in God and not to be rejected Verse 24 Chap. 12. Of the Opinions about the Cup and Person of Christ in Germany Those that are zealous in an Opinion hang to the Tayle of Antichrist Verse 31 Paradise Chap. 5. Of Paradise Adam was in this world in Paradise Verse 69 Chap. 5. Paradise is both within and without this world God is every where Verse 116 Chap. 5. Where Paradise is into which the soules of the holy children of God enter Verse 125 Chap. 5. What soules goe into Paradise and what into Hell Verse 127.128 Chap. 7. How long Adam was in Paradise before he fell asleepe Verse 29 Chap. 7. How young People set the Garland of Paradise upon the Serpent Verse 51 Pardon Chap. 11. Of Praying Also of the wrong meaning of Pardon of sinnes Verse 54 Patience Chap. 16. How the soule in Patience remaineth under the Crosse Verse 91 Perfection Chap. 2. The Divine Minde in the Heart of God is onely Perfection and how wee comprehend that which is Perfect in our Minde Verse 67 Person Persons Chap. 1. Of the second Person the brightnesse of the Father Verse 50 Chap. 2. Why the Father is the First Person The Desire in the Will is the first Verse 10 Chap. 2. The working of the Three Persons Verse 63 Chap. 4. The Light consisteth in Meeknesse and dwelleth in the Liberty Also of the Three Persons Verse 63 Chap. 4. Why the Father and Sonne are called two Persons Verse 69 Chap. 4. How the Third Person is the Imager and Formour in Nature Verse 77 Chap. 4. How the Third Person manageth the sword of Omnipotency Verse 78 Petition Chap. 16. An Exposition of the first Petition of the Lords Prayer the will is the soules wedding Chariot Verse 45.46.47.48 Chap. 16. An Exposition of the second Petition of the Lords Prayer Verse 49.50.51 Chap. 16. An Exposition of the Third Petition of the Lords Prayer Verse 52.53.54.55.56.57.58 Chap.
Why Women are talkative how the Moone governeth their Matrix why the Moone runneth her course so soone Verse 112 Chap. 11. How God divided Adam and made Woman out of him Verse 23 Wonders Chap. 3. How Christ prayed to his Father and wrought great wonders Verse 72 Chap. 9. How the Spirit of God openeth the wonders which were foreseene in the Eternity in the Wisdome Verse 115 Chap. 17. The outward Body should manifest the wonders of God Verse 14 Word Chap. 1. How the Word is God that Eternally maketh it selfe Verse 38 Chap. 2. The Word Createth in the Genetrix What the Eternall Still Joy is Also in what Nature is Generated Verse 78 Chap. 2. The Word taketh its Originall in Nature Two words are Generated in Nature the first expresseth the fierce power which is the Fathers Nature Verse 80 Chap. 2. A description of the second Word which is calâ—ed God Verse 81 Chap. 2. How the second Word dwelleth in the first will Verse 84 Chap. 2. How the second Word is the Sonne and the brightnesse of the Father also how Love and hate stand in opposition Verse 85 Chap. 3. The Word of God hath broken the fierce Might in the soule Verse 55 Chap. 4. How the Heart is the Word and the Spirit is the former of the Word Verse 80 Chap. 5. The soule the spirit and the body forme a Word Verse 86 Chap. 5. How the meaning the Word and the forming of words is to be understood Verse 96 Chap. 5. How the third Principle also may be understood in the Word Verse 112 Chap. 6. How the Word in Nine Moneths became a perfect Man Verse 84 Chap. 6. What in the Iron representeth the Word the Majesty and the Holy Ghost Verse 89 Chap. 8. How it is that the Eternall Word was to become Man Verse 67 Chap. 8. How the Word which became Man entered into Death on the Crosse and brake the seaven Seales Verse 68 Chap. 14. How the soule formeth the Word Verse 29 World Chap. 1. The Angelicall world is not without the place of this world Verse 34 Chap. 3. Of what and wherefore this world hath been created Verse 40 Chap. 3. God is a Spirit the seaventh forme manifesteth him wherein the Creation of this world is effected Verse 45 Chap. 4. This world shall not die but be changed the shaddow of every thing therein remaineth Eternally as a figure to the Glory of God Verse 28 Chap. 5. The inward Government is not severed from this world Verse 16 Chap. 5. Whence this world is become corporeall Verse 17 Chap. 5. This world is a similitude of the Deity in Love and Anger Verse 81 Chap. 5. This world is a Sprout out of the Eternall Nature Verse 82 Chap. 5. The Forme of this world was from Eternity in Gods immateriall Nature Verse 83 Chap. 5. How before Time the world was without substance Lucifer hath stirred up the Fire in his habitation Verse 97 Chap. 5. Where the Angelicall world is manifest Verse 117 Chap. 6. How wee are yet blinde concerning the substance of this world Verse 10 Chap. 6. What wee are also what the world and the Originall thereof is Verse 40 Chap. 6. The Eternall Substance and this world are like a Man they each generate their like Verse 46 Chap. 7. Why God rejecteth not the world before the End of Time Verse 18 Chap. 8. Of our own hard Prison in the spirit of this world Verse 14 Chap. 9. Why this world was Created which before the Creation stood in the Eternall Wisdome as an Invisible Figure Verse 6 Chap. 9. Of the inclination of the Spirit of this world Verse 9 Chap. 9. Of that which the Spirit of this world hath built Verse 10 Chap. 9. That which desireth to reach God must passe through the Fire also what Fire that is which must dissolve the world Verse 8 Chap. 11. The world is full of God where God is and where the Abysse is Verse 107 Chap. 11. What the substance of this world the Angelicall world and the Hellish world are in the sight of God also where God is to be sought Verse 110 Chap. 14. The world maketh the Children of God but a Gazing Stock Verse 55 Works Chap. 4. As the building shall appeare so shall the builder our works follow us Verse 52 Chap. 5. How the evill works of the Regenerate in Christ shall appeare Verse 134 Chap. 8. The description of the New Body and of the Old Man and how our works shall follow us Verse 77 Chap. 18. How all works follow after the will also how Lust in the soule is awakened Verse 21 Wrath. Chap. 1. The severe Kingdome of wrath is in the Centre how the Father is but one how the third Principle could not have been created Verse 49 Chap. 11. How God warneth Men of his wrath and how he letteth that come which Man himselfe hath awakened as Warres Famine Pestilence c. Verse 40 Chap. 11. What wee have inherited from Adam How the Anger should have rested Eternally without the awakened wrath no Devill can move a Flie. Verse 41 Writings Chap. 4. Though the Authours writings be hard and incredible yet they have an Infallible certainty of assurance Verse 19 Chap. 4. His writings have an assurance in the Centre of the Earth Verse 20 Chap. 5. This is no understanding but childish writing Verse 33 Chap. 6. How people may be benefited by these writings Verse 9 Chap. 9. What the Devill intendeth to doe with these writings Verse 1 Chap. 9. The worlds servants had rather loose God and the Kingdome of Heaven then their honour and Goods The whore by the Instigation of the Devill will persecute these writings Verse 2. Chap. 10. Advice in these writings to rest contented with the present apprehension of them Verse 31 Youth Chap. 15. Of the wickednesse and unrulinesse of youth if they perceive their Parents give way to it Verse 5 Zeale Chap. 12. The Innocency of the blinde simple zeale against the Martyrs Verse 21 Chap. 16. Of the Great submission of the Love of God Patience is better then zeale Verse 36 FINIS XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Alià s Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it Written in the Germane Language ANNO. 1620. LONDON Printed by Matth. Simmons in the yeare 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home
your heart it is given me to answer you 4. And you should not so anxiously seeke after these things they are in no outward reason But to the Spirit of God nothing is impossible seeing we are the children of God and in Christ new borne of God the sonne seeth very well what the father doth in his house and also learneth his Art and worke 5. Seeing also we are the mystery of God we ought not to suppose that we must not meddle with such mysteries as Antichrist teacheth for none taketh unto himselfe any thing of Gods Mysteries unlesse it be given him and St. James saith b Iames 1.17 Every good and perfect gift commeth downe from above from the father of lights with whom there is no change nor alteration 6. And seeing you seeke so eagerly after such things you become thereby even the cause of finding them for God giveth his mysteries both by meanes and also without meanes but that no man might boast he often maketh use of very mean people about them that it might be acknowledged that they come from his hand 7. You shall be answered with a very sound and deepe answer yet briefely comprised not according to outward reason but according to the spirit of knowledge 8. And although I could sufficiently shew and demonstrate these things in a larger description yet seeing they are all described and explained at large in my other Writings at present I set them downe but briefely for the ease and delight of the Reader and that it may serve for a short memoriall of the great mysteries 9. But he that desireth to know these things fully fundamentally let him seeke them in my former Writings especially in the c The threefold life third part and there he hath the whole ground of the * Note that by the words divine essence substance or essentialitie in the writings of this Author he meaneth not that essence which is God himselfe but whatsoever is besides God and which taketh its orginall from God as the eternall Idea's in the wisedome of God doe And that which is essentiall according to the forme or figure of the Idea and that wherein all Idea's lie he calleth Mysterium magnum Coeleste Arcanum Diving Essence and also of the creation of all things of that which is eternall and of that which is corruptible and how every thing was made and is come to be as it is and act as it doth and what it shall be in the end 10. And therein also lieth the Key of the Mysterium magnum so farre forth as a creature is able to comprehend or beare and thither we referre you for further explanation and so I commend me to you into the brotherly love in Christ Anno 1620. Jacob Boehmen The first Question Answered QVESTION the First Whence proceeded the Soule Originally at the beginning of the World 1. WEe have both in our second and third Booke suffâ—ciently laid open the mysteries of the Soule according to the three Principles of the Divine Essence where also we have set downe by many Circumstances the eternall Centre of the eternall Nature and also the Ternary of the Divine Essence and moreover what Eternity hath ever beene and how the beginning of the Creation a Or came to be was brought forth and what an Angel and what a Soule is Also we have laid open the heavy fall of Lucifer and moreover both the Mothers which have so brought it forth the one * Engendring procreating the heavenly Essentiality and the other the Hellish where also we have written of Light and Darkenesse 2. Therefore we shall not be very well understood by the Reader in this Treatise unlesse he hath read over and well b Or understood comprehended c Or booke the third part of our Writings 3. Although that apprehending is not in humane power yet the way thereto is very faithfully showne him so that if he doe long to attaine it he shall obtaine a d Leader or the holy Ghost Guide and directer if he follow our counsell who will shew him the key of the Mysterium magnum leading to that precious Philosophers stone and to all Mysteries let none thinke this impossible for with God all things are possible He that findeth God findeth all things with and in Him 4 Now you know e In or by according to Reason that all things are originally sprung and derived from Eternity This also the holy Scripture tells you in God are all things Act. 17.28 In him we live and move and have our being and we are his off-spring 5. And although men cannot say of God that the pure Deity is Nature but that it is the Majesty in the Ternary yet we must say that God is in Nature although Nature can as little reach or comprehend him as the Aire can comprehend the Sunshine However we must say that Nature is borne in his will and that it is a SEEKING produced out of Eternity for where there is no Will there is also no Desire 6. But in God there is an eternall Will which is himselfe to beget his f Glance or Lustre or brightnesse of his Glory Heart or Sonne and this Will maketh the g Or rousing stirring or proceeding out of the will of the Heart which is a Spirit so that the Eternity consisteth in h 1 Will Father 2 Heart Sonne 3 Proceeding or Efflux holy Ghost three Eternall Formes which are commonly called Persons as we have very accurately i Declared or Expounded explained it in our third Booke 7. Then if we discerne and know that there is not onely Light and Majesty but also Darkenesse as is plaine it behoves us to know whence Darkenesse ariseth 8. For in the Eternity beyond Nature there can be no Darkenesse for there is nothing to bring it forth we must onely looke into the Will and the Desiring for a desiring is attracting 9. And whereas in the Eternity it hath nothing but onely it selfe it draweth it selfe into the Will and maketh the Will full and that is its darkenesse whereas otherwise if it were not desiring it were a Nothing k Or viz. but an eternall stillnesse without l Or Being Essence 10. Thus the Attraction maketh m Moveablenesse Mobility and Essences which otherwise could not be in the stillnesse and so also this maketh n Astringency or bitingnesse harshnesse hardnesse and drouth together with o Acidnesse sharpnesse 11. Neither can we say for all that that the Darkenesse swalloweth up the Light as the Eternall Liberty for that which is Eternall cannot be altered nor changed but yet we must say that Light and Darknesse are in one another 12. Now the Light is good and hath p Or power vertue but the Darkenesse hath the harshnesse hardnesse and coldnesse and the desire of the Will maketh Essences and attracting which is a q Riggling stirring in the hardnesse and if
of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams fiâ—st flâ—sh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein the fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left hand of the Crosse signifieth that its originall is in the Fire and it containeth the first Principle and so belongeth to the Father and standeth in the Originall Eye in the strong and eager power as a Lord and Ruler over Nature 6. And the nether part of the Crosse representeth water viz. humility or Death signifying that it should not domineere in the Fire and enflame it selfe but should sinke downe in it selfe and under it selfe before the Majesty of God and be as it were dead in its will that God may live in it and the Holy Ghost leade and governe it so that it may not doe what Turba in the fire will but what the Will in n Or Love Light willeth 7. Therefore its will should sinke downe into soft humlilty in the presence of God and so it goeth out from the Turba of the Fire for its will is not in it and then there can be no Imagination which can bring forth such a Glasse as in which it may behold it selfe in the Fire and finde that it is a Lord and so be proud and rule it selfe by its owne Might as Lucifer did and Adam Paradise 8. We meane thus the soule in it selfe is a Globe with a Crosse and two Eyes an Holy Divine one and a wrathfull hellish one in the Fire this it should shut and o Or hiddenly secretly raigne therewith through the Anguish viz. through Death in the second Principle in Love 9. And if Love embrace it then the wrathfull fire is as it were dead and not perceived but it becommeth the joyfull life of Paradise otherwise there would be no life nor Dominion in the Meeknesse if the fire did not put it selfe into it but the still Eternity would remaine without Essence for all Essences arise in the Fire 10 And then thirdly as to the whole Body with all its members the soule is formed as followeth 11. The soule is the stock or Root resembling the Centre of the Ternarie which is like an Eye a Globe a Crosse and its will which proceedeth from the Eternall will is a Spirit which hath the true soule p Or under in its power And this Spirit openeth the Essences in the fire and water so that its whole forme seemeth like a Tree having many twigs and branches being distributed into all the Branches of its Tree which must be understood as followeth 13. The Spirit parteth it selfe into the whole body wee meane in the Tincture into all the Members they are all of them its branches The Spirit of the soule resembleth the whole Man with every member 14. And herein it is the true Image of God also for the Holy Ghost dwelleth in the Spirit of it
Death for the n That which belongeth to Faith Faiths part passeth through to God 12. But the matter is farre otherwise with wicked Parents if the Childe die in the Mothers wombe o Vide Question 19. ver 12. the soule of it falleth into the Turba and reacheth not God to Eternity it also knoweth nothing of him but it is a life according to the Essence and property of the Parents 13. And yet it doth not by this reach to the inflammation for that soule it selfe hath not yet committed p Actuall sinne but it is a spîrit in the source quite voyde of selfe-desire and wonders it is like burning Brimstone like the q Wandring false Lights that lead people astray in the night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignes Fatui and cannot reach God but remaine between Heaven and Hell in the Mysterie untill the Judgement of God which shall at last gather in its harvest and put every thing apart in its own place 14. Although r Or one that is learned in the letter or carnall Reason Mr. Sophister may herein have other Å¿ Meaning or Opinion Philosophie but we care not for his Art we have Eyes and he hath art we speak what we see 15. Thus we give you to understand that no soule is borne into this world without sinne how honest soever the Parents be for it is t Ausgebrutet engendred or hatched conceived in the Earthly seed and bringeth the Turba of the body with it which also hath begirt the soule 16. Therefore God made a Covenant with Children in the Old Testament in the Circumcision and bound them in that Covenant to have their bloud shed and so drowne the Turba of the soule therewiâ—h 17. And in the New Testament the Baptisme wherein the Holy Ghost washeth away the Turba with the water of Life the water of the soule that it may u Stand or appeare before God draw neere to God and be his Childe 18. But they who say that those who have not baptisme as Jewes and Turkes and other people who have not the knowledge thereof among them nor the Candlestick are all rejected of God although in their Doctrine Life and deeds they doe earnestly strive to enter into the Love of God they speake phantastically and without knowledge like Babell 19. Blessednesse lyeth not onely in the outward Word but in Power who shall cast out him that entreth into God 20. Is not this Babell which hath confounded the whole world so that People have divided themseves in Opinions and yet in the Will they goe but one way what caused this but onely the Antichrist when he x Tooke Gods Government upon himselfe drew the Kingdome of God into his owne Jurisdiction and made a meere fable of the New-birth which very Children will be ashamed of when it shall he day 21. Wee can say with good ground that Antichrists teaching is but y A meere flourish casting a mist before the Eyes jugling beating of the Aire a slight of the Serpent which continually beguileth Eve 22. Thus we know that no soule commeth into the world without sinne each bringerh the z Disharmony Turba with it for if it were without sinne then it must also dwell in a body wholly pure and having no evill will in it and in which is no Earthly z Disharmony Desire 23. Now body and soule are thus a Seeking or strife of the foure Elements bound together untill the Turba findeth the b Or knit Limit of the body and then it seeketh the works of the body as is above mentioned The fifteenth Question c Or End How commeth sinne into the Soule seeing it is the worke and Creature of God 1. AS it is mentioned before so it is the Turba with the Earthly c Seeking or longing Desire come together into this world and so the soule is strongly drawne by two viz. by the d Verbum Domini Word of the Lord which mediated or interposed it selfe which out of Love is become Man this draweth the soule continually into the Kingdome of God and plainly sheweth the soule the Turba so that the soule seeth in Nature what falshood and sinne is and if it yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should only desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And is the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against
Gods Majesty would not be manifested if his Anger were not which sharpneth the darke hiddennesse of Eternity by the wrath of Nature so that it is changed into Fire whence the high Light in the free Eternity is brought forth which maketh a Majesty in the milde source 4. And yet the Fire is the onely cause that there is a d Or life or working source in the Light in the Meeknesse for the Light proceedeth from the Glance of the fire and hath the source of the Fire in it selfe 5. But the Will as is mentioned before sinketh downe in the Anguish even into Death and springeth againe afresh in the Liberty and this is the Light which hath the e Or property source of the Fire but yet it hath another Principle in it for the Anguish is become Love 6. After this manner also it is in the Body where the flesh striveth against the Spirit the Life of the outward flesh is a Glasse of the most Inward fire life viz. of the life of the soule and the life of the Spirit of the Soule with the Light of the Tincture is the middlemost Life and yet it is borne out of the soule 7. But understand our depth aright the Spirit of the soule wherein the Divine Image consistech ariseth in the fire and is first of all the will to the Fire but when the f Or wrathfull desire and indignation of the fire wrath in the fire is sharpned and inflamed then the Will commeth into a great anguish like a dying and sinketh downe in it selfe out of the wrath into the Eternall Liberty and yet there is no dying but g Or second another world thus commeth out of the first 8. For then the Will springeth up in the other world as a sharpnesse out of the Fire yet it is without any such h Or Aking property Anguish source in the Eternall Liberty and it is a moving a driving and an i Or feeling acknowledging of the Anguishing Nature it hath all the k Or springing vertues Essences which in the first sharpe fire-world are brought forth in the Anguish but they are like one that goeth out of Fire into water and so the Anguish of the fire is left in the water 9. You must understand that this Life is the Life of the Spirit of the soule the soule is the Centre of Nature and the Spirit is the precious and noble Image which God created for his Image herein standeth the High l Or Kingly Royall and precious Image of God for God is thus he is comprehended in the same source of Life 10. The Spirit is not parted from the soule no as you see Fire and Light are not parted and yet are not one they have a twofold m Or Quality Source the Fire is wrathfull the Light is Milde and Lovely in the Light is the Life and in the Fire the cause of the Life 11. And thus without much seeking you may finde the cause of the Contrariety that is between the flesh and the Spirit for the inward Spirit hath the n Or Gods body Divine Body from the meeke Essentiality and the outward Spirit hath the Body of the Glasse of the wrathfull Fire viz. the body of the Glasse of the soule which would alwayes awaken the o Vehemency or fiercenesse wrathfulnesse viz. the great Wonders which lie in the p In the secret or hidden Mysterie of Eternity Arcanum in the q Sternnesse or fiercenesse or strength eagernesse of the soule but that the inward Spirit of Love hindreth it lest it should elevate it selfe and inflame the soule and so it would lose the r The habitation or sweet taste fruition of Love and the Image and the wrathfulnesse of the soule would destroy it and thus contrariety ariseth 12. The Inward Spirit would be Master for it tameth the outward and so also the outward would be Master for it saith I have the Great Wonders and the Arcanum thus it braggeth of the Mystery and yet it is but a Glasse of the Mysterie 13. It is not the Essence of the Mysterie but a Å¿ Seeking or longing Desire an incomprehensible Glasse in which the Mystery is beheld but it would be Master seeing it hath attained a Principle and is a Life of it self but it is a foole in comparison of the Mysterie 14. Therefore beloved Brother if you would seeke the Mystery seeke it not in the outward Spirit you will be deceived and attaine nothing but a glance of the Mystery enter in even to the Crosse then seeke Gold and you will not be deceived you must seeke in another world for the pure Childe that is without spot in this world you finde onely the drossy Childe that is altogether imperfect but goe about it in a right manner 15. Goe back from the Crosse into the fourth forme and there you have Sol and Luna together bring that in Anguish into Death and bruise that composed Magicall body so long till it become againe that which it was before the Centre in the Will and then it becommeth t Desirous Magicall and hungry after Nature 16. It is a u Or seeking or Desire longing in the Eternall Longing and would faine have a body therefore give it Sol viz. the Soule x Or for a body that it may have a body and then it will soone make a body according to the soule for the Will springeth up in Paradise with faire heavenly fruit without blemish 17. There you have the Noble Childe yee covetous gripers wee must indeed tell this to you seeing it is borne with it but those onely that are of our Tribe will understand us 18. For wee meane not here a y Or similieude figure or Parable Glasse or Heaven but Gold wherewith you vaunt which for so long a time hath been your Idoll-God and your blinde z Or Cowes-eyes Owle-eyes are so quite put out that you see lesse then before But the Children shall see eate and be satisfied that they may prayse God 19. We speake here wonderfully yet we speake nothing but what we must speake Let none marvell that he knoweth the Mystery who hath not learnt it from any man doth not an hearb grow without your a Or direction Counsell neither doth it inquire for your Att yea the Mysterie is growne also without your Art it hath its owne schoole like the Apostles on the Day of Pentecost who spake with many Languages and Tongues without premeditation and Art and so is this simplicity in like manner 20. And this foretelleth thy Fall O Babell b That you may be warned of it that thou mayest know it no wrath nor Anger will help you the Starre is borne which leadeth the c Magi. wisemen out of the East-Country but seek thou onely where thou art and finde thy selfe and call the d Wrangling malice and Tyranny Turba from thee and then thou shalt
disgrace which was put upon them that were innocent is a great Triumphant Glory to them in that they have suffered in Innocency and put on Patience in Hope which they have still on Death cannot take it away nor put it off but the soule taketh that with it which it hath z Or wrought conceived 17. It s many hearty Prayers wishes and good deedes in love to its Neighbour are its food which it eareth and joyfully enjoyeth till its New Body shall eate Paradisicall fruit 18. But they which have put on the Divine Body here they eate at Gods Table without ceasing yet the Paradisicall fruit belongeth to the body of the Wonders which shall arise out of the Grave and which was created in Paradise for it was made out of the Beginning and it bringeth the End with the a Or workes Wonders into the Beginning againe 19. But wonder not nor thinke that we understand it so though we seeme to speake of two bodies of the Holyest Saints for they are not two but one But consider that Gods Essentiality filleth all and that is the Divine Body which is put upon the. b The great Holy soules Holy soules even in this life 20. For they cast their will into Gods will and so they receive the Divine Body which filleth all things their will dwelleth in the Divine Body and eateth of Gods Word of Gods fruit of Gods c Or Power vertue in the Divine Body and Christ is in God God is become Christ 21. And so they d Or are clothed with weare Christs Body in God and yet waite for their first Adamicall holy Body with the e Viz. The workes and deedes which were done by the Elementâ—ry Body during the whole l fe Wonders which shall be put upon them with Paradisicall f Or quality property 22. For Gods purpose must stand he created the first Body g Or in for Paradise it should have continued there Eternally and it must goe thither againe and the soule must remaine upon the Crosse of the Ternary in the Mouth of God whence it came and yet the whole Person continueth with Body and soule in one another but God filleth All in All. 23. O! that we had but a humane Pen and were able to write it in the Spirit of your soule according to our knowledge O! how many would then returne out of Sodome and Gomorrah out of Babell out of the Covetous proud vale of Misery which notwithstanding is but Anguish and paine full of feare vexation and horrour 24. And here we shall let you know that you may deeply consider it what is the lamentable and miserable condition of the damned soules and what they have to expect and but briefly seeing the following Question doth it at large 25. Their expectation is like that of an imprisoned Malefactour who continually listneth when any thing stirreth when the Executioner should come and execute Judgement and give him his Reward just so doe they 26. They have a false Conscience which gnaweth them their sins are set continually before them they also see their workes Magically they see all their unrighteousnesse and vanities their unmeasurable pride and haughtinesse they see the oppression of the poore their scorning and suppression of them 27. Their false beliefe flieth from them their Hypocrisie was only a deceitfull Glasse it reached not the Heart of God it standeth visibly before them in the Magick viz. in their will but when they search therein they stirre up the Turba of the Fire which will alwayes consume the Glasse and then they are in feare and horrour 28. For they see and know that all must be tried at the last Day by the Eternall fire of Gods Anger and they feele very well that their workes will stay in the Fire 29. The Devills also exceedingly Tremble when they consider their fall which rests in Gods Judgement what he will doe of which the Holy Scripture telleth us plainely enough especially the Judge Christ himselfe 30. Thus know that the totally miserable condition of the damned is that when they should trim their Lamps to meete their Bridegrome at his comming they tremble and smother all their workes which the Turba neverthelesse sets before their Eyes 31. But now those soules which are damned in a high degree are very presumptuously bold they reject God and curse him and are his h Most malicious worst Enemies 32. They hold their cause to be just they oppose God with daring impudency and thinke is there fire so are wee fire is there i Rising boyling properties source then wee will climbe up above God and Heaven in the source of the fire what care wee for humility wee will have the strength and might of the fire we will be above God and doe Wonders by our Power 33. Wee have the Roote God hath but the Glance let us be Lords God shall be servant our k The wrath of the Eternall Nature Mother is his life wee will overthrow his strong Tower at once 34. They have the minde of Souldiers that scale Forts and walls and thinke the Citie is theirs though indeed they loose their lives and never get it 35. You must understand that Hell is against Heaven and the Inhabitants thereof against the Inhabitants of Heaven and this in God is also a great Wonder all maketh for his Glory The three and twentieth Question Whether doe the Soules of the wicked without difference for so long a time before the Day of Judgement feele any ease or Refreshment 1. A Thing which goeth into an Eternall Entrance is also in the Eternall End who can put any thing into his hand that is a far off and not present where it is to be done he must give it onely into his hand that is by to receive it And that thing which with its will is gone forth out of it selfe can receive nothing within it selfe because it desirerh nothing within it selfe 2. Thus it is with the wicked in this world he is gone with his will out of himselfe into Covetousnesse Pride and pleasure into vices gormandizing tipling and whoring also into Gluttony his will is continually bent to dispise the poore in scorne and disgrace to plague the poore and to tread him downe by Authority 3. He hath corrupted Judgement with lies and bribes and continually swallowed downe unrighteousnesse as a Cow drinketh water all that hath come from him hath been l Or cruell bitter Anger which he prosecuted as farre as his power would reach his will hath been meere wilfulnesse he hath done what he listed he hath danced after the Devills owne Pipe and hath wholly entred into Covetousnesse he hath accounted his money and meanes his Treasure and his will hath continually entred into it 4. He hath never retired into himselfe and sought after Love much lesse humility he hath esteemed the needy as his footstoole he hath crushed him under without measure he hath counted it his
the Day of the Appearance 5. They take no care about devillish matters it belongeth to the Angels to strive with the Devills and to defend man No f No holy soule soule imagineth into Hell it is Enmity to it The nine and twentieth Question What is the Soules Rest g Or Resurrection Awakening and h Clarification or transfiguration Glorification 1. THis is already sufficiently cleared their Rest is without Essence in the stillnesse where they are in Gods hand and no i Paine or Turba source toucheth them they have no feeling of any source but they are as one that lyeth in a sweet sleep and resteth very pleasingly 2. Their glorification in this meane time is when they consider of the Joy to come then the k Viz. the Spirit of the soule Spirit entreth into the Majesty of God and receiveth Joy and l Glorious illustration Clarity and so all this time they trim their Lamps that they may the more m cheerefully readily receive their bridegrome in their New bodies 3. There is a very sweet Magicall Paradisicall joy in them but Paradise is not yet fully n Stirring or working manifested in them with totall perfection for that belongeth to the New body which shall rise out of the Earth 4. The first body which God created and Christ redeemed with his bloud that will bring the Wonders with it and enter againe into Paradise and be clothed with the Majesty of God and then the Tabernacle of God is with Men. The thirtieth Question What is the Difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 1. CHrist saith concerning this that there shall be a great difference therefore we direct you to the Scripture for it shall come to passe just according to the Holy Scripture 2. Seeing that humane Reason cannot search or finde it out how should I answer you more then the Scripture speaketh of yet seeing you so earnestly desire and long to know these things you even become the Finder in your seeking and I am but the Instrument 3. And although it be declared and given to me yet it is not a thing that consisteth in my understanding or knowing but the knowing consisteth in the Spirit of Christ according to which this hand speaketh of us for it speaketh from two Persons and two Persons say not I but we and speaketh of two as a Lord who speaketh of his person and of his o Office Authority Power or Jurisdiction Dominion 4. Thus also the Children and servants of God ought not to say the knowledge is mine the understanding is mine but give God the glory and in their manifestation of the Wonders of God should speake of two viz. of the Giver and Receiver 5. Neither should any vnderstand this our manner of writing so as if the hand did glory or boast it selfe of its humane Authority and worthinesse though indeed we are worthy in Christ but as to the outward Man we will have no honour or Renowne for the Renowne is Gods 6. Wee are Children of the Father and must doe as he will have us and not bury the Talent which he giveth us in the Earth for the Father will require it with increase and if there be no increase of it he taketh away that which he hath given and giveth it to him who hath gained much which would be a very lamentable taking away from me for me to know and enjoy God and then to lose him againe it were much better for me to lose the whole world and the outward Life then God and the Kingdome of Heaven 7. Neither is it a light matter to be disobedient to God see what was brought upon Corah Dathan and Abiram by Moses wee say the same shall come upon the disobedient and scorners 8. Indeed the scorner seeth not his punishment instantly but his p Viz. hâ—s perturbation malice and wickednesse maketh a figure of it Turba taketh it in îf he hath been a jeering scorner and Reviler and now would faine be delivered from his q Or sinne Turba then he must bewaile it in bitter lamentation and sorrow in the sight of God or else he will carrie his scorne with him into the Fire of Anger and then it will gnaw him for ever we would have this spoken for a warning 9. For we shall here describe a very earnest matter be not deceived God is not mocked the wrathfull Anger is in his Power he hath Heaven and Hell in his Power the last Judgement is an r Severe earnest worke 10. And because wee are to set downe the Resurrection of the Dead we must write the manner of it what it is and by what power this world shall Å¿ Or passe away perish and the Dead arise it will be in earnest account it no jesting matter we shall speake of the very ground of it 11. Doe not thinke it it is a Fable it proceedeth from the t Disturbance or confusion Turba upon the u Or when the measure of your sinne is full Crowne the x The Spirit of the awakened wickednesses Spirit of your owne Turba declareth this unto you for the End hath found the beginning thus the y Or workes Essences of the whole world are brought to z That they may be seen Light in the middle and thence your Prophet ariseth viz. from the a Or workes Wonders which you have wrought and he speaketh of the Destruction 12. For the Spirit of the Turba shall not Governe but the Spirit of Christ he hath overcome Death and taken the Turba captive He leadeth Captivitie captive as a Conquerour 13. But the Turba will execute b Or Justice Judgement for it is Gods servant in the Anger not his Master but his servant therefore that Thunder which shall make the Earth to tremble will proceed out of the Mouth of God which shall set the Elements and Firmament on fire 14. The last Judgement belongeth to the Judge Christ and the Holy Ghost for here the Center of the Eternall Spirit will stirre up it selfe having also divided it selfe into three Principles whereof one is the Spirit of Anger and the other the Divine Spirit of Love and the third is the Airy Spirit of the outward world 15. The last c Or manifestation moving belongeth to him who according to the Deity is in the Mouth of Christ but according to the wrath he is in the Hellish d Or property source of Anguish and according to the e Or workes Wonders he is in the Spirit of this world 16. And as he was the f Artificer or framer of all things Worke-master of all Essences so also it is he that shall give every thing it s owne Mansion and gather every thing into its owne Granary 17. For he hath many helpers viz. the Angels they shall sever and part all asunder and then the Father
g With the word of the Lord. cum verbo Domini pronounceth the Sentence by the Mouth of Christ and then the world beginneth to burne and every thing entreth into its owne Granary and Reservatory 18. For the Reservatories will be divers not onely two viz. the two Principles yet in two Principles but with much difference every thing according to its h Or power vertue 18. For every worke hath its Magicall Principle wherein it is contained as a peculiar Wonder both in Heaven and Hell every thing according to its Spirit as it hath been good or evill so will its forme appeare and so also will its vertue be like the flowers of the field in their differences And in this manner also shall the Glorification and joy of Man be all according to the i his workes which he wrought here Essence which he brought forth here 20. But we understand here the Essence of Faith which is the vertue in the Essence of Love and not of the outward worke for all shall be represented in the figure in the Wonders and that both as to the beginning and circumstances 21. When the last Day shall begin to dawne then the Deity manifesteth it selfe once more and that is the third time in all Formes in Love and Anger and then all things together at once shall be plainely layed open and visibly set forth in the sight of all Creatures in this manner following 22. The beginning of the Creation in the Word Fiat hath inclosed this world in it selfe as a Modell and k Or appointed founded the limit wherein now the Wonders are contained which also were revealed in the middle in the time and brought to Essence which were foreseen from Eternity in the wisdome in the Magia of God and will be together all in the Essence then and then the l End finishing or consummation of all things limit is nigh at hand and there will be no time of seeking more for then all is finished whatsoever God had in his Eternall Counsell he hath conceived and manifested in time 23. Now here is the End of time for then the beginning hath found the end and the End is then the beginning and passeth againe into that which it was from Eternity 24. But the m Viz. the world and every creature middle with the n Viz. all that hath been done in the world from the beginning to the End Wonders which were manifested in the time continueth for evermore in the beginning and in the End as an Eternall middle with its Wonders viz. with the Angels and men and their Essences as also the figures of all Creatures and all what ever hath been Essentiall at any time the Earth with its Metalls also stones and all materiall substances as Trees and hearbs all these stand in the Figure in the middle and in the Wonders but quite voyde of such Essences and life 25. For no Beast commeth againe but its figure continueth in the Magia for it arose out of the Eternall Glasse so that now when the outward Earthly Glasse breaketh it must remaine in the Eternall as a Wonder to Gods honour and glory for evermore 26. And these Essences belong all to Paradise for they shall be the Holy Paradise wherein the heavenly Essences shall beare Essentiall palpable fruit 27. And as here in this Life wee doe account the fruits of the Earth proceeding from its Essence as o Inanimate senslâ—sse things dead things without p Life or sense understanding so also the Bestiall and Earthly Image of this world shall appeare as a dead Essence and so shall the Essence of all Creatures they shall remaine as a shadow 28. But Paradise hath and beareth fruit from the vertue of Eternall Life that is from Gods q Or Wonders Essences Now all that which for the most part is hidden from us here tstat is inclosed in the word Fiat in the beginning and End and it lyeth therein as a great Mysterie 29. But now the Spirit of the first Creation will move all the three Principles yet before that be brought to passe the Word of God r Formeth it selfe by the Spirit conceiveth it selfe with this Spirit like an elevation or manifestation of the Deity 30. For the Spirit stirreth the Turba of all Essences in all the three Principles and then whatever is in Heaven Hell or this world will be manifested in one houre 31. For the Turba stirreth up all Essences and all creatures and all whatever is in Heaven and Hell will be made visible and every one shall see the workes of his owne Heart be they good or evill 32. In this houre also the Judge Christ will appeare upon the Bow of the Ternary as upon a Rain-Bow according to the Principle of this world it is a naturall Rain-bow but according to the Principle of God it is the Ternarie the Crosse with a twofold Rain-bow having one part turned towards the Internall Principle that is in the Abysse of the Anger and there he sitteth upon the Anger of God this the Devills and all wicked men shall see 33. For this Bow is included in all the three Principles and this Judge Christ sitteth upon and in the Omnipotency of Eternity above all that Å¿ Or ever had a Being is called Essence 34. Then the Miserable horrour of all Devills and wicked men will arise and they will houle lament yell and cry and say unto the wise Virgins give us some of your Oyle O! comfort us wee entreat you wee beseech you teach us what we shall doe Give us some of your holinesse that we may be able to stand before the Angry Countenance of God for the Eye of Hell standeth wide open whither shall we flie from this Anger 35. And the wise Virgins viz. the Children of God will say away to your t Those that sell Merchants and buy Oyle for your selves least there be not enough for us and you we have but enough for our selves away to your Hypocrites and Deceivers who have tickled your eares with u Seeming holinesse and purity flattering fine dissimulation for your Money there buy for your selves what have you need of us now Have not we been your fooles Away now with the flourishing shew of your deceit and hypocrisie we will not make our selves partakers with you least we smart for it 36. They shall then stand in great horrour and trembling yelling and crying to the Judge Christ but his wrathfull Eye x Or by with their Turba entreth into the very Heart piercing through Spirit and flesh through marrow and bones for the soule in the Turba by the moving of God is stirred up already before-hand in the Wrathfulnesse 37. And then they will fall to the ground for very Anguish and some of them shall bite or gnaw their blasphemous tongues and the proud will say O ye Mountaines fall on us and ye Hills cover us from the Eye of this wrathfulnesse
Government be ordained of God 77. Therefore ye Rulers and Potentates of the world looke to it and see whether you be the Ordinance of God and are placed in the Right Divine Order Have a care how you deale with the distressed inferiour for now he standeth before your Eyes and blameth you saying that you have been the cause of all his sinnes and wickednesse 78. For there one will crie out and accuse the other saying that he hath caused me to commit such ludenesse and will curse him the Inferiour his Superiours and the Superiours their Superiours Also the Prince will accuse his false Counsellours and his Counsellours the Priests because they did not reprove their Courses but soothed and flattered them for Ambition and honour sake 79. How will you be able to stand ye i Or Universities high Schooles and Doctors even all of you who have set up your selves in Christs stead and have so proudly k Or disputed wrangled about Christs Cup also about Christs Doctrine and Glory that you have provoked and put on the Princes of your Land who are the Ordinance of God to warre and bloud-shed for a few l Termes of Art words sake which you your selves have m Or Contrived forged 80. Where is Christs teaching and Spirit of Love who said Love one another for thereby shall they know that ye are my Disciples Where is your Love looke upon your bloudy instigations wherewith you have encouraged men to battle and have lead the world astray from Love and n Or Concord Unanimity 81. Ye have made Rents and Divisions so that Kings have been at variance and enmity for your Pride sake in that you have wrested the words of Christ and have not regarded whether you have had Christs Spirit and o Or meaning Will or no and therefore you above all others shall give an heavie account for you have knowne the will of the Lord and have not done it you have run and thrust your selves into Christs Office meerely to get profit favour and Honour you have not regarded the Spirit of God therefore the Spirit calleth you Babell a confusion of all those that live 82. You have set the whole world at ods and though you should teach them Love you have taught them Contention and strife so that one brother hath hated and persecuted another for your p Opinions Doctrineâ— which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandalâ—sed for your disputations sake blasphemed for your contentîons sake whether will you betake your selves and where will you abide when this shall be set before your Eyes and the whole world crye woe woe woe to you 83. Also here the Angels who are the Reapers shall divide all into two Heards and place the r Or Righteous Honest at the Right hand and the wicked at the left viz. at the Eye of Anger for the Principle of Light is here called the Right hand and the Principle of Fire the Left 84. And thus the Tribunall or seate of Judgement will be set All the great Shepheards whom God hath sent forth for a Light to the world who have reproved and taught as the Patriarchs who taught of the Promise of Christ shall be placed with the Prophets and Apostles at the Right hand of the Judgement and Moses and all Teachers of the Å¿ And Law-givers Law at the left hand of the Judgement 85. For Moses and Elias and all those exceeding precious teachers of the Law beare the fiery Sword and require Gods Justice and they at the Right hand Gods Mercy 86. And in this houre is the very last Day when the Judge shall say Come ye blessed of my Father inherit the Kingdome prepared for you from the Beginning for I was hungry thirsty naked sick and in Prison and you have administred to me 87. And to the wicked company Goe ye cursed into everlasting fire I know you not for I have been hungry thirsty naked sick and in Prison and you administred not to me 88. And then they will excuse themselves before the presence of the Judge and say we knew thee not Lord but he shall say being you have not done this to my poore Children you have not done it to me 89. And here the Spirit of God will manifest himselfe forthwith in all the three Principles and stirre up the t Or Ground Center of Nature so that it shall burne in the fire of Anger for all both Heaven Earth and the Firmament will be set on Fire together 90. And the Turba will swallow up the Earthly world in the Fire and restore it to that which it was before the Creation onely the u Viz. All whatsoever grew was borne made or done by word or Deed from the beginning of the world to the End Wonders remaine still in two Principles the third Principle doth vanish quite away all but the Wonders which shall be brought into the beginning 91. And then the Earthly Life and the Earthly Body will fall away and the Fire will consume them 92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire with its owne Wonders which shall follow it and whatsoever is false shall remaine in the Fire 93. And so they shall be caried through the Fire in the twinckling of an Eye and the fire comprehendeth them not for as little as the fire can retaine the light or Wind so little can x The fire of Wrath. it retaine the Light of the Holy men for they can dwell in the Fire without feeling any paine 94. Then instantly by the kindling of the Fire the Divine Majesty and Paradisicall Life is made ready and thither they enter as Children and live Eternally with their Father in one Love in a simple Childe-like Life and this is a Communion of Saints together 95. There is no Day or Night there for the Sunne passeth away and the Starres passe away but their y Or operations Wonders remaine apparently in the Great z See in the small six points what the Magia is Magia to the glory of God thus they shall passe away 96. The wicked also must goe into the Fire and their Earthly Life will also fall away and their a Or Vizard monstrous Image will appeare in the Spirit according to the shape of all hideous abominable Beasts like the Devills 97. For they dwell in one and the same Principle and Lucifer is their great Prince whom indeed they served here though they depended on their Hypocrites for a false Paradise 98. Thus my beloved friend you have a briefe description and Declaration of the last Judgement Day for whatsoever is of this world shall passe away 99. The Earth and all stony Rocks and Elements will melt away and that onely will remaine which God would have and for the sake of which he hath created this word 100. Both the good and
the evill were cleerely b God hath foreseene the Good according to his Love according to which he is called God and according to his wrath or Nature according to which he is called an Angry Jealous God and a consuming Fire he hath foreseene the evill but not ordained it foreseene in Eternity and were onely made Essentiall in this world that they might be a Wonder and hereafter they remaine so to Eternity The one and thirtieth Question What kinde of New glorified Bodies shall the Holy Soules have 1. THis hath been already sufficiently declared for as every one shall be cloathed with the power of Love Righteousnesse and Purity and as his excellent workes of Faith have been so shall he gloriously shine 2. Yet there will be very much difference for the workes of many will all remaine in the Fire and he himselfe will hardly escape he will not shine as the c Viz. the great Saints Saints 3. For as the Scripture saith they shall excell one another as the Starres of Heaven But there will be no d Or envying grudging but every one will rejoyce at the Excellencie of the other for there is no other light there then God filling All in All. 4. And so every one as his Or Vertue Power is capable of the Light shall receive the brightnesse of the Majesty of God for after this Life there will be no bettering but every thing remaineth as it returneth home 5. For there the Judge Christ will deliver up the Kingdome to his Father and then wee shall no more need any Teachers and Guides But he is our King and Brother there is no commanding more but we are with him as a childe with the Father whatsoever we doe it is good for all falshood is done away The two and thirtieth Question What shall the Forme Condition Joy and Glory of the Soule be in the Life to come 1. HEre we must consider Paradise for this outward world with its fruits and colours hath been a Figure of Paradise for Paradise was f Or within us in us and the outward Spirit bereaved us of it and drew us into it selfe for when Adam lusted after it his owne lust tooke him captive 2. But we shall now enter into it againe and Eternally solace our selves in the excellent beautifull flourishing of all manner of flowers and Formes both of Trees and Plants and all kinde of Fruites but they will not be so Earthly grosse and palpable 3. For then our bodies shall not be so how then can that Essence be so all things there will be Angelicall the Fruits are more g cleere subtile transparent bright and shining pure and fine then are now in the outward Elements for they make no impurity when we have eaten them 4. We shall have no stomack or intrailes which we shall need to fill as we doe here this devouring stomack but all there is in Power we shall eate in the Mouth and not receive into the body we shall need no teeth to chew withall there is meere Power and yet in a true Naturall forme and manner with shining colours 5. And so the Kingdome of Heaven consisteth not in eating and drinking but in Peace and Joy in the Holy Ghost singing and sporting with the workes of Gods Wonders and the Lovelinesse of Paradise 6. We shall lead a life like children who rejoyce and are very merry in their Sports for there will be no sadnesse in our hearts or feare of any thing but a delightfull h Play sport or exercise Recreation with the Angels 7. This world will be no more thought upon or regarded for all Earthly knowledge and cogitations shall remaine in the Turba of the Earthly Life in the Fire 8. We shall have no knowledge more of our Parents Children or friends who are in Hell 9. Wee shall all know one another among our selves by Name though the Earthly Name shall remaine in the Turba we shall have a Name according to our first Name in the Language of Angels which here in this life we doe not understand In the Language of Nature we understand somewhat of it but here wee have no tongue to speake it with 10. None shall say to another thou art my Husband thou art my wife thou art my Daughter thou art my sonne my servant or my handmayde all are alike there wee are all Children there is neither Husband nor wife neither childe servant or mayde but all are free every one is all There is but one Sex viz. Heavenly Virgins full of Modesty Chastity and Purity 11. All of us together are Gods Spouse and he is our Husband He soweth his power into us and we bring him forth prayse and Glory 12. There is such a kind of dancîng and singing as Children use when they hold hands and sing and dance a Round 13. All Arts will be no account But you must know that they who have Enjoyed the great hidden Wisdome understanding and Art had the Mysterie and to whom that hath been revealed they shall have farre greater Wisdome and knowledge then others and excell others much 14. Indeed not in k Teaching and ordering or coaction Doctrine and Discipline but their wisdome will begin all manner of Exercise in the heavenly Mysterie to the stirring up of Joy for as Children flock together when one beginneth a sport so also here 15. Little Children are our Schoolemasters till evill stirre in them and so they embrace the Turba Magna but they bring their sport from the Mothers wombe which is a Remnant of Paradise but all the rest is gone till we shall receive it againe 16. A King is of no more value there then a Begger if he have governed well then his vertue followeth him and he shall have the prayse thereof in the Majesty for he will obtaine an excellent glorification lîke a Shepheard over his flock 17. But if he have been evill and yet at last turned and entred in as by a The thread of Faith at the last gasp thread then his Kingly workes remaine in the Fire and he will be accounted of m In the Kingdome of Heaven here then a Begger who hath been honest nay he will not be so glorious as he 18. Every one will be knowne by his workes what he hath been when they shall set forth their Merchandise in the heavenly Magia as Children doe in their sport 19. And yet you must know that it shall not be a Kingdome of Sport in we than shall speake of the Wonders and wisdome of God and of the great Mysteries of the Heavenly Magia the n The song of Miriam Moses sister song of the o Persecutour plaguer or oppressour great Hunter will continue there to the disgrace of the Devill and to the prayse of God 20. We shall have some knowledge of Hell but see nothing of it save onely in the Magia in the Mysterie for the Devills must dwell in the Darkenesse the
They have their joy in their abominations and their chiefest joy is to scorne God in that they are fiery Spirits and God a Spirit of Light 4. Their boast is alwayes of their strong fiery might they are as a Dragon that spitteth fire they seeke destruction and finde abominations 5. They have also fruit growing out of their own Principle as the abominations of their wills are 6. They have a sort like such as play with fireworkes as Rockets and Balls of fire also spitting fire out of their mouthes k Jesting jeering scoffing and deriding in strange Apish gestures of face and body fooling tumbling and jugling is their passe-time though indeed there is no time nor no feare of any other Torment after the last Judgement Day but their whole life is a continuall feare horrour terrour and Lamentation every one hath his worke which he did here while he lived in the Figure which awakeneth the Turba there and so he rideth in the Fire 7. The soule hath no feeling of it because it selfe is Fire but the Turba doth plague it with those Abominations which it introduced there is an Eternall despairing in them and therefore they are Gods Enemies 8. To blaspheme God is their chiefest Power they devoure Hellish brimstone and Abominations for their fruits are a kinde of stuffe that is outwardly faire but inwardly meere l Strong Abominations malice or wickednesse wrathfulnesse such Hypocrites as they have been upon Earth such bread doth their Heaven afford them to eate 9. They are at Liberty and not shut up at all they may descend as deep as they will for the Abysse and darknesse is every where and yet they are but in their first place the deeper they desire to throw themselves the deeper they fall and yet they finde no end or bottome 10. Their m Their time not the time of Man number is not the number of any humane time their n Refocillation breath is a meere stinke of Fire and Brimstone when they consider themselves in their Abominations that they were once Angels and now Devills then presently the gnawing worme ariseth which biteth and tormenteth them 11. To what end should their wickednesses be described they are evill uncleane Beasts that which they practised on Earth that followeth them and that they desire to doe there also they drinke downe abomination and wickednesse without measure 12. Their o Or Dominion Government is no way better to be knowne then in the Antichristian p Or Beast horse and scornefull men who rave with cursing and blaspheming yet this is but a q Shadow or Resemblance Glasse of the hellish Abominations we will not mention them any further for they are not worth the speaking of The five and thirtieth Question What is the Enochian Life and how long is it to continue 1. THis is also above humane Reason no outward Reason can comprehend it but seeing r The Enochian life is brought forth it is borne it must be made manifest For there are such Mysteries couched in it as the world is not able to conceive neither ought we to mention them all for they have their Å¿ Bounds or appointed time limit how farre they shall be mentioned for in t Time or Age. this u Or Wonders Miracles are yet to be done upon the Earth for which cause our speech is taken away and we must hold our peace in silence 2. Indeed we may declare what kinde of life it is or whether Enoch is gone as also Elias and Moses it is no Fiction we declare onely what is given us here wee must not mention any further we must not be believe Reason for it is a foole herein 3. But we may well speake something of it for the time is x Or come borne for y Or prophesie Enoch to speake and z Or the Sword Elias to worke againe which Babell shall finde by experience for Moses hath a Or Beames or Rayes which with their light shall contend with darkenesse hornes and yet he is a patient Lamb. 4. O how wilt thou rejoyce if thou dost get into Moses his Flock for he hath a good Message Rejoyce O heaven and skip for joy O Earth for Enoch is in the Field and keepeth his Flock 5. What doth Elias desire for he is cloathed with a white Garment he was with Christ on the Mount and spake of the consummation of mans Redemption he spake also of the entring into Paradise and of the finall deliverance from b Or driver the Hunter 6. He that is borne blinde seeth nothing How can a lame man get the prize or a deafe man distinguish Languages doth not the Sunne shine daily and yet the Moale remaineth blinde shall Babell come to see we know she is a scorner and therefore she must be blinde though the Sun shine clearely to her 7. How can he hehold two worlds that alwayes liveth but in one or is it not Art and wit that hath understanding able to search out the deep Gates yet c Art and wit they passe away as a winde which bringeth forth nothing though it maketh a boasting noyse and so doth Babell 8. When we will speake of the Enochian Life we must looke into the Scripture and see who Enoch was and what life he led and then wee may soone finde where he is and what his taking up or Translation was 9. You know that the d Gen. 5.18 Scripture saith his Fathers name was e See the Mysterium magnum ch 30. ver 19 20. JARED if you understood the Language of Nature you had the whole ground already 10. And Enâ—ch begat Methusâ—lah who attained the highest age of Man and after he had begotten him he continued in a Divine Life till the Lord tooke him away into his owne Principle 11. But we must not understand it as if he were wholly perfect in the Light of the Divine Majesty and should not appeare at the day of Judgement Indeed he is in God without Death or want of any thing yes he is in Gods Love yet but in the birth of the Divine Principle for he had also Adams flesh 12. And you know well that the outward Kingdome with the Earthly flesh belongeth to the Turba and although it be cleare that he had the body of the Wonders of God in the outward body in which Divine body of the Wonders he was taken away into the Mystery so that the outward body was as it were swallowed up by the Mysterie 13. Yet now the Mysterie must give up all whatever it hath devoured as you know that at the end the outward body must appeare with all its f Substance or Essences workes before the Judgement and thus the Turba is in the outward body with the Wonders which shall be made manifest and tryed in the Fire 14. Now then if Enoch be thus taken up both body and soule with both the bodies then the
grosse palpable corporality 83. For they understand by Salt the sharp Magneticall desire of Nature and by Mercurie they meane the Motion and separation of Nature by which every thing is q Or marked with its owne Image or shape figured with its owne signature and by Sulphur they meane the perceiving sensible r Desiring vegetable l fe willing and growing Life 84. For in the Sulphur-Spirit wherein the fiery Life burneth the Oyle lyeth and the Quintessence lyeth in the Oyle viz. the fiery Mercurie which is the true Life of Nature and which is an Effluence from the word of the Divine Power and motion wherein the ground of Heaven is understood and in the Quintessence there lyeth the Tincture viz. the Paradisicall ground the outflowne word of the Divine Power and vertue wherein the Properties lie in Å¿ Temperature or Harmony equality 85. Thus by the third Property of Nature which is the Anguish we meane the sharpnesse and painefulnesse of the fire viz. the burning and consuming for when the will is put into such a sharpnesse it will alwayes consume the cause of that sharpnesse for it alwayes t Or throngeth after striveth to get to the unity of God again which is the Rest and the unity thrusteth it selfe with its Effluence to this Motion and sharpnesse and so there is a continuall conjoyning for the manifestation of the Divine will as we alwayes finde in these three vâ—z in Salt Brimstone and Oyle an Heavenly in the Earthly and whosoever doth but truely understand it and considereth the Spirit shall find it so 86. For the soule of a thing lyeth in the sharpnesse and the true life of the sensuall Nature and property lyeth in the Motion and the powerfull Spirit which ariseth from the Tincture lyeth in the Oyle of the Sulphur Thus an Heavenly alwayes lyeth hidden in the Earthly for the invisible u Viz. the Light and dark world Gods Love and wrath spirituall world came forth with and in the Creation ☉ The fourth Property 87. The fourth Property of the Eternall Nature is the Spirituall Fire wherein the Light that is the unity is made manifest for the x Shining or Luster or brightnesse Glance of the fire ariseth and proceedeth from the outflowne unity which hath incorporated and united it selfe with the Naturall Desire and the burning property of fire viz. the Heat proceedeth from the sharp devouringnesse of the first three Properties which commeth to be so as followeth 88. The Eternall unity which I also in some of my writings call the Liberty is the soft and still tranquility being amiable and as a soft comfortable ease and it cannot be expressed how soft a tranquility there is without Nature in the unity of God But the three Properties in order to Nature are sharp painefull and horrible 89. In these three painefull Properties the outflowne will consisteth and is produced by the word or Divine Breathing and the unity also is therein therefore the Will longeth Earnestly for the unity and the unity longeth for the feelingnesse viz. for the fiery ground thus the one longeth to get into the other and when this Longing is there is as it were a y Scrashing cracking noyse or flash of Lightning as when we rub steele and a stone together or power water into fire this we speake by way of similitude 90. In that Flash the unity feeleth the feelingnesse and the will receiveth the soft tranquill unity and so the unity becomes a shining Glance of Fire and the fire becommeth a burning Love for it receiveth z Or Entity the Ens and power from the soft unity in this kindling the darknesse of the Magneticall compressure is pierced through with the Light so that it is no more known or discerned although it remaineth in it selfe Eternally in the compressure 91. Now two Eternall Principles arise here viz. the Darknesse harshnesse sharpnesse and paine dwelling in it selfe and the feeling power and vertue of the unity in the Light upon which the Scripture saith that God that is the Eternall unity dwelleth in a Light to which none can a Or approach come 92. For so the Eternall uity of God manifesteth it selfe through the Spirituall Fire in the Light and this Light is called Majesty and God that is the Supernaturall unity is the Power and vertue of it 93. For the Spirit of this Fire receiveth Ens or vertue to shine from the unity or else this fiery b Or Spirit ground would be but a painfull horrible hunger and pricking desire and it is so indeed when the will breaketh it selfe off from the unity and will live after its owne desire as the Devils have done and the false soule still doth 94. And thus you may here perceive two Principles the first is the ground of the burning of the Fire viz. the sharp moving perceivable painfull darknesse in it selfe and the second is the Light of the Fire wherein the unity commeth into mobility and Joy for the Fire is an object of the great Love of Gods unity 95. For so the Eternall Delight becommeth perceiveable and this perceiving of the unity is called Love and is a Burning or Life in the unity of God and according to this burning of Love God calleth himselfe a mercifull loving God for the unity of God loveth and pierceth through the c Akeing painfull will of the Fire which at the beginning arose in the breathing of the word or outgoing of the Divine Delight and changeth it into great Joy 96. And in this fiery will of the Eternall Nature standeth the soule of Man and also the Angels this is their ground and Center therefore if any soule breake it selfe off from the Light and Love of God and entreth into its owne Naturall Desire then the ground of this darknesse and painfull d Or source property will be manifest in it and this is the hellish Fire and the Anger of God when it is made manifest as may be seene in Lucifer and whatsoever can be thought to have a Being e Or every where any where in the Creature the same is likewise without the Creature every where for the Creature is nothing else but an Image and Figure of the separable and various power and vertue of the universall Being 97 Now understand aright what the ground of Fire is viz. Cold from the Compressure and heate from the Anguish and the Motion is the f Or striker of fire Vulcan in these three the Fire consisteth but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire and yet the whole ground is but the outflowne will 98. Therefore in Fire and Light consisteth the Life of all things viz. in the will thereof let them be g Or inanimate or dumb insensible vegetable or rationall things every thing as the Fire hath its ground either from the Eternall as the soule or from the temporary
as Astrall Elementary things for the Eternall is one Fire and the Temporary is an other as shall be shewne hereafter ♀ The fift Property 99. Now the fift Property is the Fire of Love or the light- h The Power and Light-world world of Power and Light which in the darknesse dwelleth in it selfe and the darknesse comprehendeth it not as it is written Iohn 1 chap. The Light shineth in the darknesse and the darknesse comprehendeth it not also the word is in the Light and in the word is the true understanding Life of Man viz. the true Spirit 100. But this Fire is the true soule of Man viz. the true Spirit which God breathed into Man for a creaturely Life 101 You must understand in the spirituall fire of the will the true desirous soule out of the Eternall ground and in the Power and vertue of the Light the true understanding Spirit in which the unity of God dwelleth and is manifest as our Lord Christ saith the Kingdome of God is within you and Paul saith Ye are the Temple of the Holy Ghost who dwelleth in you This is the place of the Divine inhabiting and Revelation 102. Also the soule commeth to be damned thus when the fiery will breaketh it selfe off from the Love and unity of God and entreth into its owne Naturall Propriety that is into its evill properties this ought further to be considered 103. O Zion observe this ground and thou art freed from Babell 104. The second Principle viz. the Angelicall world and the Thrones is meant by the fift Property for it is the motion of the unity wherein all the Properties of the fiery Nature burne in Love 105 An Example or similitude of this i Or thing ground may be seen in a Candle that is Lighted the Properties lie in one another in the Candle and none of them is more manifested then another till the Candle be lighted and then we finde Fire Oyle Light Aire and water from the Aire all the foure Elements become manifest in it which lay hidden before in one only Ground 106. And so likewise it must be conceived to be in the Eternall Ground for the temporary substance is flowne forth from the Eternall therefore they are both of the same quality but with this difference that one is Eternall and the other transitory one Spirituall and the other corporeall 107. When the Spirituall Fire and Light shall be kindled which hath indeed burned from Eternity in it selfe then shall also the Mysterie of the Divine Power and knowledge be alwayes made manifest therein for all the Properties of the Eternall Nature become spirituall in the Fire and yet Nature remaineth as it is inwardly in it selfe and the going forth of the will becommeth Spirituall 108. For in the k sissing or noyse crack or flash of the Fire the darke receivingnesse is consumed and in that consuming the pure bright fire-Spirit which is pierced through with the Glance of the Light goeth forth in which going forth we finde three severall Properties 109. The first is the going upwards of the fiery will the second is the going downewards or sinking of rhe watery Spirit viz. the Meeknesse and the third is the going out forwards of the oyly Spirit in the midst in the Center of the fiery Spirit of the will which oyly Spirit is the Ens of the unity of God which is become a substance in the desire of Nature yet all is but Spirit and Power but so it appeares in the figure of the Manifestation not as if there were any severing or division but it appeares so in the Manifestation 110. This threefold manifestation is according to the Trinity for the Centre wherein it is is the onely God according to his manifestation the fiery flaming Spirit of Love is that which goeth upwards and the meeknesse which proceedeth from the Love is that which goeth downwards and in the midst there is the Center l Or of the circumference which is the Father or whole God according to his manifestation 111. And as this is to be knowne in the Divine manifestation so it is also in the Eternall Nature according to Natures property for Nature is but a m Picture representation or shadow Resemblance of the Deity 112. Nature may be further considered thus the flash of the Originall of fire is a crack and salnitrous ground whence Nature goeth forth into infinite divisions that is into multitudes or varieties of Powers and vertues from which the multitude of Angels and Spirits and their colours and operations proceeded also the foure Elements in the Beginning of time 113. For the n Temperament or harmony temperature of fire and Light is the holy Element viz. the motion in the Light of the unity and from this salnitrous ground we meane spirituall not earthly salnitre the foure Elements proceed viz. in the o Compressure or impressure in every place where that word is used following compressure of the fiery Mercury Earth and stones are produced and in the Quintessence of the fiery Mercury the fire and Heaven and in the Motion or going forth the Aire and in the disruption or rending of the Desire by the fire the water is produced 114. The fiery Mercurie is a drie water that hath brought forth Mettals and stones but the broken or divided Mercury hath brought forth wet water by the Mortification in the Fire and the compressure hath brought the grosse rawnesse into the Earth which is a grosse salnitrous Saturnine Mercurie 115. By the word Mercurie you must understand here in the Spirit alwayes the outflowne Naturall working word of God which hath been the Separator Divider and former of every substance and by the word Saturne we meane the compressure 116. In the fift Property that is in the Light the Eternall unity is substantiall that is an holy Spirituall Fire an holy Light an holy Aire which is nothing else but Spirit also an holy water which is the outflowing Love of the unity of God and an p Ternarium Sanctum holy Earth which is all-powerfull vertue and working 117 This fifth Property is the true spirituall Angelicall world of the Divine joy which is hidden in this visible world ♃ The sixt Property 118. The sixt Property of the Eternall Nature is the sound noyse voyce or understanding for when the Fire flasheth all the Properties together sound the Fire is the mouth of the Essence the Light is the Spirit and the sound is the understanding wherein âll the Properties understand one another 119. According to the Manifestation of the holy Trinity by the effluence of the unity this sound or voyce is the Divine working word viz. the understanding in the Eternall Nature by which the supernaturall knowledge manifesteth it selfe but according to Nature and Creature this sound or voyce is the knowledge of God wherein the Naturall understanding knoweth God for the Naturall understanding is a platforme Resemblance and Effluence from the Divine