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 Phur ' 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. And so man shall be Judged according to his heart minde and thoughts for the Turba is in all malice or wickednesse which is contrary to Love here will be no making of excuse for every one will accuse himselfe his owne Turba will accuse him 56. And thus you must understand the Spirit which is All in All will raise up every Life which hath been immortall and by the Fiat give it to the body for the Fiat draweth the body to the soule and all its deeds and Wonders with it yea all that it hath done in this life by word or Deed all that hath reached the o The most inward and deepest ground Abysse of the soule must come forth 57. For in the still Eternity there shall be no Turba more and therefore Every Essence shall be p Tried washed cleansed or purged refined by the Fire and the q Sinne and wickednesse Turba shall remaine in the Fire and all whatever is evill and capable of the Turba unlesse it were washed away in the water of life by the conversion of the soule here in this life must remaine in the Fire 58. Now if any man have sowne much in the Fire he shall suffer losse as the Scripture telleth us that the workes of the wicked shall remaine in the fire and he shall suffer losse 59. But you must understand us aright the body which hath been here upon Earth that evill corruptible body which hath devoured the Noble and excellent Image of Paradise shall come and stand forth with its precious Image in it It must give an account of the Image of God 60. Now blessed are they that have Christs Spirit they have their first Image in the word Fiat which must restore it againe to the soule and that in the Adamicall Body 61. But they that have not Christs Spirit shall stand forth in the evill body but their soule shall have lost their true Image and they shall have such an Image in the Spirit of the Soule as their wills have been here as their daily lust hath been so shall their Image be 62. And in that houre also the wrathfull Fiat of the Darknesse shall bring forth the Devills who shall then receive their wages and lodging at the hearing of which they tremble 63. Thus all the Dead both good and evill shall arise every one in his r The transitory and Eternall body twofold body and shall have the soule with the Spirit in the body 64. One shall have the outward Earthly ſ Life in foure Copies it may be body by the sense Life and therein a bestiall Image in the Spirit of the Soule and in the Inward Image he shall have the Essentiality of the wrathfull Anger 65. Another shall have the outward body and Christs Image therein and the Divine Spirit of Love shall shine in the Spirit of his soule which body the word Fiat cloatheth againe with the true and pure Adamicall Image 66. For the pure Image hath been hidden in God in the Word which became Man and now when the Soule commeth to the Limit it obtaineth that againe and also the faire and excellent t See the booke of the three Principles ch 12. ver 53. Virgine of the Wisdome of God 67. For the noble Image was destroyed in Adam when the woman was taken out of him so that he retained onely the Tincture of the Fire and the woman had the Tincture of the Spirit but u In the Resurrection now both returne to them wholly againe 68. For the woman shall receive the Tincture of the Fire in the Divine Fire so that she shall be as Adam was neither Man nor woman but a Virgine full of Chastity without the x Forme or distinction shape or members of Man or woman 69. And then they shall no more say thou art my husband or thou art my wife but they are brethren indeed there shall some remaining tokens of the differences be in the Divine Magicall Wonders but none will regard that for they are all of them meerely the Children of God living the life of Children in the delighting sport of love 70. All this shall be done before the Sentence
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 the Fire is a cause of the Life and that the life divideth it selfe into two parts and yet corrupteth not onely the outward life is that which corrupteth it falleth into the Turba which destroyeth it we are now therefore to consider wherein the inward Eternall life consisteth and what upholdeth it that that body q Corrupteth or breaketh not fadeth not seeing Essentiality hath a beginning and yet we can say with good ground that it hath no End for it must have a r Or sure foundation to uphold it ground or else the Turba will have it and that findeth the limit 320. The Eternall Body must not have a limit but be free in the Abysse in the Eternall nothing or else another Essence would again be in that Essence which would divide it and make a limit 321. We have told you before that all which shall endure for ever must passe quite through the Fire for the Turba taketh that which remaineth in the Fire now no Spirit is created Å¿ In. for the fire that it should remaine in it 322. Onely the Turba hath captivated many of them but not from the Will of God for Gods Will is onely Love but the Turba is the Will of his Wrath which by its vehement hunger hath gotten a great Dominion wherein it hath manifested its Wonders viz. the Devills and wicked soules of Men. 323. But the Eternall life consisteth in Meeknesse and hath no Death or Turba in it therefore we must say that the soule and Spirit are not in the Turba especially the t Or Image body of the soule if it were the Turba would destroy it 324. This is onely to be understood as it is mentioned before that the will in the anguish source in the fire understand the will of the soule sinketh downe in it selfe as into Death and u May not cannot live in the fire and so x The Will it falleth into another world viz. into the beginning or as we may better say into the free Eternity into the Eternall Nothing wherein is no source nor any thing that y Or maketh giveth or receiveth a source 325. Now there is no dying in the will that is
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 sâ—â—tleâ—y or voâ— 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 drave him out of the Fire of the soule and cast him into Darknesse and shut him up under darknesse out from the Fire of the soule and out from Gods Fire into the wrathfull harshnesse and bitternesse in cold there let him warme himselfe least he freeze with cold 21. Consider the first foure Formes of Nature and you will understand what the Devills Mansion is for before Christ came he kept the soule captive in the Turba with the Fire and although he had not the Spirit of the soule yet he had the root of it in the Turba but then he was commanded to cease and he was throwne out and driven into Darknesse and thus his malice was destroyed by Christs descending into Hell and Christ became his Judge 22. Thus we have in briefe described what the Spirit of Christ and our Spirit is viz. not the outward Spirit but the Spirit of the soule not the soule it selfe but the Spirit of its Life 23. As in God the Holy Ternary is distinct being three Persons in one Essence and yet but one onely God where the Sonne hath the Spirit viz. the Life issuing forth from the Heart and mouth and the Heart is the flame of Love and the Father the e Fountaine or Property source of Anger which is made meeke by the Sonne in the Love so that in God there is but one onely will and Essence 24. Thus it is also in Man and no otherwise no not in the least tittle whatsoever God in Christ is that wee also are in Christ in God his true Children Therefore let us also commend our Spirit into his hands and so we may be able to passe through Death into Life into God with Christ 25. Therefore be not led about and gulled with f Rattles foolleries Bables shels or outside shewes Imitation or mimick tricks toyes and trifles as hitherto ye have been in Babell where this and that hath been g Or pratled disputed about the soule and its Spirit one this way and another that way there is no ground among them but meere Fiction and Opinion 26. Understanding is borne in God not in the Schooles from Art yet we despise it not for if Art be borne in God it is a tenfold Mysterie for it alwayes attaineth the h Or perfection tenth Number in i Or wit Reason much bettter then a k Or simple Layman plaine Man for it can of many Numbers make l Summe or Totall one 27. But it is not in mans own power no one must enter in by the Crosse as well as the other let him be a Doctor or a m Or Layick meane Man Gods secrets will admit no Doctors but n Discipulus Schollers into them yet a Learned n Discipulus Scholler may reach very farre 28. Had but this hand the High Art and also those high guifts then you should see more from it But God will have it as it is It is indeed his pleasure to make the wisdome of this world foolishnesse and to give his Power to the weake that all o All life or Creatures may bow downe before him and acknowledge that he onely is the Lord that doth whatsoever he will The eight and thirtieth Question What are the things that shall come to passe at the End of the world 1. BEloved friend it is not fit for me to Answer this your Question neither is it in my owne power and besides it is not fit for any to aske it for it is the secret Counsell of God let none endeavour to be equall with God and to foreknow all things 2. Our knowledge consisteth in the Spirit and will of God when that moveth then it goeth forward in the Heavenly Magia and entreth into the Wonders of the Earthly and then the Prophet is borne for he standeth upon the p Or at the end of a time or Age. Crowne and speaketh Magically of the Beginning of the Wonders and their Turba and sheweth how they shall come to an End and be destroyed and brought again into the first 3. For all Prophets speake from the Turba they discover that which is false and
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 the fiery the Firmament The * * This Table belongs to the Clavis at the End of the 132. verse 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 is a Glasse of them wherein Lâ—ght and Darknesse Good and Evill are mixt it is not Eternall but hath a beginning and an End of Heaven which came out of the midst of the waters viz. of Mercury whence arose the Male and Female b kinde Sex in the Spirit of the outward world that is the Male in the fiery Mercury and the Female in the watery 141. This Separation was made all over in every thing to the end that the fiery Mercury should desire and long for the watery and the watery for the fiery that so there might be a Desire of Love betwixt them in the Light of Nature from which the Conjunction ariseth therefore the fiery Mercury viz. the outflowne word separated it selfe according both to the fiery and to the watery nature of the Light and thence comes both the Male and Female kinde in all things both Animals and vegetables The third Day 142. In the THIRD Dayes worke the fiery and watery Mercury entred againe into Conjunction or mixture and embraced on another wherein the Salnitre viz. the Separator in the Earth-brought forth Grasse Plants and Trees and that was the first Generation or production between Male and Female The fourth Day 143. In the FOURTH Dayes worke the fiery Mercury brought forth its fruit viz. the fift Essence an higher power or vertue of Life then the foure Elements and yet it is in the Elements of it the Starres are made 144. For as the compression of the Desire brought the Earth into a c Or lamp Masse the compression entring into it selfe so the fiery Mercury thrust it selfe outwards by the Compressure and hath inclosed the place of this world with the d Or constellations Starres and starry Heaven The fifth Day 145. In the FIFT Dayes worke the e The Spirit of the world Spiritus Mundi that is the f Anima Macrocosmi soule of the great world opened it selfe in the fift Essence we meane the Life of the fiery and watery Mercury therein God created all Beasts fishes fowles and wormes every one from its peculiar property of the divided Mercury 146. Were we see how the Eternall Principles have moved themselves according to Evill and Good as to all the seven Properties and their Effluence and mixture for there are evill and good Creatures created every thing as the Mercury that is the Seperator hath figured and g Or Imaged framed himselfe into an Ens as may be seen in the evill and good Creatures And yet every kinde of Life hath its Originall in the Light of Nature that is in the Love of Nature from which it is that all Creatures in their kind or Property love one another according to this outflowne Love The sixt Day 147. In the SIXT Dayes worke God created Man for in the sixt Day the understanding of Life opened it selfe out of the fiery Mercury that is out of the Inward Ground 148. God created him in his likenesse out of all the three Principles and made him an Image and breathed into him the understanding fiery Mercury according to both the Inward and outward Ground that is according to time and Eternity and so he became a living understanding soule and in this Ground of the soule the Manifestation of the Divine Holinesse did move viz. the living outflowing word of God together with the Eternall knowing Idea which was knowne from Eternity in the Divine Wisdome as a Subject or forme of the Divine Imagination 149. This h Or Image Idea becomes i Indued or invested cloathed with the Substance of the heavenly world and so it becommeth an understanding Spirit and Temple of God an Image of the Divine k Or Contemplation vision which Spirit is given to the soule for a Spouse
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 sufficiently 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 In him we live and move and have our being and we are his off-spring Act. 17.28 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 brightnsse 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 withour 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 that which is attracted doe stirre by the drawing then it causeth a jarring whereby Light and Darkenesse are mingled together in the sharpnesse 13. And we must consider how the free Light is sharpened in the Essence in the sharpe stirring whereby we come to understand the r Lightening fire-flash and the eagernesse and yet we cannot say that there is any rending 14. For that which is Eternall without beginning admits no severing but stands as a wheele which begetteth it selfe in it selfe whereof you have a similitude in the Mind of Man where indeede there is a Will of a rising and runing but no removing the greater the Will is the greater also is the Å¿ Or Beeing Essence and the more strongly it is sharpned 15. Thus the still Liberty which is neither Darkenesse nor Light is sharpned in the sharpe Desiring attracting so that it appeareth as a flash which shineth 16. Also we cannot say that the Liberty doth take in the flash for from Eternity it hath had Nothing but we can well say that the Light and Splendor shineth in the Liberty 17. For that which is free letteth in the Light but that which is not free as the t Or estringency harshnesse which maketh Darkenesse and is materiall to speake in a Spirituall sense that doth not receive the Light 18. This we can truely say that whatsoever is transparent and not of a u Mild or fluid grosse Nature doth take in the Light as appeareth by the water which taketh in the Light and the harsh Earth not 19. Moreover in Fire you have a sufficient manifestation of the Essence of all Essences for you see that the Fire burneth in an harsh drie matter for it is the harsh Desire which entreth into it selfe like a great anguish and reacheth after the Liberty where also it receiveth the Liberty like a flash and it kindleth by the flash that it burneth 20. And although it must be understood that there is no such fire in the Eternall Essence as that is which appeareth externally yet it is internally in the harsh Desire and externally remaineth darke
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 the 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 in 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 if it be faithfull if not then the Devill dwelleth in it to which of these it giveth it selfe either to Covetousnesse and haughtinesse or to love and humility to that it belongeth 15. But if it persevere in q Malice or abominations wickednesse and so loseth God then it loseth the Crosse and its Eye is a Hellish Eye and its Turba introduceth the Forme and Idea or shape or Image Modell of an horrible Beast into the Eye and into the Will and Spirit 16. Therefore Christ called the Pharisees Å¿ Mat. 23.33 Serpents and Generation of Vipers for so the figure of their Spirit in their Pride and covetous will appeared to him for they would be Lords of themselves and not the servants of God in Love and humility 17. And so the figure of Antichrist in Babell appeareth in the presence of God like a Dragon with seven Heads which are seven Spirits upon which its hypocriticall spirit rideth in the Image of Man in the Abysse t Viz. the Spirit It will be accounted an Angell and yet is a Monster of a true childe of God it beareth the Name but its heart is that Beast Apocalyps 12. It is desirous of God and also of the Devill therefore it is such a Monster as is like a Man and yet containeth the Devill in it 18. O childe of Man flie away the dore is open the Turba is come it will destroy this Image if you flie not you must goe with it there is no other u Medicine or Counsell remedy or help but to seeke the true Image in Love or else there remaineth nothing but Tribulation and Death saith the Spirit of Wonders 19. And this is now our direct Answer to this Question That the soule in the first Principle according to the Originall hath the forme of an Eye and yet twofold like a Heart wherein there is a Crosse 20. And in the second Principle it is a Spirit and a whole Image as the outward Man is 21. And in the third Principle it is a Glasse of the whole world all whatsoever is contained in Heaven and Earth every property of every Creature lieth therein For that Glasse is like the firmament and Starres 22. This is such a Crowne as in which the x How long he shall live number of the End of the life of the outward Man is contained and all whatsoever fortune or misforune can happen outwardly from the Spirit of this world The sixt Question What is the Power and Ability of the Soule 1. WE know that whatsoever cometh out of the Abysse and is the ground of it selfe can in it selfe doe all things for it is its y Or subsisteth from it selfe owne Essence it maketh it selfe 2. But though the soule be a twig out of the Tree yet now it is z Or entred into the condition of a Creature become a creature and is its a Or sui Juris or a thing of it selfe owne it is an Image of the whole and a childe of the whole For when a childe is borne then the Mother and the childe are two they are two persons but so long as it is in the seed in the Mother so long the seed is the Mothers and the Mother governeth it 3. But when the Childe is borne then it hath its owne life in it selfe and hath the b Centrum Naturae Centre of Nature in its owne power it governeth not onely in it selfe but also without it selfe in all that which is seede 4. We meane thus Gods Spirit and the Spirit of the soule are two Persons each is free from the other and yet both stand in the first beginning each hath its owne will 5. Now it is but right that the Child should be obedient to his Father upon paine of losing the Fathers inheritance For the Holy Ghost is the c A work-master or builder Maker of the Soule he created it and therefore the Spirit of the soule should be obedient to the Holy Ghost upon paine of losing the Inheritance of the Holy Ghost viz. the Deity 6. And though wee have much to say here yet it is very dangerous to say it in regard of the false Magia for when the false Spirit knoweth it it
transgressed Gods c pleasure Command and hath put its Imagination into the Earthly Spirit where the Turba which brought the Earthly Monster into its Noble Image instantly tooke it captive and so the Turba instantly sought and found the Limit in which the Image perished and if the Word had not d Set it selfe in the middest mediated or interposed it selfe it would have continued so for ever 4. And so now the Turba is once seated in the Earthly Abysse and hath captivated both body and soule it alwayes driveth the body to the limit and there destroyeth it and casteth it away and then the poore soule remaineth Naked without a Body 5. And except it turne with its Right Eye againe into the Word and get againe a body borne out of God it is but naked and hath the Turba in it which stirreth up the fire in its great Anguish for e Viz. the Turba it is an eager hunger a seeker and a finder 6. Now it is throughly knowne to us that our soule is fast bound to the Spirit of this world for the Turba holdeth us captive in the Wrath of the Anger of God 7. And although our soule get out and become New-borne in God yet f The Turba it possesseth the outward body still and consumeth it for it pierceth through it even to the Abysse and there it findeth that it is onely a Glasse of the Eternall and then it goeth forth from the Glasse into the Eternall and lets the body lie in the Nothing 8. Also you know well that the soule with the body in the seed is halfe Earthy for it is Sulphur that is g Phur is power Matter or substance Phur and h Sul is Spirit or Light Sul i In one another together and the Turba is in it which hath ability enough to destroy the seed 9. How then can a soule be borne pure it cannot be it bringeth the Turba with it into the world and is sinfull in the Mothers k Or body wombe 10. But know that God is become Man and the Word Fiat hath agiane put it selfe into the seed and although the Turba be now in the Earthly part so that the seed is not altogether free yet the matter stands thus with the soule 11. The soule is not wholly forsaken of God so farre as the Father and Mother are l Or vertuous honest and in God for it cometh from the soule of the Father and of the Mother and although a Childe dye in the Mothers wombe without m Externall Baptisme Baptisme yet it is baptized with the spirit of the Father and of the Mother viz. with the Holy Ghost which dwelleth in them and the Turba is destroyed in 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 spirit 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 ſ 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 therewith 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 be 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 bringeth 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 c Or End The fifteenth Question 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
man together union the outward Spirit is very profitable to us for many soules would perish if the Bestiall Spirit were not which beholdeth the Fire captive and setteth before the Fire-Spirit earthly bestiall Labour and Joy wherein it may buisie it selfe till it be able by the x Or workes Wonders in the Imagination to discover somewhat of its Noble Image that it may seeke it selfe againe 12. My beloved Children who are borne y Or of in God I tell it you it was not for nothing that God breathed the outward Spirit viz. the outward Life into Adams nostrills for great danger did attend this Image 13. God knew how it went with Lucifer and also what the great Eternall z Magia or Desire Magick could doe yea Adam might have been a Devill but the outward Glasse hindred that for where Water is it quencheth the Fire 14. Also many a soule by its wickednesse would become a Devill in a a Or the twinckling of an Eye moment if the outward life did not hinder it so that the soule cannot wholly inflame it selfe 15. How many are there that are so full of poyson and b Or malice and wickednesse evill that they doe murther and commit villany but this their Fire hath water or else they were past remedy As ye see in gall which is a fiery poyson but it is mingled with water and so the violence of the fire is allayed 16. Thus it is also with the Inward Essence the Spirit of this world hath wound it selfe into the Abysse of the soule and in its source hath killing water wherewith it often bedeweth the soule when it would spit Fire 17. Moreover the outward Spirit could not have life without this Fire seeing it hath fire in all Creatures but this Fire is onely the wrath of the Inward fire 18. The Inward fire consumeth earth and stones also the body and bloud yea even the Noble Image if it be c Or kindled inflamed in the Will But there the water is a Medicine for it which pulleth down its aspiring force whereby it laboureth to get above the meeknesse of God as Lucifer did The seventeenth Question Whence and wherefore is the Contrariety between the Spirit and the Flesh 1. MY beloved friend you know well that fire and water are contrary for the fire is Life and the water is its Death and you see plainely that when water is poured upon the Fire the source of the Fire goeth out and so the Fire is dead 2. And although in Man the fire is not wholly dead because of the Light which continually causeth fire yet there is an enmity as there is an enmity between God and Hell and yet Hell or the Fire of wrath is Gods 3. And 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 confistech 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 Mystâ—rie of Eternâ—ty 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
and Truths sake they see the Triumphant Victory like one that hath overcome his Enemie in a fight and then sets it forth Triumphantly to his Prince or King and for which he hath exceeding great Glory when his King receiveth him with great joy and keepes him with him for his faithfull assistant 9. We have no Pen that can write what exceeding joy is in them onely this wee know that those for the most part have put on the Divine Body in this world and so have greater perfection then the other they expect the last Day with great joy and Glory when their workes shall be presented to them and set before their Eyes in heavenly figures and the wicked shall see them Å¿ Or who they have tyrannised over against whom they have kicked 10. Every soule rejoyceth before the face of God in great hope of that which it shall receive againe for it knoweth its Reward but without the body it cannot receive it for it hath wrought its workes in the Body and therefore its workes follow it in the New body and come to it againe 11. For although the exceeding precious Holy soules have put on Christs body in this world so that they stand in Heaven viz. in the Image of God yet all their workes were wrought in the Old Body which was Gods Glasse and in the Resurrection they shall be represented in the true heavenly Figure in t Or Old body that body 12. For the first Image which Adam was before the fall is Regenerated in Christ and shall againe with its Wonders be put upon the soule and although it had the Divine Body before yet the u Or workes Wonders stand in the first Image 13. But the Turba with the outward Kingdome of the outward Source is gone for x The first Image it was a Glasse and is now become a Wonder it liveth without Spirit as a Wonder and shall be put upon the soule in great y Clarity Transfiguration or brightnesse Glory which it shall have from the Light of God at which the holy soules doe exceedingly rejoyce and expect it with great longing 14. You must know that every blessed soule trimmeth its Lamp so that it willingly meeteth its Bridegroome at the last Day it alwayes reneweth its will and thinketh how it shall rejoyce with all holy men and Angels in its new Body in the Wonders there is a continuall springing up of Joy in them when they thinke of that which is to come each as it's vertues are 15. And as their workes have been different upon Earth so also is their hope for a Day-labourer who hath wrought much rejoyceth at his wages so also here there is a friendly Essence among them and in them 16. All the scorne and 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 eateth 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 Elementary Body during the whole life 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
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 senselesse 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 noâ— 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
for the tryall will be the first and the sentence the last Day of Judgement and those that are then alive shall not dye but shall be presented with the other by the voyce of God before the y Or Righteousnesse Judgement of God 71. The word Fiat shall bring all thither and all shall be presented in their owne Order by the Fiat as first Emperours and Kings and then their Subjects over whom they reigned Princes Noblemen Governours Magistrates and Superiours every one in his z Or Calling Condition 72. And here all those that have taken upon them to be Christs Shepherds without the calling of God a The Divine calling or true Jus Divinum shall stand in the midst of their flock of sheep and give an account of their b Doings or workes and teaching course of Life and Doctrine and whether they have been Christs Shepheards and have fed the Sheep or no or whether they have been c For livings or Money as Hirelings servants or Ministers to their owne Bellyes And here the Spirit will make enquirie into their calling and trie whether they have entred into the sheepfold by his Election and Power or by mans favour without the Spirit and Election of God 73. For the Judge will say unto them now give an account of your life workes words deeds and wayes there the Turba of every one will declare what he hath been for now all things shall appeare in the Figure within them and without them so that there shall be no d Or lying denyall for the Spirit e Of the Judge by the Turba proveth the soule Spirit and Flesh here all will be manifested 74. Kings and Princes shall be constrained to give an account of their Subjects how they have ruled and protected them what kinde of Government they have used why they have taken away the lives of many by Tyranny and why they have shed innocent bloud also why they have made warre for their Covetousnesse and their Pleasures sake 75. In like manner all other Superiours will be called to an account why they have intruded themselves into Office and made themselves f Or Magistrates Lords over the simple and have afflicted oppressed and squeezed them and why they have taken away their sweat and spent it in Pride 76. Here the roote whence they came and from which they are growne will be enquired after whether they beare the g Or stamp Ordinance of God and whether they have their Originall in the Heavenly Fiat or in the Hellish Fâ—at from the Anger There every one must give an account of his h Or State Condition whether he hath thrust himselfe into Office out of Covetousnesse and Pride and made himselfe a Magistrate or whether his 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 or Doctrines which you have set down for Orthodox fables sake O! how is the name of Christ q Reproched or scandal sed for your disputations sake blasphemed for your contentions 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 â—eâ—t 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 fâ—ery 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 Etetnity 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 e 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 â—hen 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
hath a good Message Rejoyce O heaven and skip for joy O Earth for Eâ—och is in the Field and keepeth his Flock 5. What doth Elâ—as 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 scorne 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 Enoch begat Methusalah 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 outward body is in the g In the outward secret hiddennesse Mysterium and the Inward body in the h In the inward secret hiddennesse Arcanum an heavenly Mysterie and so he liveth in two Mysteries being invisible and incomprehensible to the outward world and thus we give you to understand that Paradise is yet present and unperished though seeming to be as it were devoured by the curse of God and it lyeth yet as a Mysterie in the curse uncorrupt 15. For we are able to say with good ground in Truth that Paradise is still upon the Earth yet we are not in it but Enoch is in it and yet he hath the body of the Turba in the Mysterie and in the Heavenly i Mysterie he hath the Divine body Or Arcanum a Paradificall Body which is capable of Paradise and thus he is as a Wonder and is a Prophet in the Crowne at the k Or End Limit of the Wonders 16. For you know that the Scripture saith that after he had begotten Methusalah viz. the Man of the greatest Age he continued afterward in a Divine Life and this hath a deep meaning 17. Methusalah signifieth the end of the Wonders of this world and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah signifieth the manifestation of the Wonders and a plaine Ministery viz. a preaching of Righteousnesse whereby the Turba of every one shall be shewen him and the End of the Wonders of this world shall be declared viz. the vengeance of God and his Reward to the good 18. And the time after Enoch wherein Methusalah lived to the l Viz. the end of an Age or Seculum Number of the Crowne when Enoch and his preaching was taken up doth signifie that the Enochian Light which shined in his time will enter againe into its Principle and seeke out the Earthly body which Enoch had and will finde that the Turba is in it still and then there will be no further seeking for the Turba is found in the Limit and worketh to the Fire and Judgement 19. And thus the end of the world is as the dregs and it worketh in the Turba to the blowing up of the Fire and the Judgement for the outward world was produced out of the Turba and tooke its beginning in the Turba and the Turba is its propriety thus the beginning seeketh the end againe in the wrath 20. And as this world was corporeall in the wrath so the Spirit will have the beginning at the end againe in the wrath for the Beginning and the End is one also you plainely perceive that in the Beginning the Turba devoured Adam and brought him into the Anger and murthered Abel 21. Therefore O ye Elect let none of you desire to live to the end of the time after Enochs taking up but behold when Enoch preacheth then the Sunne shineth and then goe out from Babell it is a golden time but your Turba is the cause that Enoch shall be taken up 22. Enoch is not gone out of this world he is entred into the m Repository Mysterie in the Wonders for he is Gods Preacher and after the Turba hath overcome the world he must be silent till the six Seales have ended their Wonders and till the Angels of the Turba have poured out their Viols then the n Or workes Wonders of the Anger are finished 23. Then Enoch commeth out of the Mysterie againe and entreth into the o Ministerium or Office of teaching or preaching Ministry and relateth what hath been done and punisheth the world because of the p Malice or wickednesse Turba for suffering q Or sinnes Abominations to enter into them without resisting 24. And after that the world is fat and wanton in the golden yeares and r Or becommeth seeketh Sodome and Gomorrah againe then also its Turba will become fat and wanton and seeke the wrath and the Limit then the golden dayes are done and will be devoured by the Turba and then Methusalah the oldest man dyeth and instantly the Deluge of Fire approacheth consider it for it will be in earnest 25. We doe not say
other Creatures 76. The second Property that is the g Or stirring Motion was in the beginning of this world the Separator or Divider in the Powers and vertues by which the Creator viz. the will of God brought all things out of the Mysterum Magnum into forme for it is the outflowne moveable word by which the supernaturall God made all things and brought them into forme figure and h Or Images shape ♂ The third Property 77. The third Property of the Eternall Nature is the Anguish viz. that i Or Velle Will which hath brought it selfe into the receivingnesse to Nature and somethingnesse when the owne will standeth in the sharpe motion then it commeth into Anguish that is into feelingnesse for without Nature it is not k Or feeling feelable but in the moveable sharpnesse it becommeth feeling 78. And this feelingnesse is the cause of the Fire and also of the mind and Senses for the owne Naturall will is made volatile by it and seeketh Rest and thus the separation of the will goeth out from it selfe and pierceth through the Properties from whence the taste ariseth so that one Propertie tasteth and feeleth the other 79. It is also the ground and cause of the Senses in that one property penetrateth into the other and kindleth the other so that the will knoweth whence the passivenesse commeth for if feelingnesse were not the will could know nothing of the Properties for it were meerely alone and thus the Will receiveth Nature into it by feeling the sharp motion in it selfe 80. This motion is in it self like a turning wheele not that there is such a turning and winding but it is so in the Properties for the Desire attracteth into it selfe and the Motion thrusteth forwards out of it selfe and so the will being in this anguish can neither get inwards nor outwards and yet is drawen both out of it selfe and into it selfe and so it remaineth in such a l forme manner or condition Posture as will into it selfe and out of it selfe that is over it selfe and under it selfe and yet can goe no whither but is an Anguish and the true foundation of Hell and of Gods Anger for this Anguish standeth in the darke sharp Motion 81. In the Creation of the world the Sulphur-Spirit with the matter of the Sulphurious m Or property Nature was produced out of this ground which Sulphur-Spirit is the Naturall Life of the earthly and Elementary Creatures 82. The wise Heathen have in some measure understood this ground for they say that in n 🜠Sulphur o ☿ Mercury and p 🜿 Sal all things in this world consist wherein they have not looked upon the Matter onely but upon the Spirit from which such matter proceedeth for the ground of it consisteth not in Salt Quicksilver n Spirituall corporality and Brimstone they meane not so but they meane the Spirit of such Properties in that every thing indeed consisteth o The word or speaking whatsoever liveth groweth and hath being in this world whether it be spirituall or materiall p 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 ſ 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 viz. 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 knowne or discerned although it remaineth in it selfe Eternally in the compressure 91. Now two Eternall
Princlples 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 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 ſ 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 Limit 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 foutth 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