into Sins and into the anger of God. The will of the Soul must therefore continue close to resigned Humility and sink into nothing viz. into the deepest Humility iâ—… the sight of God. Also a man in this world should not desire to knoâ—… his Holâ—…ness but continually draw Sap out of his Tree Christ and commit and leave it to the Tree what kinâ—… of Branch or Twig that will generate out of him Why do we so long contend about Knowledge Indeed knowledge is not alone the way to Blessedness 〈◊〉 Salvation The Devil knoweth more then we but whâ—… doth that a vail him For that I know much affordeth 〈◊〉 no Joy but that I love my Saviour Jesus and coâ—…tinually desire him that affordeth me Joy for the desiring is a receiving Let not the dear and worthy Christendom think 〈◊〉 now it doth seem as if she should go to wrack and 〈◊〉 that it is utterly undone no the Spirit of the Lord Hosts hath out of his Love planted a new Branch in 〈◊〉 human Property which shall root out the Thoâ—…ns of the Dev l and make known his Child Jesus to all Nations Tongues and Speeches and that in the Morning of the eternal Day A Christian is of no Sect he can dwell in the midst of Sects and also appeâ—…r in their Services and yet adhear and be addicted to no Sect he hath but one knowledge only that is Christ in him and he putteth all his knowing and willing into the Lâ—…fe of Christ. John as the Teacher of Christ in Christ's stead must provide for the outward Mother according to the outward man and seed and teach the Lambs of Christ with Christ's Spirit And it doth exactly shew us how the outward man is not God's Mother for Christ doth seperate himself from his outward Mother and gives her unto John and therefore they do very ill that honour and worship the outward Mother of Christ for God's Mother The whole true Christendom is Christ's Mother which beareth Christ in her and John viz the Servants and Ministers of Christ are his Nurses which take care for the Mother of Christ as John did All whatsoever the Jews did to Christ outwardly the same was a Type of the inward viz. how it went between God and the Humanity viz. between the Eternity and Time the Jews gave him Gall and Vinegar in his thirst both these Properties are a Mercury in the Sulpher of Saturn viz. in the impression this is even the Type and full resemblance of the Souls property as it is in it self alone devoid of the other Loveproperties God gave this Property of the Soul again into his love the Death into the Lise whâ—…reupon the Soul-like fire and dark world became an exceeâ—…ing â—…riumphant joyful Paradisical Life and here the Champion upbraided Death and Hell viz. the dark world in the Soul and said Death where is thy Sting now in man Hell where is now thy Victory in the wrath of thy poyson-source in the expressed Word or Mercury all is now dead O death am to thee a Death Hell I am to thee a Conqueroâ—… thou must serve me for the Kingdom of Joy Thoâ—… shalt be my Servant and Minister to the Kingdom 〈◊〉 Joy thou shalt enkindle the flames of Love with thâ—… wrath and be a cause of the spring â—…n Paradise The dear Love 〈◊〉 and Meekness did suffer it self be scorned mocked 〈◊〉 upon and judged by the Anger 〈◊〉 is the Jews must execute the iustice of God for by 〈◊〉 self-action Sin was committed anâ—… by man's self-action 〈◊〉 and sin must be blotted out Adam had introduced his 〈◊〉 into the Poyson of the outward Mercury even so must 〈◊〉 viz. the Love freely give up its Will also into the 〈◊〉 poysonful Mercury Adam did eat of the evil Tree 〈◊〉 must eat of God's anger and as it went inwardly in 〈◊〉 Spirit so likewise outwardly in the Flesh. Upon the mount of Olives the heavenly World in the 〈◊〉 did wrestle with the Anger in the human World viz. 〈◊〉 the self-hood so that the Person of Christ did sweat 〈◊〉 Sweat even there the one was dismayed at the other 〈◊〉 Love at the horrible Death whereinto it should and 〈◊〉 wholly yield and give in it self with the divine essentiality and be swallowed up by the Anger and the Anger 〈◊〉 dismayed at its Death in that it must lose its Might 〈◊〉 the Love. Hence the whole Person of Christ said Father if it 〈◊〉 possible let this Cup pass from me yet not as I 〈◊〉 but thy will be done The Love-world in Christ said 〈◊〉 it not be but that I must drink down the Cup of thy Anger then thy Will be done And the Anger said If it be possible let this Cup of Love pass from me that I may revenge 〈◊〉 self and rage in the wrath of man for his disobedience 〈◊〉 as God said to Moses who stood in the Spirit of Christ 〈◊〉 a Type of Christ before God Let me alone that I may devour this disobedient People But the name 〈◊〉 which had incorporated it self in Paradise with the promise of the woman's Seed in the Aim of the human 〈◊〉 〈◊〉 Covenant would not suffer him for the Humility of 〈◊〉 name Jesus hath always interposed against the wrath of 〈◊〉 Father against his Fires property that his Fire might 〈◊〉 enkindle the half poysonful Mercury in man save only 〈◊〉 some times when Israel walked wholly in the wrath and â—…isobedience as is to be seen by Corah Dathan and Abiâ—…am and by Elias Now from the tryal of the combat of the Love and Anger â—…gainst each other proceeded also the temptation of Christ 〈◊〉 was tryed in the temptation of which Property man would 〈◊〉 whether of the Father 's in the Fire or of the Son's 〈◊〉 the Light of Love here the whole Property of Christ's â—…erson was tempted the Devil said as he had also said unto â—…dam Eat of the Evil and Good Hast thou not Bread â—…hen make Bread of Stones Why dost thou hunger so 〈◊〉 in thy own property Then said the divine desire 〈◊〉 liveth not of Bread alone but of every VVord of God. When the Devil saw that in this he had no success that â—…he Humanity would not give way to depart out of the 〈◊〉 out of God's Will he carried the Humanity upon an â—…igh Mountain and shewed it all the Riches of the world 〈◊〉 whatsoever doth live and move in the express word all â—…he Dominions and Might in the outward Nature over which he calleth himself a Priâ—…ce but hath only the one part â—…n the wrath of Death in possâ—…ssion and said unto it unâ—…erstand to the human prâ—…perâ—…y If thou fallest down and worship me I will give thee all this Here it was tryed therefore said the Devil viz. the Arâ—…anist in God's anger unto Christ That he should fall down â—…nd worship him and then he would give him all Dominions Power and Glory he should and might do what he please
one only thing be it either Spiritual or Corporeal all created things are that one thing but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that kind in its Propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God. What soever is arisen from the eternal â—…ixity as Angels and the Souls of men doth remain undestroyable in its fixt Beeing but whatsoever is arisen in the unfixt Beeing viz. with the motion of Time that doth again enter into the first motion wheâ—…ce it hath taken its original and is a Map of its form which it had here like a Picture or as in an Image in a Glass without life for so it was from Eternity before the times of this world which the Most-high hath introduced into an Image into the comprehensible natural Life in time to behold the great Wonders of his VVisdom in a creatural beeing as we plainly see For we cannot say that this world was made out of something it was only and barely a desire out of the free Lubeâ—… that the Abiss viz. the highest good or beeing viz. the eternal VVill would behold it self in the Lubet as in a Glass therefore the eternal VVill hath conceived the Lubet and brought it into a desire which hath impressed it self and figurized and corporized it self both to a Body and Spirit according to the same impress on 's propery This Impression is the only manifestation of the Mystery and is called Nature and Essence for it manifests what hath been from Eternity in the eternal VVill. A few Words shewing how lovely and graciously the 〈◊〉 Virgin Sophia in the inward ground of man viz. thâ—… Spirit of Christ in the new Birth out of his Humanity iâ—… us presenâ—…h her self to her Bridegroom the Soul 〈◊〉 it entreth into Repentance and how the Soul behavâ—… it self towards her when Virgin Sophia appeareth to iâ—… The Gates of the Paradisical Garden of Roses WHen Christ the Corner-stone stirreth himself in the extinguished Image of man in his hearty Conversion Repentance then Virgin Sophia appeareth in the stirring of the Spirit of Christ in the extinguished Image in her Virgins attire before the Soul at which the Soul is so amazed and astonished at its uncleanness that all its Sins immediately awake in it and tremble aâ—…d shake before her For then the Judgment passeth upon the Sins of the Soul so that it even goeth back in its unworthiness and is ashamed in the presence of its fair Love and entreth into â—…t self denying it self as utterly unworthy to receive such a Jewel This iâ—… understood by them who are of the Tribe and have casted this Jewel and to none else The Soul saith to its noble Sophia its Love that is born again in the Soul O my noble Pearl and opened Flame of my Light in my anxious fiery Life O how thou changest me into thâ—… Joy O beautiful Love I have broken my Faith with thee to my Father Adam and with my fiery strength have turned my self to the pleasure and vanity of the ouâ—…ward World and â—…ave fallen in love witâ—… a Stranger and had been constrainâ—…d to walk in the Valley of Darkness in this strange Love if thou hadâ—… not come to me into the House of my Misery in thy great faithfulâ—…ess by thy pierceing thorough and destroying God's Anger Hell and dark Death and restored thy meekness and love to my siery Life O sweet Love thou hast brought the Water of Eternal Life out of the Fountain of God with thee to me and refreshed me in my great Thirst I behold in thee tâ—…e Mercy of God which was hidden from mâ—… beâ—…ore by the strange Love in thee I can rejoyce thou changest my anguish of Fire to be great joy to me O aimable Love give me tâ—…y Pearl that I may continue in this Joy forever Upon this the noble Sophia answereth the Soul saith My noble Bridegroom my Strength and Power why hast thou forgotten me so long that I have been constrained in great grief to stand â—…ithout the door knock My dear Love and faithful Treasure thou highly rejoycest me in thy beginning I have indeed broken into thee through the deep â—…ates of God through God's Anger through Hell and Death into the house of thy Misery and have graciously bestowed my Love upon thee and delivered thee from the Chains and Bands wherein thou wast fast bounâ—… I have kept my â—…aith with thee but thou desirâ—…st now an exceeding great thing of me which I will not willingly veâ—…ture with â—…eeThou wouldst have my Pearl as thâ—… proper own remember I pray O my beloveâ—… Bridegroom that thou didst carelesly lose it before in Adam and besides thou standest yet in great danger and walkest in two dangerous Kingdoms viz. in the original â—…ire thou walkest in that Country wherein God calleth himself a strong â—…ealous â—…od and a consuming Fire The other Kingdom thou walkest in is in the outward world the Air. wherein thou dwellest in the vain corrupt Flesh and Blood where the pleasure of the world the assaults of the Devil pass over thee every hour thou mayst perhaps â—…n thy great Joâ—… bring earthliness again into my Beauty and darken my Pearl thou mayst also perhaps grow proud as Lucifer did when he had the Pearl in his possess on and so mayst turn thy self away from the haâ—…mony of God and then I must afterwards be deprivoâ—… of my Love forever I will keep my Pearl in my self and dwell in the Heaven in thee in thy extinguished but now in me revived Humanity and reserve my Pearl for Paradise until thoâ—… puttest away this Earthliness from thee and thenâ—… will give it thee to possess But I will readily affoâ—… and present my Countenance to thee and the sweeâ—… Rayes of the Pearl during the time of this earthly Life I will dwell with the Pearl in the inner Quire and bâ—… thy faithful loving Bride I will not espouse my seâ—… with thy earthly Flesh for I am a heavenly Queen mâ—… Kingdom is not of this world yet I will not cast thâ—… outward Life away but visit it often with my rayes oâ—… Love for thy outward Humanity shall return again but I will not have the Beast of Vanity neither did Goâ—… create it in Adam with a purpose to have it so groâ—… and earthly but in Adam thy desire through Lust form ed this beastial groseness from and with all the Essence of the awakened Vanity of the earthly Property wherein Heat and Cold Pain Enmity and Desolution consisteth Now my dear Love and Bridegroom yield but thâ—… self up into my Will I will not forsake thee in this eartâ—… ly Life in thy danger though the anger of God shouâ—… pass upon thee so that
Contents of the other six in which they work as the Life doth in the Flesh also it is a Food of the Fire where the Fire draweth Essence for its sustenance wherein it burneth and the seventh is the Kingdom of the divine Glory Not that the seventh Property is the Tincture but it is the Body of it the Power and Virtue of the Fire and Light is the Tincture in the substantial Body It is especially to be noted that alwayes the first and seventh Properties are accounted for one and the second and sixth also the third and fifth and the fourth is only the dividing mark or bound And yet all seven are but one the last is the Body of the first They are altogether only the manifestation of God according to Love and Anger Eternity and Time. In the Desire is the original of Darkness and in the Fire the eternal Unity is made manifest with the Light in the fiery Nature Out of the fiery Property and the property of the Light the Angels and Souls have their Original The Darkness becometh substantial in it self and the Light becometh also substantial in the fiery Desires these two make two Principles viz. God's anger in the darkness and God's love in the Light each of them worketh in it self and there is only such a difference between them as between Day and Night and yet both of them have but one only ground and the one is alwayes a cause of the other The visible World is the third Principle that is thâ—… third ground and beginning this is out-breathed out of the inward ground viz. out of both the first Principles and brought into the Nature and â—…orm of a Creature But according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belongâ—…th to God the â—…ather yet it is only a Spirit but in the seventh Property the Desire is substantial The second is the divine Power and Virtue and belongeth to God the Son in the second Property it is only a Spirit but in the sixth it is the substantial Power and Virtue The third belongeth to the holy Ghost and in the beginning of the third Property it is only a fiery Spirit but in the fifth Property the g eat Love is manifested therein Now these are the seven Properties in one only ground and all seven are equally Eternal without beginning none of them can be accounted the first second third or last but are equally Eternal We must represent this in a Typical way that it may be understood how the one is born of the other The ☿ Seven Forms of Spirits mentioned Revelations Chap. 1. 1. Dark World a Similitude of it is a Candle ♄ ☽ I. Harsh desiring will. ☿ ♃ II. Bitter or stinging ♂ ♀ III Anguish till the flash of Fire 2. Fire World a Similitude of it is the Fire of a Candle ☉ IV. Fire dark Fire light Fire 3. Light World a Similitude of it is the Light of a Candle ♀ ♂ V. Light or Love whence the VVater of Eternal Life floweth ♃ ☿ VI. Noise Sound Mercury ☽ ♄ VII Substance or Nature The first Principle The dark World or Fire of Wrath hence God the Father is called an angry zealous â—…eal us God and a conâ—…ming Fire The second Princple The Light World or Fire of Love hence God the Son the Word the Heart of God is called a loving and merciful God. The third Principle This World of four Elements which is produced out of the two inward VVorlds above said and is a Glass of them wherein Light and Darkness Good and Evil are mixt it is not Eternal but hath a beginning and an end Of God the Father Son and holy Ghost WHen we consider the whole Nature and its Property then we see the Father When we behold 〈◊〉 and the Stars then we behold his eternal Power and Wisdom So many Stars as stand in the whole Heaven which are incomprehensible to Reason so manisold and various is the Power and â—…Visdom of God the Father If a man would liken the Father to any thing he should liken him to the round Globe of Heaven Thou must not conceive here that the very Power which is in the Father standeth in a peculiar severed part or place in the Father as 〈◊〉 Stars do in Heaven No but the Spirit sheweth that all tâ—…e Powers in the Father are one in another as one Power VVhen I think with my self what is many hundred thousand Miles above the siary Firmament I find the eternal unchangeable Unity is there the only Eternal God or that only Good which a man cannot express His immensensesâ—…â—…ighth and depth no Creature no not any Angel in Heaveâ—… can search into it But the Angels live in the Power of the Father very meekly and full of Joy and they alwayes sing in the Power of the Father In the Fire God is called an angry God but in the Lighâ—… or Love-fire he is called the holy God and in the dark Nature he is not called God. VVe must make distinction each world hath its Principle and Dominion and indeed all is from one eternal Original but it severizeth it self in a twofoid Source a Similitude whereof we have in the Fire and Light where the â—…ire is painful and consuming and the Light meek and giving And yet one were as nothing without the other Of God the Son. YOu must not think that the Son is another God then the Father or that he is without or besides the Father No the Father and Son are not of such a Substance he is eternally in the Father he is the Heart in the Father and the Father generateth him continually from Eternity to Eternity and the Father and Son is one God of an equal Beeing in Power and Omnipotence Now the Heaven and Stars and the whole Deep between the Stars signifie the Father And the seven Planets signifie the seven Spirits of God or the Princes of the Angels among which Lord Lucifer was one before his fali which all were made out of the Father in the beginning of the Creation of Angels before the time of this VVorld Now as the Sun standeth in the midst betwixt the Stars â—…nd the Earth enlightning all Powers and is the Light and Heart of all Powers and is all the Joy in this VVorld Even so the Son of God in the Father is the Heart in the Father and shineth in all the Powers of the Father his Power is the moving springing Joy in all the Powers of the Father and shineth in the whole Father as the Sun doth in the whole VVorld Of God the Holy Ghost THe holy Ghost proceedeth from the Father and the Son and is the third self-subsisting Person in the Deity As â—…he Elements in this World go forth from the Sun and Stars and are the moving Spirit which is in every thing in thiâ—… world So the Holy Ghost is the moving Spirit in the whole Father and
it caâ—… not be done Thus you may understand what the Soul Spirit Image â—…nd Turba are the Soul dwelleth in it self and is an essential Fire and its image standeth in it self in the â—…magination in the light of the Soul if it cleave to God if not then it is an Anxiety in the wrath of darkness and is an abominable Image or an image of the Devil The Turbae of the Soul which destroyeth the divine Image is the essential wrathfulness and s caused by the imagination or false love and representation and therefore all lieth in the Imagination the Image consisteth in that which we suffer to come into our desire If the will of the Soul change it self then its form will 〈◊〉 also â—…hanged For if the source of the Soul be fiery then it hath also a fiery Image if the Soul turn its imagination into the centre into the strong Astringency and Bitterness then its fair â—…mage is also captivated in â—…he dark Astringency and infected with astringent wrath And then this wrath is a Turbae which possesseth the Image and destroyeth the similitude of God for 〈◊〉 God there is Love Light and Meekness but in this Image there is darkness astringency and bitterness Again the Soul in its real Life and Understanding 〈◊〉 in three Kingdoms The 1st is the eternal nature viz. the potent Might of Eternity the dark fire-fire-world according to which God calleth himself a strong zealous â—…gry God and a consuming Fire in which the Devil hath wholly plunged and diabolized himself The second is the holy light world where the eternal understanding hath displayed it self through the Fires sharpness in the light of the great fiery Love-desire â—…nd turned the wrathful Darkness and fiery Property to a Kingdom of Joy which is the true manifestation of the Deity and is called the holy Heaven of the angelical delight and bliss The third Kingdom is the outward Astral Elemental Kingdom vizâ—… the Air with its dominering Constellations wherein all the five outward Constellations rule viz. Superior and inferior of the four Elements out of which Constellation the five Senses take their original wherein the vegetable and reasonable Life consisteth this is the Animal or beastial Soul which ruleth over all the Creatures of this world The â—…ire-Soul must subsist in the Fire of God and be so pure as the clear refined Gold for it is the Husbanâ—… of the noble Virgin Sophia viz. Christâ—…s Humanity which is from the woman's Seed it is the â—…ire's tinâ—…ure and Sophia the Light 's tincture if the tincture of the â—…ire be wholly and throughly pure then its Sophiâ—… will be given it and so Alam receiveth again into 〈◊〉 Arms his most precious and endeared Bride which was taken from him in his Sleep and is not any longer Man or Woman but a Branch on Christ's Pearl-Tree which standeth in the Paradise of God. To the description whereof we need an Angels tongâ—… and yet we are understood well enough by our Schoolâ—… fellows we have not written this for Swine Of the Eternal Predistination and Election of God. WHen the Scripture speaks of God's eternal purpose or Predistination it speaketh not of a purpose or predistination that hath been long before for in God there is no beginning but there is an eternal beâ—…inning where the beginning and the end is all one the first is continually the last and the last first whatsoever â—…od hath begun from Eternity to foresee that he beginneth now also at this day always every moment to foresee I can say with good ground thus that if I were in my Mother's Body or Womb comprehended in his Angerâ—… then God hath from Eternâ—…ty seen me apprehended me in his Anger I were from Eternity elected in his angâ—… But if I convert in Repentance so that God's love 〈◊〉 me then I am from â—…ternity foreseen out of the Aâ—…ger into the Love for in God all is eternaâ—… â—…hatsoever at this day beginneth to alter in the eterâ—… that is from Etâ—…nity 〈◊〉 â—…rnity equally in the 〈◊〉 the matter â—…sists only in the Conversation of the Will. And though it standeth written that it standeth not in 〈◊〉 willing that is only concerning those that desire 〈◊〉 and 〈◊〉 will not go foâ—…th out of their â—…ful Will 〈◊〉 keep their Sin and yet will be saved therefore it 〈◊〉 not in his willing but in this that man go 〈◊〉 â—…om Sin into God's Grace and then it lieth in the merâ—…y and that God doth readily for 〈◊〉 hath promised it Therefore men should better consider the Scripture 〈◊〉 to such Terms or Expressions for it often speaketh â—…ut of the eternal Mouth which beginneth every â—…oment For when the Scripture saith he hardneth their Hearts 〈◊〉 they believe not and so come not to be saved then it â—…eaketh of those who would be saved by their own Ability and their evil Will and Life those he suffereth â—…o go on in their purpose or predistination for they will do it As also Adam did he would not be resigned into God 〈◊〉 a Child but be his own and apprehend and know Good and Evil and live in all the three Principles for 〈◊〉 went out from God's will into his own off-set purpose and God left him and then he fell down and slept And when he had eat the forbidden Fruit then God's â—…nger elected him to the damnation of Death and God's â—…ove spoke against it saying The Seed of the Woman shall 〈◊〉 or crush the Serpent's Head and that was also the â—…ternal Election and yet it was also a beginning tempoâ—… Election for how â—…an an Election pass upon a thing when as yet it hath no Root God's Anger hath from Eternity continually and still 〈◊〉 this very day electeth it self to be a Darkness that God's Love and Light might in the Anger become manifest or revealed Of Free-Will NOw that which is out of the Eternal as the Soul of 〈◊〉 that hath also free-will to manifest it self in 〈◊〉 Light or in the Darkness not that it hath the Light or Darâ—…ness in its power but it hath ability to work in good or evil that is in the power of the Light or of the Daâ—…ness and 〈◊〉 which soever it worâ—…th that manifesteth it self in it The might or power is God's and the Soul is his 〈◊〉 a branch in the Tree proceeded out of God's Mouth out 〈◊〉 Love and Anger all that lieth in it and is its own property who will then take away the Free-will from it being it is branch of the eternal Tree hath Love and Anger in it self For the Fire-Soul is a Root proceeded from the divine Oâ—…nipotence and therefore it hath Free-will and nothing 〈◊〉 deprive it and therefore it may conceive either in the Fire 〈◊〉 Light. The Souls free-will is as thin as a nothing and though it â—… in its Body indeed encompassed with the something yet in 〈◊〉 or conceived something is in a false distinguisâ—… Essence by reason
of the original of Sin. Now if the free-will would approach to God with the Desire then it â—…ust depart out of its false something and 〈◊〉 it now doth so depart thâ—…n it is bare and impotent for 〈◊〉 is again in the first nothing â—…or if it would come to Goâ—… then it must dye to its fâ—…lse self-hood and forsake it and 〈◊〉 it forsakes the same then it 〈◊〉 〈◊〉 and meerly as nothing and so it cannot go work or move if it will shew its Mightâ—… then it must be in something wherein it doth imaginate 〈◊〉 form it self But when man will say man cannot turn 〈◊〉 Will towards that which is good viz. towards Grace 〈◊〉 is 〈◊〉 Grace indeed standeth in the Abiss of 〈◊〉 Creature in all wicked men and the Will need only stand still from â—…icked working and then it beginneth as to its self-will 〈◊〉 dive down into the Abiss For that which standeth 〈◊〉 〈◊〉 〈◊〉 â—…ill together with the â—…ernal One and becometh 〈◊〉 〈◊〉 thereâ—… Can the Will be obedient to a worldly Lord and Master and for that end stand still for which he would have him â—…erefore not also to God especially when the Ability is as â—…given as a man doth but incline his Will to stand still It is better to know nothing then to Will according to self for that which knoweth nothing the will of that passeth away with the Creaturely Life and its striâ—…e hath an end and â—…ath no more source of Torment as we may understand in â—…rrational Creatures For it is the Source and Torment of all the damned that â—…re wishing and woulding viz. they would that which is â—…lf and in their woulding they generate Ideas Species and Formations viz. contrary Wills and Desires the Will being 〈◊〉 strife so that one thing is manifested in multiplicity whereâ—…n it is at enmity with it self but when it is one with the â—…ternal One then can no enmity be therein Therefore it is man's last proof or tryal when he standeth â—…ill to God in all things then in him Light proceeds out of Darkness Life out of Death and Joy out of Sorrow for God is in and with him in all things Of the becoming Man or Incarnation of Jesus Christ the Son of God. WHen God created Man as an Image according to 〈◊〉 substance a similitude of or according to God then 〈◊〉 created him out of the Mother of all things or Substances â—…nd all the three Worlds his Body he created out of the outward and also the inward Substantiality viz. out of the â—…arthly and heavenly and inbreathed into him through his â—…pirit a living Breath that is himself according to the divine world and also according to the outward World. For the Spirit of God is the Spirit of all and every Life 〈◊〉 distinguished into three Principles or three Worlds 〈◊〉 first according to the dark world according to the first Principle according to which God calleth himself an angry â—…ealous or jealous God and a consuming Fire which is the â—…ernal Nature Secondly According to the Light-world viz. according to God's love and meekness according to which he is caâ—… the holy Spirit And Thirdly according to the outward World the Aâ—… Spirit with the Quality or Souree of the Stars and Elements Thus hath man received a three-fold Life the Spirit of all the three Worlds Therefore we should rightly consider man what he is 〈◊〉 make an earthly Beast of him and also make no Angel of 〈◊〉 earthly part he hath the inward Spirit out of the first Principle but he should not rule therewith also not with the oâ—…ward but give up himself to the holy Spirit in the secâ—… Principle and in the outward Life be as a Child in the Aâ—…ther's Bosom or Lapp The Soul standeth in three Principles viz. in the eterâ—… Fire's Nature and in the eternal Light 's Nature viz. iâ—… the Love Fire which extinguished in Adam for which 〈◊〉 at â—…resent the strife is And thirdly it standeth in the Kingdom of this World viz. in Mortality and Restoration When the inward souâ—… ground viz. the eternal Soul 〈◊〉 the Father's property of the Word of God turneth back agâ—… and looks about after iâ—…sâ—… Pearl viz. after the 〈◊〉 Principâ—… then it perceiveth that it was lost in Adam sâ—… whence ariseth its misery and return again and as soâ—… it returneth again God giveth his Grace into it again 〈◊〉 unknown and not understood by it This great unquâ—…eness ariseth in the Soul that it 〈◊〉 goeth into Repentance when iâ—… seeth that it hath lâ—…t iâ—…s 〈◊〉 neither may nor shall nor can it any other way 〈◊〉 〈◊〉 first Pearl which iâ—… had and come â—…o divine Sâ—… 〈◊〉 unless it turn with its Fires Might wholly again into 〈◊〉 ground of the incorporated Grace and give it self up thereâ—… We necessarily find it clear that there is yet another Suâ—…stance iâ—… ow Flesh which 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 that which yet now is 〈◊〉 being then itâ—… 〈◊〉 〈◊〉 after that which 〈◊〉 is 〈◊〉 therefore 〈◊〉 〈◊〉 〈◊〉 have been so in the beginning of its Beeing and 〈◊〉 〈◊〉 there would be no sighing or longing after another thing For we know that every Substance sigheth after that out of which it had its first Original and so our Will sigheth after such a Flesh as God created So we clearly understand that we are gone forth out of the Eternal into the Corruptible For Adam's imagination hath drawn the earthly Quality of the Stars and four Elements into the Limus and the Stars and Elements have drawn in the longing Malady of the Earth And thus the heavenly Matter of the heavenly Flesh became earthly The true Ens of the Soul which the Word assumed in the Name Jesus was of us men from the Female tincture viz. from the true Adamical Soul yet from the Property of the Light which was severed from Adam and put into the Woman that this Property of the Light might transmute or change the fiery Masculine property again into the Love and divine Humility and that the Masculine and Feminine property might be quite changed into one Image again as Adam was before his Eve when hâ—… was neither Man nor Woman but a Masculine Virgin. Therefore Christ took his Soul from a Woman viz. from a Virgin and yet was a Man so that he rightly stood in the Adamical Image and brought the averted severed Properties of Life in which our Will had broken it self off from God again into the temperature and union viz. into that one For Adam turned his Will from the only Will of God and Jesus Christ took our Soul again into the only Will of God and turned the will of our Soul in our Humanity which he assumed into the only will of God again We poor Children of Eve should not in Eternity as to the Body have returned again but our Soul would have eternally continued in God's anger source or quality with all Devils But the becoming Man
one according to his gift for his benefit one more than another according as the Spirit hath its property in him For the spirit of God is often subject to the spirits of men if they will that which is good or well and seeth or looketh afâ—…er what man willeth that his good work be not hindred but that every where above all Gods will or willing or desiring be done Of the two Qualities in one TVvo Qualities a good one and an evil one are in one another as one thing in this World in all powers in the Stars and the Elements as also in all the Creatures and no Creature in the â—…esh in the natural Life can subsist unless it hath the two Qualities 2. For from the two fold Source every thing hath its great mobility running springing driving and growing for meekness in Nature is a still Rest but the fierceness in every Power maketh all things moveable running and generative for the driving Qualities cause a Lust in all Creatures to evil and good 3. In every Creature in this World is a good and evil Will and Source which is caused by or proceedeth from the Stars for as the Creatures in the Earth are in theâ—…r Qualities so are the Stars there is nothing in Nature wherein there is not good and evil in Men Beasts Fowls Fishes Worms and in all that which is upon the Earth or in the Earth or Gold Silver Copper Tinn Lead Iron VVood Herbs and Grass in the Earth in Stones in tâ—…e VVater and all whatsoever can be thought upon Eveâ—… thing moveth and liveth in this double impulse working or operation be it what it will. 4. But the holy Angels and fierce wrathful Devils are here to be excepted the holy Angels live and qualifie in the Light and Meekness in the good Quality but the Devils live and reign in the fierce wrathful Quality in fierceness destruction and perdition 5. And though Moses writes I am an angry zealous God Yet the meaning of it is not that God is angry in himself and that there ariseth a â—…ire of Anger in the holy Trinity No that cannot be for it is written Against those that hate me In that same Creature the Fire of Anger riseth up For if God should be angry in himself then the whole Nature would be on fire which will come once to pass in the last day in Nature and not in God. But in God the triumphing Joy will burn it was never otherwise from Eternity nor will it ever be otherwise 6. Now the elevating springing triumphing Joy in God maketh Heaven triumphing and moveable and Heaven maketh the Stars and Elements moveable and the Stars and the Elements make the Creatures moveable out of the Powers of God are the Heavens proceeded out of the Heavens are the Stars out of the Stars are the Elements out of the Elements are the Earth and the Creatures come to be Thus all had its beginning even to the Angels and Devils which before the Creation of Heaven Stars and the Earth were proceeded out of the same Power out of which the Heaven the Stars the Earth were proceeded Now Hell and the dark World or the anger of God is a Gulf of desperation devoid of the Hope of God and all good it is the first ground to the eternal Nature the place is between the Kingdom of God and this World and maketh a peculiar Principal dwelling in it self and hath neither place nor local abode and is every where inhabiting it self only and yet it giveth Essence to the Light and outward 〈◊〉 〈◊〉 is it is the cause of the Source viz. the Fire 〈◊〉 the whole Beeing of all God's Beeings 7. In the Darkness he is an angâ—…â—…ealous God in the fire Spirit a consuming â—…ire and 〈◊〉 the Light â—…he is a merciful loving â—…od and in the Power of the Light he is especially above all other Proâ—…rties called God and yet 't is all but God manifestedâ—… who manifesteth himself through the eternal Naâ—…ure in ingredient Properties 8. The Essence of this VVorld 〈◊〉 in evil and good and the one cannot be withâ—…t the other But this is the great Iniquity of this â—…Vorld that the evil over powereth the good that 〈◊〉 Anger is stronger then the Love and this by reâ—…n of the Sin of the Devils and Men who have distâ—…bed Nature by the false Desire that it mightily and effectually worketh in the wrath as a Poyson in the Body 9 VVe see very clearly that there is nothing in this VVorld so evil but it hath a good in it the good hath its rise originally out of the heavenly Property or light VVorld and the evil hath its Property out of the dark VVorld for both VVorlds are in each other as one Of the Seven Forms or Properties of the Eternal Nature which make three Principles or VVorlds I. Form Astringent Desire IT is the beginning of the eternal Nature the cause of Essences as also of harshness sharpness hardness Cold and Substance â—…a Mother of all Salts II. Form Bitter Compunctive The motion of the Desire it cutteth asunder the hardness and attracted Desire the true Root of Life a cause of the stirring so also of the Senses and the ground of the bitter pain III. Form Anguish Perceivance It is a cause of the Mind wherein the Senses are moved and acted the ground of the natural VVill wherein the eternal VVill desireth to be manifested that is it will be a Fire or Light In these three first Properties consisteth the foundation of Anger and of Hell and of all that is wrathful IV. Fire Spirit Reason Desire In the Fire the unity appeareth and is seen in the Light that is in a burning love and the wrath in the Essence of Fire In Fire and Light consisteth the Life of all things viz. in the Will thereof let them be â—…nsensible vegetable or rational things every thing as the Fire hath its ground either from the Eternal as the Soul or from the Temporary as Astral Elementary things for the Eternal is one Fire and the Temporary is another V. Form Light Love. This Property is the â—…ire of Love or world of Power and Light which in the Darkness dwelleth in it self and the Darkness comprehendeth it not in the Light the eternal Unity is substantial that is an holy spiritual Fire an holy Light an holy Air which is nothng else but Spirit also an holy Water which is the over-flowing Love of the unity of God and an holy Earth which is all powerful virtue and working It is the true spiritual angelical world of the divine Joy which is hidden in this visible world VI. Form Sound Voice Word Proceeding from the divine Powers which is formed in the Love the Sound is the understanding whereiâ—… all the Properties understand one another VII Form Essence Beeing Mansion This seventh Property is rightly and truly called the ground or place of Nature wherein the other Properties stand in one only ground the
and Herbs All these stand in the Figure in the middle but quite void of such Essences and Life For no Beast cometh again but its Figure continueth in the Magia for it arose out of the eternal Glass so that now when the 〈◊〉 Glass breakesh it must remain in the eternal as a wonder to God's honour and glory forever more Here the Spirit of God will manifest himself forthwith in all the three Principles and stir up the center of Nature so that it shall burn in the â—…ire of anger for â—…ll both Heaven Earth and the â—…irmament shall be set on fire together and the Turba will 〈◊〉 up the earthly world in the â—…ire and restore it to that which it was before the Creation only the Wondâ—… remain st ll in two Princip es the third Principle doth vanish quite away all but the wonders And then the earthly Life and the earthly Body will fall away and the â—…ire will conâ—…me them and the glorious bright Paradisical body of the Righteous shall paâ—… through the Fire with its wonders which shall follow it and whatsoever is false shall remain in the â—…ire The Wicked also must go into the â—…ire and their earthly Life will also fall away and their monstroâ—… Image will appear in the Spirit according to the shape of all hideous abominable Beasts like the Devil And in that Hour also the wrathful 〈◊〉 of the darkness shall bring forth the Devils who shall then receive their wages and lodging at the hearing of which they tremble All the Dâ—…ad both good and evil shall arise every one in his two-fold Body and shall have the Soul witâ—… the Spirit in the Body one shall have the outward earthly â—…fe or Body and therein a beastial Image in the spirit of the Soul and in the inward Image he shall have the essentiality of the wrathful Anger another shall have the outward Body Châ—… image there in and the divine Spirit of Lovâ—… shall shine in the Spirit of his Soul which Body the word Fiat cloatheth again with the true and pure 〈◊〉 Image For the first Body which God created and Christ 〈◊〉 with his Blood that will bring the Wonders with it and enter again into Paradise and be cloathed with the Majesty of God and then the 〈◊〉 of God is with men For the noble Image was destroyed in Adam when 〈◊〉 Woman was taken out of him so that he retained â—…ly the â—…ture of the Fire and the woman had the â—…ture of the Spirit but now they return to them â—…holly again â—…or the woman shall receive the Tincture of the Fire 〈◊〉 that â—…he shall be as 〈◊〉 â—…as neither man nor woman but a Virgin full of Chastity without the memâ—…ers of man or woman And then they shall no more say Thou art my Husâ—…nd or thou art my Wiâ—…e but they are 〈◊〉 Indeed there shall some remaining tokens of the difference be in the divine Magical wonders but none will regard that for they are all of them meâ—…ly the Children of 〈◊〉 livâ—…ng the Life of Children in the delighting sport of Love. All the Words which the Mouth hath spoken which the Air hath received these the Air shall bring again forth for it is the Glass of the eternal Spirit the Spirit seeth them in the Glass And so man shall be judged according to his Heart Mind and Thoughts for the Turba is in all malice 〈◊〉 wickedness which is contrary to Love here will be no making of excuse for every one will accuse himself his own Turba will accuse him We direct you to the Scripture for it shall come to pass just according to the holy Scripture Note this world will be no more regarded for all earthly Knowledge and Cogitations shall remain in the Turba of the earthly life in the 〈◊〉 we shall have no knowledge more of our Parents Children or â—…riends who are in Hell. We shall have some knowledge of Hell but see nothing of it save only in the Magia in the Mystery for the Devils must dwell in darkness the wrathful Fire which is in them is the r light they have Eyes of Fire to see withal all 〈◊〉 besides is gone for the Majesty hath swallowed it up that it may burn in love We shall all know one another among our selves by Name though the earthly Name shall remain in the Turba we â—…hall have a Name according to our first name in the Language of Angels which here in this life we do 〈◊〉 understand in the language of Nature we understand â—…thing of it bâ—…t here we have no â—…gue to speaâ—… it with Here 〈◊〉 The inward Ens of Christ which the Soâ—…â—…th on it for an heavenly Body out of Christs Spirâ—… and out of his 〈◊〉 and Blood is spiritual it is a spiritual Body which dyeth not at the death of the outward man yea it is not buried neither doth it rise again but it is dead and buried and risen again in Christ for all and in all and liveth eternally for he is passed from Death to Life What kind of Matter our Bodies shall have in the Life to come THus we tell you we shall have a Body consisting of Flesh and Blood such a Body as Christ had for Châ—…ist by his Inâ—…tion is become Man in us When we are born a new 〈◊〉 the Water and of the Spirit then 〈◊〉 Christ's Spirit we are born a new of Christ's â—…esh and Blood we put on Christ. Christ becometh born in the converted Sinner and â—…he in Christ becometh the Child of God this is the Body we shall have in Heaven No gross beastial Flesh as we have in old Adam but 〈◊〉 â—…esh and Blood such Flesh as can pass through Wood and Stone they remaining whole still as Christ câ—…me in to his Disciples the Door being shut It is such a Body as hath no Turba or Fragility Hell cannot retain it it is like Eternity and yet it is real â—…esh and Blood which our heavenly Hands shall touch and feel and take hold of also a visible Body as that is which 〈◊〉 hâ—…ve here in this world Of Paradise and where Henoch is as also Moses and Elias WE are able to say with good ground that Paradise is still upon Earth 〈◊〉 is in it as also Moses and Elias and yet he hath the Body of 〈◊〉 Turba in the Mistery and in the heavenly Mistery he hath the 〈◊〉 Body which 〈◊〉 capable of Paradise 〈◊〉 is not gone oâ—…t of this world he is entred â—…to the Mistery in the VVonders he is God's Preacher and after the Turba hath overcome the VVorld he must be silent till the six Seals have ended their wonders and till the Angels of the Turba have poured out the r Vials then the wonders of the Anger are finished 〈◊〉 then Henoch cometh out of the Mystery again and entreth into the Ministry and relateth what hath been done But Noab goeth into the other world through the VVater and calletâ—… Moses with his VVonders
kindling They are another thing then Earth man loveth that well and 〈◊〉 it for his Maintenance but he knoweth not its ground and original it is not in vain loved by the Mind it hath a high original if we would consider of it But we are justly silent of it here seeing man without that loveth it too much and thereby withdraweth himself from the Spirit of God One should not love the Body morâ—… then the Spirit for the Spirit is its Life this we give you to understand in a Similitude and are silent of the matter with the ground and original thereof But know this that it was given to man for his Sport and Ornament he had it by the right of Nature it was his understanding the outward Bodies for the outward Body with its Tincture and the Metalline Tincture are near a kind When the Tincture of the outward Body was destroyed by the Devils evil longing then the Metalline Tincture hid it self from the human became an enemy to it for it is pâ—…rer then the perished in the outward Man. Let this be manifest to â—…ou ye seekers of the Metalline Tincture If you would find the Philosophers Stone then apply your selves to the new Birth in Christ else it will be hard for you to apprehend it for it hath a great agreement with the â—…nly Substantiality which if it were released from the fierce wrath would be very well seen It s lustre signifieth somewhat so that if we had 〈◊〉 Eyes we â—…hould well appâ—…ehend it A collected Appendix â—…or the clearer opening the 〈◊〉 〈◊〉 THe Beeing of all Beeings is but one only Beeingâ—… but in its gâ—…eration it severs it self into two 〈◊〉 viz. 〈◊〉 Light and Darkness into Joy and â—…orrow into â—…vil aâ—…d Good into Love and Anger into 〈◊〉 and Light and out of these two eternal Begiâ—…nings or Principles into a third begiâ—…ning viz. into the Creation to 〈◊〉 own Love play and â—…lody according 〈◊〉 the Property of both eternal 〈◊〉 Death is the bound mark of all whatsoever is temporal whereby the Evil may be destroyed If Gods Anger be omnipotent to destroy then is his Love also omnipotent to preserve if this contrariety were not there would be no Life and there would be no good also no evil for if there were no fierce wrath there would be no moving Thus the Substance of all Substances is a continual working desiring and fulfilling the â—…ire desireth the Light that it may get meekness and substance for its burning or life and the Light desireth the Fire else there would be no Light and it would have neither Power nor Life and they both deâ—…ire the dark anguish else the Fire and Light would have no Root and all would be a nothing Therefore I say God's Love is as great as his Anger his Fire as great as his Light and his Darkness as great as either of the other it is all alike eternal without beâ—…inning and it beginneth it self from Eternity with or 〈◊〉 the Darkness and bringeth it self from Eternity to 〈◊〉 darkness into the Source or Quality even into the 〈◊〉 and in the rising up of the â—…ire is the eternal Death â—…here the Darkness and Light seperate themselves each â—…to a Principle in it self and the Light also it self poâ—…sseth it self one dwelleth in the other unapprehended 〈◊〉 the other there is in â—…ternity no parting asunder â—…hose that dwell in the Darkness see not the Light and â—…hose that dwell in the Light see no Darkness God â—…uld not be manifested or revealed and there would 〈◊〉 〈◊〉 Nature nor Creature without the darkness Observe now God's anger maketh the dark mind â—…ull of God's Love maketh the Light mind full â—…or â—…hosoever hath to them it will be given But now all â—…andeth in Strife the Light against the â—…arkness anâ—… the Life against the Death and the â—…eath against the Life But Man is out of the great 〈◊〉 of all Substances and in him is the Strife Dost thou say God can make of me what he will he is â—…mnipotent He maketh of thee what thou wilt his â—…ove is omnipotent and also his Anger that which getteth thee holdeth thee The Wicked is to God a good favour to Deâ—…th and the Saint or Holy is so to â—…he eternal holy Life as thou growest so thou art such Sap as thou drawest into thy self such â—…ruit thou bearâ—…st It is not 〈◊〉 â—…od will not be mine but thou wilt â—…ot be his and so you are parted But he cannot make himself a Child he goeth onlâ—… with the Will into the Matrix and then the divine Fiat apprehendeth him and maketh him one indeed he cannot make himself a Devil the hellish Fiat according to the dark world's Property maketh him one whâ—… 〈◊〉 doth but give his Will up thereto Therefore â—…ghtly saith the Apostle To whom you give â—…ur selves Serâ—… in obediâ—… 〈◊〉 Servants you are 〈◊〉 of God's Love 〈◊〉 Anger Here the Apostle speaks of man's â—…ction that man can give up himself and be given up and though indeed of himself he cannot take or receive yet God giveth him the taking or receiving for he hath promised it him We believe a Resurrection of our Bodies which we had here it is not the earthly Body that is the Image which shall live eternally but the Heavenly which the earthly body here holdeth captive in Death but if Christ become born therein then it is no more in death but liveth in Christ and is only covered with the earthly body It is not the Husk viz. the beastial Flesh that shall arise but the Life in the outward Mystery with the wonders that shall be comprised in the holy Element and be united with the Body of Christ even of the new man and in Eternity stand with its wonders in it Seek not Christ's flesh in the four Eâ—…ements in the Spirit of the outward world but in the Root of them viz. in the holy Element a Principle deeper then this world is not absent from the outward body Let no man think it will come to pass that men will come who will teach or compel thé holy Spirit with Authority or Power into men No it is said Today when you hear the Voice of the Lord harden not your â—…earts and Ears Expect not another time for this is the time of your Visitation incline your â—…ars and Hearts into the Temple of Christ in you Let none wait for a golden Time wherein the holy Spirit out of or from the outward Mouth will cry into the harâ—…d into his beastial VVill who will live only in the Lust of the Elesh O! No that is not to be done The time is already come that Henoch teacheth and Noah declareth the Deludge of Sin. Let none wait for the outward Prophet he appeareth or shineth inwardly in the Spirit the outward man will not know him the right way into the eternal Life is in man VVhosoâ—…ver will enter in with Sion and praise God in Jerusalem
hath now the acceptable time the sound of the seventh Trumpet is already sounding the Fountain of Israel is open let none think that the sound of the Trumpet will come from this or the other place â—…or as the lightning breaketh up in the East and shineth to the West so from the beginning to the end is the coming of the Son of Man. â—…hat now are the Christians so called better than Tuâ—…ks and â—…eathens if they live Turkisâ—…ly and 〈◊〉 then Turkishly and Heathenishly Where is the Christian and Evangelical fruit My dear â—…rethren sâ—…ek but the Pearl all you that intend to avoid the ánger of God look not one upon the Life of another but upon his own for it is no more disputing but either convâ—…rt or perish the time of disputation and babling is out you will get no further w th Disputation but with the Regeneration in the Spirit of Christ you will reach and obtain the Pearl so that you need never to dispute more Christ viz. the anointed of God penetrateth only or pressâ—…th upon the Humanity not upon all Creatures he uniteth himself to no Creature but man he hath also with his Incarnation Suâ—…ering Dying and Râ—…surrection delivered no Creature but man. With the Name Christ he is become manifest only in the Humanity not in the carthly or heavenly Creatures thâ—… earthly and heavenly Creatures need no Christ and the hâ—…llish have none The man Christ is the first that arose from the dead in the anointing and is also the first who in the anointing dyed to the human Iâ—…hood He is only and alone the Lamb of God in whom God brake his wrath in pieces Abel and all Martyrs are his Members upon whom the breaking Death in piâ—…ces prâ—…ssed or penetrated out of this Lamb Christ when Christ arose from the Dâ—…ad then Abel also arose in Christ's anointing in Christ's humanity out of Christ's death and lived in the anointing of Christ. The Christ in the woman's Seed was manifest in no Saint before Christ's birth but only in the Spirit of the Deity in a prophetick manner and not in a human maâ—…ner By the woman's Seed is always understood the Paradise which faded or disappeared in Adam viz. the heavenly Corporiety from the pure Element and not the four Elements this was manifest neither in Adam nor Abel â—…ill the Saviour Christ became manifest in the Seed In all men lieth the heavenly Image which disappeared in Adam but it liveth in one and in another it is unlively When the wicked turneth himself to God anâ—… turneth the will of the Soul to God then is Christ out of the disappeared Seed born a man and is set before the Dâ—…vil in the outward â—…lesh for a crusher or bruiser of the Serpent which hindreth and breaketh the Will of the evil â—…lesh so that Sin is not committed And then there is a constant enmity Christ governeth in his heavâ—…ly â—…lesh through the outward and striketh the outâ—…ard Lust to the ground then cometh the anger of God into the center of the Soul and will also have its fierce wrâ—…thful Government and the Dâ—…vil with the false or wicked Lust crouds himself thereinto The thrâ—… horriblâ—… Chains wherewith our Soul is fast bound during the time of this earthly Life is first tâ—…e severe anger of God the Abiss and dark world which is the centrâ—… anâ—… creaturely Life of the Soul the second is the desire of the Devil against the Soul whereby he contâ—…ly â—…th aâ—…d temptetâ—… the Soul striving to throw it from the Truth of God into Vanity viz. into Pridâ—… Covetoâ—…sness Envy and Anger and with his â—…esire bloweth up anâ—… kinâ—…th those evâ—…l Propertieâ—… iâ—… the Soul whereby the will of the Soul turneâ—…h away from and â—…th into Self The third and â—…ost hurt ful Chain is the corrupt and altogâ—…r vaiâ—… earthlâ—… and mortal â—…lesh and Blood full of evil Desires anâ—… Incliâ—…ations It is then necessary that we convert with our Willâ—… and enter again into the New-Birth and Christ giveth us his Body to eat and his Blood to drink but not to the man of Sin but to the man in Chriâ—…t new born to Life viz. that from the divine world's â—…ubstance to the Paradiâ—…ical man which hath a heavenâ—…y Mouth to pertake with â—…or Christ dwelleth in Heaven â—…eedeth â—…s with his Body and Blood in the Heaven this Heaveâ—… is in man Aâ—…m â—…th of the four Elements and is â—…ed with evil and good Aâ—…am the outward â—…lesh man â—…nneth the inward man willeth not the Sin therefore saith Paul Now if I 〈◊〉 it is not I that do it but it is the â—…nful desire which dwelleâ—…h in the Flesh Now therefore with my mind I serve God and with my Flesh the Law of Sin for I do that which I would not but if I now do it it is not I that do it but Sin in the Flesh. Therefore let the Christian Reader that loveth truth be warned according to my bounden duty and love will not to esteem himself perfect and to set himself in the omnipotent power or virtue of God in the Omniscience and to say he is without Sin and cannot sin Our whole Life should be a continual Repentance for it is even a continual sinning and though indeed the noble Lilly-branch new generated or born in Christ's spirit sinneth not yet the earthly man in Soul and Body sinneth and willeth continually to break or destroy the noble Rose-bud again and altogether obscure it Here is the Field where the Fruit groweth let none be perswaded to such slugishness and to lie on such a soft Bed as to think he is fairly grown and quite or full blossomed O No! no by no means but continually without ceasing draw divine Essence to thâ—… self in the greatest Humility from and out of Gods Love as a Bee doth Honey out of the fair blossom of â—…lowers for as soon as man is secure or careless and thinketh he is holy Honey then the Devil bringeth to him poyson in the Vanity which the own self will in own self lust or longing 〈◊〉 into â—…t self As soon as the Soul eateth of it self and of the Light of Reason it goeth on in its own Opinion and then its doings which it sets for divine are but from the outward 〈◊〉 which presently then layeth hold on the Soul and maketh it dry and then the Soul goeth on in â—…rrors till it yield it self up again into resignation anâ—… acknowledging it self anew to be a defiled Châ—…ld resisteâ—…h Reason and so getteth the Love of God agaâ—…n which iâ—… harder to do now then it was at first for the Devil bringeth in strong doubts he will not easily leave his â—…ort of prey This may be seen clearly in the Saints of God from the beginning of the world that many who have been driven by the Spirit of God have yet often-times departed from 〈◊〉 into Self viz. into their own Reason and Will in which Satan hath cast then
he 〈◊〉 live and delight in his own self-will and fore-go reâ—…gnation and if this had come to pass then had the fair â—…nstrument been once again broken and the human melody in God's Love and Deeds of Wonder had ended but Christ said Get thee hence Satan it is written Thou shalt worship the Lord thy God and serve him only Then the Deâ—… left him and the Angels came and ministred unto him Christ called the Devil a Prince of this World but 〈◊〉 Devil hath neither the Kingdom of God nor the Kingdom 〈◊〉 this world in possession this world is not his own but he is 〈◊〉 poorest Creature in this worldâ—… and hath only the wraths 〈◊〉 in possession the other profiteth him nothing thus he is the world and also not in the world he thought to be Priâ—… and is so in the same property in the Wicked and also in 〈◊〉 Government in the world in the wrath He must loâ—…k whâ—… Turba Magna is enkindled in the wrath and there 〈◊〉 busie so far as Turba Magna goeth in the wrath furâ—… his Courage is cooled Of outward Government and Dominion WHen God blessed Noah through the Oâ—…-spring 〈◊〉 ceeding from the Covenant and bad them be frâ—…sui he gave them again the whole World with all its 〈◊〉 in possession and gave them all 〈◊〉 〈◊〉 and Fowls common with no distinction restriction or 〈◊〉 〈◊〉 only that they should not eat thâ—…ir Lifâ—… in the Blood leâ—…t 〈◊〉 should become monstroâ—…s in their Liâ—…e with eating the 〈◊〉 of the Beast God commanded them to rule over all the Beasts and Crâ—…tures but in this place â—…e 〈◊〉 them no pâ—…culiar 〈◊〉 er ruling Power over one anoâ—… for all dominaâ—…ion 〈◊〉 Rule and Authority wherâ—… one man rulâ—…th over anotâ—… doth aâ—…ise from or through the order of Nature 〈◊〉 〈◊〉 its Properties according to the 〈◊〉 and 〈◊〉 Dominion of the 〈◊〉 under the Constellations or Astruâ—… The true Image of God hath no other Dominion 〈◊〉 Members then the Bâ—…dy 〈◊〉 in iâ—…s Members or the 〈◊〉 in its Branches but the 〈◊〉 〈◊〉 from the Sâ—…rs â—…our Elements makâ—…th 〈◊〉 〈◊〉 a Dominion and Goverâ—… according to its Mother whence it taketh it rise and 〈◊〉 in it liveth Here â—…ote All War and Contâ—…ntion ariseth from â—…ominion of God's anger the Warrior is a Servant of God's anger he is the Ax wherewith the angry Husband-man cuts up the Thorns and Bryars from off his Ground God's anger according to his Fire's property will have it so and not his love And he that suffers himself to be made use of thereto he serveth the anger of God according to the dark and fireworld's desire and property which in the heavy fall of Adam hath manifested it self in the human Property and brought man viz. the angelical Image into an half devilish Vizard and likeness Of human Propagation ALthough honest marryed People beget Children and joyn themselves together with Love-desire yet it hath noâ—… this meaning or understanding that the Imagination or Desire of Man and Wife is holy and that Christ's Spirit driveth on the Imagination The Imagination ariseth out of the Tinctures which â—…indle the Mercury with their Lust and the Mercury kindleth the Spirit of the Life and now existeth the Lust and Will in the Heart viz. a vekement desâ—…re the tenderer the Complexion is the nobler also is the Tincture in its sweeâ—… desire But if also it be shot with a fiery Dart in Venus's desire then 〈◊〉 the life kindled so that it is as it were more then half 〈◊〉 with Love-thoughts and yet knoweth not what hath â—…appened to it Must all this be holy then would the secret Whoredoms also be holy whereas indeed the Dart often goeth forth in false or wicked Lust. And though it be at best yet it is a thing that is in all â—…easts it is natural and when men will give it the best â—…nd rightest Name then it is called an Abomination before God's â—…oliness being a thing existed out of Sin through Adam's fall which indeed is born withal under divine paâ—…iente seeing it cannot be otherwise of which we could take â—…any Examples in the holy Scriptures Look upon the people of Israel when God would give them â—…he Law on Mount Sinai and manifest or reveal himself with his Voice then he commanded the young People whicâ—… were loaden with such burning Lusts to abstain from theâ—… Wives and that pointed not only at the Marriage-work buâ—… also at the Imagination Christ therefore beâ—…ame a Man without the helping or co-working or concurrence of any man or Husband that he might bring us forth out of this abâ—…mination before God through 〈◊〉 holy Incarnation or becoming man he became such a Vâ—…rgin like Child with both the Tinctures one in another with ouâ—… self-love that he might bring our rent in himself inâ—…o one And this is the Abomination in the Marriage-work thâ—… the Sâ—…ed is unclean in the conjunction of both tâ—…e Tinctureâ—… when they are brought together into one indeed it is thâ—… property of the eternal joyfulness when the Seed goeth fortâ—… viz. of the highest desiring and fulfilling if that might 〈◊〉 done without abomination then it were â—…oly but the Sulpher in the Seed is an abomination before the Holiness It is not in the power of the Imagination of the Flesh buâ—… in the pure Love-desire of Câ—…astity and Faithfulness wheâ—… two joyn their Minds together in the Marriage band anâ—… give up their love and faithfulness one to another to be theâ—… own and desire to be one Heart and Will there the Spirâ—… of Christ is the Love band and here now is rightly the thing Increase or multiply and be fruitful The marriage-work according to the outward man 〈◊〉 not holy but according to the inward it is holy in thâ—… Children of the Saints but not in beastial Vessels 〈◊〉 marriage-work in it self if it be done ordinately is not 〈◊〉 ful for it is driven on by God's officer Nature and boâ—… withal under divine patience Of the Serpent that deceived Adam and of all created Things WHen God said Let all sorts of Beasts come fortâ—… each according to hâ—…s property or kind thâ—… came forth Beasts out of every property of Nature as 〈◊〉 〈◊〉 manifest in the severation of the 〈◊〉 Kingdoms viz. Tiâ—… 〈◊〉 Eternity when God moved himself to the Creation for â—…he Devil would domineer over the Love and Meekness of God and put his desire also into the Anger that is into the austeer Might where the poyson-Life ariseth viz. into the Fiat of the wrathful Property out of which Form are proceeded Vipers Serpents Toads and other venomous Worms not that the Devil hath made them that he cannot only as the Desire was in the Impression of the â—…iat such also was the Creature in the evil and good For in those poysonful Beasts the highest Tincture is to be found if they be reduced into an oily Substance and the wrath of Mercury seperated For all
and after that to rejoyce everlastingly For God will wipe away all Tears from their Eyes Lastly let a man behave himself as becomes a man giving the dominion of his Life to the mâ—…nly Reason and Light of God shining therein and not suffer himself to be hurried on by the bruiâ—…ish Instincts of the Complexion For there is no Complexion so noble and pure in Nature but 〈◊〉 a man live according to the Stars the Devil hath his pleasure and pasâ—…ime therein Therefore it is rightly said by St. Peter Be sober and watchful for the Devil your Adversary goeth about as a roaring Lyon seeking whom he may devour A short yet plain touch of the two Kingdoms viz. Heaven and Hell â—…ight and Darkness Good and Evil Love and Anger c. Also the words Tincture and Turba explained FVery Creature must know that it should continue in that condition wherein it was created or elâ—…e it â—…oth run on in a contrary will and into enmity to the Will of God and bringeth it self into pain For a Creature which is created of darkness hath no pain in the darkness as a venomous Worm hath no pain in its Venom the Venom is its Life and if it should lose its venom and have some good thing instead thereof brought into it and be made manifest in its Essence this would be pain and death to it and so also the evil is pain and death to the good Man was created of for and in Paradise of for and in the Love of God but if he bring himself into anger which is as a poysonous pain and death then that contrary life is a pain and torment to him If the Devil had been created of the wrathful Matrix â—…or and in Hell and had not had the divine Ens he could have no pain in Hell but he being created for and in Heaven and yet did stir up the source and property of Darkness in himself and did bring himself totally into Darkness therefore the Light is now a pain to him viz an everlasting dispairing of God's gráce and a continual enmity being God cannot endure him in him clf but hath spewed him out and therefore the Devil is angry and wrathful against his own Mother of whose â—…ssence and Beeing he haâ—…h his original viz. the eternal Nature which keepeth him prisoner in his own place a a revolter or fallen Spiâ—…it and supporteth it self in hâ—…m with its property of Anger and Wrath. And seeing he would not help forward the delight of the divine Joy therefore he must now do the contrary and be an enemy against all â—…oodness â—…or of God and in him are all things Darkness and Light Love and Anger â—…ire and Light but he calleth himself God only as to the Light of his Love. There is an eternal contrariety between Darkness and Light neither of them comprehendeth the other and neither of them is the other yet there is but one only Essence Beeing or Substance wherein they subsist but there is a difference in Quality and Will and â—…et the â—…ssence is not divided but a Principle maketh the division so that the one is a nothing in the other and â—…et it is there 〈◊〉 For the Devil continueth in his own dominion or principality but not in that wherein God created him but in the property of Wrath in the property which be getteth Darkness Anguish and Pain Indeed he is 〈◊〉 Prince of this world yet in the first Principle in the Kingdom of Darkneâ—…s in the Pit. Bâ—… not in the Kingdom of the Sun Stars and Elements he is no lord or prince therein but in the wrathful part thereof viz. in the root of the Evil of every thing and yet he hath no power to do what he pleaseth with it For there is some good in all things which holdeth the evil captive and shut up in the thing there he can walk and rule only in the evil when it stirreth up an evil desire in it self and bringeth it desire into wickedness which the inanimate Creatures cannot do but man can do it through the inanimate Creature if he bring the centre of his Will with the Desire out of the eternal centre into it which is an Enchantment and false Magick The will of the Devil can also enter into that whereinto man bringeth the desire of his Soul which is also from the eternal in wickedness For the original of the Soul and of Angels out oâ—… the Eternal is the same But the Devil hath no power more over the time or temporary condition of this world but in the great Turba wheresoever that kindleth it self in the eternal and natural wrath there he is busie as in Wars Fighting and Strife as also in great Tempests without Water In the Fire he proceedeth as far as the Turba goeth in great Showers and Tempests of Thunder Lightning and Hail but he cannot direct them for he is not Lord or Master in them but Servant Thus the Creature stirreth up with the desire good and evil life and death The human angelical Desire standeth in the centre of the eternal Nature which is without beginning and wherein it kindleth it self wheâ—…her in good or evil it accomplisheth its work in that Now God created every thing for and in that wherein it should bâ—… the Angels for and in Heaven and Man for and in Paradise If therefore the desire of the Creature go forth from its own Mother then it entreth into the contrary Will and into Enmity and it is tormented with the contrariety therein and so a false will ariseth in a good and thence the good will entreth into its nothing again viz. into the end of Nature and Creature and so leaveth the Creature in its own evil or wickedness as appeared by Lucifer and also by Adam and had not the will of the Love of God met with him and of meer mercy entred into the Humanity again there could be no good will in man. Therefore all speculation and searching about God's will is a vain thing without the mind be converted â—…or when the mind standeth captivated in the self-desire of the earthly Life it cannot comprehend what the will of God is it runneth on but in self from one way to another and yet findeth no rest for self-desire evermore bringeth disquietness The Light shineth in Darkness and the Darkness comprehendeth not the Light and yet they both dwell in one another The four Elements is also an example of this which in their original are but one Element which is neither hot cold dry nor moist and yet by its stirring severeth it self into four Properties viz. into Fire Air Water and Earth Who would believe that Fire produceth VVater and that the original of Fire could be in VVater if we did not see it with our Eyes in tempests of Thundring Lightning and Rain And did not find also that in living Creatures the essential Fire in the body dwelleth in the Blood and that the Blood is the Mother of
before the riâ—…ing Sun ESSAIES AND Religious Meditations OF Sir FRANCIS BACON Knight Attorney General to King JAMES the first Glory and Honour are the Spurs to Virtue As generally Mettel is more precious than Stone and yet a Diamond is more precious than Gold so generally in warmer Climates it hath beene noted the People are more Wise but in thâ—… Northren Climate the Wits of chief are greater Printed in the Year 1688. I. Of DEATH Mâ—…n fear Death as Children fear to go in the dark and as that natural Fear in Children is incâ—…eased â—…ith Tales so is the other Certainly the fear of Death is Contemplation of the cause of it yet the fear of it for it self is weak You shall read in some of the Fryers Books of Mortification That a man should think with himself what the the pain iâ—… if he have but his â—…ingers end pressed or tortured anâ—… thereby imagin what the pains of Death are when the whole Body is corrupted and dissolved when manâ—… times Death passeth wiâ—…h less pain then the torture of a Limb. â—…or the most Vital parts are not the quickest of sence Grones and Convulsions and a disâ—…oloured Face and Friends weeping and Blacks and Obsequieâ—… and the like shew Death terrible It is worthy the observing that there is no Passion in the mind of Man so weak but masters the Fear of Death and therefore Death is no such Enemy when a man hath so many â—…ollowers about him that can win the combat of him Revenge triumphs over Death Love esteems it not Honour aspireth to it delivery from Ignominy chuseth it Grief flyeth to it Fear pre-occupateth it It is no less worthy to observe how little alteration in good Spirits the approaches of Death make but they are the same till the â—…ast It is as natural to dye as to be born and to a little Infant perhaps the one is as painful as the other II. Of CUNNING WE take Cunning for a sinister or crooked Wisdom and certainly there is a great difference between a Cunning Man and a Wiâ—…e Man not only in point of â—…onesty but in point of Ability There are some that are good Canvasses and Factious that are otherwise weak men Again it is one thing to understand Persons and another thing to understand Matters â—…or many are perfect in mens Humours that are not greatly capable of the real part of Business which is the Constitution of one that hath studied Men more then Books Such men are fitter for Practice then for Counsel and they are good but in their own alley turn them to new men and they have lost their aim Many are the differences between Cunning and Wisdom and it were a good deed to set them down for that nothing doth more hurt in State then that cunning men pass for wise III. Of Marriage and Single Life HE that haâ—… VVife and Children hath given Hostages to â—…ortune for they are Impediments to great Enterprises either of Virtue or Mischief Certainly the best Works and of greatest Merit for the publick have proceeded from the unmarried or childless men which have sought Eternity in Memory and not in Posterity and which both in Affection and Means have married and endowed the publ ck Yâ—…t some there are that lead a single Life whose Thoughts do end with themselves and do account future times Impertinencies Nay there are some others that esteem VVife and Children but as B lls of Charges But the most ordinary cause of a single Life is Liberty especially in certain Self-pleasing and humorous Minds which are so sensible of every Restriction as they will go near to think their Girdles and Garters to be Bands and Shackles Unmarried men are best â—…riends best Masters not alwayes best subjâ—…cts for they are like to run away and almost all Fugitives are of that condition Certainly VVife and Children are a kind of Disciplâ—…ne of Humanity and single men are more Cruel and Hard-hearted good to make severe Inquisitors Grave Natures led by Custom and therefore constant are commonly loving Husbands Chaste women are often proud and froward as presuming upon the merit of their Chastity It is one of the best Bands both of Chastity and Obedience in the Wife if she think her Husband wise which she will never do if she find him jealous VVives are Young mens Mistresses Companions to middle Age and old mens Nurses So as a man may have a Quarrel to marry when he will but yet he was reputed one of the wise men that made answer to the Question when a man should marry A Young man not yet an Elder man not at all But hear Quarles A woman's Rule should be of such a fashion Only to guide her Houshold and her Passion And her Obedience never's out of Season So long as either Husband lasts or Reason Ill thrives that hopeless Family that shows A Cock that 's silent and a Hen that crows I know not which live most unnatural Lives Obeying Husbands or commanding Wives IV. Of Parents and Children THe Joys of Parents are secret and so are their Griefs and Fears they cannot utter the one nor will they utter the other Children sweeten Labours but they make Misfortunes more bâ—…tter they increase the Cares of Life but they mittigate the remembrance of Death The Perpetuity by Generation is common to Beacts but Memory Meâ—…it and noble VVorks arâ—… proper to men They that are the first raisers of their House are most indulgent towards their Children beholding them as the continuance not only of theirKind but of their VVork and so both Children and Creatures The difâ—… of Affection in Parents towards their several Children is many times unequal and sometimes unworthy especâ—…ally in the Mother as Solomon saith A wise Son rejoyceth the Father but an ungracious Son shames the Mother A man shall see where there is a House full of Children one or two of the eldâ—…st respected and the youngest made VVantons but in the middle some that are as it were forgotten who nevertheless prove the best The Illiberality of Parents in allowance towards their Children is an harmful Error makes them base acquaints them with Shifts makes them sort with mean company and makes them Surfeit more when they come to plenty And therefore the Proof is best â—…n men keep their Authority towards their Children but not their Purse V. Of Nobility NOw Nobility is but the act of Powâ—…r but ancient Nobility is the act of Time. The first kaisers of â—…ortunes are commonly more Vâ—…rtuous but less Innocent then their Dâ—…endants For there is rarely rising but bâ—… commixture of good and evil Arts. But it is reason the Memory of their Virtues remain to their Postâ—… and their â—…aults dve with themselves Nobility of Birth commonly abateth Industry and he that is not industrous envieth him that is besides noble Persoâ—…s cannot go much hâ—…gher and he that 〈◊〉 at a 〈◊〉 when others rise can hardly forbâ—…ar â—…tions of Envâ—… On the other side