seeking is also in every one and it is inbred or generated in him with the all possible hidden Element to which all things are possible and there is no other cause of perdition in Man than was in or with Lucifer whose will stood free he must either reach into God in humility chastity and meeknesse or into the darke minde in the climing up of malice and fiercenesse or grimnesse which yet in its flowing forth desireth not to lift it selfe up above God but it inclineth it selfe onely above the meeknesse in the fire flash in the sterne or fierce Regeneration But the Devils would as creatures be above all and be Lords wholly of themselves and so it is also with Man here 22. The pride of Nature indeed inclineth one man more strongly than another but it forceth or compelleth none that they must be proud and if there be a force or strong compulsion upon any then it is when Man willingly for temporall honour and pleasure sake lets the Devill into his eternall Essences and then he the Devill seeth presently how that Man is inclined or led by the Spirit of this world and in that way tempteth him accordingly if Man let him but in he is then a Guest very hardly to be driven out againe yet it is very possible if that man intirely and sincerely purpose to turne and to live according to the will of God then the virgin is alwayes ready beforehand in the way to helpe him 23. It goeth very hard when the Graine of Mustard-seed is sowne for the Devill opposeth strongly but whosoever persevereth findeth by experience what is written in this Booke and although he cannot be rid of the untowardnesse of the incitements of the foure Elements yet neverthelesse the noble seed in the Limbus of God continueth with him which seed springeth and groweth and at last becometh a Tree which the Devill savoureth or relisheth not but he goeth about the Tree like a fawning curre which pisseth against the Tree and then by his servants he casteth all mishaps upon him and by his crue of followers and confederates he thrusteth many out of his house that he may doe him no more displeasure But it goeth well with him that feateth God and he cometh into the land of the living 24. Therefore wee say now according to our high knowledge that the source or active desire of all the three Principles doth imprint it selfe together with the childes incarnation or becoming Man in the mothers body For after that Man is figured or shaped from the Starres and Elements by the Fiat so that the Elements have taken possession of their Regions Kingdomes or Dominions viz. the heart liver lungs bladder and stomack wherein they have their Regions then must the Artificer in his twofold forme rise up out of all Essences for there standeth now the Image of God and the Image of this world and also is the Image of the Devill now there must be wrestling and overcoming and there is need of the Treader upon the Serpent even in the Mothers womb or body 25. Therefore yee Fathers and Mothers be honest and live in the feare of God that the Treader upon the Serpent may also be in your fruit For Christ saith A good Tree cannot bring forth evill fruit and an evill Tree cannot bring forth good fruit And although this indeed is meant of the minde that is brought up which hath its own understanding or meaning thus that no false minde bringeth forth good fruit nor no good minde evill fruit yet it is effectually necessary for the children that the Parents be honest and vertuous because the childe is generated from the Essences of the Parents 26. And though it be cleere that the Starres in the outward Birth Geniture or operation doe alter the Essences in every one according to their source quality influence or property yet the Element is still there and they cannot alter that with their power except man himselfe doe it they have onely the outward Region and beside the Devill dare not Image or imprint himselfe before the Time of the understanding when Man can incline himselfe to the evill or to the good yet none must presume upon this impotency of the Devill and foure Elements for if the Parents be wicked God can well forsake a wicked seed for he willeth not that the Pearle should be cast before swine although he is very inclined to help all men yet it is effectuall but for those that turne to him and although the childe is in innocency yet the seed is not in innocency and therefore it hath need of the Treader upon the Serpent or Saviour Therefore ye Parents consider what ye doe especially ye knaves and whores ye have a hard lessen to learne here consider it well it is no jesting matter it shall be shewen you in its place that the Heaven thundereth and passeth away with a noyse truly the time of the Rose bringeth it forth and it is high time to awake for the sleepe is at an end there shall a great Rent be before the Lilly therefore let every one take heed to his wayes 27. If wee now search into the life of Man in the Mothers womb or body concerning his vertue or power speech and senses and the noble and most precious minde then wee finde the cause wherefore wee have made such a long Register concerning the eternall Birth for the speech senses and minde have also such an Originall as is above mentioned concerning the Eternall Birth of God and it is a very precious Gate or Exposition 28. For behold when the Gate of this world in the childe is made ready so that the childe is become a living soule out of the Essences and now henceforth seeth onely by or in the light of the Sunne and not in the light of God then cometh the true Artificer instantly in the twinckling of an eye when the light of the life kindleth and figureth that which is his for the centre breaketh forth in all the three Principles First there are the foure Essences in the Fiat in the sterne might of God which there are the childe 's own the Worme of its soule which standeth there in the house of the great anxiety as in the Originality For the seede is sowne in the will and the will receiveth the Fiat in the Tincture and the Fiat draweth the will to it inwardly and outwardly draweth the seede to a Masse for the inward and outward Artificer is there 29. When the will thus draweth to it then it becometh inwardly and outwardly impregnated and is darkned the will cannot endure this viz. to be set in the darke and therefore falls into great anxiety for the light for the outward Materia or matter is filled with the Elements and the bloud is choaked checked or stopped and there then the Tincture withdraweth and there is then the right
goe forward in the Centre of the breaking forth out of the darknesse into the light for in the light there is meere meeknesse lowlinesse humility good will and friendly desires that it might with its re-conceived will goe out of it selfe and to open it selfe in its precious Treasury for in the re-conceived will to the Birth of the Light there is no source of anxiety but onely meere friendly desires for the Glimpse riseth up out of the darknesse in it selfe and desireth the light and the desiring draweth the light into it selfe and there the anguish becometh an exulting joy in it selfe an humble cheerfulnesse a pleasant habitation for the re-conceived will in the light is impregnated and its fruit in the body is vertue or power which the will desireth to generate and to live therein and this desiring bringeth the fruit out of the impregnated will and presenteth it before the will and the will discovereth it selfe glimmereth or shineth in the fruit in an infinite pleasant number and there goeth forth in the pleasant number in the discovered or manifested will the high Benediction or Blessing favour loving kindnesse pleasant inclination or yeelding pliablenesse the tast of joy the well doing of meeknesse or affability and further what my Pen cannot expresse The minde would much rather be freed from vanity and live therein without molestation or disturbance 9. Now these two Gates are in one another the nethermost goeth into the Abysse and the uppermost goeth into Paradise and a third Gate cometh to these two out of the Element with its foure issues and presseth in together with the fire aire water and earth and their kingdome is the Sunne and Starres which qualifie with the first will and their desire is to be filled to swell and to be great these draw into them and fill the Chamber of the Deepe viz. the free and naked will in the minde they bring the Glimpse or Glance of the Starres into the Gate of the Minde and qualifie with the sharpnesse of the Glimpse or flash they fill the broken Gates of the Darkness with flesh and wrestle continually with the first will from whence they are gone forth for the Kingdome or Dominion and yeeld themselves up to the first will as to their Father which willingly receiveth their Region or Dominion for he is obscure and darke and they are rough and soure also bitter and cold and their life is a seething source of fire wherewith they governe in the Minde in the Gall Heart Lungs and Liver and in all Members or parts of the whole body and Man is their own the Spirit which standeth in the flash bringeth the Constellation into the Tincture of its property and infecteth the thoughts according to the Dominion of the Starres they take the body and tame it and bring their bitter roughnesse into it 10. Now the Gate of the Light standeth between both these Regions as in one onely Centre inclosed with flesh and it shineth in the Darknesse in it selfe and it moveth towards the might of the Darknesse and fiercenesse and sheddeth forth its rayes even unto the noise of the breaking through from whence the Gates of seeing hearing smelling tasting and feeling goe forth and when these Gates apprehend the sweet loving and pleasant rayes of the Light then they become most highly joyfull and run into their highest Region into the heart as into their right dwelling-house into the Essences of the Spirit of the soule which receiveth it with joy and refresheth it selfe therein and there its Sunne springeth up viz. the pleasant Tincture in the Element of Water and by the sweet joy becometh bloud for all Regions rejoyce therein and suppose that they have gotten the Noble virgin againe whereas it is but her Rayes as the Sunne shineth upon the earth from whence all Essences of the earth rejoyce spring grow and blossom Which is the cause that the Tincture riseth up in all hearbs and Trees 11. And here wee must accurately consider wherein every Region rejoyceth for the Sun and Starres apprehend not the Divine Light as the Essences of the soule doe and yet onely that soule which standeth in the new Birth but they tast the sweetnesse which hath imprinted or Imaged it selfe in the Tincture for the bloud of the heart wherein the soule moveth is so very sweet that there is nothing to be compared to it Therefore hath God by Moses forbidden Man to eate the flesh in its bloud for the life standeth in it For the beastiall life ought not to be in Man that his Spirit be not infected therewith 12. The three Regions receive every one of them their light with the springing up of the Tincture in the bloud and each Region keepeth its Tincture The Region of the Starres keepeth the light of the Sunne and the first Principle keepeth the fire-flash and the Essences of the holy soules receive the most deare and precious light of the virgin yet in this body onely her Rayes wherewith shee fighteth in the minde against the crafty assaults of the Devill as Saint Peter witnesseth and although the Deare light stayeth for a while in many in the New-birth or Regeneration yet it is not steady in the house of the Starres and Elements in the outward Birth but it dwelleth in its own Centre in the Minde The Gate of Speech 13. Seeing now that the Minde standeth in free will therefore the will discovereth it selfe according to that which the Regions have brought into the Essences whether it be evill or good whether it be fitting for the Kingdome of Heaven or for the Kingdome of Hell and that which the glimpse or flash apprehendeth it bringeth that into the will of the minde And in the minde standeth the King and the King is the light of the whole body and he hath five Counsellours which sit altogether in the noise of the Tincture and each of them trieth that which the glimpse with its infection hath brought into the will whether it be good or evill and these Counsellours are the five Senses 14. First the King giveth it to the eyes to see whether it be good or evill and the eyes give it to the eares to heare from whence it cometh whether out of a true or out of a false Region and whether it be a lye or truth and the eares give it to the nose the smell that must smell whether that which is brought in and standeth before the King cometh out of a good or evill Essence and the Nose giveth it to the Tast which must try whether it be pure or impure and therefore the Tast hath the Tongue that it may spit it out againe if it be impure but if it be a thought to be expressed in a word then the lips are the doore-keepers which must keepe it shut and not let the Tongue forth but must bring it into the Region of the aire into the Nostrills and
was the Masculine seede of the earthly Man which the earthly Matrix of the virgin conceived in the bosom of the virgin Mary yet the earthlinesse defiled not the Limbus of the New Creature in the holy Element for the word of the Deity which was the mark of the limit of seperation did hinder that 47. And the Angelicall Image as to the Limbus of the holy pure Element came naturally to be flesh and bloud with the infecting and figuring of all naturall Regions of humane members as all the children of Men and attained his naturall soule in the beginning of the third Moneth as all other children of Adam which hath its ground out of the first Principle and hath raised up its Throne and seate into the Divine Element into the Joy or habitation wherein it sat in the Creation in Adam and there hath attained its Princely Throne in the Kingdome of Heaven before God again out of which it was gone forth with sinne in Adam 48. And thither the second Adam with his becoming Man brought it in againe and there as a loving childe was bound up with the Word of God in love and righteousnesse And there the new creature out of the Element came to be the body of the soule For in the new Creature of the Limbus of God the soule was holy and the Earthly Essences out of flesh and bloud clave to it in the time of the earthly body which Essences Christ when his soule with the new creature went into Death left in Death and with the new body in the naturall soule arose from Death and triumphed over Death as hereafter you shall see the wonders concerning the Death and Resurrection of Christ 49. But that the soule of Christ could be generated both in the new and also in the old earthly creature is because the Gate of the soule in the first Principle standeth in the source or quality of the Eternity and reacheth into the Deep Gate of the Eternity in the Fathers Originall will wherewith he breaketh open the Gate of the Deep and shineth or appeareth in the Eternall Light 50 Now then as the Word of God is in the Father and goeth forth out of the Father into the pure Element and that the same Word was given to Man againe in the Fall from out of the holy Element through the voyce of the Father with the promise of th Treader upon the Serpent out of Grace in the Centre of the light of life so the naturall soule of Christ with its first kindling in its Centre of the light of life where the Word with the consent of the virgin Mary had set it selfe by the Word in the Father of Eternity received the Principle of the Father in the Light 51. Thus Christ according to this forme was the naturall Eternall Sonne of God the Father and the soule of Christ in the Word was a selfe subsisting naturall Person in the Holy Trinity 52. And there is in the Depth of the Deity no such wonderfull Person more as this Christ is which the Prophet Isaiah calleth in the Spirit highly knowne by him Wonderfull Power or vertue Champion or Saviour Eternall Father and Prince of Peace whose Dominion is great and upon his shoulders understand upon the creatures of the Element 53. And the second Birth of the soule of Christ stood in the naturall propagation like the soules of all men for he also as well as other Men was in six Moneths wholly figured framed or formed with a naturall body and soule with all the Gates of the Minde and senses the soule in the first Principle and the body in the third Principle and then Christ the true breaker through continued standing in the second Principle in the Kingdome of God and after nine Moneths was borne a Man out of the body or womb of the virgin Mary and wee saw his Glory as the Glory of the onely begotten Sonne of God the Father 54. And here the light shone in the Darknesse of the naturall outward body as Saint John witnesseth He came into or to his own and his own received him not for they knew him not but those which received him to them he gave the might to be the children of God and they were through him begotten to the Kingdome of Heaven for his is the Kingdome the Power or Might and Glory in Eternity Amen 55. Thus consider heere thou beloved Minde thou shalt heere finde the roote whereby Men before the Birth of Christ entered into salvation if you understand this writing aright as the same is knowne by the Author in the Grace of God then you understand all whatsoever Moses and the Prophets have written as also all whatsoever the Mouth of Christ hath taught and spoken thou hast no need of any Maske or Spectacles about it that knowledge needeth not to be confirmed by the Antichristian Throne or Stoole who saith The Divine Ordinances must be established by his Sea or Throne and whatsoever Men must teach and beleeve as if he could not erre 56. The light of Nature sheweth us now in the love of God cleane another Throne which God the Father with his Sonne Jesus Christ hath established the same is the Eternall Throne in or of Grace where our soule may be new Regenerated and not in the Antichristian Throne that is nothing else but the Throne of Babell the Confusion where he may continue to be the Ape of Christ upon Earth with his brave Hood where of late wee saw a young Lad Disciple or Scholler who pluckt the Pearle from his Hatband and his Hatband broke and then he became as another Earthly Man and none saluted reverenced or regarded him The difference or Distinction between the virgin Mary and her Son JESUS CHRIST The Earnest and true Gate of Christian Religion and of the Articles of Beliefe earnestly to be considered for Mans salvation-sake and because of the inventions and opinions of Hereticks and Schismaticks forged by the confused Babell of Antichrist The high and deep Gate of the Aurara and Day-spring in the Roote of the Lilly 57. The Mysterium or Mystery which wee knew not before meeteth us nor did wee know the Ground of it neither did wee ever esteeme our selves worthy of such a Revelation but seeing it appeareth unto us of Grace through the Mercy of the Gracious Sonne of God our Lord Jesus Christ therefore wee must not be so Lazy but Labour in the Garden of the Lilly in love to our Neighbour and for the sake of the Children of Hope especially for the sake of the poore sick Lazarus who lieth wounded in Babell who after his painfull sicknesse shall be healed in the smell of the Lilly and when he shall begin to goe out from Babell wee will set a Roote before him in Hebron which shall afford him strength to get quite out of Babell for his health 58. For the virgin the wisdome of God
the other Creatures seeing you can search what is in every thing and consider farther from whence the Elements Fire and Aire take their Originall and how the Fire cometh to be in the Water and generateth it selfe in the Water and how the light of your body generateth it selfe in the Water 25. And then if you be borne of God you attaine to what God and the Eternall Birth is for you see feele and finde that all these must yet have a higher roote from whence they proceed which is not visible but hidden especially if you look upon the starry Heaven which endureth thus unchangably therefore you ought to consider from whence it is proceeded and how it subsisteth thus and is not corrupted nor riseth up above nor falleth downe beneath though indeed there is neither above nor beneath there Now if you consider what preserveth all thus and whence it is then you finde the Eternall Birth that hath no beginning and you finde the Originall of the Eternall Principle viz. the eternall indissoluble Band and then secondly you see the separation in that the materiall world with the Starres and Elements are out of the first Principle which containeth the outward and third Principle in it for you finde in the Elementary Kingdome or Dominion a cause in every thing wherefore it is generateth and moveth as it doth but you finde not the first cause from whence it is so there are therefore Two severall Principles for you finde in the visible things a corruptibility and perceive that they must have a beginning because they have an end 26. And thirdly you finde in all things a glorious power and vertue which is the life growing and springing of every thing and you finde that therein lyeth its beauty and pleasant welfare from whence it stirreth Now look upon an hearb or plant and consider it what is its life which makes it grow and you shall finde in the Originall harshnesse bitternesse fire and water and if you should separate these foure things one from another and put them together againe yet you shall neither see nor find any growing but if it were severed from its own mother that generated it at the beginning then it remaineth dead much lesse can you bring the pleasant smell nor colours into it 27. Thus you see that there is an Eternall Roote which affordeth this and if you could bring the colours and vegetation or growing into it yet you could not bring the smell and vertue into it and thus you will finde in the Originall of the smell and of the taste there must be another Principle which the stock it selfe is not for that Principle hath its originall from the light of Nature 28. Now look upon the humane life a little further you neither see finde nor apprehend any more by your sight than flesh and bloud wherein you are like other Beasts secondly you finde the Elements of aire and fire which worke in you and that is but an animall or beastiall life for every beast hath the same in it from whence proceedeth the lust to fill them and to propagate themselves as all plants hearbs and grasse and yet you finde no true understanding to be in all these living creatures for although the Starres or Constellations doe operate in Man and afford him the senses yet they are onely such senses as belong to nourishment and propagation like other Beasts 29. For the Starres themselves are senslesse and have no knowledge or perception yet their soft operation in the water maketh a seething flowing forth or boyling up one of another and in the tincture of the bloud they cause a rising seeing feeling hearing and tasting Therefore consider from whence the tincture proceedeth wherein the noble life springeth up That thus becometh sweet from harshnesse bitternesse and fire and you shall certainly finde no other cause of it than the light but whence cometh the light that it can shine in a dark body If you say it cometh from the light of the Sunne then what shineth in the night and enlighteneth your senses and understanding so that though your eyes be shut you perceive and know what you doe Here you will say the noble minde doth lead you and it is true But whence hath the minde its originall You will say the senses make the minde stirring and that is also true But whence come they both What is their birth or off spring Why is it not so with the Beasts 30. My deare Reader if you be able breake open all and looke into the pith yet you shall not finde it though you should seek in the Deepe in the Starres in the Elements in all living Creatures in Stones Plants Trees and in Metalls also in Heaven and Earth you shall not finde it Now you will say Where then shall I finde it Deare Reader I cannot so much as lend you the Key that will lead you to it But I will direct you where you shall finde it it lyeth in the third Chapter of the Evangelist S t John in these words You must be borne anew by water and by the Holy Ghost This Spirit is the Key when you attaine it receive it and goe before the first Principle out of which this world and all Creatures are created and open the first roote from which such visible and sensible things did spring 31. But you will say this is onely God and he is a spirit and hath created all things out of nothing T is very true he is a Spirit and in our sight he is as nothing and if wee had not some knowledge of him by the Creation wee should know nothing of him at all and if he himselfe had not been from all Eternity there could nothing have ever been 32. But what doe you thinke there was before the times of the world out of which the Earth and Stones proceeded as also the Starres and Elements That out of which these proceeded was the Roote But what is the Roote of these things Looke what doe you finde in these things Nothing else but fire bitternesse and harshnesse or astringent sournesse and these three are but one thing and hence all things are generated Now this was but a Spirit before the times of the world and yet you cannot finde God in these three formes the pure Deity is a light which is incomprehensible and imperceivable also allmighty and all powerfull where is it then that men may finde God 33. Here open your noble minde see and search further seeing God is onely Good from whence cometh the Evill And seeing also that he alone is the life and the light and the holy power as it is undeniably true from whence cometh the anger of God From whence cometh the Devill and his evill will also Hell-fire from whence hath that its Originall Seeing there was nothing before the time of this world but onely God who was and is a Spirit and continueth so in Eternity
birth of the second Principle of the heart of God and the confirmation of the Holy Ghost his food should have been of the Word of the Lord and therein he should have continued an Angel 68. But he saw that he was a Prince standing in the first Principle and so despised the birth of the heart of God and the soft and very lovely qualification thereof and meant to be a very potent and terrible Lord in the first Principle and would qualifie or work in the strength of the Fire he despised the meeknesse of the heart of God he would not set his imagination therein or his thoughts upon it and therefore he could not be fed from the Word of the Lord and so his light went out whereupon presently he became a loathsomenesse in Paradise and was spewed out of his princely Throne with all his Legions that stuck to him or depended on him 69. And now when the heart of God departed from him the second Principle was shut up to him and so he lost God the kingdome of heaven and all Paradisicall knowledge pleasure and joy he also presently lost the Image of God and the confirmation of the holy Ghost because he despised the second Principle wherein he was an Angel and Image of God thus all things departed from him and he remained in the dark valley and could no more raise his imagination up into God but he continued in the foure Anguishes of the Originalnesse 70. And when he raised up his Imagination then he kindled to himselfe the source or roote of the fire and then when the roote of the fire did seeke for the water viz. the true Mother of the eternall Nature it found the sterne or tart astringent harshnesse and the mother in the aking death and the bitter sting or prickle formed the birth to be a fierce raging Serpent very terrible in it selfe rising up in the indissoluble Band an eternall Eternity a will striving against it selfe an eternall despaine of all good the bitter sting also formed the minde to be as a breaking striking wheele having its will continually aspiring to the strength of the fire and to destroy the heart of God and yet could never at all be able to reach it 71. For he is alwayes shut up in the first Principle as in the eternall Death and yet he raiseth himselfe up continually thinking to reach the heart of God and to domineere over it for his bitter sting in the birth climeth up thus eternally in the source of the fire and affordeth him a proud will to have all at his pleasure but he attaineth nothing his food is the fource of water viz. the Brimstone-spirit which is the most aking mother from which the indissoluble band is fed and nourished his refreshing is the eternall fire an eternall freesing in the harsh mother an eternall hunger in the bitternesse an eternall thirst in the source of the fire his climeing up is his fall the more he climeth up in his will the greater is his fall like one that standing upon a high clift would cast himselfe downe into a bottomlesse pit he looketh still further and he falleth in further and further and yet can finde no ground 72. Thus he is an eternall enemy to the heart of God and all the holy Angels and he cannot frame any other will in himselfe His Angels and Devils are of very many severall sorts all according to the Eternall Firth For at the time of his Creation he stood in the kingdome of Heaven in the point Locus or place where the holy Ghost in the birth of the heart of God in Paradise did open infinite and innumerable Centres in the eternall Birth in this seate or place he was bodified and hath his beginning in the opening of the Centres in the Eternall Nature 73. Therefore as is mentioned before in the third Chapter when the Birth of life sprung up every Essence had againe a Centre in it selfe according to its owne property or quality and figureth a life according to its Essence viz. Harshnesse bitternesse fire and sound and all further according to the ability of the eternall birth which is confirmed in the kingdome of Heaven 74. Seeing then that they stood in Heaven in the time of their Creation therefore their quality was also manifold and all should have been and continued Angels if the great fountaine Lucifer from whence they proceeded had nor destroyed them and so now also every one in his fall continueth in his own Essences onely the second Principle is extinguished in them and so it is also with the soule of man when the light of God goeth out in it but so long as that shineth therein it is in Paradise and eateth of the word of the Lord whereof shall be clearly spoken in its due place CHAP. V. Of the third Principle or creation of the materiall world with the Starres and Elements wherein the first and second Principle is more clearly understood 1. BEcause I may happen not to be understood clearly enough by the desirous Reader and shall be as one that is altogether dumb to the unenlightned for the eternall and indissoluble band wherein the Essence of all Essences standeth is not easily nor in haste to be understood therefore it is necessary that the desirous Reader do the more earnestly consider himself what he is and from whence his Reason and Senses do proceed wherein he findeth the similitude of God especially if he consider and meditate what his Soul is which is an eternall uncorruptible Spirit 2. But if the Reader be born of God there is no neerer way for him to come to the knowledge of the third Principle then by considering the new Birth how the soul is new born by the love of God in the light and how it is translated out of the prison or dungeon of darknesse into the light by a second birth And now if you consider that darknesse wherein it must be without the new birth and consider what the Scripture saith and what every one findeth by experience that falleth into the wrath of God and whereof there are terrible examples that the soul must endure irksome torment in it self in the birth of the life of its own self so long as it is in the wrath of God and then that if it be born again exulting great joy ariseth in it and thus you finde very clearly and plainly two Principles as also God Paradise and the kingdome of Heaven 3. For you finde in the root of the originall of the spirit of the soule in it self in the substance of the eternall birth and uncorruptible eternall band of the soul the most exceeding horrible inimicitious irksome source wherein the soul without the light of God is like all Devils wherein their eternall source consisteth being an enmity in it self a will striving against God and goodnesse it desireth nothing that is pleasant or good
him againe and if he be now to generate a Kingdome then there must be a Woman as all other Beasts have a Female for propagation The Angelicall kingdome in Adam was gone therefore now there must be a kingdome of this world 4. Then what was it that God now did with Adam Moses saith When Adam slept he took one of his ribs and made or built a Woman of it viz. of the rib which he took from Man and closed up the place with flesh Now Moses hath written very right but who is it that can understand him here If I did not know the first Adam in his virgin like forme in Paradise then I had been at a stand and should have known no other than that Adam had been made flesh and bloud of a lump of Earth and his wife Eve of his rib and hard bones which before the time of my knowledge hath oft seemed very strange and wonderfull to my thoughts when I have read the Glosses upon Moses that so high or deep learned men should write so of it some of them will dare to tell of a Pit in the Orient or East Countrey out of which Adam should be taken and made as a Potter maketh a vessell or Pot. 5. If I had not considered the Scripture which plainly saith Whatsoever is borne of flesh is flesh Also Flesh and bloud shall not inherit the kingdome of Heaven Also None goeth into Heaven but the son of Man viz. the pure virgin which came from Heaven and which is in Heaven which was very helpfull to mee to think that the childe of the virgin was the Angel which hath restored againe all that which was lost in Adam for God brought againe in the Woman in her virgin-like body the virgin childe which Adam should generate And now if I had not considered the Text in Moses where God saith It is not good that man should be alone wee will make a helpe for him I should yet have stuck in the will of the Woman 6. But that Text saith God looked upon all that he had made and behold it was all very good Now if it were good in the Creation then it must needs have become evill when God said afterward it is not good for Man to be alone If God would have had them like all beasts to have a beastiall propagation he would at one and the same instant at first have made a Man and a Woman But that God did abominate the beastiall propagation it appeared plainly in the first childe of the Woman Cain the murtherer of his brother also the fruit or the curse of the earth sheweth it plainly enough But what shall I spend the time for with these testimonies the proofe of it will cleerly follow And it is to be proved not onely in the Scripture which yet maketh a cover over it but in all things if we would take time to doe it and spend our labour about vaine and unprofitable things 7. Now thus saith Reason What are then the words of Moses concerning the Woman to which I say Moses hath written right but I living thus in the Woman understand it not right Moses indeed had a brightened or glorified face or countenance but he must hang a vaile before it so that none could see his face But when the sonne of the virgin viz. the virgin wisdome came he looked him in the face and did the vaile away 8. Then Reason asketh What was the rib taken out of Adam to be made a Woman The Gate of the Depth Behold the virgin sheweth us this that when Adam was overcome and the virgin passed into her Ether then the Tincture wherein the faire virgin had dwelt became earthy weary feeble and weake for the powerfull roote of the Tincture from whence it had its potency without any sleepe or rest viz. the heavenly Matrix which containeth Paradise and the Kingdome of Heaven withdrew in Adam and went into its Ether 9. Keader understand and consider it aright the Deity viz. the faire virgin is not destroyed and come to nothing that cannot be onely shee is remaining in the divine Principle and the Spirit or the soule of Adam is with its own proper Worme remaining in the third Principle of this world But the virgin viz. the divine vertue or power standeth in Heaven and in Paradise and beholdeth her selfe in the earthly quality of the soule viz. in the Sunne and not in the Moone understand in the highest point of the Spirit of this world where the Tincture is noblest and most cleare from whence the minde of man doth exist 10. And shee would faine returne againe into her place to her Bridegroome if the earthly flesh with the earthly minde and senses or thoughts did not hinder or were not in the way for the virgin doth not goe into them shee will not be bound to or in the earthly Centre shee finisheth the whole time while the Woman liveth in her stead of her speculation with longing and much calling admonishing and hearty seeking but to the regenerate shee appeareth in a high triumphing manner in the Centre of the minde shee also often diveth into the Tincture of the bloud of the heart whereby the body with the minde and senses come to tremble and triumph so highly as if it were in Paradise it also presently getteth a Paradisicall will 11. And there the noble Graine of Mustard-seed is sowne of which Christ saith That it is at first small and afterwards groweth to be like a great Tree so far or so long as the minde persevereth in the will but the noble virgin stayeth not continually for her Birth is of a higher descent and therefore shee dwelleth not in earthly vessels but shee sometimes visiteth her Bridegroom at a time when he is desirous of her although shee alwaies with observancy preventeth and calleth him before he calleth her which is onely understood in the Lilly this the Spirit speaketh in a high and worthy seriousnesse therefore observe it ye children of God the Angel of the great Councell cometh in the valley of Jehosaphat with a Golden Charter which he selleth for Oyle without Money whosoever cometh shall have it 12. Now when the Tincture was become thus earthy and feeble by the overcoming of the Spirit of the great world then it could not generate in a heavenly manner and was also possessed with inability and then the Counsell of God stood there and said Seeing he is become earthly and is not able to propagate wee will make a help for him and the Fiat stood in the Centre and severed the Matrix from the Limbus and the Fiat took a rib in the midst of Adam out of his right side and created a Woman out of it 13. But you must cleerly understand or conceive that when the Fiat to the creating of the woman was in Adam in his sleepe his body had not then such hard grissles and bones
or Revelation as this is therefore now I will goe on with my Conference between the Elements Sunne and Starres where there is a continuall wrestling and overcoming in which the childe in the Mothers body or womb is figured and I freely give the Reader to know that indeed the true Element lyeth hidden in the outward man which is the chist of the Treasure or cabinet of the precious gemme and jewell of the soule if it be faithfull and yeeld it selfe up to God 55. So now when the heart liver lungs bladder stomack and spirit together with the other parts or members of the childe are figured in the Mothers body by the Constellation and Elements then the Region or Regiment riseth up which at length figureth fashioneth or formeth all whatsoever was wanting And now it exceedingly concerneth us to consider of the originality of speech minde and thoughts wherein Man is an image and fimilitude of God and wherein the noble knowledge of all the three Principles doth consist 56. For every Beast also standeth in the springing up of the life formerly mentioned in the Mothers body and taketh its beginning after the same manner in the Dammes or Mothers body and its Spirit liveth also in the Starres and Elements and they have their faculty of seeing from the glance of the Sunne and in the same beginning of the life there is no difference between Man and Beast For a Beast eateth and drinketh smelleth heareth seeth and feeleth as well as man and yet they have no understanding in them but onely to feed and multiply Wee must goe higher and see what the Image of God is which God so dearly loved that he spent his heart and sonne upon it and gave him to become Man so that he came to help Man againe after the Fall and freed and redeemed him againe from the beastiall Birth and brought him againe into Paradise into the heavenly Region 57. Therefore wee must look after the ground of it how not onely a beastiall man with beastiall qualifications or condition is figured or formed but also a heavenly and an Image of God to the honour of God and the magnifying of his deeds of wonder to which end he so very highly graduated Man that he had an eternall similitude and Image of his own substance for to that end he hath manifested himselfe by heaven and earth and created some creatures to be eternall understanding and rationall Spirits to live in his vertue and Glory and some to be figures so that when their Spirit goeth into the Ether and dissolveth the Spirits which are eternall might have their joy and recreation with them 58. Therefore wee must search and see what kinde of Image that is and how it taketh its beginning so that Man beareth an earthly Elementary and also an heavenly Image And not onely so but he beareth also a hellish Image on him which is inclined or prone to all finnes and wickednesse and all this taketh beginning together with the beginning of the life 59. And further wee must look where then the own will sticketh whereby Man can in his own power yeeld up himselfe how he will either to the Kingdome of Heaven or to the Kingdome of Hell To this looking Glasse wee will invite them that hungar and thirst after the noble knowledge and shew them the ground whereby they may in their minds be freed from the errours and contentious Controversies in the Antichristian Kingdome Whosoever now shall rightly apprehend this Gate he shall understand the Essence of all Essences and if he rightly consider it he shall so learne to understand what Moses and all the Prophets and also what the holy Apostles have written and in or from what kinde of Spirit every one hath spoken also what hath ever been and what shall or can be afterwards The most precious Gate in the Roote of the Lilly 60. Now if wee consider the three Principles and how they are in their Originall and how they generate themselves thus then wee shall finde the Essence of all Essences how the one goeth out of the other thus and how the one is higher graduated than the other how the one is eternall and the other corruptible and how the one is fairer and better than the other also thus wee shall finde wherefore the one willeth to goe forward and the other backward Also thus wee shall finde the love and desire and the hate and enmity of every thing 61. But now wee cannot say of the Originalnesse of the Essence of all Essences otherwise than that in the Originall there is but one onely Essence out of which now goeth forth the Essence of all Essences and that one Essence is the eternall minde of God that standeth hidden in the darknesse and that same Essence hath longed from Eternity and had it in the will to generate the light and that longing is the source or eternall working propertie and that will is the springing up now the springing up maketh the stirring and the mobility and the mobility maketh the attracting in the will and the will maketh againe the longingnesse so that the will alwayes longeth after light and this is an eternall Band that is without beginning and without end for where there is a willing there is also desiring and where there is a desiring there is also in the wills desiring an attracting of that which the will desireth Now the desiring is soure hard and cold for it draweth to it and holdeth it for where there is nothing there the desiring can hold nothing and therefore if the will desireth to hold any thing the desiring must be hard that the will may comprehend it and being there was nothing from eternity therefore the will also could comprehend and hold nothing 62. Thus wee finde now that the Three from eternity are a not beginning and indissoluble band viz. longing willing and desiring and the one alwayes generateth the other and if one were not then the other also would not be of which none know what it is for it is in it selfe nothing but a Spirit which is in it selfe in the darknesse and yet there it is no darknesse but a nothing neither darknesse nor light Now then the longing is an hunger seeking or an infecting of the desiring and the will is a retention in the desiring and now if the desiring must retaine the will then it must be comprehensible and there must not be one onely thing alone in the will but two now then seeing they are the two therefore the attracting must be the third which draweth that which is comprehensible into the will Now this being thus from eternity therefore it is found of it selfe that from eternity there is a springing and moving for that which is comprehended must spring and be somewhat that the will may comprehend somewhat and seeing that it is somewhat therefore it must be soure and attractive that it may come
ground of all the three Births 56. The noble Tincture is the dwelling house of the Spirit and hath three formes one is eternall and uncorruptible the other is mutable or transitory and yet with the holy or Saints continueth eternally but with the wicked it is mutable or transitorie and flieth into the Ether the third is corruptible in Death 57. The first Tincture of the first Principle is properly the habitation in the fire-flash which is the source life or active property in the Gall which maketh the Brimstone Spirit viz. the indissoluble Worme of the soule which ruleth powerfully in the sharp Essences and moveth and carrieth the body whither soever the minde in the second Centre will to be its dwelling house its Tincture is like the fierce austere or grim and sharp might of God it kindleth the whole body so that it is warme and that it grow not stiffe or congealeth with cold and upholdeth the wheele in the crack in the Essences out of which the hearing ariseth it is sharp and proveth the smell of every thing in the Essences it maketh the hearing though it selfe is neither the hearing nor smelling but it is the Gate that letteth in good and evill as the tongue and also the eare doth all which cometh from hence because that its Tincture hath its ground in the first Principle and the kindling of the life hapneth in the sharpnesse in the breaking through the Gate of the eternall Darknesse 58. Therefore are the Essences of the Spirit of the soule so very sharp and fiery and therefore the Essences goe forth out of such a sharp fiery Tincture wherein now stand the five senses viz. seeing hearing smelling tasting and feeling for the fierce sharpnesse of the Tincture of the first Principle proveth in its own Essences in or of the soule or in the Essences of the Worme of the soule in this place rightly so called proveth I say the Starres and Elements viz. the out-birth out of the first Principle and whatsoever uniteth or yeeldeth it selfe to it it taketh that into the Essences of the Worme of the soule viz. all whatsoever is harsh or soure bitter sterne or fierce and fiery all whatsoever generateth it selfe in the fiercenesse and all whatsoever is of the same property with the Essences all that which riseth up along there in the fiery source and elevateth it selfe in the breaking of the Gate of the Darknesse and boyleth springeth or floweth up above the meeknesse and all whatsoever is like the sharp austere Eternity and qualifieth or mixeth with the sharpnesse of the fierce anger of the God of the Eternity wherein he holdeth the Kingdome of the Devils Captive O Man consider thy selfe here it is the sure Ground knowne by the Author in the light of Nature in the will of God 59. And in this Tincture of the first Principle the Devill tempteth Man for it is his source well-spring or property wherein he also liveth Herein he reacheth into the heart of Man into his soules Essences and leadeth him away from God into the desire to live in the sharpe viz. in the fiery Essences that it might be elevated above the humility and the meeknesse of the heart of God and above the love and meeknesse of the Creatures of purpose to seeme to be the onely faire and glistering Worme in the fire flash and to domineere over the second Principle and thus he maketh the soule of Man so extreame proud as not to vouchsafe himselfe to be in the least like any meeknesse but to be like all whatsoever liveth in a quality or property contrary to it 60. And in the bitter Essences he maketh the Worme of the soule prickly spitefull envious and malicious grudging every thing to any as the bitternesse indeed is friends with nothing but it stingeth and grindeth raveth and rageth like the Abysse of Hell and it is the true house of Death as to the pleasant life 61. And in the soure or harsh Essence of the Tincture of the Worme of the soule he infecteth the soure harsh Essence whereb it becometh sharply attractive and getteth a will to draw all to it selfe and yet is not able to doe it for the conceived will is not easily filled but is a dry hellish thirsty hunger to have all and if it did get all yet the hunger would not be the lesse but it is the eternall hunger and thirst of the Abysse the will of Hell-fire and of all Devils who continually hunger and thirst and yet eate nothing but it is their satiating that they suck or draw into themselves the strong source of the Essences of the harsh bitter might of the fire wherein consisteth their life and satiating and the Abysse of the wrath and of Hell is also such a thing 62. And this is the source of the first Principle which without the light of God cannot be otherwise neither can it change or alter it selfe for it hath been so from Eternity and out of this source the Essences of the Worme of the soule in the time of its creating were extracted by the Fiat of God and created in Paradise and set before the light of God which enlightened the fire-flash and put it into very high meeknesse and humility 63. For because Man was to be Eternall therefore he must also come to be out of the Eternall for nothing is created out of the fountaine of the Heart of God for that is the end of Nature and hath no such Essences no comprehensible or palpable thing entereth therein otherwise it would be a filling and darknesse and that cannot be also from Eternity there hath been nothing else but onely the source or working property where the Deity continually riseth up as is mentioned before 64. And this source of the Spirit of the soule is Eternall and its Tincture is also Eternall and as the source is in it at all times of this world while it sticketh in the Elementary house of flesh so is the Tincture also and the dwelling house of the soule and in which source the minde inclineth it selfe whether it be in the divine or hellish in that source the Worme liveth and of that Principle it eatteth and is either an Angel or a Devill although its judgement is not in this lifes time for it standeth in both the Gates so long as it liveth in the flesh except it dive or plunge it selfe wholly into the Abysse whereof when I write of the sinne of Man I shall treate deeply and exactly reade of it concerning Cain 65. The minde which knoweth or understandeth nothing in the light of Nature will marvell at such writings and will suppose that it is not true that God hath extracted and created Man out of such an Originall Behold thou beloved Reason and precious Minde bring thy five senses hither and I will shew thee whether it be true or not I will shew thee plainly that thou hast not the least spark
gift when and how he will wee are not able to comprehend the least sparkle of him unlesse the Gates of the Deepe be opened to us in our Minde where then the zealous earnest and highly desirous kindled Spirit is as a fire to which the earthly body ought to be subject and will grudge no paines to serue the desirous fiery minde And although it hath nothing to expect for its labour but scorne and contempt from the world yet it must be obedient to its Lord for its Lord is mighty and it selfe is feeble and its Lord leadeth driveth and preserveth it and yet in its ignorance or want of understanding it knoweth nothing of what it doth but it liveth like all the Beasts and yet its will is not to live thus but it must follow the worthy minde which searcheth after the wisdome of God and the minde must follow the light of Nature for God manifesteth or revealeth himselfe in that light or else wee should know nothing of him 3. And now when wee consider our minde in the light of Nature and what that is which maketh us zealous or earnest which burneth there in as a light and is desirous thirsty or covetous like fire which desireth to receive from that place where it hath not sowen and would reape in that Countrey where the body is not at home or dwelleth not then the precious virgin of the Wisdome of God meeteth us in the middlemost seate in the Centre of the light of life and saith the light is mine and the power or vertue and glory is mine also the Gate of knowledge is mine I live in the light of Nature and without mee you can neither see know nor understand any thing of my vertue or power I am thy Bridegroom in the light and thy desire or longing after my vertue or power is my attracting in my selfe I sit in my Throne but thou knowest mee not I am in thee and thy body is not in me I distinguish or separate and thou seest it not I am the light of the senses and the roote of the senses is not in mee but neere mee I am the Bridegroom of the roote but shee hath put on a rough coate I will not lay my selfe in her armes till shee putteth that off and then I will rest eternally in her armes and adorne the roote with my vertue and power and give her my beautifull forme and will espouse my selfe to her with my Pearle 4. There are three things which the minde hath in it and doe rule it yet the minde in it selfe is the desirous will and those three things are three Kingdomes or Principles one is eternall and the second is eternall but the third is corruptible the one hath no beginning the second is without beginning eternally generated and the third hath a beginning and end and corrupteth againe or perisheth 5. And as the eternall minde is in the great unsearchable Depth and from Eternity is the Indissoluble Band and the Spirit in the source which continually generateth it selfe and never decayeth and that therein in the Centre of the deepe is the reconceived will to the light and the will is the desiring and the desiring attracteth to it and that which is attracted maketh the darknesse in the will so that in the first will the second will generateth it selfe againe that it might fly out of the darknesse and that second will is the minde which discovereth it selfe in the darknesse and the discovery or glance breaketh or dispelleth the darknesse so that it standeth in the sound and in the crack where then the flash sharpeneth it selfe and so standeth eternally in the broken darknesse so that the darknesse thus standeth in the sound of the Starres and in the breaking of the darknesse the reconceived will is free and dwelleth without the darknesse in it selfe and the flash which there is the seperation and the sharpnesse and the noise or sound is the dwelling of the will or of the continually conceived minde and the noise and the sharpnesse of the flash are in the dwelling of the will free from the darknesse and the flash elevateth the will and the will triumpheth in the sharpnesse of the flash and the will discovereth it selfe in the sharpnesse of the sound in the flash of the light without the darknesse in the breaking in the infinitenesse and in that infinitenesse of the flash there is in every discovery of the whole in the particular in every reflection againe a Centre of such a Birth as is in the whole and those particulars are the senses and the whole is the minde out of which the senses proceed and therefore the senses are mutable or transitory and not in the substance but the minde is whole and in the substance 6. My beloved Reader just thus is our minde also it is the Indissoluble Band which God by the Fiat in the moving Spirit breathed into Adam out of the Eternall Minde from whence the Essences are a particular or a sparkle out of the Eternall Minde which hath the Centre of the breaking and in the breaking hath the sharpnesse in it selfe and that will driveth forth the flash or glimpse in the breaking and the sharpnesse of the consuming of the darknesse is in the glimpse or flash of the willing and the will is our minde the glimpse is the eyes in the fire-flash which discovereth it selfe in our Essences in us and without us for it is free and hath both the Gates open that Gate in the Darknesse and that Gate in the Light For although it doe continue in the darknesse yet it breaketh the darknesse and maketh all light in it selfe and where it is there it seeeth As our thoughts they can speculate a thing that is many miles off when the body is far from thence and it may be never was in that place the discovery or glimpse or piercing sight of the eye of the minde goeth through wood and stone through bones and marrow and there is nothing that can withhold it for it pierceth and breaketh the darknesse every where without rending the body of any thing and the will is its horse whereon it rideth Here many things must be concealed because of the Devillish Inchantment or else wee would reveale much more here for the Nigromanticus or Nigromancer is generated here 7. But now the first will in the minde is out of the soure anxiety and its glimpse or discovery in the Originall is the bitter strong or source fire-flash in the sharpnesse which maketh the stirring and noise and also the seeing in the Glance of the sharpnesse of the fire-flash that so the reconceived Glimpses discoverings or Glances in the thoughts have a light in them from whence they see when they run along like a flash 8. Yet this first will in the minde ought not to stay behinde in the Abysse of the soure fiercenesse in which the fierce malice is but ought to
Nativity 22. And now if the glance out of this minde out of this or any other forme not here mentioned glance or dart through the eyes then it catcheth up its own forme out of every thing as its starry kingdome is most potent at all times of the Heaven in the good or in the bad in falshood or in truth And this is brought before the King and there must the five Counsellours try it which yet are unrighteous knaves themselves being infected from the Starres and Elements and so set in their Region or Dominion and now those Counsellours desire nothing more than the Kingdome of this world and to which sort the starry house of the braines and of the heart is most of all inclined for that the five Counsellours also give their advice and will have it be it for pomp pride statelinesse riches beauty or voluptuous life also for art and excellency of earthly things and for poore Lazarus there is no thought there the five Counsellours are very soone agreed for in their own forme they are all unrighteous before God but according to the Region of this world they are very firme Thus they counsell the King and the King giveth it to the Spirit of the soule which gathereth up the Essences and falleth too with hands and mouth But if they be words that are to be expressed then it bringeth them to the roofe of the mouth and there the five Counsellours distinguish or separate them according to the will of the minde and further the Spirit bringeth them upon the Tongue and there the senses divide or distinguish them in the flash Glance or in a Moment 23. And there stand the three Principles in strife The first Principle viz. the kingdome of sternnesse or wrathfull fiercenesse saith goe forth in the midst of the strong might of the fire it must be so then saith the second Principle in the minde stay and consider God is here with the virgin feare the Abysse of Hell and the third Principle viz. the kingdome of this world saith here wee are at home wee must have it so that wee may adorne and sustaine the body it must be so and it taketh the Region of the aire viz. it s own Spirit and bringeth that Region out at the mouth and keepeth the distinction according to the kingdome of this world 24. And thus there goeth forth out of the earthly senses and minde lyes and folly deceit and falshood also meere subtilty with lust and desire to be elevated many to be elevated in the might of the fire as by force and anger and many by humane art and policy of this world which is but a knave in the sight of God yet wrestleth or holdeth fast till it hath prevailed many in the forme of a tame and gentle Beast very cunningly alluring and drawing to it selfe under a faire pretence many in pride and statelinesse of body in carriage and manners which is a right diabolicall Beast who contemneth all that doth not please him and elevateth himselfe above all meeknesse and humility and over the Image of God yea there is so very much of false untowardnesse that I may not mention it every one followeth the Region Rule or Dominion of the Starres even that which serveth most to the voluptuousnesse of the earthly life 25. In briefe the Regiment of the Starres or starry Region maketh not a holy Man and although men may converse under a holy shew yet they are but hypocrites and desire to get honour and esteeme thereby their minde sticketh neverthelesse in covetousnesse and pride and in fleshly pleasure in meere base lechery and lust and they are in the sight of God according to the desire of this world no other than meere knaves proud wilfull selfe conceited theeves robbers and murtherers There is not one who as to the Spirit of this world is righteous wee are altogether children of deceit and falshood and according to this Image which wee have received from the Spirit of this world wee belong to eternall Death but not to Paradise except it be that we become regenerated anew out of the Centre of the precious virgin who with her rayes averteth the minde from the ungodly wayes of sinne and wickednesse 26. And if the love of God which so deerly loved the Image of Man that it selfe is become Man did not stand in the Centre of the minde in the midst or point of seperation then man had been a living Devill and he is indeed such a one when he despiseth the Regeneration and goeth on according to the in-bred nature of the first and third Principle 27. For there remaine no more than two Principles eternally the third Principle wherein he liveth here perisheth and if he desireth not now the second Principle then he must remaine in the first Originall eternally with the Devills for after this time it will be no otherwise there is no source which can come to helpe him hereafter for the kingdome of God goeth not back into the Abysse but it riseth up forward in the light of meeknesse this wee speak seriously and in earnest as it is highly knowne in the light of Nature in the Ray of the Noble virgin The Gate of the Difference between Man and Beast 28. My deare and loving Reason bring thy five senses hither and consider thy selfe according to the things above-mentioned what thou art how thou wert created the Image of God and how thou in Adam by the infection of the Devill didst let thy Spirit of this world take possession of thy Paradise which now sitteth in the roome of Paradise Wilt thou say that thou wert created thus as to this world in Adam at the beginning then behold and consider thy selfe and thou shalt finde another Image in thy minde and speech 29. Every Beast hath a minde having a will and the five senses therein so that it can distinguish therein what is good or ill for it But where remaine the senses in the will that come out of the Gates of the Deepe where the will discovereth it selfe or glimmereth in the first Principle in infinitum infinitely out of which the understanding proceedeth so that Man can see into all things into their Essences how high they are graduated whereupon followeth the distinction or different articulation of the Tongue for if a Beast had them then it could also speake and distinguish voices and speake of the things that are in substance or beeing and search into the Originality But because it is not out of the eternall therefore it hath no understanding in the light of Nature be it never so nimble and crafty neither doth its strength and force availe to the lifting it up into understanding no it is all in vaine 30. Man onely hath understanding and his senses reach into the Essences and qualities of the Starres and Elements and search out the Ground of all things
enmity in it selfe and therein is the Eternall Worme generated 17. Therefore wee must know that God as he is all in all so where he is not in the love in the light there he is in the darknesse in the fiercenesse and source or torment for before the time of the Creation there was nothing but the source and over it the Deity which continueth in Eternity there is no other ground you can finde nothing more therefore give over your deep searching for it is the end of Nature 18. Although such Revelations have been hidden or concealed from the beginning of the world yet because it must now goe into its Ether and into the breaking-through therefore all standeth naked whatsoever hath been hidden in Nature and there shall very great things which have been hidden be revealed or manifested and this Mysterie is the break of Day Therefore it is time to awake for the awakening of the dead is neere at hand 19. Now when God had pronounced his sentence upon Adam and ordained the Treader upon the Serpent for him for his comfort and assistance in his toyle and misery upon Earth then he pronounced Eves sentence also and established her perfectly to be a Woman of this world and said to her Thou shalt beare Children with much paine and thy will shall be in subjection to thy Husband or Man and he shall be thy Lord and I will cause many paines to thee when thou art conceived with childe 20. And here it is as cleere as the Sunne that it was not intended that Man in the beginning should generate in such a manner for it should all have been done without paine without Beastiall impregnation without a wife or Woman and without a Husband or Man And therefore the Treader upon the Serpent was borne of a virgin without the seede of Man although now that also must be to be done in such a humane manner yet that was to this end onely that the Deity might enter into flesh and so might generate the soule of flesh againe out of the dark flesh out of Death into Life But else the Saviour or Champion is wholly the Virgins Sonne and a virgin-minde as the first Adam was in the Creation for you must earnestly and accurately consider and understand what manner of Person he is 21. First he is God and is in the Father of Eternity generated out of the Father of Eternity from Eternity without beginning and end out of the Depth of the Allmightinesse out of the broken Gates of the Sharpnesse or Depths of God in the Joy or habitation where the Father attracteth the pleasant Joy in his Eternall will whereby the will is impregnated with the attracted vertue of the light out of which impregnation the Father conceiveth the other or second will to generate the vertue and that conception or comprehension is his Word which the Father speaketh out of the will before the will out of himselfe and this speaking remaineth in the mouth of the Father as a comprehended word with the second will and the issue out of the spoken word which goeth forth out of the will through the Word is the Spirit and that which is spoken forth before the will is the Eternall wisdome of God the virgin of the chastity 22. For God generateth nothing else but his Heart and Sonne and will never generate any other thing out of himselfe Therefore that which is spoken forth before or from the will is a virgin of chastity which never generateth any thing else neither but shee discovereth her selfe in the Holy Ghost in infinitum infinitely in the Deepe of the wonders of the Allmightinesse and openeth them and shee hath the strong Fiat of God for an Instrument to work with whereby shee createth and did create all in the beginning and shee discovereth her selfe in all created things so that by her the wonders of all things are brought to the Day-light The strong Gate of the Incarnation or becoming Man of Jesus Christ the Sonne of God 23. And out of this Heart and Word of God the Father with and through the chast virgin of God of his wisdome of the Omniscience is proceeded the Treader upon the Serpent in and with the Word of the Promise of God the Father to Adam and Eve and their children and hath Imaged or imprinted it selfe in Adam's and Eve's minde and espoused it selfe in Eternity therein and opened for the soule the Gate to the Kingdome of Heaven and hath with the chast virgin set it selfe in the Centre of the light of life in the Gate of God and hath given the virgin to the soule for a perpetuall Companion from whence Man hath his skill and understanding or else he could not have understanding shee is the Gate of the senses and yet shee leaveth the Counsell of the Starres because the soule liveth in the source or quality of the Starres and is too rough crude or soure and therefore shee cannot imprint or unite her selfe with the soule yet shee sheweth it the way of God But if the soule become a hellish Worme then it withdraweth into her Gate and standeth before God before his Word and Heart 24. But because the soule of Adam and Eve and of all the children of Men were too rough wilde and too hard kindled from the first Principle so that they had the source of Hell in them being inclined to all evill malice or mischiefe therefore the Word and the Treader upon the Serpent did not so instantly Image or imprint it selfe in the soule of Adam but stood opposite to the Kingdom of the Devill and of Hell and against their poysonous Darts in the minde and in the Minde of those men which incline and yeeld themselves to the Treader upon the Serpent it breaketh the head of the Serpent the Devill 25. And so it was tried for a long time whether it were possible that Man should be recovered this way so that he might yeeld himselfe wholly to God that the soule might be borne in the Word and at last stand before God yet all was in vaine the kindled soule could not stand but there came to be Man-slayers and Murtherers also self-willed people in meere lechery and unchastity of the flesh also aspiring in state pride and domineering according to the Regiment of the Starres and Elements that driveth the body and soule of Man at all times and there were but few that did cleave to the Word of God 26. Then God sent the Deluge or Flood upon the whole world and drowned all flesh except Noah who did cleave to the Word of God he and his sonnes and their wives were preserved and so the world was tryed whether it would be afraid of the horrible judgement and cleave to the Word but it was all in vaine Then God chose to himselfe the Generation of Sem which did cleave to the Word that so he might
hath graciously bestowed a Rose upon us of which wee will write in such words as wee behold in that Wonder and wee cannot write otherwayes but our Pen is broken and the Rose taken from us and then wee are as wee were before the time of our knowledge whereas yet the Rose standeth in the Centre of Paradise in the hand of the virgin which shee reacheth forth to us in the same place where shee came to us in the Gate of the Deepe and proffered us her love when wee lay on the Mountaine towards the North in the strife and storme before Babell which virgin our Earthly Man hath never seene nor knowne 59. Therefore wee write out of a Schoole wherein the earthly body with its senses never studied nor never learned the A B C for in the Rose of the virgin wee learned that A B C which we supposed wee could have learned from the thoughts of the Minde but that could not be they were too rough and too dark they could not comprehend it and therefore the earthly body must not learne in this Schoole and its tongue cannot raise it selfe up to it for the minde of this Schoole stood hidden in the Gate of the Deepe in the Centre therefore wee ought not to boast of this Schoole at all for it is not the proper one of the senses or thoughts and minde of the earthly Man and if wee goe forth from the Centre of the noble virgin then wee know as little from this Schoole as others just as it was with Adam when he went out of the Paradise of God into the sleepe of being overcome then at his awaking in this world he knew no more of Paradise and he knew his loving virgin no more 60. Therefore wee have no ability might nor understanding in our earthly Will to teach of the Wonders of God wee understand nothing thereof according to our in-bred nature and none ought to require any thing from our owne will for wee have nothing in it 61. But the Spirit intimateth that if you shall goe out from Babell into the meeknesse of Jesus Christ then the Spirit in Hebron will give you Teachers with great power at whose Power the Elements will tremble and the Gates of the Deep flie open and thou shalt goe out from Lazarus his sicknesses and sores through the word and wonders of these men for the time is neere the Bridegroom cometh to fetch home his Bride 62. And now if wee consider in our own Reason and in the consideration of our high knowledge look upon what the world at Babell hath introduced in this high Article of Prayer whereof wee are about to treate in that Antichrist hath set himselfe therein and shewed his great Power therein then our Reason might well keepe us back because of the great sting and danger that might befall us from the fierce wrath of Antichrist But seeing it appeareth to us without our knowledge therefore wee will rather obey the voice of God than the earthly feare in hope to be recompenced And though it should happen that Antichrist should destroy our earthly body which yet standeth in the permission of God which wee must not withstand yet wee will more highly esteeme that which is to come than that which is transitory which things to come if wee attaine them are our true Native Countrey out of which wee in Adam are gone forth and the Spirit inviteth all mens attention before this Glasse 63. Hitherto the honour of Invocation or worship hath been done and afforded to the virgin Mary and other Saints or holy People that have been here in this life whereas yet in the ground of the light of Nature this Command or Law was not knowne at all and it is most highly necessary to be knowne that the ground thereof hath been taken in the confused Babell when men were weary of the poore Christ who in this world had not whereon to lay his Head then they did as Israel with Moses who made themselves a Calfe to be their God and said Behold Israel these are thy Gods which brought thee out of the land of Egypt and they made a calvish worship of God for their voluptuous life and looked no more after Moses but they said Wee know not what is become of this man Moses and they said to Aaron Make thou us Gods which may goe before us and he made them the Calfe but when Moses came and saw it then he was wrath and took the Tables of God and brake them and threw them away and said Hearken yee that belong unto the Lord Gird every Man his sword to his side and slay his brother the worshippers of the Calfe 64. In such a forme or condition also is the confused Babell in the kingdome of Christ upon Earth in the blind earnestnesse of mans own reason where men seek Christ in the kingdome of this world whereby they could not finde him as Israel could not finde Moses while he was on the Mount And thereupon they have made other Gods to goe before them and have instituted and set up their Divine-service or worship of God with the richest and costliest Ornaments and holy shew and they continually say in their minde Wee know not what is become of this Jesus for he is gone from us wee will erect a Divine-service for him in our Countrey and wee will make merry at it and that shall be done according to our own will and pleasure that wee may be rich and fat with it and refresh our selves fully with this Jesus 65. Are wee not Lords in his Kingdome And being in his Ministry service or worship wee are the most holy and best who may compare himselfe with us He is ascended into Heaven and he hath given us his Dominion on Earth The Keyes of Peter he must be Deputy Viceroy Vicar or Keeper of the City and those he hath left us to open the Kingdome of Heaven and of Hell who will take them away from us we can get into Heaven well enough though wee be evill it matters not wee have the Keys that can open it wee are Priests in Power or Ministers having Authority wee will set those in that make much of us fatten us and give much to our Kingdome and then the Christian Church will be in great honour glory and esteeme when they so highly honour her Ministers or servants that will well please our Lord and Master where is there such a Kingdome as we have should not that Kingdome he crowned with the gloriousest Crowne of this world and should not all bend and croutch before it 66. Yes indeed say they wee our selves confesse that wee are evill wicked Men but this Order maketh us holy our Office is holy wee are the true Ministers of Christ in his service and although wee be evill meere naturall wicked carnall Men yet our Office remaineth holy and the highest dignity is due to us for
especially concerning Moses and all the Prophets and concerning the Kingdome of Christ In the fourth Part of these Writings being the forty Questions of the Originall of the soule and what it is from Eternity to Eternity this is cleerly described A true Information concerning the Confounded Babell To the Comfort of such as seeke and set heere for a Witnesse against the Mockers and Despisers 21. Though now there be so many Doctrines and opinions manifested yet the scorner who is borne of this world onely ought not to fall on so and cast all downe which he cannot apprehend for all is not false there is much that is Generated by Heaven which Heaven will at present make another Seculum or Age which discovereth it selfe highly with its vertue or power and seeketh the Pearle it would faine open the Tincture in its substance that the vertue or power of God might thereby appeare in it and that it might be freed from the irksome vanity this was done in all Ages as Histories shew and as is well knowne to the enlightened 22. For now there are many that seeke and they finde also One Gold another Silver another Copper another Tinne but this must not be understood of Mettalls but of the Spirit in the Power in the great Wonders of God in the Spirit of the Eternall Power 23. And though there be such seeking in the Mysterie by the instigation and driving of the Spirit of God yet every one seeketh in his own manner in his field wherein he standeth and there he also findeth and so bringeth his Invention to Light that it may appeare and this is the Purpose of the Great God that he may so be manifested in his Wonders And it is not all from the Devill as the world in Babell in its great folly doth teach where they cast all downe to the Ground and will make a Bon-fire of it and set Epicurisme in its place 24. Behold I give you a fit similitude in a Sower a Sower tilleth his Ground the best he can and soweth good wheate but now there is other seede among the wheate and though that were indeed wholly pure yet the Earth putteth forth weeds among the wheate even Thornes and Thistles and now what shall the Sower doe Shall he therefore reject the whole crop or burne it for the Thistles and Darnells sakes No but he thresheth it and fanneth it he severeth the weeds and drosse from it and useth the good seede for his foode and giveth the chasse to his Cattle or Beasts and with the straw he maketh Compost for his Ground and so maketh good use of his whole crop 25. But to the Mockery be it spoken he is a weede and shall be throwne to the Beasts And now though other seede be found among the wheate when it is fanned and sifted that he cannot get out shall he therefore not use his wheate for food Every kinde of Graine hath its vertue one strengtheneth the heart the other the stomack another the other members of the Body for one Essence alone maketh no Tincture but all the Essences together make the senses Thoughts and understanding 26. Goe into a Meadow and looke upon the hearbs and flowers which grow all out of the Earth and alwayes one â—â— fairer and more fragrant in smell than the other and the most contemptible hearb hath many times the greatest vertue Now then the Physician cometh and seeketh and often turneth his minde to the lustiest and fairest because they thrive so in their growing and smell strong then thinketh he these are the best whereas many times a small regardlesse hearb will serve his turne better in his Physick for his Patient whom he hath under cure 27. Thus I must tell you the Heaven is a sower and God giveth him seede and the Elements are the ground into which the seede is sowen now the Heaven hath the Constellation and receiveth also the seede of God and soweth all together one among another now the Essences of the Starres receive the seede in the Ground and qualifieth or is united with it and carry themselves along in the hearb till a seede also be in the hearb 28. Now since there is variety of Growth according to the Essences of the Starres and yet the seede of God which was sowne in the beginning is in the Ground and so they grow together should God now therefore cast away the whole crop because all have not the same Essences doth it not all stand in his wonders and is it not the Joy of his life and the quickening of his Tincture this is spoken by way of similitude 29. Therefore my beloved Minde looke what thou doest and judge not so hastily and unadvisedly and do not turne Beast because of the multitude of Opinions to whom belongeth onely the Chaffe of the Noble seede The Spirit of God sheweth himselfe in every one that seeketh him yet according to the manner and kinde of his Essences and yet the seede of God is sowne along in the Essence and if the seeker seeketh in a Divine desire then he findeth the Pearle according to his Essences and so the great Wonders of God are manifested thereby 30. If now you desire to know the difference and which is a false seede or hearb understand a false Spirit in which the Pearle or the Spirit of God is not consider it in its fruit smell and taste if he be vain glorious a seeker of his own honour covetous a blasphemer a slanderer and despiser of the children of God which casteth downe all under his feete and would be Lord of all then know that such a one is a naughty seede and he is a Thistle and shall be fifted out from the seede of God Goe out from such a Spirit for he is a confounded wheele and hath no foundation nor no sap or vertue from God for the growing of his fruit but he groweth as a Thistle which pricketh onely and beareth no good seede 31. The good smell in the hearb which you should now look for in the many Opinions is onely the New Regeneration out of the old corrupted Adamicall mixt Man in the body of Jesus Christ in the Power of the Holy Ghost viz. a new Minde towards God in love and meeknesse which is not set upon pride covetousnesse and seeking his own honour credit and esteeme nor upon warre or any manner of stirre or insurrection of inferiours against their superiours but groweth in patience and meeknesse as a Graine of wheate among thornes and bringeth forth fruit in its season And consider that where there is such fruit in thy minde that is borne of God and it is the Noble vertue in that Man Goe out from the other fruit which teacheth uproares and dissention between inferiours and superiours for such fruits are thistles and will prick and sting like Nettles God will fanne his wheate himselfe 32. The Lilly will not be found in strife or warres but
Might r Or Might Å¿ At my disposing t Or force u Or mingle x Recreation or delight y Angelicall Tongues z The Sonne of God a Standeth b Or purpose c Next to d Or fountain e Mouldeth or Imageth f Or have continued in true Resignation g Or Woman h Or descent i This world k Or soule l Or the light of the wisdome m Or Wisdome of God n The converted soule o Or gnawing p Divine wisdome q Or Wife r Subject to corruption and mingled with it s Schleppen begirt surrounded With fragility or with the earthly Tabernacle u The divine brightnesse x Regeneration y Or into the bosome of the Fiat z Or a propagated generation a Expositions and Marginall notes b Damascenus e Or in the earthly thoughts d In the divided transitorinesse e The Eternall wisdome of the Father f Or is the foundation of g Aire or receptacle h Broken i In the heavenly and not in the earthly part thereof k The malice or fierce rage l Mankinde m Adam n To heale o Note The Author lived not so lang to performe his purpose upon the Book of Exodus p Klee Trifolium q Spiritum r Or habitation Å¿ The Spirit t Or Sunshine u Amica Dei Friendesse or shee-friend of God x Laughter or out-cry y The Tincture z Or Beliese a Aire or receptacle b Shee-friend c Aspect of the Planets d Or starry Spirit e Or to be understood f That is upon true resignation g Schwebet h On Gods side i Or Crudest mos indigest or raw k Or indissoluble Band. l The soule m Active property n Into true resignation o Pleasant or delightfull p Is like q The virgin r Stock of a tree Which is grifted upon Å¿ Soure astringent or attractive t Or In. u Received x Suddenly y Of distinction of sex z Macrocosme a Or poyson b Exorcismes Conjuration Adjuration c Manly d Womanly e Graine or Corne. f Or attained it g Sticketh to God and goodnesse h Or Its fill i In the active stirring of the wrath k Imageth or representeth himselfe l That the soule listeneth and yeeldeth to the Devill m Will. n Or are impregnated or with childe o Or Owne Principle p The bloud q Stretcheth forth r Representeth s Hurlyburly or flying up t Choaking or stopping u Jurists x Can goe to Law y Judge r pricking a The raging of the prickle b The bitter sting or prickle c Or discovereth d Or Receptacle e Openeth it selfe outwards f Source or property g Infect h Delight i The soule k Or entrailes l Done or perfotmed m Simple or silly and voyd of understanding and unable n High knowledge o Storme p That may not be found q Or there the life in the Holy Ghost buddeth forth in the place of the foure Elements r Man Å¿ Active essentiall vertues or faculties t Thinke or imagine u Meditate consider or thinke of x Than the beasts doe y Because our Essences have a higher beginning than the beasts z Beeings or substances a Or soureness b Captive c By their longing after or imprinting the heart of God in their thoughts d The light of the Sunne or a Mans facultie beholding of that light ceaseth e In true resignation f The vertue or power of God g Saviour or Conquerour h Or be generated i Or seperated k Or receptacle l Organs or Instruments m Or Workmaster n Above upon about or neere the heart o That which was brought in p Kingdome or Dominion q Or substance r Or Dominion s Or generating t Corpus u Excrement x Condemneth y At the Creation z In the Incarnation a Testimonie b Or Dominion c The Spirit must there be kept in obedience d Refreshment or habitation e Dominion or rule f Its fruits g In the stomack and Gutts h The vertue of their fruit i Or substance k Or mayest escape mee l Marks or tokens m Out-let n The stinke o Vinding and bloubing like foulds p The spirit of the earth * Astrall spirit q Rule government or predominancy r Note the Essences of the soule are the Worme or Spirit that never dyeth s The Sunne t The Elements u The fruits of the Earth x Or vertues y The Sunne z The worldly wise or the Children of the Sunne a Corruption a Corruption b The spirit of the great world c The spirit of the great world d See more of this strife in cap. 12. from 39 to the 47 verse e Adams inward tree of Temptation f Or at length g In the originall and well-spring of the soule h The great learned Men in the univerties not taught by the Holy Ghost i Crowned k They that are not blinde shall see it l That one pure holy eternall Element m Rising up n Grimnesse n Grimnesse n Grimnesse n Grimnesse o The Element n Grimnesse p Pleasant q Coagulated r Viz. In the foure Elements Å¿ The dissolution t Or come about u Figures or Parables x Note y Wert incarnate in thy mothers womb z Kingdome or Dominion a Or body b Or generated of God c Or Midnight d Over the transitory house of flesh e Note I desire not to write the exposition of this yet f In. g Or Senses inward senses h To be incarnate i Kingdome or Dominion k In. l Beeing of all beeings or substance of all substances m In resignation n In selfe o Attracting p Attracting q Which is comprehensible q Which is comprehensible r Gotten out Å¿ Essentia Proceeding vertue t Property or activity u Flowing or working t Property or activity x Then the eternall property of Hell y Grim-sternnesse z A flint and a steele a Or conceiveth b Or bright c Appropriateth or inclineth d Sparkleth e Infinitely f Or for or before it selfe g Centre or Principle h Well-doing i The appearing or flash k Habitation l Habitation l Habitation m Or sparkleth into n Infinitely o As the Sunne doth in the water p Note q Or his r Enter into resignation Å¿ Or these infinite sparks t Or bitterness of the frost u Or unite themselves x In true resignation y Or recalling z Clift doore or Gulfe a In resignation b Or fountain b Or fountain c Re-purposed d In resignation e Or Well-doing f Generate f Generate g Opening or unshutting h Or further i Uniteth k Hovereth l Or Gods fruit m Fruits n Discovereth it in the minde o Or in respect a Or Understanding b Beeing of all beeings or substance of all substances c Or working property d Or Shone e Eben-Bildes f Or presented before g Or fountain h Or Throne-Angels i Or presented it selfe before k Or Grimnesse l A