created or formed brought out of the Centre of Fire also out of the Wrath into the Light and all according to the Imagination 20. And we give you to understand that the Spirit z Or in this time of the body while it stayes here in the body can alter it selfe which is done without its knowledge by the Imagination viz. by the desire of a Lust-sucht Lust so that the Desiring figureth such a forme in the will of the soule as the lust either to evill or good is 21. And we further say that the meere soule is not corporeall but in its Tincture a body groweth whether it be a heavenly or a hellish body and yet is not a body which can be comprehended outwardly but a vertuall body the Divine body Christs heavenly body the heavenly flesh which he giveth us to eate in his Testament 22. It is such a body as the Turba cannot touch or apprehend it is immortall and incorruptible concluded in nothing but onely in the Noble Tincture which is without b Or substance Essence or Materiality and that body is incomprehensible to the outward flesh 23. But the outward Spirit if the soule doe not hinder it but let it in bringeth its Imagination into it and spoyleth it so that another strange Image commeth to be in the Spirit in the Tincture according to the contence of the Lust as the Covetous commeth to be a Wolfe the envious a Dog the Proud a Horse Peacock or other Beast also Toads Adders Serpents and other wormes and creeping things Now Gods Spirit receiveth not their Images so long as they continue such 24. And therefore Christ said ye must be borne anew of water and of the Spirit if you would see the Kingdome of God and therefore God became Man and brought the Divine Image againe into the Tincture of the soule when it was spoyled in Adam so that now we must be borne anew in Christ if we will see God 25. And that also is done by the Imagination or Faith for Faith is an eating of the Divine Body as also every body groweth by eating 26. And the New Birth is not at all after such a manner as Babâ—ll teacheth her matters are onely as it were a Glasse of the true way to God but that Glasse must be broken for Moses his Vayle is gone we shall see hence-forward with cleere Paradisicall Eyes we meane the Children of God The eight Question After what manner doth the Soule come into the Body of Man 1. MY beloved friend I understand this Question to be meant concerning its Propagation for Moses telleth you how it came into Adam and we have declared that before But if you aske concerning its Propagation how it cometh into a childe in the c Or body of the Mother Mothers wombe d Turne over a new leafe or change our Copie we must put on another habit 2. You know what is written in our third Booke very punctually and at large with many Circumstances concerning its Propagation how Adam was created one Image he was both Man and woman before Eve he had both the Tincture of the fire and of the water that is soule and Spirit and he should have brought forth his similitude out of himselfe an Image e After or according of himselfe out of himselfe by his Imagination and his owne Love and that he was able to doe without rending of the body 3. For as we have mentioned before the soule had f might or ability power to change the body into another forme and so also it had power to bring forth a Twig out of it selfe according to its property if Adam had stood out in the g Proba or Temptation Triall 4. But when he imagined h In or as or with according to the Omnipotence and let in the Spirit of this world into the Soule and the Serpent into the Tincture and tooke a longing in himselfe after the Earthly fruite to eate of evill and good then also his Tincture conceived such an Image as was halfe Earthly viz. a Monster into which also the Turba then instantly insinuated it selfe and sought the limit 5. And so the Noble Image was found in the Earthly and then destruction and Death began and Adam could not i Beget or beare bring forth for his Omnipotence was lost 6. And should indeed have ever been lost if the Heart of God had not instantly turned it selfe with the word of the Promise into Adams soule which did so preserve it that its Image must perish and the soule must sinke downe with the Heavenly body through death into the new Life where its Spirit will be renewed againe 7. And thus Adam in k Inability or weaknesse impotence fell asleep and then the second Creation began for God tooke the Tincture of the Water as a twig out of Adams soule and a Rib out of Adam and halfe of the Crosse that was in Adam and l Or framed or built a woman with them made a woman of them 8. As you know that the woman hath the one halfe Crosse in her head and the man the other for the spirit of the soule dwelleth in the Head in the braine out of which spirit God hath taken a Twig viz a Childe out of the spirit of the soule of Adam and hath given it to the woman 9. And hath given the Tincture of the water to her that she should not bring forth Devills and the Man hath the Tincture of Fire vâ—â— the true Originall of Life 10. And therefore the woman hath gotten the Matrix viz. the Tincture of Venus and the Man hath the Tincture of Fire understand the woman hath the Tincture of Light which cannot awaken Life the life ariseth in the Tincture of Fire 11. And so it caÌ„not be otherwise now but that they must propagate as Beasts doe in two seeds the Man soweth soule and the woman soweth Spirit and being sowne in an Earthly field it is also brought forth after the manner of all Beasts 12. Yet neverthelesse all the three Principles are in the seed Note how the soule is before the conception but the inward cannot be knowne by the outward For in the seed the soule is not living but when the two Tinctures come together then it is a whole m Or Being or substance Essence For the soule is Essentiall in the seed and in the n Or out-breeding or hatching Conception becommeth substantiall 13. For so soone as the Fire is o Hammered by the Smith or the Faber hath struck fire struck upon by Vulcan the soule is wholly perfect in the Essence and the Spirit goeth instantly out of the Soule into the Tincture and attracteth the outward p Rule or Regiment or influence Dominion to it selfe viz. the Starres together with the Aire 14. And then it is an Eternall Childe and hath the corruptible spirit also with the Turba cleaving to it which
Adam tooke in by his Imagination 15. The instantly the Turba seeketh the q Or bound or terme or Goale or End limit in the Spirit of this world and will enter into the limit and so soone as the soule hath its life the body is old enough to die and thus many a soule perisheth in the Essence while it is in the Sulphur in the seed 16. But that you may perceive that the Man hath the Tincture of the Fire and the woman the Tincture of the Light in the water viz. the Tincture of Venus you must observe the eager Imagination of both towards one another For the seed in the Essence eagerly seeketh the life the r Masculine Man 's in the Å¿ Feminine womans in Venus and the womans in the Fire in the Originall of Life As wee have very cleerely demonstrated it in the third Booke and therefore wee referre the Reader thither 17. And we Answer here that the soule cometh not at all into the Body or is breathed into it t Ab extra or externally from without but the three Principles have each of them its owne u Work-master work-man or Smith Artificer one x Forgeth or strâ—keth fire Smiedet worketh Fire in the Centre and the other maketh Tincture and water and the third maketh the Earthly y Great Mysterie Mysterium Magnum 18. And yet it is not any new thing but the very seed of Man and woman and is onely z Or bred orth conceived in the mixture and so onely a twig groweth out of the Tree The ninth Question Which way doth the Soule unite it selfe with the Body 1. IT is cleered before that all the three Principles are in one another and they beget a Childe according to their similitude and they all are in one another till the Turba destroy the body And then the soule is in the inward body viz. in the Divine body or if it be false in the Turba which giveth a body to it according to the Imagination all according to the wickednesses it hath committed 2. The soule standeth in the bloud of the Heart there it hath its seat and Originall the outward water and bloud mingle themselves but it doth not wholly receive the water of the bloud but it is captivated by the Imagination 3. It receiveth indeed naturally the inward water but it receiveth not the Majesty with the Tincture of the Light but onely by the Imagination therefore many times a Childe is more a Or in a better condition blessed then one that is old who b Or harboureth the Devill hath the Devill for his Guest 4. But there are not many borne c Or Saints Holy except onely from good seed and yet many times a wrathfull Turba windeth it selfe in according to some powerfull Constellation as is seene that honest parents many times have d Or evill wicked Children but God knoweth who are his 5. You see it in Jacob and Esau that strove in their Mothers e Or body wombe also in Caine and Abell in Isaac and Ismael and many others The tenth Question Whether is the Soule Ex Traduce and propagated after a humane bodily manner or every time new created and breathed in from God 1. I Very much wonder what kinde of understanding and Philosophie the world now hath that it cannot f Grunden resolve this yet I doe not blame you for I know such questions are agitated by those that account themselves learned Doctors in the Schooles and Universities who make great disputations about it I cannot but wonder at the proud blindnesse that there is no knowledge at all of God in g Their Reason or Arts of Logick c. Reason 2. Now therefore ye wise men behold your selves what ye are and what you understand you understand even nothing of the Mystery how will ye then be teachers it were better for you to carrie a Shepherds Crooke in your hand then to put on the garment of Christ 3. O! ye shall give an account for your seducing of the world and yet you vaunt your selves as if ye were God and arrogate Divine h Or might or Authority Jus Divinum Power to your selves Take heed what you doe you shall see against whom you have i Or striven kicked I feare me ye are for the most part of you in Babell awake it is Day 4. To you my beloved friend I give this Answer that the soule is not every time new created and breathed in but is propagated after a humane manner as a k Or twig springeth branch groweth out of a Tree as I may better render it as a man setteth or soweth corne or seed and so a Spirit and body groweth out of it 5. And this onely is the Difference that the three Principles are alwayes in l Or wrestling or contending strife about Man each would faine have him so that many times a wonderfull Turba is brought in while yet he remaines in the seed 6. But if the Parents both Father and Mother have their soules cloathed with Christs flesh the Divine Essentiality then it cannot be For Christ saith a good Tree cannot bring forth evill fruit yet the Turba in time can enter in m Or by with the Reason 7. So also an evill Tree cannot bring forth good fruit that îs if both the Parents be evill and held captive by the Devill then an evill soule is sowne but the Principles cannot yet judge it nor the Turba neither It is indeed an evill Childe yet if it turne it may with the Imagination enter into the n In verbum Domini Word of the Lord. 8. But it is rare and seldome cometh to passe that a black Raven becometh white but where it is but o One parent good the other evill halfe in halfe there it may more easily be done but however it is possible it may very well be God casteth no soule away unlesse it cast it selfe away every soule is its owne Judgement 9. Consider this ye evill Parents ye gather p Goods Riches money for your Children get them good soules that is more necessary for them The eleventh Question How and where is it seated in Man 1. A Thing which q Or ungroundable is unsearchable and yet seeketh and maketh a ground in it selfe that hath its Originall and seat in its first r Forming or making Conception where it conceiveth it self in it self therein is its limit viz. in the most innermost and it goeth forth out of it self and seeketh forwards where then it alwayes maketh one Å¿ Or resemblance Glasse according to the other untill it finde the first again viz. the unsearchable limit 2. Thus also is the soule it is in God t Or formed conceived in the u Or Sonne or Word Heart and the Word which conceived it was in the Heart viz. in the Centre and so it continueth in the Figure and in
Image but cast downe thy will continually in humility before God and so thy Image alwayes entreth with thy will in humility into the Majesty of God and so thy Image is continually enlightned with the high Triumphing Light of God 36. O! how cheerefull is the soule when its anguish source of fire q Or perceiveth tasteth Gods Light how exceeding r Or friendly courteous is it O! how it boweth it selfe before God! 37. Thus the soule and the Image in the Spirit are all three in one another for they are one Essence according to the Holy Trinity My beloved brother we answer to this Question of yours thus that the soule cannot be any other way enlightned then thus its Illumination is onely after this manner 38. The soule is in this world and also in God here in this life it is a servant of Gods Wonders which it should open with one Eye and with the other bring them into the beginning before God and set and cast all its doings into Gods will and by no meanes say of any thing in this world this is mine I am Lord of this for it lyeth if it say so 39. All is Gods thou art a servant and shouldst walke in Love and Humility towards God and thy Brother for thy brothers soule is a fellow-member with thy soule thy brothers joy in Heaven with God is also thy joy his Wonders are also thy Wonders 40. For in Heaven God is All in All he filleth all the Holy Ghost is the Life in All there is meere Joy there is no sorrow there all is Gods also all belong to the Image of God all things are common one rejoyceth at the Power brightnesse and beauty of another there is no malice or envie for all that remaineth in Death and Hell 41. Therefore yee Elect Children of God who are borne againe in Christ take it into Consideration depart from Covetousnesse and self-will yee have been a long time led blindfold in Babell goe out from her you are called with a Å¿ Strong or loud sounding voyce shrill voyce it will shortly raise the Dead let it be a furtherance to you that you may obtaine Eternall Joy in God 42. The Spirit sheweth plainely that whosoever will not grow forth t Viz. the Eternall Word together with the new sprout which groweth in the Mother shall and must be cast into the Lake of Brimstone with the Dragons Whore in Babell 43. There is a time of earnestnesse at hand and though thou seest it not with earthly Eyes yet it will certainely come upon thee thou wilt see well enough in thy Death what kinde of Judgement this is and in what time and under what Turba thou hast lived we speake in good earnest as we ought The thirteenth Question How doth the Soule feed upon the Word of God 1. IF the soule doe enter thus as above mentioned into the Light of the Majesty and receive the light of God then it hath wholly a longing and lusting and continually attracteth in its Desire the Divine Power viz. the Divine body into it selfe and the Holy Ghost is the Power of Gods Spirit and so it obtaineth the body and Spirit of God and eateth at Gods Table All that the Father hath is the Sonnes and whatever the Sonne hath that belongeth to his Image 2. It eateth Gods flesh and Christs Body and by this eating the Divine Body doth also grow u Or to or from or out of it or as a Chicken groweth in an Egge in it so that it thus gets the Divine Body and so becommeth Gods Childe not onely a similttude but a Childe borne in God out of his Essences and liveth in God 3. When it heareth Gods Children teach and speake Gods word even in this world it receiveth it and eateth it Note the foode of the Soule 4. The outward Man eateth Earthly bread and the soule eateth the Bread of God of which Christ said that he giveth us his body for meate and his x The Author calleth Baptisme and the Supper of the Lord two Testaments Testaments are nothing else 5. Indeed we eate not Spirit without Body for the soule is Spirit already before hand and desireth to have a body and so it getteth both body and Spirit 6. Let this be spoken to thee O Babell and see how thou handlest Christs Testaments and what thou teachest when thou sayst Christ Testaments are Spirit without Body thou belyest God and denyest Gods Substantiality Christs heavenly Body which is greater then all things which is the fulnesse of all things but in its owne Principle 7. O Earthly mouth thou shalt not bite it with teeth the soule hath another Mouth which receiveth it under the outward Element the outward receiveth the outward and the Inward receiveth the Inward 8. The Supper of Christ with his Disciples was so the outward is a Remembrance the Inward is the substance for the Kingdome of God consisteth in Power it is Magicall not as a thought but Essentiall substantiall 9. The Magia maketh substance for in the Eternall Nothing there is Nothing but the Magia createth y Something where nothing is 10. Now in God there is not onely Spirit but Nature substance flesh and bloud Tincture and All this world outwardly is a similitude of the Inward world 11. We tell you wee speake what we feele see taste and know and not a fable or Opinion and that not for our selves onely but for you as one member is bound to doe for another that so our Joy may be in you and we also may enjoy you againe as brethren together in one Essence He that desireth to know further of this let him read our z Threefold life 13. Chap. third Booke and there he shall finde the Circumstances concerning the a Seele-Messe the foode Messe Supper or eating of the soule Soules-Meale and Christs Testaments The fourteenth Question Whether is such a new Soule without Sinne We understand here the propagated Soule in a Childe newly borne 1. MY beloved friend this is a very b sublime or sharp or subtile deep Question yet you shall be answered for the time of the manifestation is borne the Day breaketh the Night is past therefore eternall prayse and thankes be given to God that hath againe begotten us to light and to an inheritance that never fadeth away and hath received us for his beloved Children 2. My beloved friend you know well the heavie fall of Adam as we have shewen you copiously in all our writings viz. that the soule hath turned it selfe away with the right Eye from God into the Spirit of this world and is become disobedient to God and hath wholly depraved its Noble Image and changed it into a monstrous Image and hath let in the Spirit of this world whereas it should have powerfully ruled over it with the will and not have let the soule eat of evill and good at all 3. But now it hath plainely
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
yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should onely desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And as the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it Note this yee perfectists standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Exeommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of Wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New
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
God it hath power to be the childe of God it can throw downe Mountaines and raise the Dead if it be borne in God and if the Holy Ghost give it leave 35. For a man must walke in Obedience in great humility and onely cast his will into Gods will that God may be both the will and the Deed in him This is the way to salvation and to the Kingdome of Heaven and no other let the Pope or Doctors preach otherwise all is but lyes and meere Hypocriticall jugling The eighteenth Question How doth the Soule depart from the Body at the Death of a Man 1. HEre we would have the world bidden for a Guest especially Babell the Whore and see whether l A childe of Grace can be found in her she can be made a true child for Death is a terrible Host he casteth the proud Rider and his Horse to the ground 2. My beloved friend this is a very m Or deepe hard Question and needeth the Eyes of all the three Principles to see it well they need not dye that would enter in and behold this they must be poyson to Death and a pestilence to Hell they must take Death captive if they will see it no mans understanding can otherwise finde it out except he come into death himselfe and then he will feele indeed what Death is he shall surely taste what it is when one Principle viz. the life perisheth 3. You understood before that all n Things or substances Essences are o See the Book of the small six Points Point 5. ver 65. Magicall and that one is alwayes the p Or Resemblance Glasse of the other and that in this Glasse the Desire of the first Glasse is opened and commeth to be an Essence and then also that the Turba is in every Essence which destroyeth all till it commeth to the first Essence and that is alone and hath no Destroyer 4. For there is nothing more it cannot be broken it is in it self and without it selfe and goeth whither soever it will and thus it is all over in one onely place for it is in the Abysse where there is no place of Rest it must onely rest in it selfe 5. Now if all Essences have proceeded from one then the beginning is also in the last Essence for the last is q Or retired gone back into the first and seeketh the first and findeth it in it selfe and when it findeth the first it letteth all the other goe and dwelleth in the Limit and there it can be without r Or paine source 6. For there is nothing that maketh it a Å¿ Or dieth or falleth away source It is it selfe the matter of the first Essence and although it be somewhat else yet that is but the twig of it selfe and its owne will and nothing else for there is nothing that can give it another will 7. Thus we give you to understand what dying is the beginning seeketh the Limit and when it findeth it then it casteth away the seeking viz. the Earthly Life that shall be cast away it must break off it selfe 8. For the beginning viz. the soule continueth in the Limit and letteth the body perish there is no complaining about it neither doth the soule desire it any more it must goe also into its limit viz. into the Wonders of that which it hath been 9. For the Spirit of the soule grieveth not when the body Å¿ Or dieth or falleth away perisheth but the fire-Fire-Life grieveth because the matter of the Fire which the fire hath produced that also perisheth but yet only in Essence 10. The figure continueth still in the will for the will cannot be destroyed and thus the soule must continue in the will and it taketh the figure instead of matter and burneth in the will for the first glowing of the fire doth not passe away but it is quite deprived of the mater of the Earthly Life viz. of the t Substance or drosse Phur 11. And thus the fire becommeth weake and passeth into Darknesse except the Spirit have heavenly u Substantiality the Glans of the Majesty the glorified body of Christ and Adams body before he slept Sophia's wedding Garment Essentiality viz. the Divine Body and then the Fire viz. the true soule receiveth that milde body for a x Or glorified body Sulphur and so the soule burneth in the Love-fire and is quite gone out from the first y Viz. the Elementary fire of the outward Nature fire-Fire-life 12. It is now in Gods Principle the first z The fire of the wrath of the outward Life wrathfull Fire cannot touch it in Eternity for it hath received another Source and is truly borne againe and knoweth no more of the first Life for it is swallowed up in the b Or Magick Magia 13. The Turba remaineth in the Earthly Body and is againe become that which it was before the body was viz. a Nothing a Magia wherein all its Essences stand in the Figure as in a Glasse yet not bodily but after the manner of Eternity as we know that all the Wonders before this world stood in a Mysterie viz. in the Virginâ— of wisdome yet without substance 14. Therefore we here understand that this Mysterie hath been so manifested in its parting that it cannot be c Or made one againe extinguished in Eternity but it remaineth Eternally in Distinction and Partition and is beheld in the Magick in the parting in that manner as it formed it selfe here 15. Thus we may perceive that the d Or parting of the soule from the body Separation is that the Turba hath found the Limit of the Essence for sicknesse to death is nothing Else but that the Turba hath inflamed it selfe and would destroy the Essence it is at the Limit and will cast away that which is introduced e Or middle-most between the beginning and the end between 16. And this is also the cause that the body dyeth the Turba thrusteth it selfe into the fire and so the outward Life is extinguished for it withdraweth the fire of the soule and so it passeth into its owne f Skie receptacle or subtility Aether and is at its Limit 17. And if the fire of the soule hath not the Divine body in the Spirit nor in the Will in the Desire then it is a darke fire which burneth in anguish and great horrour for it hath nothing but the first foure formes of Nature in Anguish 18. And if the will be quite voyde of the power of humility then there is no sinking downewards or inwards through Death into Life but it is like a g Anxious mad senslesse giddy wheele tormentive hurrying wheele which would continually get aloft and yet it goeth downewards on the other side it hath the condition of Fire but not the burning of Fire 19. For the Turba is the exceeding strong h Or Astringency first Forme harshnesse and bitternesse
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
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
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
XL. QVESTIONS Concerning the SOULE Propounded By Dr. BALTHASAR WALTER And Answered By JACOB BEHMEN Aliàs Teutonicus Philosophus And in his Answer to the first Question is the Turned EYE OR Philosophick GLOBE Which in it selfe containeth all Mysteries with an Exposition of it VVritten in the Germane Language ANNO. 1620. LONDON Printed by M. S. for H. Blunden at the Castle in Corne-hill 1647. A CATALOGUE OF THE 40. QUESTIONS READER THe Author wrote this Answer to these Questions chiefly for his friends sake that sent them to him as also for the benefit of all such as love the knowledge of Mysteries this friend of his was Dr. Balthasar Walter who travelled for Learning and hidden Wisdome and in his returne home hapned to heare of this Author in the City of Gerlitz and when he had obtain'd acquaintance with him he rejoyced that at last he had found at home in a poore Cottage that which he had travell'd for so far and not received satisfaction then he went to the severall Universities in Germany and did there collect such Questions concerning the Soule as were thought and accounted impossible to be resolved fundamentally and convincingly which he made this Catalogue of and sent to this Author from whom he received these answers according to his desire wherein he and many others that saw them received full satisfaction QUESTION 1. WHence the Soule proceeded at the Beginning 2. VVhat is its Essence Substance Nature and Property 3. How is it created the Image of God 4. What and when was the breathing of it in 5. How is it peculiarly fashioned and what is its forme 6. What is its Power 7. VVhether is it corporeall or not corporeall 8. After what manner commeth it into the body of Man 9. VVhich way doth it unite it selfe with the Body 10. VVhether is it ex traduce and propagated after an humane bodily manner or every time new created and breathed in from God 11. How and where is it seated in man 12. How and what is the Illumination of it 13. How doth it feed upon the word of God 14. VVhether is such new soule without sin 15. How commeth sinne into it seeing it is the worke and creature of God 16. How is it kept in such union both in the Adamicall and Regenerate Body 17. VVhence and wherefore is the contrariety between the flesh and the Spirit 18. How doth it depart from the Body at the Death of a Man 19. How is it Mortall and how immortall 20. How doth it returne to God againe 21. VVhether goeth it when it departeth from the Body be it saved or not saved 22. VVhat doth every soule departed doth it rejoyce till the last Judgement Day 23. VVhether doe the soules of the wicked without difference for so long a time before the Day of Judgement finde so much as any mitigation or refreshment 24. VVhether doe mens wishes profit them any thing or sensibly doe them any good 25. What is the hand of God and the Bosom of Abraham 26. VVhether doth the soule take care for men their friends or Children or their Goods and whether doth it know see approve or disapprove their undertakings 27. Whether doth it know this or that Art or Occupation whereof while it was in the body it had sufficient skill 28. VVhether also doth it obtaine somewhat more certaine knowledge of Divine Angelicall Earthly and Diabolicall Matters then it had in the body 29. VVhat is its Rest awakening and Glorification 30. VVhat is the difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 31. VVhat kinde of new Glorified bodies shall they have 32. What shall their forme condition joy and Glory be in the other Life 34. VVhat is that lamentable and horrible condition of the damned Soules 35. VVhat is the Enochian Life and how long doth it continue 36. VVhat is the soule of the Messiah or Christ 37. VVhat is the Spirit of Christ which he willingly commended into his Fathers hand 38. Of the things which shall come to passe at the end of the world 39. VVhat and where is Paradise with its Inhabitants 40. VVhether is it mutable and what shall it be afterwards TO THE EARNEST LOVERS OF WISDOME THe whole world would not containe the Bookes that should be written of Christ if all that he did and spake should be written of him flowing from that Fountaine of wisdome which dwelt in him what then can be expected in a little Preface but some few observations of the footsteps and paths of Wisdome and they are set downe here as they occasionally presented themselves to the thoughts of him who desireth to be made fit for the acquaintance with the lowest scholar in her Schoole Many have been her schollers in their owne way which Nature hath inclined them to or God in them that have kindled the Divine Nature and so have been made partakers of it in their soules we may perceive the excellencie of everie one of them by that which hath been left for a Record behind them and their fitnesse to be followed in Order till we shall attaine the highest pitch we are capable of Since the true Grounds of the ancient Wisdome have been hidden in the darke writings of the wise men of former Ages some in this latter Age have endeavoured to reforme the Errours that have risen from the want of knowing those grounds from which they wrote the writings of that Learned SELDEN are eminent in this kind among others by which meanes the true fame and Glory of Learning hath been in some good part restored againe as also by contriving meanes to direct the way to raise the severall kinds of knowledge from their owne true Basis and foundation The Renowned Sir Francis Bacon Lord Verulam Vicount of St. Albans laid his foundation sure and raised his building high by his Instauratio Magna he taught men first to free themselves from the Idola mentis humanae and then laid downe the whole processe of the Mind from a Naturall and experimentall History to raise a Naturall Philosophie which doth shew the way to compose a Divine experimentall History to the building of a Divine Philosophie or Mysticall Divinity Comenius also by his Pansophia designeth the best way to educate all from their childhood so that in the shortest time they may get the highest Learning their Natures can attaine to Pellius in his platforme concerning the Mathematicks doth designe to raise the Principles and whole structure of that Art out of every ones selfe with-without the help of Bookes or Instruments by a Treatise he calleth Mathematicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be well transferred to a Philosophus Medicus Legislator Jurisperitus Politicus Theologus Theosophus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also that strict inquirer into Truth Comes Castri Insulae in his Booke de veritate teacheth the true progresse of the mind in finding the certaine infallible truth in all things Du Chartes doth
hand 169. The other Threefold Circle at the Right hand signifieth the Divine Essence of the Holy Trinity and the Angelicall world which ariseth from the Great Mysterie of Eternity and is manifested by the Principle of Fire What the Crosse signifieth 170. The Crosse whose Armes goe through both the Threefold * Or semicircles or halfe Globes Circles signifieth the Persons of the Deity and how they part themselves in the Eternall Unigeniture as is further mentioned hereafter according to the Numbers Of the Eye in the Circle 171. The Eye in the Circle through which the Crosse goeth with an p Or Two Armes Angle each half of the Eye signifieth a world both that at the Left and that at the Right That at the left signifieth the Great Mystery of the Darke world where the Eye of the Wonders bringeth it selfe into Nature that at the Right signifieth the Light world where the Divine Mysterie having brought it selfe forth through the fire dwelleth in the Majestick Light with the first Mysterie of the Wonders Of the ♡ in the angle of the ✚ 272. The Heart in the angle of the Crosse signifieth the Ground or Centre of the Deity Not as if it were separate and did possesse a Place for it selfe is the place or Ground of the Deity and is the midst every where But that men might learne to distinguish God from Nature and that Christians may learne to understand the Regeneration viz. how God hath Regenerated us in Christ out of his Heart upon the Crosse Therefore this Figure is thus delineated that the Reader might further consider it For This Figure comprehendeth all whatsoever God and the Eternity is The Expositton of the Circle at the Left hand number 3. 4. 5. 173. The three * Or Letters Characters A. O. V. marked with 3. 4. 5. signifie the Mysterie of the Holy Deity q Or beyond without Nature and how it manifesteth it selfe in Nature Of the A. number 3. and of the Tincture number 6. 174. A signifieth the first Eternall r Or Abyssall unsearchable Will which is called Father goe round that Circle to the nether point where Tincture standeth at number 6. which is the Ens of the Will and the first beginning of Naáure for the Divine Mysterie of the Trinity standeth above and the Mysterie of Nature beneath Each Circle signifieth a Person of the Deity in the first Mysterie Of the O. number 4. and of Principle and of Fire number 7. 175. The O at number 4. signifieth the Ground of the Mystery viz. the Birth of the Heart or Word of God which the first Will viz. the A in the Glasse of Wisdome receiveth and holdeth in it selfe as a Ground of its Essence For the O signifieth also the Eye of the Glasse of Wisdome for the Eternall word is Å¿ Conceived or formed comprehended in the wisdome and manifesteth it selfe in the Light world by the Principle of Fire goe round from the O and you will finde Principle and Fire beneath at N. 7. Of V. number 5. and of Essence number 8. 176. The V at number 5. signifieth the Spirit of the Mysterie t Or beyond without Nature viz. the Spirit of the First Eternall u Or Abyssall unsearchable able will it ariseth out of the will in the Power of the Word in the Great Mysterie and proceedeth from the Will and Word and its Exit maketh Essence viz. wonders of the Power colours and vertue where yet in the Mysterie of the Abysse without Nature no colours are x Or knowne discerned for they lye all hid in one which is a Glimps of a Great Wonder and it is called an Essence of the Wonders Goe about in the Circle from V and you shall finde beneath neeâ—e number 8. Essence which signifieth that the Essence of All things is under the Spirit of the y Or Number Three Ternary and that we must alwayes distinguish Essence from Deity 177. For in the Essence Nature with its seven formes ariseth For the Ternarie is but a Spirit in the Essence and yet there is no Essence z Absque without the Ternary for the desire of the Ternarie is the Eternall a Magick Magia and it maketh Essence it bringeth things into a Ground according to the b Or Idea Modell which the Spirit openeth in the wisdome out of it the Creation came forth according to the Modell in the Glasse of the c Virginalis sapientia Virgin-like Wisdome A further Exposition of the first Principle and of the Mysterie of the Beginning in the Creation also of the Darke world and how the Angle or line of the Crosse and number 9. at the left hand with its upper and nether space must be understood Of FATHER N. 9. 178. AT N. 9. FATHER standeth before the d Or angle Point of the Crosse and Abysse before that which signifieth the Mysterie of the Father without Nature For Nature beginneth at the Point of the Crosse The first and Greatest Mysterie is the Abysse wherein the Nothing bringeth it selfe into a will which is called Father or the Originall to something The Creation is arisen out of the Mysterie of the Father through Nature here by this Mysterie the Eternall Nature with its seven formes is e Or meant understood Soule number 10. 179. At the * Or Angle point of the line N. 10. Soule standeth which signifieth the Originall of the Eternall Spirits viz. of Angels and soules of Men for the f The point of the Arme at the left hand point signifieth the Centre in Nature where the threefold Spirit manifesteth it selfe by Nature which againe signifieth the Magick Fire in the Fathers Property from whence the Angels have their Originall and also the Soules of Men. 180. We must here understand the Ground and Originall of an Eternall Spirit for Nothing is Eternall except it have its Originall from the Eternall Magick Fire the Originall is not to be taken for the true Spirit but for the Centre viz. the Cause of the Spirit The Soules Will number 11. 181. Every right Spirit is understood in the Light of Life * Or and so is the understanding with the understanding for no right understanding can be in the fire but in the Desire of the Light and therefore the fiery will must bend and incline towards the heart of God that is towards the power of the Light and understanding as may be seene here where the Soules will standeth upon the line of the Crosse marked with the number 11. and there receiveth power from the Heart of God and so it becometh an understanding Spirit Will number 12. and Soule number 13. 182. For it receiveth the Power of the Light in the meeknesse and humility and goeth with the Spirit of its will that is with the Noble Image and similitude of God through the power of the Heart into the second Principle that is into the Light world as may be
the Crosse is between the words which signifie the fallen Earthly Man that is fallen under and into the Earth that is he is fallen z Or to the E rth as to his owne home Or to be subject to it to be the Earths and the Crosse parteth the words Earthly and Man for Man shall be severed from the Earth againe and enter into his Eternall part whether it be into the Light or Darke world Wonder number 62. 235. Under the line of the Crosse standeth number 62. Wonder which signifieth that the Evill Wonders and also the Evill part of the Earth shall * Or in at the Judgement of God when God shall make separation fall a As to its owne place home to the Abysse of Darknesse and be the Earth for all Devills and b Or Evill wicked people to dwell together upon for the Abysse standeth under it number 1. Babell number 63. 236. Next to that word Wonder standeth number 63. Babel signifying that Babel is onely a Wonder of the Abysse and she worketh onely Wonders in the Abysse * Or selfe Reason Owne Reason in Babell number 64. 237. A little above under the Circle at the right hand after Earthly Man number 64. standeth Owne Reason in Babel which goeth about the Circle of the second Principle and goeth along in its owne Power under the Divine world it supposeth it selfe to be in God and that it serveth God and yet it is without God in it selfe and teacheth and doth its owne Matters onely it ruleth the outward world according to its owne Reason without the Spirit and Will of God even according to its owne selfe-will onely Therefore it goeth about the Light world flattering and giveth God c Or good faire words but remaineth without God still in the Abysse and entreth into it Wonder of the Great Folly number 65. 238. Under Owne Reason number 65. standeth Wonder of the Great Folly signifying Babell which hath found all d Or Inventions Arts e Cunning deceit fallacies subtleties and f Feates or tricks devices and lost it selfe it seeketh Gold and loseth God it taketh Earth for Gold Death for life and that is the greatest folly that can be found in the g Or Being of all Beings Essence of all Essences as is enough demonstrated in other places The Conclusion 239. Thus we see where our home is not in this world but in the two inward worlds in which of them we h Or converse trade here in this life into the same we enter when we dye we must leave the outward we must be new-borne onely on the Crosse 240. Babell hath wholly turned it selfe away from the Crosse which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly 241. The Earthly Man upon the Crosse number 61. signifieth that simple flock of people which yet hang to the Crosse of Christ and are at length regenerated through the Crosse 242. But Reason hath also rent it selfe off from the Crosse l By taking its owne pleasure and makiag Lawes according to its owne power though against right by owne pleasure owne Power and Lawes and that is the Wonder of Folly which the very Devills doe mock at 243. The Reader should consider this further for there lyeth much under it it hath the understanding of all the three worlds behold thy selfe therein it is a most true Glasse for the Ternarie is a Crosse and it hath two Kingdomes in One which part themselves by sinking through Death 244. Therefore the Devill would be above God and therefore God became Man that he might bring the soule out of the Wrath through death into another life into another world which yet remaineth in the first but it turneth the back to it as this Figure is and the Crosse standeth between the two Principles and goeth from the Fire-life into the life of Light 245. Understand us thus my beloved friend the soule hath its Originall in the fire-fire-life for no Spirit subsisteth k Or sine absque without the source of the fire and it goeth out from it self with its own will through Death it accounteth it selfe as dead and sinketh it selfe downe as dead and so falleth with its will through the Principle of Fire into the Divine light Eye and there it is the Chariot of the Holy Ghost whereon he rideth 246. But when it will goe of it selfe then it continueth in its owne Fire-nest in the Originall wherein it was awakened as Lucifer did for it is awakened at the beginning of the Crosse at the left hand as is to be seene in this Figure and that is its Originall as shall be further mentioned hereafter 247. l The soule It is a whole Figure of the Crosse according to the outward Image of the body it resembleth a Crosse-Tree the body having two Armes signifying two Principles and the body in the midst which is a whole Person The Heart is the first Principle and the Braine is the second the Heart hath the soule m Viz. seated in it and the braine the Spirit of the soule and it is a new childe and yet not a new one neither the stock is from eternity but the branches grow out of the Stock 248. And though it hath not been a soule from Eternity yet it hath been knowne from Eternity in the Virgine of the Divine Wisdome upon the Crosse and in the Roote it belongeth to God the Father in the soule to God the Sonne and in the Will to God the Holy Ghost 249. Seeing then its will could not stand in the Father but would domineere and so it fell into the fire of Wrathfulnesse therefore the Father gave it to the Sonne and the Sonne tooke it into himselfe and became Man in it and brought it by the n Verbum Fiat Word Fiat into the Majesty into the Light againe for the Sonne bringeth it through the Anger and Death into the Eye of Holinesse again at the right hand into another world in God to the Angels whereof there shall be further mention made hereafter Now we come againe to the sixt Forme of Fire 250. Know then wherefore wee have set the Crosse here the * ✚ X. Crosse is otherwise the number ten when we number in the order of Reason But according to the two Principles where the Eye appeareth parted the Crosse should be between the fift and sixt forme where Light and Darknesse part 251. But you must know that God is both the beginning and the End and therefore we put the Crosse at the End according to Reason for there wee goe through Death into life it is our Resurrection 252. Againe the Number †X or 10. Ten is the first and also the last and through it is death and after death Hell viz. the Wrath of the Darknesse which is o Or Extra Crucem without the Crosse for it falleth againe into the A and the
but that flesh receiveth his power and vertue and assureth the outward Man that he doth nothing but what his Maker will have done and such a condition this pen is in and no otherwise 288. And thus we know the k Foundation Ground of this world that it is a figure of the Inward according to both the Mothers that is according to both the Fires viz. according to the fire of Wrath and according to the fire of Light The Sun is a l Or Idea or instance Modell or Glasse of the Light of Eternity and the outward fire is a Glasse of the Wrath and the Essentiality of them both is Water and Earth the m Resembleth the Father Earth is the Essentiality of Wrath and the n The Sonne water of the Light and the o The Holy Ghost Aire of the Eternall Spirit which is called God the Holy Ghost 289. Yet you must know that this world is not the Essence of Eternity but a figure or a Glasse of it therefore it is said to be a peculiar p Or third Principle Principle because it hath its owne life and yet consisteth only in the Magick seeking of the Inward 290. The q Verbum Fiat Word Fiat is the r Or Maker or Ruler or Orderer as an Artificer Master of the outward for it keepeth the outward in its conceived Glasse the outward is not the Glasse but it is a similitude in which his Spirit doth Å¿ Or contrive forme Appeare expresse it selfe in workes of wonder that it might see the Wonders of both fires viz. of the Wrath and of the Light and so continually bringeth the End of all Essences into the Beginning therefore this world t Or is like a wheele that turneth round turneth round for the end continually seeketh the beginning and when it findeth the Wonders then the End giveth the Wonders to the beginning and this is the cause of the Creation of this world 291. The life of every Creature was a Wonder before the beginning for the Abysse knew nothing of it and the beginning of the Eye findeth all and setteth the Modell in it selfe so that it hath an Eternall number and delighteth it selfe in the number of the Wonders The eight Forme of Fire 292. Seeing then an Essence consisteth thus in two Formes the one of which taketh an u Abyssal bottomelesse unsearchable beginning into it selfe and keepeth it Eternally and the other of them is the Modell of the Eternall x Or contrived Or conceived Or formed framed and the body of it included in a limit therefore the Turba must be considered which destroyeth the included framed life againe and setteth the Modell of the framed Wonders in the beginning againe and presenteth such a thing to the beginning as was not from Eternity but onely in the framed Time 293. My beloved friend such things as these are shewen to you and such as you are who seeke the beginning for your Minde is our Mysterie you should seeke it in Us not in mee I the outward Man have it not but the Inward in the Virgine wherein God dwelleth hath it which y Or calleth it selfe twofold speaketh of it selfe in the plurall number 294. My outward Man is not worthy of the Mysterie but God hath so prepared it that he might reveale himselfe to you by that meanes that you should know him by some other meanes and not say my wit hath done it 295. Because you are a very learned person therefore you shall know that God also loveth the simple and such as are contemned of the world if he seeke God as I have done and you shall know also that the true Invention consisteth not in Art but in the Spirit and Will of God 296. For this Hand is simple and accounted foolish in the Eye of the world as you know and yet there lyeth such a z Arcanum Or an hidden treasure secret therein as is incomprehensible to Reason 297. Therefore have a care poure Oyle into the wounds that require healing and consider what Christ a Mark 10.23 24 25. saith how hard it is for that man to enter into the Kingdome of God who is intangled with b Or cares for the belly worldly cares having great power and honour 298. You shall not finde this plant among the high ones of this world for c You have no power with them you cannot you are a Mysterie to them the Spirit it selfe seeketh the beginning looke to it play not the Hypocrite for the beginning is Paradisicall that the impure enter not into the pure and at last the Serpent beguile Eve againe 299. Let no d Soothing dissimulation be in you but plaine dealing yea and no and feare not for that which is Eternall will continue and the distemper is nothing else but the Turba which as a destroyer alwayes insinuateth it selfe beware of that for the Old Serpent is subtle and have a care that you may be pure both in the beginning and in the End 300. For this worke endureth no dissembling it hath a cleere ground also it belongeth not to the Turba but to the beginning of the e Or Clarity Glory therefore beware of those that are borne with a wolvish disposition whose Spirit is a subtle Serpent we speak freely to you 301. Every thing that hath a beginning is sought by the beginning for the beginning seeketh through the Deep and would find the f Or bottome Ground and if the beginning findeth the Ground and that there be a limit in a thing then the beginning proceedeth to the limit and leaveth the g Or former first and seeketh further till it finde the Abysse and then it must remaine in it selfe and it can goe no further for there is nothing beyond 302. But if the beginning leave the first then it is under the power of the Turba which destroyeth it and maketh it to be as it was in the beginning 303. Then when the thing is destroyed the Turba is naked without a body and yet seeketh it selfe and findeth it selfe but without h Or substance Essence and then it entreth into it selfe and seeketh it selfe till it come into the Abysse and then the first Eye is found whence it proceeded 304. But seeing it is naked and without Essence therefore it belongeth to the Fire for it putteth it selfe into it and in the fire is a Desire to seeke its owne body againe and so the i Or Originall fire Fire of the beginning is awakened 305. And herein we know the last Judgement in the Fire and the Resurrection of the flesh for the Turba desireth the body which it had before though destroyed in the limit and the desire of the soule was the life of the body 306. But seeing there are two fires therefore the Turba is known in a twofold k Or Forme manner in an incorruptible and in a corruptible body viz. the one in the
fire of Wrath and the other in the fire of Light l Viz. in the light fire wherein wee understand the Divine Body and in the Wrathfull fire the Earthly body which the Turba destroyeth for the Turba findeth the limit of it 307. Now the Eternall fire in the Eye of God is m Understood to be both the fire of Wrath and also the light-fire of Love and you must understand that the spirit without a body must remaine in the wrathfull fire for it hath lost its n Or substantiality or Body Essentiality the Turba in the fire hath swallowed it up 308. But the Spirit which hath a body which the Turba could not devoure remaineth for ever in the Essentiality in the Divine Body wherein his Spirit is which is the body in the love of God which is the hidden Man in the Old Adamicall man which hath Christs flesh in the corruptible body 309. And thus wee understand the soule to be a life awakened out of the Eye of God its Originall is in the fire and the fire is its life but if it goe not forth out of the fire with its will and Imagination into the Light viz. through the wrathfull Death into the second Principle into the fire of Love then it remaineth in its owne originall fire and hath nothing for a body but the Turba viz. the * Astringent harsh wrath in the Desire in the fire a consuming and a hunger and yet an Eternall seeking which is an eternall Anguish 310. But the soule which with its Desiring will entreth into it selfe and sinketh downe in its Reason viz. in its Desire and seeketh not it selfe but the Love of God it s owne fire is as it were dead for its will which the fire awakened is dead to the fire-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
thus sunke downe for it is gone quite out from the fiery beginning in the Eye and so bringeth its life into another Principle and dwelleth in the Liberty and yet it hath all the Formes of the Essences which arise from the fire in it but z Or imperceptible unperceived For it is gone quite out from the fire 326. And therefore the life of its Essences is in the Liberty and it is also desiring and receiveth in the desire in its Essences the power of the light which shineth in the Liberty which is power without Turba For this fire is onely Love which consumeth not but yet alwayes desireth and satiateth so that the will of the soule a Getteth or attracteth putteth on a body 327. For the Will is a Spirit and the soule is the great life of the Spirit which upholdeth the Spirit and so the soule is b Endued cloathed with power and dwelleth in two Principles as God himselfe doth and as to the outward life in three Principles and is the similitude of God 328. The inward Water in the spirit of the soule is the water of Eternall Life of which Christ said c John 4. ver 14. He that drinkâ—th the water that I will give him he shall never thirst this is that water 329. And the Essentiality of the Spirit which the soule putteth on is gods-christs-Gods-Christs-body of which he saith He that eateth my flesh and drinketh my bloud he d Or dwelleth Joh. 6.56 is in me and I in him 330. But the true Life in the Light of the Majesty in the Ninth number is the Tincture of the e Or Wisdome of God Virgine it is a fire and yet not a Fire it burneth but it consumeth not it is the Love the meeknesse the humility it is the life of God and of the Holy soules an incorruptible life and a f Or infinite unfathomable groundlesse life for it is in the Abysse in it selfe it is in the Centre of it which Centre is its first life and yet doth not comprehend it as the fire doth not comprehend the Light 331. And thus the Nin h number is the life in the fire of God and it is g Or is called or accounted the life in the presence of the Trinity the life which standeth before the Ternarie viz. an Angell standing before the Crosse h Or to set forth for Gods workes of Wonder and h Or to set forth the Heavenly Glory The * 10. X. ✚ Tenth Number and Forme of Fire The Gate †Into the Holy Trinity in Ternarium Sanctum 332. You know from Reason that where there is a Roote there is a desiring will which is the Noble Tincture that driveth upwards out of it selfe and seeketh a similitude of its Forme 333. The Tincture is a Virgine and is knowne in the Wisdome of God in the Wonders it is i Not one that is a bearer or bringer forth no begettresse but an opener of the Wonders which are in the wisdome it seeketh no Glasse but meerely openeth the Essences that a whole similitude may bring forth it selfe out of the Essences it driveth the twig out of the Tree 334. This we understand of Angels and the soule they proceed from Gods Essences from the whole Tree the Angels from two Principles And the soule with the body of the outward life from three Principles and therefore Man is higher then the Angels if he continue in God 335. And in the * 10. Tenth number at the Crosse the Angels and soules are k Or first quickned or enlivened awakened and incorporated into the Heavenly Essentiality though you must understand that the Tenth number belongeth to the place betweene the fift and sixt l Forme in a Globe and the Heart is in the midst in the Centre which is the Heart of God viz. the Word of God 336. The Power in the whole Tree viz. the Pith in the wood hath the Essences of the whole Tree and thus God is a Spirit and the Word is his Heart which he m Speaketh out of all c. foundeth forth from all powers and Wonders Therefore Isaiah calleth it a n Isa 9.6 Wonder Counsellour and Power the Prince of Peace as a Pacifier of the Wrath and an Eternall power of the Wonders a Counsellor of the begettresse 337. For the Word upholdeth the Centre of Nature and is the Heart and Lord of Nature it is the begettresse in the Eye of God a giver of Power and it is the strength of the Omnipotence it holdeth the Centre of the fire captive with the Love-fire so that the fire must be darke in it selfe and the word onely hath the Light-life 338. Wee cannot finde but that the Tenth number is a Crosse and it is the Originall of the o By this Essence God himselfe is not meant but the powers that flow from him Essence of all Essences which Essence divideth it selfe into three beginnings as is mentioned before each of which hath its Essence and they are all in one another and have no more but one Spirit 339. And in the middle of the point is the Centre which is the cause of the Life and in the Centre is the Light of the Majesty out of which the Life proceedeth viz. the second Principle and out of it the Tree of the Eternall Life alwayes grew from Eternity and the twigs grew out of the Tree 340. These twigs are the spirits of Angels which indeed were not corporeall from Eternity but the Essences were in the Tree and their Image appeared in the Virgine of Wisdome from Eternity for they were a figure from Eternity in the Tincture not corporeall but onely Essentiall without corporality 341. And therefore this is the Greatest Wonder that the Eternity hath wrought that it hath p Or created or formed made the Eternall a Corporeall spirit which thing no Reason can comprehend nor no sense finde out and it is q Or not to be dived into by us unfadomable to us 342. For no Spirit can found it selfe It seeth well its deep even into the Abysse but it comprehendeth not its r Former or moulder Maker it beholdeth him indeed and diveth into him even to the Abysse but it knoweth not its Å¿ Forming fashioning Making this is onely hidden to it and nothing else 343. For a childe knoweth its Father and Mother well but it knoweth not how its Father made it it is also as * That is as perfectly a Man Quoad genus humanum highly graduated as its Father but it is hidden to it how it was in the seed and though it found that yet it knoweth not the time and place for it was in the seed in the Wonders and in the Life a Spirit in the Wonders And here we are commanded to leave off diving any further and to be silent 344 For we are a Creature and should speake but so farre as belongeth to
a Creature to know in the inward and outward in body and soule in God Angels Men and Devills also in Beasts Fowles Wormes in Plants and Grasse in Heaven and Hell all this wee are able to found but not our owne Making 345. And yet we know and finde the first Fiat in t VIZ. our owne Making that though indeed we know not that which first moved God to create we know well the making of the Soule but how that which u Or stood was in its Essence from Eternity is become moveable we know no ground of that for it hath nothing that could awaken that and it hath an Eternall Will which is without beginning and unchangeable 346. But if we should say the Angels and soules have been from Eternity in the Spirit the propagation of the soule will not permit that as we see by experience Therefore this is onely Gods Mysterie and the creature should continue in humility and obedience under God and not feare higher for it is not God 347. God is a Spirit from Eternity without Ground and beginning but the Spirit of the soule and of Angels hath a beginning and are in Gods hand the Ternarie hath the x Or Fan. casting shovell which will purge the y Or threshing-floare floare 348. Wee must onely have patience and humility in Obedience here in this life or else our proceeding from God availeth Nothing the Devill was indeed an Angell but his Pride threw him into Darknesse let none climbe z We should not goe beyond Obedience Patience humility and Chastity and live according to our owne self-will and desire above the Crosse or if he doe he will fall into Hell to the Devill 349. God will have children neere him and not a Such as will domineere Lords He is Lord and none else we have received of his fulnesse wee are borne out of his Essences we are his true children not step-children out of a strange Glasse also not a similitude only but children the body is a similitude and the Spirit is a similitude of Gods Spirit but the b Or right true soule is a Childe borne out of God 350. c Rom. 8.16 Gods Spirit witnesseth to our Spirits that we are the Children of God not in that manner which Babell d Imagineth or dreameth teacheth who would so willingly be God upon Earth but our soules are Children begotten of Gods seede our heavenly body which the heavenly soule e Or is cloathed with all weareth commeth out of the Divine Body and is hidden from the Devill and the Old Adam 351. Therefore my loving brother in the Divine body know this cleerely and it is our Answer to your first Question whence the soule proceedeth It proceedeth from God out of Eternity without Ground and number and endureth in its owne Eternity but the beginning to the moving of the Creature which is done in God that should be mentioned no further onely wee give you to understand thus much 353. That the Ternarie longed to have children like it selfe out of it selfe and so hath manifested it selfe in Angels and in the soule of Adam and is become an Image like a Tree which bringeth forth fruit and beareth a Twig out of it selfe for that is the due right of Eternity and nothing else beside 354. It is no strange Glasse but indeed one Glasse out of the other and one Essence out of the other and all seeke the beginning and it is all a Wonder 355. This is the Entrance and now we will answer the rest of the Questions but briefly for you see already in this description all your Questions f Answered But for your Longings sake and to satisfie the simple who have not our knowledge we will goe through with them The second Question What are the Essences Substance Nature and Propertie of the Soule 1. THe Essences of the soule come out of the Centre of Nature out of the Fire with all formes of Nature All the three Principles lye in the soule All that God hath and can doe and that God is in his g Or Trinity Threenesse Ternarie all this is in the Essences of the soule as the vertue of a Tree is in the twig that groweth out of it 2. The substance of the Soule is heavenly created out of the heavenly Divine Essentiality yet the will of it is free either to demerse it selfe and esteeme it selfe Nothing and so to eate of the Love of God as a twig feedeth upon a Tree or to rise up in its Fire and be a Tree of it selfe and eate of that and so get h Or substantiality Essentiality viz. i Or the body of a Creature a creaturely Body 3. The Nature of the soule is the k The same with the Centre of Nature in the whole Nature Centre it selfe having seven spirits to propagate it selfe with it is a whole substance come out of All substances and a similitude of the l Number Three or Trinity Ternarie if it dwell in God if not then it is a similitude of Lucifer and all Devills as its Property is 4. The Property of the first soule was created according to both Mothers and thereupon came the m Proba or triall Temptation and therefore it was commanded not to eat of Good and evill but of heavenly Paradisicall Fruit having the Will and property of it obedient to God 5. But all properties lie in it it may awaken and let in what it will and whatsoever it awakeneth and letteth in is pleasing to God if its will be in the Love of God in humility and Obedience and then it may doe what n Wonders Miracles it will for then they all make for the Glory of God The third Question How is the Soule created the Image of God 1. THis hath been satisfied already The o Trinitie or number three Ternarie and all the three Principles did long to have a whole similitude in Essence and property of the Essence of all Essences 2. And this longing was awakened in the Heart of God as a great Wonder 3. And the awakening was thus the * Harsh Astringent Fiat viz. the Desiring attraction contracted all into One and this was an Image of the similitude of God of Heaven of this world and of the world of Anger In verbo Domini The whole Fiat in the Word of the Lord created all things out of the Kingdome of God and out of the Kingdome of Anger 4. And as there is nothing higher then the soule so there is nothing that can destroy it for it hath all things under it and in it it is a childe of the p of the Eternall Essences that proceeded from God or the Divine powers of the Deity whole Essence of All Essences as it was created at first The fourth Question What was the Breathing in of the soule and when 1. EVery Spîrit without a body is q Crude raw
voyde or naked feeble or vaine empty and knoweth not it selfe and therefore every Spirit desireth a Body for îts foode and for its habitation 2. And God having created the third Principle which is a Glasse of the Deity before the soule was created and so that Glasse clave already to the Eternall r Glasse for it was borne out of the Eternall Wonders and so was created and therefore the third Principle would not leave the soule free seeing it also was created out of the Wonders of God and stood in the beginning as a figure in the wisdome of God and desired being it selfe was materiall to have a materiall similitude in the soule and therefore in the Creation of the soule it stirred up its owne spirit also together in the Fiat 3. Hence the outward Image according to the Spirit of this world with the outward Fiat was ſ contrived or formed conceived and a body was created out of the t Matrix of the Earth a Masse of Red Earth consisting of fire and water r Or Quintessence of the inward ground 4. And the Heavenly Matrix also longed after the soule and would that the soule should beare its Image and tooke its own u The word or some other Creator or Maker Fiat in the Creation of the Body and did create therewith before the Earthly Fiat did create it was first for out of the Centre of the Word the Fiat went out x Or by with the Word and thus the third Principle was created in the second 5. The Virgine of the wisdome did encompasse the Spirit of the soule first with heavenly Essentiality with heavenly Divine flesh and the Holy Ghost gave it the heavenly Tincture which maketh heavenly blood in the water as is mentioned at large in our third Booke 6. And thus the inward Man was in heaven and his Essences were Paradisicall his y Light or lustre Glance in the inward Eye was Maiesty an incorruptible Body which could speake the Language of God and of Angels and the Language of Nature as we see in Adam z Gen. 2.19 20. that he could give names to all the Creatures to every one according to its Essence and property he was also in the outward Image and yet knew not the outward Image as indeed the body hath no knowledge 7. And in this twofold body which was created in the sixt Day in the sixt houre of the Day in the same houre in which Christ was hanged on the Crosse after the body was finished the a Note Or Kingly Royall soule was breathed in from within by the Holy Ghost into the heart in the Holy Man into its principle like an awakening of the Deity 8. The b Trinity or Number three Ternarie moved it selfe with the Creation and breathing in of the soule for it was in the Centre of the seed as a bud c Or of growing Essences growing from the Essences and thus it was breathed into the Inward Centre into the Inward Man into the heavenly heart-bloud into the water of the Eternall life with both the inward Principles 9. And the outward Spirit viz. the Aire and the whole outward Principle with the Starres and Elements did cleave to the inward and the outward Spirit breathed its life d At the same time in the same manner with the soule through the nostrills into the Heart into the outward Heart into the e Adams first flesh Earthly flesh which was not then so Earthy for it came from the Matrix from the f Sucking drawing or longing seeking from which the Earth became corporeall 10. And thus the Holy Ghost was carried upon the Chariot of the soule upon the inward Majestick Will and moved upon the water for the water comprehended him not and therefore he moved upon it and in it it is all one and the soule burned out from the bloud of the Heart as a light doth from a candle and went through all the Three Principles as a King through his Dominions 11. And it could Rule powerfully over the outward Principle if its will were entred againe into the Heart of God into the word of the Lord. 12. But the g Or Property source of the Wrath also insinuated it selfe with the breathing in viz. with the Originall of the soule 13. So that the soule could not remaine Gods Image unlesse it remained in humility and Obedience and yielded its will into Gods will wherein it was an Angell and the Child of God or else it were very h Or dangerous difficult for a Creature to rule such two Principles as the wrathfull and the outward are the outward being also borne out of the wrathfull 14. Therefore sure its Temptation was not onely the biting of an Apple nor did it continue onely for some few houres but fourty dayes just so long as Christ was tempted in the wildernesse and that also by all the three Principles and so were the Children of Israel in the Wildernesse while Moses was fourty dayes in the Mount when they stood not but made a Calfe The fift Question How is the Soule peculiarly fashioned and what is its Forme 1. WHen a twig groweth out of a Tree the forme of it is like the Tree indeed it is not the stock and the roote but yet the forme of it is like the Tree so also when a Mother bringeth forth a Childe it is an Image of her 2. And this cannot be otherwayes for there is nothing else that can make it otherwise unlesse it belong to the Turba which many times awakeneth a Monster according to the Spirit of this world according to its i The Imagination or longing or lusting of a woman with childe inceptive Maker as in the k Monde signifieth the Earthly Matrix of the Elementary Macrocosme in the Microcosme wherein Menstruae the Fiat maketh a l Maketh a Monde Monstrum a Moon Monster Monstum Lunare or a Lust-monster such a Childe as is deformed by the Mothers wanting of her longing Menstrous Monster in the Turba 3. So wee must understand that the soule is in the forme of a Round Globe according to the Eye of God through which the Crosse goeth and which divideth it selfe into two parts viz. into two Eyes standing back to back as we have made the figure above with two Rainbowes the Crosse going through them both and with one point reaching upwards in the midst between the bowes which m Or signifieth resembleth a sprouting through the fire through the Anguish as through Death and yet it is no Death but a going forth out of it selfe into another source standing thus in the midst between the two bowes as a sprout springing out of the Crosse 4. And the Arme of the Crosse at the right hand signifieth that the Spirit of the soule entreth into the Majestie of the Light and cloatheth the soule viz. the Centre with Divine Essentiality 5. The Arme at the left
the Spirit 14. But if now the soule with its Spirit in its Image will see God and behold the Eternall Light in Gods Majesty then it must goe in a twofold way in this world and then it shall obtaine the Eternall body viz. the Image of God and also sustaine the outward Life with the Earthly body and then it shall bring all the Wonders for which God created it in an outward Life which wonders also it ought to awaken in the outward life into the inward life and eternally rejoyce it selfe in them and have them as a u Looking-Glasse also as a sport Glasse and this is the right way which followeth The exceeding Precious * Or Gate of the Day spring from on high Gate of the Aurora 15. Behold thou beloved Soule if thou wilt attaine the light of God and see with the Eye of God and wilt also enjoy the light of this world and sustaine thy body and seek the wonders of God then doe this as God himselfe doth it 16. Thou hast in thy soule two Eyes which are set together back to back the x In Resignation one looketh into Eternity the y In self-hood other looketh backwards into Nature and proceedeth forth alwayes and seeketh in the Desire and alwayes maketh one Glasse after another let it be so it must be so God will have it so 17. But turne not this z Viz. the left Eye other Eye back into the Longing but with the Right Eye alwayes draw the left backwards to thee and let not a The left or Eye of Nature this Eye with the will of the Wonders goe from thee viz. from that Eye which is turned into the Liberty but draw to thee its wonders which it hath manifested and wrought 18. Let this Eye seeke foode for the Earthly body but let it not enter into the foode that is into Covetousnesse but draw it close to the seeing Eye and let it not goe 19. But let the hands labour and get food and let the Eye draw the Wonders to it but not b Covetousnesse Envie Pride or Anger Matter Else that which is drawne in will be darknesse to thee 20. Let the Devill roare at thee making a noyse before thy left Eye he cannot get in unlesse thou suffer thine Eye to receive in c Somewhat wherein it trusteth Matter 21. Thus when thy Earthly body perisheth thou shalt see with the right Eye all the Wonders d Or which are in the Eye of Reason in the Left Eye which thou hast wrought and found out here and when the Earthly life is gone then thy left Eye is free from the e Ephes 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature of Wrath. 22. And although it hath Nature for it is Nature it selfe which doth awaken and hold the Wonders yet then it is with the Wonders in the Eternall Liberty seeing it hath taken in nothing of Matter therefore it is free 23. And Nature with its Wonders is a fiery sharpnesse and taketh hold of the Eternall Liberty and so maketh Majesty in the Liberty in the Wonders whence the Right Eye which is as it were dead here in this life becometh enlightned and doth f Or solace it selfe rejoyce with the left Eye for ever in the exceeding joyfull Majesty and seeth God with both Eyes eternally 24 This is one Gate He that seeth and knoweth this rightly in the Spirit he seeth all that God is and can doe he seeth also therewith through Heaven Hell and Earth and through the Essence of all Essences also it g Or the understanding of the whole Scripture is contained in it is the whole Scripture whatsoever hath been written from the beginning of the world hitherto but this is a rare and precious h Sight or vision seeing the Old Adam knoweth it not he seeth it not onely the New Man that is borne in God 25. But seeing the weake Minde will so hardly understand us therefore we will set it downe more plainely Behold if thou wilt see Gods Light in thy soule and wouldst be enlightned from God then doe thus 26. Thou art in the world hast thou an honest i Or employment calling voyde of Deceit continue in it worke labour finish thy businesse as necessity requireth seeke out Wonders both in the Earth and other Elements let the Art be what it will it is all the worke of God seeke Silver and Gold in the Earth and make Artificiall workes of them build and plant All serves to manifest Gods workes of Wonder But marke this * Or Lesson A. B. C. 27. Thou must not give thy spirit leave to enter into and fill itself therewith and so make a Mammon of it and k Or make its Nest therein set it selfe therein as in a Darkenesse else it is but a foole in the sight of God and the Devills Ape and its will is wholly fixt therein and so thy noble Image is altered according to thy Imagination in the Spirit and according to thy will which stickes in Covetousnesse and so thou losest Gods Image 28. For that is Magicall it is as subtile as a spirit yea much more subtile it is much more subtile and thin then the soule it selfe it is as God who dwelleth in the Eternall Liberty and yet is not comprehended by any thing for he is thinner then any thing and so is thy Noble Image 29. And yet it consisteth l Or of in heavenly flesh and bloud and is an Essentiality come out of the Divine Body it is Christs flesh and bloud and thy soule dwelleth therein m The soule it is the fire of the Majesty therein 30. And the Holy Ghost sitteth in the Heart of the Image and proceedeth from the Image with voyces Languages wonders sounds and songs 31. If thou beest n Faithfull and sincere upright thou bringest thy wonders into this Image and doe it thus set thy left will upon the worke which thou doest and consider that thou art Gods servant in the vineyard of God and labour faithfully 32. And direct thy Right will upon God and that which is Eternall and thinke not thy selfe secure at any time thinke that thou art but at thy day-labour and most alwayes listen for the voyce when thy Master shall bid thee come home 33. Give Reason no o Or leave roome to say this is my treasure it is mine I have enough I will gather much that I may get honour in the world and leave much to my Children 34. But consider that thy Children are Gods Children and thou Gods servant that thy worke is Gods worke and that thy Money Goods minde and bloud are in Gods hand he may doe what he will with them when he calleth thee home into thine owne Country then he may take thy labour and give it to another 35. And give thy heart no p Or leave roome to suffer the Spirit of thy will to bring in haughtinesse into the
beheld but it would be Master seeing it hath attained a Principle and is a Life of it self but it is a foole in comparison of the Mysterie 14. Therefore beloved Brother if you would seeke the Mystery seeke it not in the outward Spirit you will be deceived and attaine nothing but a glance of the Mystery enter in even to the Crosse then seeke Gold and you will not be deceived you must seeke in another world for the pure Childe that is without spot in this world you finde onely the drossy Childe that is altogether imperfect but goe about it in a right manner 15. Goe back from the Crosse into the fourth forme and there you have Sol and Luna together bring that in Anguish into Death and bruise that composed Magicall body so long till it become againe that which it was before the Centre in the Will and then it becommeth t Desirous Magicall and hungry after Nature 16. It is a u Or seeking or Desire longing in the Eternall Longing and would faine have a body therefore give it Sol viz. the Soule x Or for a body that it may have a body and then it will soone make a body according to the soule for the Will springeth up in Paradise with faire heavenly fruit without blemish 17. There you have the Noble Childe yee covetous gripers wee must indeed tell this to you seeing it is borne with it but those onely that are of our Tribe will understand us 18. For wee meane not here a y Or similitude figure or Parable Glasse or Heaven but Gold wherewith you vaunt which for so long a time hath been your Idoll-God and your blinde z Or Cowes-eyes Owle-eyes are so quite put out that you see lesse then before But the Children shall see eate and be satisfied that they may prayse God 19. We speake here wonderfully yet we speake nothing but what we must speake Let none marvell that he knoweth the Mystery who hath not learnt it from any man doth not an hearb grow without your a Or direction Counsell neither doth it inquire for your Art yea the Mysterie is growne also without your Art it hath its owne schoole like the Apostles on the Day of Pentecost who spake with many Languages and Tongues without premeditation and Art and so is this simplicity in like manner 20. And this foretelleth thy Fall O Babell b That you may be warned of it that thou mayest know it no wrath nor Anger will help you the Starre is borne which leadeth the c Magi. wisemen out of the East-Country but seek thou onely where thou art and finde thy selfe and cast the d Wrangling malice and Tyranny Turba from thee and then thou shalt live with the Children this we tell thee in good earnest there is no other Remedy thy Anger is thy fire which will destroy thy selfe 21. Or dost thou thinke that we are blinde if we did see nothing we would still be silent what pleasure would a lye be to God yea we should be found in the Turba which searcheth through all humane Essences and workes or doe wee this piece of service for Wages is it our e Or trade living why doe we not minde our bread onely according to outward Reason But seeing it is our Day-labour wee must doe what the Father will for we must give an account thereof at the evening this we speak seriously and in good earnest 23. Thus you may well understand the Contrariety of flesh and Spirit and finde very well that two Spirits are in one another one striving against the other for one desireth God the other desireth bread and both are profitable and good 24. But thou childe of Man let this be spoken to thee lead thy life circumspectly and let the Spirit of thy soule be Master and then thou wilt have fought here a good fight for this time is but short 25. We all stand here in the field and grow let every one have a care what fruit he beareth for at the end of the Harvest every worke shall be put into its owne Granary 26. It is better to labour a little while with toyle and care in the vineyard and to waite for the great wages and Refreshment then to be a King here for a little time and afterwards to be a Lyon a Wolfe a Dog a Cat a Toad Serpent or worme in f Or shape figure 27. O childe of Man thinke upon this be yet warned wee speake very seriously out of a wonderfull Eye ye shall very shortly finde it by experience there is yet a little time for the beginning hath already found the end this is a little Rose out of the Beginning see yet and put covetousnesse out of your g Or sight Eyes or else you shall waile and lament and none will pitty you for what a man soweth that he must also reape what will Pomp and Honour availe when it leaveth you 28. Here you are very Potent but afterwards you shall be impotent ye are Gods and yet ye runne on headlong to the Devil take pity on your owne Life and on your faire heavenly Image 29. Pray be the Children of God and be not Devills Let not the Hypocrites keepe you back by their h Or Example flattery they doe it for their bellies for their honours and for monies sake they are the servants of the Great Babell 30. Examine your selves aske your Conscience whether it be in God that will blame you and bid you drive the Hypocrites from you and seeke the cleere countenance of God and looke not through i Or Spectacles a Glasse 31. God is even before you he is in you confesse to him come to him with the lost Sonne there is no other can take the Turba from you you cannot enter but through Death into the other world whither your Hypocrites can never come otherwise there is no forgivenesse of sinne And though you should give All to your Hypocrites yet then you would be as much captivated in the Turba as you were before 32. It is no such matter as that one should stand ready and take away the Turba from you when you give k God faire words him good words no no it is a Magicall thing you must be borne againe as Christ saith or else you cannot come to God doe what you will All Hypocrisie is deceipt 33. If you would serve God you must doe it in the New man the Earthly Adam can doe him no acceptable service let him sing roare call confesse pray crye and doe what ever he will all is but fighting with a shadow the will must be in it the Heart must wholly Resigne it selfe up into it else it is but a fained babble and a fable of Antichrists wherewith the whole Earth is filled 34. The will is greater and more Powerfull then much loud crie It is able to destroy the Turba and to enter into the Image of
and the bitternesse continually seeketh the i 2. Fire and would evaporate it but the Astringency holds it captive so that it is onely an horrible k 4. and 3. Anguish and continually turneth in it selfe like a wheele and imagineth but findeth nothing but it selfe it draweth it selfe into it selfe and maketh it selfe pregnant it eateth it selfe and is its owne substance 20. It hath no other substance but that which the Spirit of the soule continually l 3. and 4. made in the outward life viz. Covetousnesse Pride cursing swearing reviling backbiting slandering m Or did or wrought murder hatred n Cruelty wrath anger falshood this is its food sport and o Rage or surlinesse pastime for the Turba in the will taketh the substance with it Its workes follow it p Worke or businesse 21. And although it hath done some good yet that is done onely in q Or Hypocrisie a glistering shew and appearance from an ambitious minde and afterwards it continueth thus in its aspiring and alwayes endeavouring to climbe up it alwayes elevateth it selfe it would continually be above the Meeknesse and yet it neither knoweth it nor seeth it it is an uncessant elevation above God and yet an Eternall Depression it seeketh a ground and there is none This is its Life 22. Yet if it had comprehended any purity of Love in its will as many a one that is converted at last in his end then it thus sinketh into it selfe through the Anguish for the humble sparke falleth downe through death into Life and then the r Or paine source of the soule endeth yet it is a small twig budding forth into the Kingdome of God 23. It cannot sufficiently be described what refining the soule hath and how it is hindred and plagued by the Devill ere it can get this sparke into it selfe But this wise world will not believe this it is too wise and yet it is so starke blinde it understands Nothing but hangeth continually to the Letter O! that none might feele this by Experience and wee would gladly hold our Peace 24. We speake not here of any strange Å¿ Or paine source but onely of that which is in the Turba and also of no other Power of the Devill over the poore soule but it s owne horrour and t Or wicked abominable suggestions by which the Imagination of the soule is so tormented 25. The condition of Hell is farre otherwise then Babell teacheth she saith that the Devill u whippeth beateth and tormenteth the soule but this is spoken in meere blindnesse the Devill is not at odds with his owne Children they must all doe his will the anguish and horrour of Hell plagueth every one of them sufficiently in their owne abominations every one hath his owne Hell there is nothing but his owne poyson that apprehendeth him 26. The foure Formes of the Originall of Nature are the common plague which every one feeleth according to his owne Turba but one farre otherwise then another the Covetous hath cold the Angry Fire the envious bitternesse the proud an high aspiring and yet an Eternall sinking and falling into the Abysse the x Or blasphemer scorner swalloweth downe the Turba of those abominations which he here belched forth the false slandering heart hath the fourth forme viz. the great y Or Aking Anguish 27. For the Turba standeth in the Circle of the Fire viz. in the heart of the soule and false speaking lying and z Idle words unfaithfulnesse or jeering untruthes are an abomination and gnawing and make it curse it selfe 28. A Potentate who hath oppressed the poore and consumed his a Or lahour sweat in Pride he rideth in the curses of the poore in the height of Fire for all the b Or miseries necessities of the poore stick in him 29. He hath no Rest his pride alwayes climbeth up he behaveth himselfe just as he did here he continually seeketh and yet wanteth all things what he had too much of that he hath too little of there he continually desireth to devoure his owne Essence but he hath none for he is Magicall 30. He hath lost his c Or right true Image he hath the Image as it were of a proud prancing Horse or of what else he hath been delighted with whatsoever he tooke with him in his will that is his Image where his Heart is there is his treasure also and that to Eternity 31. But hearken friend what the last Judgement will bring with it then all things shall passe through the Fire and the floare shall be swept cleane and every one shall have his owne place at this the very Devils themselves doe tremble The nineteenth Question How is the Soule Mortall and how immortall 1. A Thing which hath an Eternall beginning hath also an Eternall End and so hath the Essence of the soule 2. As concerning the Image which God created and which hath a Temporall beginning that is borne out of the Eternall and is placed in the Eternall Essence without d Or paine or working property or Nature source 3. And where there is no e source there is also no Death and though there be a source as there is a source in Heaven yet it is but in one onely will and that hath its foundation in the Eternity and as nothing is there that can finde it so there is nothing that can get into it 4. But where there is one will onely as in God who is All in All there is nothing that can finde the will there is no Turba there for the will desireth nothing but it selfe onely and its twigs which all stand in one tree in one Essence the Tree is its owne beginning and its owne End 5. The soule is come out of the Mouth of God and when the body dyeth it goeth againe into the Mouth of God It is the Essence in the Word and the Deed in the Will 6. Now who will condemne that which he hath in his owne body now the soule is in the Divine body it is hidden in God from all evill and who can finde it none but the Spirit of God and one soule another also the Communion of Angels 7. But the wicked soules have lost their Image in the Limit for f it is entred into a Limit and that Limit is the End of the Image the Turba destroyeth the first Image and attracteth the g Or workes Essences of the will for an Image and this is also immortall for the Eternall Nature dyeth not because it had no beginning 8. If the Eternall Nature in the fire of Anger should die then also Gods Majesty would be extinguished and the Eternall something would againe become an Eternall Nothing and that cannot be but whatsoever is from Eternity that continueth Eternally 9. The false soule cannot awaken any other source but that onely which stood from Eternity in the Eye of Anger viz. in the Center of Nature
10. All things have been from Eternity but essentially in the Essence not in the Substance of the Essence not substantiall Spirits but Spirits h Figurales Spiritus in figure without Corporality they have beene from Eternity as in a Magia one hath swallowed up the other in the Magia 11. And a third is come out of these two according to the forme of these two there hath been a wrestling from Eternity and a figured substance the Creation hath placed all in the Wonders so that now in Eternity all things stand thus in the Eternall Magia in the Wonders 12. Now if the wicked soules had brought no substance into their wills then they should have no paine Note the condition of the wicked soules of such Infants as die in their Mothers wombe and in innocence before they commit sinne actually there would be no feeling but Magia but the substance is an Image and that is in the Turba and so there is a source that may be felt 13. There is a dying and yet no dying but a will of dying viz. an anguish in that substance which was brought into the will 14. And this is caused by the Longing that all things have after God and yet are not able to reach him which causeth anguish and sorrow for the wickednesse they have let into them when the soule continually thinketh hadst thou not done this or that then thou mightest have attained the Grace of God and the i evill substance causeth the Eternall Despaire 15. And thus we say no soule is mortall whether it be in God or in Hell and its substance remaineth for ever to Gods Wonders The twentieth Question How doth the Soule returne to God againe 1. THis hath been already sufficiently cleared that it was i Or breathed spoken out of the Mouth of God and created by the Holy Ghost in the Image of God 2. Now if it so continue then when it leaveth this Earthly Life it it is already in the Mouth of God for it is in the Divine Body no k Evill paine or hurt can come at it Source can touch it The one and twentieth Question Whether goeth the Soule when it departeth from the body be it saved or not saved 1. HE that rightly understandeth the three Principles need not aske this Question for the soule departeth not out at the Mouth for it did not come in at the Mouth but it onely leaveth the Earthly Life the Turba snatcheth away the Earthly Life and then the soule remaineth in its owne Principle 2. For the body retaineth it not no wood no stone can l comprehend inclose keepe or withold it retaine it it is thinner then the Aire and if it have the Divine Body then it goeth strait as a Conquerour through the Turba viz. through the Anger of God and quite through Death and when it is through then it is in Gods m Or substance Essence 3. It remaineth in its n Deedes and wonders and Essences which it wrought here It beholdeth the Majesty of God and the Angels face to face 4. Wheresoever it is it is in the Abyssall world where there is no End nor Limit whither should it goe where the carkasse is there the Eagles gather together It is in Christs flesh and Bloud with Christ its Shepheard 5. Though it should goe a thousand miles off yet it were then in the same place from whence it went for in God there is no Limit neere and farre off is all one 6. It is as swift as a Thought it is Magicall it dwelleth in its Wonders they are its House 7. The Essentiality that is without it is Paradise a springing blossoming and growing of all manner of faire heavenly fruits just as we have all kinds of fruit here in this world which we eate after an Earthly manner so also there are all manner of fruits in Paradise which the soule may eate they have colours and vertues in the substance and not like a thought though they be as thin and subtile as a Thought but substantiall comprehensible and palpable to the soule virtuall and sappy with the water of Life and all this from the heavenly substantiality 8. For the heavenly body of the soule is from the pure Element whence the foure Elements are brought forth and that giveth flesh and the Tincture giveth bloud the heavenly man hath flesh and bloud and Paradise is the Power of the substantiality it is heavenly Earth incomprehensible to our outward Reason 9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them hidden in the Old Adam yea among very many not one but the Regenerate who are departed from their owne will into Gods will in whom the Noble Graine of Mustard-seed is sowne out of which a Tree is growne 10. Most soules depart from the body without Christs body yet they hang as by a o The small threed of Faith threed and are at last in their Faith gotten into the will these soules indeed are in the Image in the Spirit but not in Flesh 11. Such as these waite for the last Day when the Image viz. the Body shall come forth out of the Grave out of the first Image for God will raise it up by the voyce of Christ even that Image which Adam had in his Innocency which hath been washed with Christs Bloud 12. But the Earthly Body shall not touch it that must come before the Judgement in the Turba but after the Sentence of the Judgement the Turba shall swallow it up and the p Or workes Wonders of it shall onely remaine 13. You must understand us aright These soules that must waite till the the last Day for their Bodies they remaine with their bodies in the still Rest till the last day without feeling any q Or Source paine but in another Principle 14. They have neither Darknesse nor Majesty in the Earth but are at rest without paine in the Eternall still Liberty without touching of the Body 15. Yet they see their r Or workes Wonders but they effect nothing in them for they expect God and are in Humility fot they are sunke downe through Death and are in another world yet there is a great Å¿ Gulfe or distance Space between them and the holy soules that are in Christs flesh and Bloud but not a Principle they are in one and the same Principle 16. But a Spirit without a body hath not that t Or Power might which the Spirit in the body hath therefore they rest and are under the Altar of God 17. When the last Day shall come then shall they come forth and eat of the Bread of God and put on the Divine Body as is mentioned in the Revelations of John Rev. 6.9 10 11. where the soules under the Altar cloathed in White say Lord when wilt thou avenge our Bloud and it was answered them that they should rest a little
goe yet to Lazarus in the bosome of Abraham The six and twentieth Question Whether doe the Soules of the Dead take care about Men Children friends and goods And whether doe they know see allow or disallow their purposes and endeavours 1. MY beloved friend this Question is beyond the reach of all humane Reason and knowledge according to outward Reason But seeing we are Abrahams Children we have also Abrahams Spirit in Christ and as Abraham looked back upon the Promise in Paradise and then also forward unto the fulfilling of the Promise so that he saw in the whole Body of Christ what was yet to be brought to passe in the e Or the time between both the beginning and the End middle and saw Christ a farre off so also we 2. Now seeing you doe so vehemently long after the great Mysteries and seeke them with so earnest a Desire yet giving God the glory accounting your selfe unworthy in your high Art and so humble your selfe before God therefore God giveth you them by so meane and poore an Instrument who esteemeth himselfe much more unworthy of them but yet would not willingly strive against his will and so you are the cause that this hand findeth and attaineth them 3. For this hand knew nothing of the Mysterie It sought onely for the Faith of Abraham but the understanding of Abraham was also given unto it which you have caused by your seeking 4. Now have a care that you also obtaine the Spirit of Abraham which hath written in the knowledge of this hand wee will impart it to you as a brother for wee are not your Lord in this hidden thing but your servant 5. Know us aright we are Lazarus and you may be accounted Abraham in comparison of us you have laboured much more then we but we are fallen into your Harvest nor of merit but by the Grace of the Giver least any tongue should boast in the sight of God and say this hath my understanding done 6. You propound a deep Question f Viz. in his outward Reason or in the Old Adam I understand it not for if I should understand it then I should dwell in the separated soule and must have the very same spirit and knowledge of that soule 7. But now seeing we are one body in Christ we have all of us Christs Spirit therefore in Christ we all see out of one Spirit and have one knowledge for he is become man in us and all holy soules are our fellow-members all begotten out of one and we all have one will in Christ in the true bosome of Abraham 8. And now we have obtained strength to reveale this hidden thing to you in Christ for our soules seeth in their soule not as if they came to us but we goe to them for they are in perfection and we but g In part or in imperfection in part 9. And now we are able to answer you not from the reason of the outward world but from the Image in Christ and from his and our Spirit 10. You aske whether the separated soules take care of humane matters and allow or disallow them Now this you must understand to be in three different manners concerning three severall sorts of soules 11. First those soules which yet have not attained Heaven and so stick in the source in the Principle in the Birth those have yet the humane Essence with the workes in them they diligently search out the cause of their h Or stay in that condition Retention 12. And therefore many of them come againe with the Astrall Spirit and wander up and downe in their houses and places of abode and appeare in a humane Shape and desire this and that and oftentimes take care about their wills or Testaments and also thinke to procure the blessing of the Saints that they may rest and if their Earthly affaires doe still stick in them they take care many times also about their Children and friends 13. This condition of theirs continueth so long till they fall into their Rest and till their Astrall Spirit be consumed then all such doings care and perplexities are at an end and rhey also have no more knowledge thereof but that they see them meerely in the Wonders in the Magick 14. But it stirreth not the Turba neither seeketh what is in this world for it being once passed through Death from the Turba it desireth such things no more It also taketh no further care for care stirreth up the Turba and then the will of the Soule should be forced to enter with its Spirit into earthly things but it had rather let such things alone because it hardly got rid of them before It will no more entertaine the Earthly will 15. This is an Answer concerning this first sort and wee tell you plainely and in Truth that this sort after they are once received into Grace take no more care purposely about humane Earthly i Or affaires matters but it beholdeth the heavenly matters which are brought to it by the Spirit of man and rejoyceth in them but there is somewhat still behinde which is this 16. A living man hath such Power that he is able with his Spirit to goe into Heaven to the separated soules and stirre them up about some Question by a hearty Desire but it must be earnest it must be Faith that can breake open a Principle 17. And this we see in Samuell the Prophet whom the k Saul King of Israel raised up that he might make his will knowne to him though this seeme otherwise to some of whom we may well say that they are blinde and voyde of knowledge for they speake but their owne scholastick Fables and frame Opinions about that they have no knowledge of in the Spirit and these are Babell 18. Now secondly the other sort which sinke into Death without a l Or the body of Christ body they are wholly in one and the same place of the Principle in which the first sort are which afterward did sinke downe in themselves All these take no evill affaires upon them wherein the Turba sticketh 19. But when the honest soules which are alive send them their workes with their Spirit and will they rejoyce in them and are so affable that they appeare to men Magically in sleepe and shew them good wayes and many times reveale Arts which lye in m In Arcano in the most inward Mysterie secret viz. in the Abysse of the soule 20. For seeing the Earthly Spirit thrusteth its Mysterie before the soule and keepeth the soule captive in that Mysterie therefore the Spirit of the Soule cannot alwayes attaine the deepest secrets but after the departure of the body the soule is naked and that especially if it be without a New body then it beholdeth it it selfe and also its Wonders and it can very well shew one that is living somewhat if he be honest and have not stirred up the Turba in the sleeping Magia
that readeth this hath not that and in regard of the Question it selfe we must answer somewhat the more here and therefore I set this down for you aske in the following Question about Christs Spirit which was u readily obedient or submissive willing and which he commended to his Father 2. Here the x Or Mankinde Old and sick Adam shall be comfortablely refreshed he shall have a y Or Cure for Death Medicine against Death and be z Or made alive quickned again for his Mother shall bring forth a young sonne to live in her bosome and he shall exceedingly rejoyce in him 3. If we would consider the soule of Christ we need onely seeke and finde our selves for Christs soule is a humane soule conceived in Mary the a Viz. the Eternall wisdome of God and the outward humanity that is God and Man twofold Virgine 4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine for that which is mortall hath the Anger and the Turba which corrupteth all Purity so that no pure Virgine is borne of Eve but are all daughters of her 5. And Eve her selfe was but halfe a Virgine for Adam was the other halfe according to the two Tinctures in which man saw himselfe to be wholly a Virgine in pure Love and so saw God through himselfe that is through the Creature he saw the Originall which produced those two out of it selfe 6. And thus also in one b The whole and not divided person as Adam was before he slept whole person there is one pure Love and Chastity for it seeketh no other Conjunction it selfe is the Conjunction of both Tinctures viz. the Tincture of the soule and the Tincture of the Spirit and its power was such that it could bring forth a Spirit out of the fiery Tincture which is said to be a soule and Spirit 7. Which Adam c Extinguished or put out lost when he suffered the Earthly Life to take him captive and therefore he must be divided and a woman be made out of him which must set her Love d Longing delight or lust Desire and Imagination upon the Adamicall fiery Tincture if she would be pregnant with a Soule 8. Thus none can say that Eve was a pure and chaste Virgine before the contaction of Adam for as soone as Adam did awake from sleepe he saw her standing by him and did presently set his e Fancie or Desire or lusted after her Imagination upon her and tooke her to him and saide this is flesh of my flesh and bone of my bone she shall be called Woman because she is taken from Man 9. And she Eve instantly set her Imagination upon Adam and so both were mutually kindled with the Desire of each other 10. Where is now the pure Chastity and Modesty is it not bestiall is not the outward Image become a Beast as is to be seene plaine enough in his Will and f Or doings Essence that he doth like a Beast yea more foolishly for he hath Reason and yet runneth on against Reason as if he were voyde of sense 11. But that he might be restored and the Image reduced into Unity that word which spake the soule out of the Mouth of God and did breath it from the Holy Ghost into the Image is become Man and is entred into the Earthly Image that is into the Turba of Destruction 12. And you know very well that the word hath the water of Eternall Life and the Fire the Deity and out of the Fire it hath the Tincture of the Deity and in the Tincture the Spirit of God which proceedeth from the Mouth of God and in the proceeding forth the g Or Luster glance of the Majesty is made manifest in the operation of the Spirit 13. This word which is in the Virgine of the wisdome of God and encompassed with the Wonders of Eternity is now in humility of great Love towards our Image which was lost in Adam come againe into us and is in Mary understand the Earthly Mary yet in the Benediction become Man 14. The Benediction was that the soule of Mary was adorned with the heavenly Virgine of the wisdome of God which Adam had lost therefore the Angell called her blessed of all Women 15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary therefore by the blessing she became chaste and full of Purity for the Holy Ghost goeth not into that which is Earthly he mixeth himselfe not with the h Similitude or Resemblance Glasse for it cannot be that the Glasse should be as the Life it selfe 16. Understand our high and precious depth thus The soule of Man proceedeth from God and is from the Eternall and the body of man is but a Glasse of the Eternall and so God cloathed the soule of Mary with the Divine Virgine in the Principle of the soule not in the Earthly flesh as if she had been deified no! she must die 〈◊〉 well as all other people 17. And in this Virgine Gods word out of the Heart of God the Father assumed the seed of the Woman viz. the seed of the soule and the seed of the first Image which for so long a time stood hidden in the Mystery 18. But now at length the Life of God entred into it and did make it a whole Image againe for the water of Eternall life proceeding from the Heart of God mingled with the water of the Spirit of the soule for the Spirit taketh its Originall from the water and the soule is Fire 19. Thus the word received the Tincture of the soule and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the water and both became one soule and yet the Creature was still distinguished from Gods Spirit though Gods Spirit dwelt therein and of Gods water and Tincture and of the seed of Mary from her Tincture and water in the high benediction a flesh and bloud was produced so that an Heavenly Man in the Earthly was incarnate at once 20. So that it may be said this is the Sonne of the Woman viz. the very bodily and naturall Sonne of Mary with soule and body with flesh and bloud and all that belongeth unto Man and also the very Sonne of God which was borne from Eternity out of Gods Eternall Essence ere the foundation of the world was layd who stood both in the Majesty of the Holy Ternary and also in the i Or wombe body of Mary at once 21. And the soule of Christ doth belong halfe to the Principle of this world and halfe to the Holy Ghost for the sou e of Christ used the Spirit of the Aire and Starres with the vertue of the Elements and also the Word of God and the Divine food for such a man Adam was in his Innocency 22. Thus God hath regenerated us in Christ and so we are regenerated in Christ out of Gods
word and Spirit by the water of Eternall Life and so we are Gods Children in Christ and if we resigne our selves up to Christ departing from our Reason and will then we put on Christs body and our will and Spirit liveth from Christ who is in us and we in him 23. Hence you may understand what the Temptation of Christ was viz. The Regenerate man was to endure Adams Temptation to trie whether his soule could stand stedfast in God and therefore he was proved in the Turba to trie whether he could stand stedfast in three Principles and rule over the outward Life and therefore foode was withdrawne from the outward Life and the Inward must over power the outward and eate of the word of the Lord and uphold the outward in its owne Power and full Omnipotency and also keep Death captive that it might not be able to destroy the outward Life this must needs be a hard Combat 24. And the other two Temptations were these viz. he was tempted to trie whether man would live in k Or compleat full obedience and suffer God to worke in him or whether he would exalt himselfe againe and be free from God as Lucifeâ— did therefore the Devill must tempt him because this man was to possesse his Royall Throne 25. The Devill complained that he could not stand because the Mother of wrathfulnesse did draw him too hard and there ore he was permitted to trie this man and to set before him that which was set before himselfe and if this man stood then he should judge the Devill who was found to be a lyar 26. For he fully tried him in the second and third temptation whether he would ascend on high in his owne power as himselfe had done and so stirred up the Anger or whether he would put his truâ—â— and affiance in God onely and live to him both in will and deede as a childe in obedience to the Father and this he urged upon him just so long as Adam stood in the Temptation before he fell asleep 27. And now wee also must alwayes be so tempted and proved and we are able to get the victory in Christ who hath overcome for his soule is our soule and his flesh is our flesh if we trust in him and give up our selves wholly to him as Christ gave up himselfe to his Father 28. And thus my beloved friend you understand what Christs soule and body is viz. that it is our soule and body if wee cleave to God but if we doe not then we are parted and in the outward life we belong to the Spirit of this world viz. to the lost and perished Adam and in the soule wee belong to the Devill in the Anger of God but looke for these things more at large in our other writings where you shall finde the whole ground of Heaven and of this world The seven and thirtieth Question What is the Spirit of Christ which was * Or obedient willing and which he commended into his Fathers hands 1. THis is that great and excellent l Treasure Gem or Pearle Jewell and we exceedingly rejoyce that we know it so that wee are able to know our selves what we are and it is more worth to us then all the world for it is that Pearle of which Christ said that one sold all that he had and bought that Pearle 2. For it is more profitable to man then the whole world it is more precious then the Sun for the m Or the Philosophers stone Noble stone of the wise men lyeth therein it hath the heavenly and Earthly n Great Mysterie Mysterium Magnum and therein nothing in this world to be compared to it but o Or trusting in God and enduring whatsoever he layeth upon us sincere simplicity which is quiet and bringeth forth or stirreth up no Turba and that hath the Jewell hidden in it 3. As Gold lyeth couched in the stone and is safe if a p Or spoyler Robber commerh not with the Earthly Turba and destroyeth it and yet he himselfe getteth nothing by it so selfe Reason is a Robber in the q That is in the Cabinet where the Pearle lyeth Mysterie 4. Therefore we may say upon good ground that a simple r Lay-man or Ideot plain man who simply without multiplicity of science dependeth on God hath the Mysterium Magnum better and surer yea lesse decayed then a high learned Å¿ Or Father Doctor who soareth aloft in Reason and t Or disputeth and wrangleth about it spoyleth the Jewell and u Or respect of persons setteth it in Babell this saying will not be well relished yet that is nothing to us wee must speake the Truth without x partiality 5. Now when wee speake of Christs Spirit Reason thinketh it is the soule or else the Spirit of the outward Life which consisteth in the vertue and operation of the Starres and Elements but it is not so It is somewhat else wherein the Image of God consisteth the outward Spirit belongeth not to the Deity but to the Wonders 6. Wee have spoken somewhat of it already but because this Question doth put us in minde of it againe mentioning that when he dyed he commended it to his Father therefore we must a little say how that was done 7. You sufficiently perceive in what manner the soule is the x Centrum Naturae Center of Nature the Originall of Life and mobility viz. Gods Fire which should be continually converted into the Eternall will of God wherein it is originally borne from the Magicall Desire and is a great Secret come out of the Eternall Nothing wherein all things are contained even the Deity with all the three Principles and every y Thing Essence or substance Being that can be named 8. And you perceive that the Light and Spirit of the Aire proceed from the fire and also that the fire doth againe draw the Spirit of the Aire into it selfe and so alwayes bloweth it selfe up and so with the Light Aire and z Or property source of the Fire it is its owne Life 9. And further wee have said somewhat of the Noble Tincture which ariseth in the Light in which the meeknesse of the Light consisteth and it commeth forth from the Anguish which is as a mortifying and springeth forth afresh through the mortifying Anguish as a life having another a Or Source property where the property of the fire is a kinde of Tincture like the driving forth of a Spirit and yet it is desiring and thereby it attracteth the vertue of the Light into it selfe and maketh it an Essence viz. water 10. And therein are two Formes One according to the source of Fire which is red and therein the vertue viz. Sulphur And the other which is like a thin meeknesse yet having Essentiality is water which the desiring Tincture contracteth together into one and changeth it into Bloud 11. Now the Originall in
or desire and on the contrary the Center in the power of the Fire would have it 12. For the life of the soule hath its originall in the Fire and that makes the striving for the Image of the soule and which of these two Formes whether it be the Fire or meeknesse of Love that overcommeth that will be the quality of the soule and as the quality of the will of the soule is such an Image will the soule have 13. And we must know that if the will of the soule change it selfe then its Forme will be also changed for if the b Quality or property source of the soule be fiery then it hath also a fiery Image 14. But if the soule turne its Imagination into the Center into the strong c Or harshnes Astringency and bitternesse then its faire Image is also captivated in the darke astrengency and infected with the Astringent wrath 15. And then this wrath is a Turba which possesseth the Image and destroyeth the similitude of God for in God there is Love Light and meeknesse but in this Image there is Darknesse astringency and bitternesse and the Essentiall d Quality or property source is fire proceeding from the Essences of wrath and then this Image belongeth not to the Kingdome of God so long as it continueth in this e Quality condition or property source and forme in the Darknesse 16. Fire is a further similitude of the soule the soule is an Essentiall Fire and the flash of the Fire is the Life of it The soule resembleth a Globe or an Eye of Fire 17. The burning Fire in the source signifieth the first Principle and the Life yet the Fire is not the Life but the Spirit of the source which ariseth from the Fire and goeth forth from the firelike Aire that is the true Spirit of the source of the Life of the Fire which continually bloweth the fire up again and maketh it burne 18. Now the fire shineth and giveth Light out of the source and dwelleth in the source where it shineth and the source comprehendeth not the Light and this signifieth the second Principle wherein God dwelleth 19. For we know that the f Or Vertue Power is in the Light and not in the Fire the fire onely giveth Essences to the Light and the Life or the Light produceth meeknesse and substantiality viz. water 20. Now we understand that there is a g Or amiable Loving meeke Life in the Light without h Or paine source and yet it selfe is an insensible h Or paine source it is nothing but a Longing or desire of Love 21. Which Source we account a Tincture in which the budding and blossoming hath its Originall yet the Fire is the cause of it and the meeknesse is a cause of the substantiality for the Desire of Love in the Light attracteth it and keepeth it so that it becommeth a substance but the Desire of Fire consumeth the substantiality 22. Also we must conceive that as the soule is purely and alone in the Center it is an Essentiall Fire in the Eye of Eternity and yet that Eye desireth a figure and Image of the wisdome of God 23. And the Image is in its desire in its Imagination for the i Verbum fiat word Fiat hath comprehended it that it might be a similitude of the Eternall wisdome of God wherein he dwelleth and wherein he may manifest himselfe by his Spirit and what ever hath been in his Eternall Counsell 24. Thus the Majesty of God flameth in the Image in the Essentiall Fire if the Essentiall Fire putteth its desire into the Majesty but if not then the Image is k Voyd or empty raw and naked without God and the Tincture is false 25. For the Image is in the Tincture and hath its originall in the Tincture in the Light not in the source of the Fire and as the Heart or word of God hath its Originall in the Light of the Majesty in the Eternall Tincture of the fire of the Father so hath the Image of the soule 26. Indeed the Image dwelleth in the fire of the soule as Light dwelleth in the Fire but it hath another Principle as the Light is such a source as is different from Fire 27. And so the true Image of God dwelleth in the Light of the Fire of the soule which Light the fiery soule must create in the fountaine of the Love of God in the Majesty by putting and yeilding its Imagination into it 28. And if the soule doe not so but putteth its Imagination into it selfe into its wrathfull forme of the source of the fire and not into the fountaine of Love into the Light of God then its owne source of l Sternesse sharpnesse or eagernesse fourcnesse astringency and bitternesse riseth up and the Image of God becommeth a Turba and swalloweth up the similitude of God in the wrath 29. And then the Astringent Fiat in the fiery Essence of the soule figureth for the soule an Image of the Imagination that is in its will whatsoever the Essentiall fire of the soule desireth that will be figured in the soule viz. Earthly Figures that which the will of the Heart casteth it selfe into that Image the Fiat of the soule will make that is as farre as the third Principle and the Spirit of the Starres and Elements hath power 30. So that if the will of the soule doe cast it selfe into the Kingdome of this world then the outward Kingdome hath power to bring its Imagination into the inward Principle and if the inward Fiat perceive that in the fire of the soule then it becommeth pregnant with it and keepeth it 31. And then the soule hath the Image of a Beast in the third Principle and that cannot be destroyed for ever except the will of the soule returne againe out of the earthly Lust and pierce into the Love of God againe and then it getteth the Image of God againe which may be done onely in this life while the soule is Essentially in its m Ground or soyle or bed of Earth Ether in the growing of its Tree but after this Life it cannot be done 32. Thus you may understand what the soule Spirit Image and Turba are the soule dwelleth in it selfe and is an Essentiall Fire and its Image standeth in it selfe in the Imagination in the Light of the soule if it cleave to God if not then it is in Anxiety in the wrath of darknesse and is an n Vizard or Monster abominable Image or an Image of the Devill 33. The Turba of the soule which destroyeth the Divine Image is the Essentiall wrathfulnesse and it is caused by the Imagination or false Love and o Or Imaging Representation and therefore all lyeth in the Imagination the Image consisteth in that which we suffer to come into our Desire 34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud
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-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-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
lay the foundation of his Philosophie in such grounds and Principles as are undeniable to him that doth but consider what is in his owne thoughts These and some others in their kind have gone as farre as the Naturall facultie of mans outward reason can reach this Author Jacob Behmen esteemeth not his owne outward reason but acknowledgeth to have received a higher gift from God freely bestowed upon him and left it in writing for the good of those that should live after him And in his writings he hath discovered such a Ground and such Principles as doe reach into the deepest Mysteries of Nature and lead to the attaining of the highest powerfull naturall wisdome such as was amongst the ancient Philosophers Hermes Tris-megistos Zoroaster Pythagoras Plato and oâ—her deep men conversant in the operative Mysteries of Nature and the moderne Trevisanus Raymundus Lullius Paracelsus Sendivogius and others by which men will be satisfied that not onely they have gotten but that wee also may get that Lapis Philosophorum the Philosophers stone indeed Those Principles doe also lead to the attaining such wisdome as was taught in Egypt in all which Learning Moses had skill to the wisdome also which was taught in Babylon among the Caldeans Astrologians and wisemen or Magi with whom Daniel was brought up also to that wisdome of the East from whence came the three Magi Matth. 2.1 who saw the Starre that lead them to Jerusalem and to Bethlem where they saw the child Jesus and worshipped and so returned with whom God himselfe vouchsafed to speake and direct them what to doe The Ground and Principles in his writings leade to the attaining the wisdome which excelled the wisdome of the East 1 Kings 4.30.31 which Solomon had and wrote in the Proverbs and in a Booke which hath not yet been extant with us in Europe but is reported to be found in the East Country some few yeares since wherein he wrote of all Plants from the Cedar to the mosse that groweth upon the wall and of all living creatures 1 Kings 4.33 His ground discovereth the way to attaine not onely the deepest Mysteries of Nature but Divine wisdome also Theosophie the wisdome of Faith which is the substance of things hoped for and the evidence of things not seene with the outward eyes this wisdome bringeth our inward eyes to see such things as Moses saw in the Mount when his face shone like the Sunne that it could not be beheld such things as Gehazi saw when his Master Elisha had prayed that his eyes might be opened his inward eyes for his outward were as open before if not more then any of ours being he was servant to so great a Prophet so they were opened and he saw Angels fighting for Israel such things as Steven who saw Jesus sitting at the Right hand of God when his face shone like the face of an Angel at his stoning and Paul who saw things inutterable in Paradise when his outward eyes were struck blind such wisdome as this seeth and knoweth all Mysteries speaketh all Tongues of men and Angels that Tongue which Adam named all the Creatures by in Paradise also it can doe all Miracles for the enjoying whereof men would give all their goods unto the poore nay give their bodies to be burned so dâ—sireable a thing it is to enjoy it in this life but while corruption sticketh to the soule it must have Charitie or else this seed of Faith will not beare the fruit of eternall Life in Paradise for ever where there is nothing but an eternall Miracle of which all Miracles on Earth are but in part but when that which is perfect is come then that which is imperfect shall be done away This is the wisdome by which Moses wrought his wonders above nature and all the Prophets after him to Christ and it is that which our Saviour Jesus Christ himselfe taught to his Apostles and Disciples and which the Comforter doth continually teach the Holy servants of God ever since and by what is written by this Author it may be beleeved that both the same wisdome may be attained now and the same power of the Holy Ghost by which they spake and wrought their Miracles and the cause discerned why scarce any hath been wrought for so long a while yes men will beleeve that greater things shall be done as our Saviour tells the Apostles then they saw him doe for it will appeare that the power in one Man even of one thought in a Man is able to change the whole universe in a moment this Power was in part in the Prophets and Apostles who could raise the dead and when the time appointed is come that all the dead shall rise that Power will doe it though it should be but as a graine of mustard-seed in One Man and restore the whole Creature to the glorious Libertie of the sonnes of God surely it will be worth our paines to find such wisdome as this By the study of these writings men may come to know every one according to his condition propertie and inclination how all the reall d fferences of Opinions of all sorts may be reconciled even the nicest differences of the most learned Criticks in all Ages that which seemeth different in the writings of the profound Magicall Mysticall Chimick Philosophers from that which wee find in the experimentall Physicians Philosophers Astronomers Astrologers and Mathematicians may be reconeiled by considering what this Author teacheth that the Names which were given to the seven Planets doe signifie the seven Properties of the Eternall Nature and are the cause of all those things which are by experimentall men accounted the first and deepest causes of all Also thereby the differences in Religion may be so reconciled that the minds and Consciences of all doubting persons may bee satisfied about Predestination Election Creation corruption Salvation and Restoration so cleerely that all will love one another and that hard lesson to love our Enemies will bee readily learnt and men will quietly contribute to the studying that one necessarie thing that treasure hid in the field that gold of the Kingdome of Heaven that precious Pearle that All in All Faith and Love and Christ and God when they shall perceive that all this lyeth hid in everie soule in one measure or other and may be found and the way set downe so plaine that every soule may find it Thereby the writings of all men will be understood even the very darkest Mysteries contained in the writings of the Prophets and Apostles will be made plaine and easie to the simplest thirstie soule and then when that appeareth which is now hidden that excellent glorie every one will not onely see it but walke in the way that leadeth to it and so attaine it in the highest Degree of every ones capacity and capability While this Wisdome is growing it will so reforme the Lawes by degrees in every Nation that at length the whole world will be governed in
and maketh a peculiar Principle wherein the Majesty appeareth 82. Thus the great Anguish ariseth in the bitter suffering and yet nothing is there neither that can suffer but it is thus in it selfe and it is its owne Life and if this were not the t Or glance splendour of the Majesty would not be the one is the cause of the other for the flash is in the Darknesse and the Light with the Majesty is in the Liberty 83. And this onely is the u Or differencing divorce that the Liberty is a still Nothing which receiveth the Light into it and maketh the Darknesse materiall and yet there is no comprehensible x Or Substance Essence but a darke Spirit and power a filling of the Liberty in it selfe that is within the desire and not without it for without it is the Liberty 84. Therefore God is the most hidden and the most manifest and that is the * Or Mysterium magnum Great Mystery and the Abysse is hidden and yet manifest as the Darknesse is to our fight But the source is unsearchable till the Will sinke downe into it and then it will be found and felt when the Will loseth its y Or Life Light And herein lieth the Ground of True Faith let this be told you yee Teachers in Babel 85. Seeing then there is an Abysse which in regard of the impression of the darknesse is called Ground wherein the source is a cause of the life for the wrathfull flash is the awakening of the life although it be nothing there but in it selfe and it is also a Desiring and that desiring is a seeking and yet it can find nothing but a glasse and a similitude of the darke wrathfull source wherein Nothing is 86. For it is a Figure of the Earnest wrathfull flash and of the sharp and z Sterne severe power which is Gods according to which he calleth himselfe a consuming Fire and an Angry a Or zealous Jealous God 87. And this glasse is also without Ground without beginning and without End and yet hath an Eternall beginning and an Eternall End and is the only Cause that the Abysse is blew dusky and fierie It is the cause of the Starres and Elements for the Firmament is a second Glasse proceeding from this 88. As there is a Threefold source in every thing and each is alwayes the Glasse begetter and cause of the other nothing excepted all things are according to the Essence of the Ternarie 89. Seeing then there is a Glasse in the Abysse in which the source beholdeth it selfe so it is also a figure and Image of the source which standeth before the source and doth or bringeth forth nothing but is a Virgin of the source wherein the wrathfulnesse of the Flash b Or discovereth it selfe discerneth it selfe infinitely without number and alwayes openeth its wonders therein by the bitter Spirit of the c Or rigling stirring Essences 90. Which hath its life in the flash so that it flieth more swiftly then a Thought and even the thoughts of the Creatures are and proceed herein also the Spirits of all living creatures are herein with their root each life according to its Principle 91. And in this Spirit of the Fire-flash consisteth the Great Almighty Life for it is consuming as the flash consumeth the Darknesse and as the Fire consumeth all things and yet remaineth a Life in it selfe yet it is an Hunger and Thirst and must have d Substance Essentiality or else it remaineth a darke Hungry Fire a will to devoure and to enjoy nothing a will to Rage and sting and to finde Nothing but it selfe whence Essentiality viz. the water and also * Or Substantiality or Earth Sulphur is begotten and begetteth it selfe from Eternity to Eternity 92. And here my beloved friend seek the first root of the soule in the Fire life and the second in the life of the Light in the Majesty and so you shall finde Gods Image and likenesse and the Greatest e Or hidden secrets Mysteries of the Deity lying therein 93. And although there be such an Eye of the wrathfulnesse wherein the Earnest f Or strong or sterne severe Fire life taketh its Originall yet it is not at all g Or rent sever'd from the life of the Light but is one only life that hath two Principles for it burneth in two sources which are within one another and it is one onely Spirit having two differences and two wills one will dwelling in the Fire and the other in the Light 94. And know certainly for a Truth that the darke Fire-life is the Abysse of Hell for it is the h Or sterne or fierce severe Anger of God 95. But doe not you seeke as Babell that great City of confusion upon Earth hath sought which wee blame not for any thing but her negligence and carelessenesse and for seeking her Owne Glory and power and by that meanes hath ensnared her selfe in the wrathfull Anger of God which hath a long time subjected her under its wonders and drawne many soules into its source Consider this 96. In the third Booke of our writings this is set downe at large and that booke is somewhat easier to be understood then this is but in this is the deepest ground of Eternity so farre as a spirit can conceive for it cannot beare more well may it be described more largely but not more deeply for it is comprehended in the Abysse in both the Principles for the soule ariseth in the Abysse in both Principles and in the spirituall will in the Eternity 97. And yet if it be not wary and circumspect the Devill may easily ride in its Chariot viz. in its Will but if it be circumspect and doe cast it selfe into the will of the Majesty of God then the Holy Ghost rideth in its Will and it is his Chariot 98. And herein you may now finely search the Ground of Heaven and Hell of Angels and Devills of Evill and Good of Life and Death if you seeke as wee shall further direct you The sixt Forme of Fire 99. Seeing then two Principles are so in one Essence as no man with Reason can speake against it for every life consisteth in venome and in Light each in its owne principle and according as it hath the source so hath it also its Light therefore we must search what that is which sustaineth the life that it be not starved and what driveth forth its source that it can endure for ever 100. This now also hath two differences for the Light-life hath its owne source and driving and the Fire-life also its source and driving each in it selfe but the Fire-life is the cause of the Light-life and the Light-life is Lord of the Fire-life and herein lyeth the i Mysterium Magnum Great Mysterie 101. For if there were no Fire there would be no Light and also no Spirit and if there were no Spirit to
number 31. 196. But the soule which in the Time of this Life did turne again and did yield it selfe up with its will into the Death of Christ at the line of the Crosse N. 27. that soule is then sunk downe from its proud and x Or evill wicked workes and become free in that same will and is entred into the Death of Christ and sprouteth forth with the Spirit of its will N. 28. in the Divine power from the Death of Christ through the second Principle where the Spirit of the Will viz. the Image y Or reacheth obtaineth the Divine Light againe N. 29. and the z Or Spirit Image N. 30. standeth againe in the Divine Man N. 31. Image number 32. God number 33. a Or substantiality 197. For when the Spirit of the Will entreth into Death at the Crosse then it putteth on the Divine Essentiality that is Christs flesh into it selfe againe and bringeth it with it selfe into the Light world where the Divine life springeth forth againe in the Holy Body and the Image is free againe as here N. 32. is to be seene and it dwelleth in God N. 33. and eateth of Gods word or Essence For the Image here is b Or beyond without Nature in the Liberty but the Humanity is in Nature as it is here set downe 198. But for those soules which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish and their workes are fuell for that fire 199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ and yet is hard bound to the wrath then it hangeth as it were by a thread to the death of Christ The ninth Number number 34. 200. This soule must needs burne thus a while till the Spirit of the Will can enter into the Death of Christ and till its Sydereall fuell be burnt up when the Earthly body dieth the Image must be c Or washed scoured or purged * Or washed scoured or purged bathed which this present too wise world scorneth but shall be forced to trie it in Death where that little Sparke which did hang but as by a thred must enwrap it self quite into the Death of Christ for it hath lost both body and Essence and remaineth naked without Divine d Or substance Essence or body in Gods Mercy in the Divine Tincture viz. in the ninth number N 34. and waiteth for the last Judgement wherein God will restore in the Tincture all that which ad m lost But the workes which it hath doâ—e heâ—e will not passe through the fire but the Darke Magick fire hath swallowed them up into its Mysterie in the Darke world let this be told thee O Man Soules Eternall Habitation number 35. 201. After the ninth Number standeth the soules Eternall Habitation noted with the N. 35. which signifieth that these escaped soules are yet in God in the Angelicall world but without their workes and they cannot so highly attaine the Glance of the Majesty as those which e Or here in this life have clothed themselves with the power of God The word Habitation entreth into the Liberty without Nature as also above it the word Image doth For the soule must stand in Nature but the habitation of the Image is without Nature in the Divine Liberty Angelicall World number 36. 202. Beyond the word Habitation standeth Angelicall world N. 36. signifying the whole f Or place Court of Angels or g Thrones or Principalities Princely Thrones in the Liberty of the Divine Majesty whereas their root is in Nature but is not h Or acknowledged felt Proud Devill number 37. Will of the Devill Lucifer number 38. 203. At the left hand in the upper space N. 37. standeth proud Devill with two i Or Legs lines one reaching to be upon the Cha acter O N. 4. and the other reaching up above the Great Mysterie of the Ternary where standeth Will of the Devill Lucifer N 38. Here the Devills fall is to be considered 204. He hath driven his proud will from the line of the Crosse upwards and would domineere over the Mystery of the Divine wisdome by k Or reason or in Wit craft and fury cunning subtilty and wrath in the power of Fire and l Or inflame kindle the Mysterie of the Ternary that he might be Lord as indeed he did kindle the Essence in the Mysterie where from Earth and stones proceed and would faine have flowen out above the Mystery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels Abysse of the Darke world number 39. Eternall Hell of Devills number 40. 205. And hence it followed that he was thrust out from the Divine Mysterie from the highest Thrones into the darke Magick fire and is throwne downe beneath viz. into the Abysse of the Darke world N 39. where he must dwell without the Principle in the horrour of Fire that is in the first three formes m Or till fire or before the fourth forme which is fire it selfe of Fire in the Anguish and there he hath his Hell as below N. 40. is to be seene and thither also doe the damned soules fall where to Eternity they cannot see God The other line of the Crosse upwards 206. Over that line N. 1. above standeth Abysse Eternity signifying the Liberty without the Principle and thereby is n Or understood meant the Mysterie of the Eternity wherein every Creature standeth in its owne source in its owne fire whether in Darknesse or in Light and hath no other light but what shineth o Or in the Creature it selfe in it selfe and it also comprehendeth that light p Or beside it selfe outwardly without it selfe Both worlds viz. the Light and Darke world are in one another but the Light is not attained except a creature be capable q Or to receive it of it 207. There are Angelicall Thrones which we know nothing of our knowledge reacheth onely r In Locum or space or bounds unto the place of Å¿ Or that this world so farre as the kindling in the Creation did reach and t For a resemblance of it therefore this wheele is made with the Crosse in it SONNE number 41. and of the Heart 208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER and at the right line N. 14. HOLY GHOST signifying the Persons and birth of the Holy u Or Triplicity Trinity The ♡ in the Crosse is the Centre and signifieth the Eternall band of the x Or Threenesse Trinity 209. The word SONNE N. 41. signifieth the Word which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world according to the property of each source 210. But the Three Persons are free from the Crosse and touch
it up it attributeth the power to God and giveth him the Glory it doth as an humble Childe and standeth still under the Crosse and letteth the Devill goe rushing away over it but it sprouteth forth in humility and meeknesse through Death into Eternall Life and bringeth forth much fruit in Patience 26. And so the Devill can doe nothing to it it is as it were dead d Or before to him he may keep a racket with his Turba in the Earthly Life with his helpers the wicked men this he hath but as a scorne in the sight of God for he is a proud Spirit and would be above the Wonders of God but an humility can e Or subdue binde him 27. After this manner every man may escape the false f Or Magus Magician and also the Negromancer for no Power can touch him in whom God dwelleth and as Christ in his Death overcame Death and the Devill so also can we in Christ for the Word which became man dwelleth in us and in the Word we can reigne over the Devill and Hell nothing can hinder us 28. And thus we give you for an Answer to this Question that the soule in its Originall is greatly powerfull it can doe much but its power is onely in that Principle wherein it is for the Devill cannot reigne over God 29. It s power is not given to it as a King giveth favour and power to a man but it consisteth in a Naturall Right therefore we are Children of the g Or Allmightinesse Omnipotence of God and inherit his Goods in the Omnipotence The seventh Question Whether is the Soule Corporeall or not Corporeall 1. THat thing which comes from no beginning hath also nothing But if it be somewhat then it seeketh its beginning in it selfe for every Spirit dwelleth in the deepest Abysse of its h Or Being Essence and if it must make the Essence to it selfe then it can dwell in nothing that is strange to it but in it selfe in its owne Essence 2. When God created the Soule then the Holy Ghost i Or encompassed cloathed it with the Tincture for one part of the soule consisted in the Tincture it was k Or without a body naked of it selfe as the glowing Fire is l Or Source naked and is cloathed when it hath the Tincture 3. But you understand that the growing proceedeth from the warmth that is the driver forth of the Tincture it driveth the twig out of its roote viz. out of its owne Fire be it cold or hot fire 4. For Darkenesse hath the cold fire so long till it attaineth the Anguish and then it kindleth it selfe in the heat as you see in an Hearb if it come into another l Or Source Property 5. And thus we give you to understand that the Tincture is the true Body of the soule for the soule is Fire and the Tincture ariseth from the Fire the fire draweth it againe into it selfe and allayeth it selfe therewith so that the wrathfull source is quenched and then the Tincture subsisteth in meeknesse 6. For the soule hath no Essence nor m Might or ability Power in it selfe but the Fire is its power and thus water proceedeth from the meeknesse of the Tincture 7. For the fire is desirous and where there is a desiring of the Originall there is also a finding of the Originall thus the fire findeth water in the Tincture and turneth it into Sulphur according to the power of all the seven Spirits of Nature and this is n Or the. a water of Life 8. For the Tincture springeth up in the water like a sprout and the fire in the Abysse causeth it and so the water in the Sulphur of the seven Spirits is turned into the Mysterie for the Great o Arcanum Secret what God and the Eternity can doe lyeth therein 9. And thus the Mysterie containeth two formes viz. fire and water and changeth it selfe according to them both viz. according to fire into Red and according to the Tincture into White p This white this is a splendour or Glance of the Fire by which the Life may see and know it selfe from whence Reason and the senses arise And the Minde is in the wheele of the Anguish in the Fire out of which the Essences arise 10. And so we see what the blood is viz. q Or an Habitation a house of the soule but the Tincture is its body 11. The true soule hath no comprehensible body which may be called soule but the body groweth in the Tincture in the Sulphur out of Sulphur that is each Spirit of the seven Spirits of Nature desireth Essentiality and that concrete Essentiality is Sulphur 12. For Sul is the vertue of the Light and Phur is the vertue of the foure Formes of the Originall of Nature as is mentioned at large in the third Booke Mesch mixture or concretion 13. And thus the Phur desireth flesh that is a r Masse of fire and water and it is conceived and borne in the Tincture 14. And the Tincture is the sprouting of the body and the fire is an Originall of the Spirit through the Tincture for the Spirit of the soule taketh its Originall in the Tincture which then figureth the true Image according to the Image of God that is according to all the three Principles for in the Fire the soule is no similitude of God but in the Spirit it is the Image of God 15. For the first soule was incorporated with the Divine Essentiality together in the Tincture so that it had the Divine body in the virgine of Wisdome in which the Tincture standeth which is the Angelicall Image 16. And so wee answer you that as to the soule onely beside the Spirit it is a Globe of Fire with an Eye of Fire and an Eye of Light which turne themselves backwards into one another as the wheele in Ezechiel that could goe on every side though Babell hath contrived another meaning about it but a blinde one without Spirit 17. But as to its Tincture proceeding from the Light which ariseth both from the fire and Light Å¿ The soule it is a Spirit in which the Originall of the soule and of the Spirit cannot part asunder in Eternity It is an Eternall band and when the bloud t Run out is gone and the body dieth then that band remaineth in Eternity 18. As to the soule onely the body belongeth not to the Essence of the soule they are two severall Essences for the body is the Glasse and dwelling house of the soule also its u Inheritance owne Lands or goods or possession Proprietary and it is also a cause that the x Or poore meere soule altereth the Spirit according to the lust of the body or of the Spirit of this world 19. Whereby the Image in the Spirit is altered altogether according to the Contence of the Will which the soule hath y Or
Turba neverthelesse sets before their Eyes 31. But now those soules which are damned in a high degree are very presumptuously bold they reject God and curse him and are his h Most malicioius worst Enemies 32. They hold their cause to be just they oppose God with daring impudency and thinke is there fire so are wee fire is there i Rising boyling properties source then wee will climbe up above God and Heaven in the source of the fire what care wee for humility wee will have the strength and might of the fire we will be above God and doe Wonders by our Power 33. Wee have the Roote God hath but the Glance let us be Lords God shall be servant our k The wrath of the Eternall Nature Mother is his life wee will overthrow his strong Tower at once 34. They have the minde of Souldiers that scale Forts and walls and thinke the Citie is theirs though indeed they loose their lives and never get it 35. You must understand that Hell is against Heaven and the Inhabitants thereof against the Inhabitants of Heaven and this in God is also a great Wonder all maketh for his Glory The three and twentieth Question Whether doe the Soules of the wicked without difference for so long a time before the Day of Judgement feele any ease or Refreshment 1. A Thing whîch goeth into an Eternall Entrance is also in the Eternall End who can put any thing into his hand that is a far off and not present where it is to be done he must give it onely into his hand that is by to receive it And that thing which with its will is gone forth out of it selfe can receive nothing within it selfe because it desireth nothing within it selfe 2. Thus it is with the wicked in this world he is gone with his will out of himselfe into Covetousnesse Pride and pleasure into vices gormandizing tipling and whoring also into Gluttony his will is continually bent to dispise the poore in scorne and disgrace to plague the poore and to tread him downe by Authority 3. He hath corrupted Judgement with lies and bribes and continually swallowed downe unrighteousnesse as a Cow drinketh water all that hath come from him hath been l Or cruell bitter Anger which he prosecuted as farre as his power would reach his will hath been meere wilfulnesse he hath done what he listed he hath danced after the Devills owne Pipe and hath wholly entred into Covetousnesse he hath accounted his money and meanes his Treasure and his will hath continually entred into it 4. He hath never retired into himselfe and sought after Love much lesse humility he hath esteemed the needy as his footstoole he hath crushed him under without measure he hath counted it his Art and wit when he hath been able thus to gripe and over-reach the simple and deprive him of his labour 5. He hath supposed that he had found out the finest policy who m Had gotten an Office could contrive his businesse so sure that he might doe what he listed then he thought himselfe very cunning and that he had great Wisdome 6. All this yea and much more he hath conceived in his will and therewith the Image of the Spirit of the soule hath been filled and all this standeth in his figure and when ever the body n Or returnes to Earth dieth then the Turba layeth hold of this in the Spirit 7. And then if the Spirit would faine enter into it selfe the Turba goeth with it and seeketh the ground viz. the Roote of the soule and so the fire is but o Inflamed kindled by it 8. And you must know that the soules of the wicked have no ease their best ease and joy is when they climbe up in the will in their p Employment or Office workes which they did here and continually desire to doe them more still it grieveth them that they did not afflict the honest more then they did their will is just so as it was here 9. They are Spirits of Pride like the Devill a Covetous devouring Spirit which devoureth their abominations which they committed here their joy is onely to thinke how they will contemne God and be their owne Lords this is their recreation and refreshing and no other 10. For how should they receive any other refreshing when they dare not for shame lift up their eyes to God nor dare they flie to the Saints whom they have here scorned they are ashamed to doe that for their falshood continually smiteth them on the face and their malice and falshood boyleth up from Eternity to Eternity 11. When but the least thought of the last Day commeth into their mindes then feare and horrour stirreth in them they rather let that thought alone and recreate themselves in haughtinesse 12. And this is also a Wonder and the greatest Wonder of All that an q Or an Image of Love Angell should become such a furious r Or mad senselesse Image of Anger and wrath Devill and so the Power of Gods Anger commeth to be manifest in God for God hath manifested himselfe according to both ſ The Eye of Love and the Eye of wrath Eyes in Love and Anger and it is left free to Man he may goe into which of them he will God throweth none into wrath the soule casteth it selfe into it 13. But you must know that the wrath hath set its t Or Jawes throat wide open and draweth mightily and desireth to devoure All for it is the Covetousnesse and the Pride insulting over humility 14. And so also Love and Humility have opened their Mouth and draw with all their Powers and would draw Man into Love into Heaven 15. Now into which of these the soule entreth in that it remaineth and groweth whether in Love or in Anger In that Tree it standeth and there is no Deliverance in Eternity from thence here in this Life the soule stands in a Balance in the Angle and may though it have been evill be borne againe in Love but when the Angle breaketh then it is gone it is afterwards in its owne Country in its Principle 16. Who shall breake that which is Eternall where no breaker can be found for it is its own Maker whence then shall another Turba come when a thing is in the Eternity where no Limit is 17. But that you may see for all this that God willeth not evill He maketh his will knowne unto you He sendeth you Prophets and teachers and giveth them his Spirit that they may give you warning Now if you refuse to obey then you stay still willingly in the Anger which is your u Dwelling or Prison wages and Kingdome 18. God x Sends you Crosses afflicteth you to breake you off from your owne will from your voluptuous proud and dissolute Life But if you goe on you shall hereafter surely taste the hellish Dregs 19. Wee teach you the Crosse and the Devill
so that they shall be able rightly to behold their workes for they must first be tried by the Fire and whatsoever is false the b Uncleannesse or drosse Turba of that must remaine in the Fire according to the words of c The words of Christ in Paul Christ 2. But it is strange that men should aske whether they know Arts or no without Question they know all Arts how deeply soever they are grounded but they dare not d Or bring them into act awaken them that they appeare in Spirit for Arts are borne in the Centre of Nature out of those Essences wherein the Wonders lye which they sought in this world so farre as they had the Mysterie made knowne to them 3. A soule that is without the Divine body doth not willingly enter into the Mysterie for Art it stands still in its rest it feareth the Turba It giveth God the glory 4. But those soules that are highly enlightned who have heavenly Essentiality in their Spirit They have all knowledge of heavenly things and of whatsoever lyeth hid in the Mysterie especially those who had acquaintance with the Mysterie in this Life the other dive not in into the Mysterie 5. For every one continueth in his e Or Employment calling in that which he delighted in here although there be no such working yet they have their joy in it for in Heaven there is an humble simple Childrens Life 6. Why then should they search or care for Art when the whole Mysterie of God standeth open God filleth All in All there is only a meere Wonder they All live in Wonders and are all of them the Art of God they have great knowledge but in a Paradisicall simple Childrens Life The eight and twentieth Question Whether hath the Soule any more knowledge of Divine Angelicall Earthly and Devilish things and whether can it get more certaine experience and knowledge of them then it had in the body 1. COncerning Divine and Angelicall knowledge certainly it hath much more of that for it is in the Principle of God the Sonne seeth very well what the Father doth in his House and so likewise the soule seeth what is in Heaven 2. Their knowledge is different for the highest knowledge is in the Majesty and therefore most soules must waite till the last Day when they shall receive their new Body 3. But the highly enlightned soules which are in the Divine body and Power they have superabundant understanding and knowledge of God and also of the Angels for they continue in the Wonders of God till they shall bring their owne Wonders thither 4. The soules that are without a body are in Heaven in God as it were Magically they awaken no Wonders but are under Gods Altar and expect the Wonders at the Day of the Appearance 5. They take no care about devillish matters it belongeth to the Angels to strive with the Devills and to defend man No f No holy soule soule imagineth into Hell it is Enmity to it The nine and twentieth Question What is the Soules Rest g Or Resurrection Awakening and h Clarification or transfiguration Glorification 1. THis is already sufficiently cleared their Rest is without Essence in the stillnesse where they are in Gods hand and no i Paine or Turba source toucheth them they have no feeling of any source but they are as one that lyeth in a sweet sleep and resteth very pleasingly 2. Their glorification in this meane time is when they consider of the Joy to come then the k Viz. the Spirit of the soule Spirit entreth into the Majesty of God and receiveth Joy and l Glorious illustration Clarity and so all this time they trim their Lamps that they may the more m cheerefully readily receive their bridegrome in their New bodies 3. There is a very sweet Magicall Paradisicall joy in them but Paradise is not yet fully n Stirring or working manifested in them with totall perfection for that belongeth to the New body which shall rise out of the Earth 4. The first body which God created and Christ redeemed with his bloud that will bring the Wonders with it and enter againe into Paradise and be clothed with the Majesty of God and then the Tabernacle of God is with Men. The thirtieth Question What is the Difference between the Resurrection of the flesh and of the Soule both of the Living and of the Dead 1. CHrist saith concerning this that there shall be a great difference therefore we direct you tâ—â—he Scripture for it shall come to passe just according to the Holy Scripture 2. Seeing that humane Reason cannot search or finde it out how should I answer you more then the Scripture speaketh of yet seeing you so earnestly desire and long to know these things you even become the Finder in your seeking and I am but the Instrument 3. And although it be declared and given to me yet it is not a thing that consisteth in my understanding or knowing but the knowing consisteth in the Spirit of Christ according to which this hand speaketh of us for it speaketh from two Persons and two Persons say not I but we and speaketh of two as a Lord who speaketh of his person and of his o Office Authority Power or Jurisdiction Dominion 4. Thus also the Children and servants of God ought not to say the knowledge is mine the understanding is mine but give God the glory and in their manifestation of the Wonders of God should speake of two viz. of the Giver and Receiver 5. Neither should any vnderstand this our manner of writing so as if the hand did glory or boast it selfe of its humane Authority and worthinesse though indeed we are worthy in Christ but as to the outward Man we will have no honour or Renowne for the Renowne is Gods 6. Wee are Children of the Father and must doe as he will have us and not bury the Talent which he giveth us in the Earth for the Father will require it with increase and if there be no increase of it he taketh away that which he hath given and giveth it to him who hath gained much which would be a very lamentable taking away from me for me to know and enjoy God and then to lose him againe it were much better for me to lose the whole world and the outward Life then God and the Kingdome of Heaven 7. Neither is it a light matter to be disobedient to God see what was brought upon Corah Dathan and Abiram by Moses wee say the same shall come upon the disobedient and scorners 8. Indeed the scorner seeth not his punishment instantly but his p Viz. his perturbation malice and wickednesse maketh a figure of it Turba taketh it in îf he hath been a jeering scorner and Reviler and now would faine be delivered from his q Or sinne Turba then he must bewaile it in bitter lamentation and sorrow in the
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
it with 10. None shall say to another thou art my Husband thou art my wife thou art my Daughter thou art my sonne my servant or my handmayde all are alike there wee are all Children there is neither Husband nor wife neither childe servant or mayde but all are free every one is all There is but one Sex viz. Heavenly Virgins full of Modesty Chastity and Purity 11. All of us together are Gods Spouse and he is our Husband He soweth his power into us and we bring him forth prayse and Glory 12. There is such a kind of dancîng and singing as Children use when they hold hands and sing and dance a Round 13. All Arts will be no account But you must know that they who have i had the Mysterie Enjoyed the great hidden Wisdome understanding and Art and to whom that hath been revealed they shall have farre greater Wisdome and knowledge then others and excell others much 14. Indeed not in k Teaching and ordering or coaction Doctrine and Discipline but their wisdome will begin all manner of Exercise in the heavenly Mysterie to the stirring up of Joy for as Children flock together when one beginneth a sport so also here 15. Little Children are our Schoolemasters till evill stirre in them and so they embrace the Turba Magna but they bring their sport from the Mothers wombe which is a Remnant of Paradise but all the rest is gone till we shall receive it againe 16. A King is of no more value there then a Begger if he have governed well then his vertue followeth him and he shall have the prayse thereof in the Majesty for he will obtaine an excellent glorification like a Shepheard over his flock 17. But if he have been evill and yet at last turned and entred in as by a l thread The thread of Faith at the last gasp then his Kingly workes remaine in the Fire and he will be accounted of m In the Kingdome of Heaven here then a Begger who hath been honest nay he will not be so glorious as he 18. Every one will be knowne by his workes what he hath been when they shall set forth their Merchandise in the heavenly Magia as Children doe in their sport 19. And yet you must know that it shall not be a Kingdome of Sport but we shall speake of the Wonders and wisdome of God and of the great Mysteries of the Heavenly Magia the n The song of Miriam Moses sister song of the o Persecutour plaguer or oppressour great Hunter will continue there to the disgrace of the Devill and to the prayse of God 20. We shall have some knowledge of Hell but see nothing of it save onely in the Magia in the Mysterie for the Devills must dwell in the Darkenesse the wrathfull fire which is in them is their Light they have eyes of Fire to see with all all Fire besides is gone for the Majesty hath p Or allayed it swallowed it up that it may burne in Love 21. Though indeed there is fire in the Center from which the Majesty ariseth but this will not be allowed to the Devills they shall be thrust out into Darknesse where there is howling and gnashing of Teeth indeed more q More frost then fire cold then heat The three and thirtieth Question What kinde of matter shall our bodies have in the Life to come 1. MY beloved friend this is a mighty r Or strong hard Question the outward man must let it alone and not meddle with it at all for he is not worthy of it 2. You know that God is become Man and hath taken our Flesh and bloud and soule upon him Now Christ said ſ Joh. 8.23 I am from above t Joh. 3.13 None goeth into Heaven but the Sonne of Man which is come from Heaven and is in Heaven 3. Doe you understand this that he said he is in Heaven He spake not onely of his Deity that is of the Word but of the Sonne of Man even of that Word which was flesh and this we are now to consider of for in that Flesh and Bloud we must live Eternally and we must have Christs body if we will subsist in God 4. Yet wee know of no other body that we shall have but our u Job 19.26 27. owne body growing out of the Old Body as a sprout groweth from a kernell and such a Body Adam had in the Creation but he was captivated by the x Or by the working property of this procreated world of foure Elements Kingdome of this world and so became Earthly this was his Fall and this caused God to take a part of Adam and make a woman of it as wee have written at large in our y Of the threefold Life third Booke 5. Now we know well that Adam was a chaste Virgine before his sleep and before Eve was made but afterwards became a Man z That is a beastiall animall mortall man having Deformity like a beast of which we are yet ashamed at this very day in the sight of God because wee have Earthly bestiall members for propagation 6. Now Adam had the Virgine of Divine Wisdome in him but when he fell then it continued immoveable in its owne Principle and Adam a Or forsooke it departed from it 7. But know that Christ became Man in that Virgine which was in the Earthly Mary for the word of the Lord brought it with it into the body of Mary 8. And here you must understand that Christ became Flesh in the water of Eternall Life which flesh the whole Deity filleth and also in the b Substance or properties Essences of the Earthly Mary 9. But Mary was blessed with the Heavenly Virgine and so Christ became man in a pure vessell and the Earthly man clave to him 10. For because of the soule which he was to receive from c From the soule of Mary Mary he must therefore receive Mary's Flesh yet in the blessing in the Heavenly Virgine onely 11. The Tincture of the bloud in the heavenly Virgine was heavenly for the d The Earthly Tincture or substantiall vertue Earthly had not been able to passe through the wrath of God and through Death much lesse had it had power to rise out of the grave 12. That word which became Flesh had the water of Eternall Life which did proceed from the Divine Majesty and yet it was in Mary's bloud and here for further information wee direct you to our third Booke where it is described at large 13. And thus we tell you we shall have a body consisting of Flesh and bloud such a body as Christ had for Christ by his Incarnation is e Or borne become Man in us 14. When we are borne anew of water and of the Spirit then in Christs Spirit we are borne anew of Christs flesh and bloud wee put on Christ 15. Christ becommeth borne in the converted sinner and
that you shall feele Enoch with your Hands no! Enoch did not preach from the Spirit of the Earthly Life but from that which was a Prophet which brought the outward man into the Principle and so you shall not feele the outward Enoch but you shall heare the Prophet which speaketh from Enoch from the Mysterie 26. Babell doth mock and scorne at this and contemneth Å¿ Or Prophesie Enoch for a while and then Enoch calleth t Preaching or Teaching Noah but they call him old foole for preaching so of the downefall of Babell 27. But Noah goeth into the other world through the u Simplicity or humility water and calleth x Or Miracles Moses with his Wonders and he commeth for he hath the Wonders of God! 28. For he is passed through Death and brought his body through Death when the Turba desired to consume it and the Devill contended for it and would have the y Corruption or transitorinesse Turba which was in Moses because he had been an angry man and carried the z Or destroyer Turba in him 29. But it was told the Devill that the Turba in the Fire did not belong to him for it belonged to the Majesty of God and contained the Wonders and the Turba in the Darknesse of the wrath onely belonged to him who is without the City he must not dwell in the City in the Principle but without it 30. For God did not create him a Or for in the Fire let him remaine therefore in his owne awakened Fire-Life he hath nothing to doe with Moses his body for his Wonders in the Anger belong not to his b The Devill Turba he is a very out-cast a castaway 31. Also Moses his body is passed through Death his unfadable Body which had the Wonders hath swallowed up that which was Earthly in the Turba and yet not consumed it to putrefaction but it also is in the Mysterie and his c Anger sharpnesse or severity Turba which killed the first-borne in Egypt drowned Pharaoh in the water slew them that worshipped the Calfe and swallowed up Corah Dathan and Abiram into the Earth continued in d Moses death Death 32. For when he dyed then his Spirit and soule departed e Or from the Anger and severity and passed into Innocency and so was but an Instrument of Gods Anger in true Resignation and not in selfehood from the Turba and he remained in the Wonders in the Mystery 33. And now he is become a Lamb and putteth his workes amongst the goods of Isaack and Sem as a Mystery of God in his deeds of Wonder but the house is Isaacks and all dwell in the Tents of Sem in his Kingdome take notice of this both Jewes and Christians 34 Now therefore seeing Moses is gone with Righteousnesse from the strife of the Turba and of the Devill into the Mysterie and yet hath his first unfadable body on him which though it be delivered from the Turba must yet be tryed in the Fire at the end of the Dayes and therefore his Prophet is in the Mysterie 35. And since he is become a Lamb after the Turba he hath sent his people many Prophets to preach the Mysterie as indeed there are not onely Lawes and workes contained in the Mysterie but also the Lamb Christ into whom he is also entred and hath brought his f Or the Jewes Law to be a servant in the g Or houshold Family of the Lamb that so his Wonders may be in the sheepfold of the Lamb. 36. This Moses calleth to h Or Prophesie Enoch seeing that he also is in the Mystery and is cloathed with the white Garment which he got of the Lamb in the other world and Moses commeth to help him with the Lambs deeds of Wonder because they call Noah foole who teacheth only as an honest man without Wonders 37. Babell is not able to endure i Noah's doings of simple teaching without Pomp and Couetousnesse this for so her Pompe and Pride will be taken away she setteth her selfe against k Or Miracles Moses and l Or Prophesie Enoch and persecuteth them she would murther them but Moses is already dead and Enoch is taken up and neither of them is in the outward life with her she saith come on now where is Enoch and Moses shew us their Wonders but she is blinde and cannot see them and so she raveth against Moses and Enoch and falleth into Contention 38. Then Moses calleth for m Or the Sword or vengeance Elias who went out of this world in the Divine Fire into the Abysse of the Prlnciple with body and soule who also dwelleth in the Principle with mighty Power Now when he commeth and perceiveth the crie that n Destroyed Christendome Babell is in the Fire then he kindleth the Turba so that the great Fire burneth which consumeth flesh and bloud also stones and the Elements then Babell must drinke her last o Or the very Dregs draught 39. After this p Or the Prophets that preach in the Name of the Lord and leade a pious life Enoch hath peace a while and then is the golden Age till my q The Children of God beloved groweth voluptuous and wanton having fatted her Turba so that it seeketh the Limit and then commeth the End of all time 40. Doe not wonder at it we will stay in the meane time with r In simplicity Noah till Å¿ Miracles Moses and t Or vengeance or destruction Elias come then all the Children of God will finde it true 41. Yet it will remaine hidden to the wicked till the Turba devoure them for they looke upon this as the Jewes did upon Christ and the first world upon Noah what doth the Mysterie profit a scorner he lookes after nothing but eating and drinking and taketh care how to satisfie his haughtie minde that he may ride with Pomp in Babell 42. Thus my beloved friend we have given you a short Hint of the Enochian Life and what his Office and condition is also of Moses and Elias as a wise man consider further of it for we dare not speake otherwise thereof our understanding and will is driven into such a phrase neither have wee leave in this place at this time to write more at large or more fundamentally in plaine words 43. But if God shall please to grant that we may write somewhat upon the first and also upon the second Booke of Moses somewhat more should be revealed for the Names of the Fathers before the Floud which are there set downe belong all to the Mysterie and they containe great Wonders in them when it is Day you shall clearely know the whole course of the world in it The six and thirtieth Question What is the Soule of the Messiah or Christ 1. WE have sufficiently cleared this in our third Booke of the threefold life of man but because every one
l Or through and through transparently wholly perspicuously and the m Or Glance or Luster brightnesse of God shall be the light thereof and the Holy Jerusalem the Great City of God shall be therein where they shall offer up the calves of their lips there shall the bright City of God with rhe Wonders and Wisdome be established and the Temple of God the New Jerusalem shall be prepared upon the New Earth which is adorned from the Power and Wonders of God 5. All what ever the Prophets have written shall be there fulfilled for Gods word and Wonders shall flourish afresh upon the New Earth as grasse 6. There is no Death any more also no feare no sorrow no sicknesse no Superiour but onely Christ who will dwell with us we shall have one Communion with the Angels wee shall have fruit grow according to our desire and wish 7. There will be no old Age but one of a hundred yeares will be as a new-borne childe and we shall live in meere delightfull Love 8. All what ever is joyfull will be sought after and there the will of all will be bent to make one another rejoyce 9. We shall lead an Holy Priestly Life and we shall all speake of Gods wisdome and Eternall Wonders for the Divine Magia hath infinite and innumerable Wonders the more that is sought the more there is in it and this is the encreasing of the will of God 10. To this end God hath made himselfe manifest in his Images viz. in Angels and Men that so he might have joy in himselfe and eternally rejoyce with the essences of his Life Hallelu-jah 11. Thus my beloved friend we have set you downe according to our guifts a round Answer to your Questions and we exhort you as a brother not contemptuously to despise us in respect of our simple speech and n Or unlearnednesse incongruity 12. For we are not borne of Art but of simplicity and we speak great things in simple words take this as a singular guift from God you shall finde more in it then in the best o Artificiall Eloquent Oratours Eloquence of the highest Art except they also have their birth from this Schoole and then we will prescribe nothing to such but acknowledge them for our loving Brethren in Christ with whom wee have assured hope to rejoyce eternally in the heavenly Schoole of which wee here have attained a little fore-taste 13. Yet our knowledge here is but in part when we shall attaine p Or the totall perfection then we will say what God is and can doe AMEN A short Summary Appendix OF THE SOULE The Image of the soule and of the TURBA which is the Destroyer of the Image Written by the same Author I. B. In a Short Summary Appendix of which in the other writings of this Author is written fundamentally and at large .1 THE soule is an Eye in the Eternall Abysse a similitude of Eternity a perfect figure and Image of the first Principle and resembleth God the Father in his Person as to the Eternall Nature 2. The Essence and substance of it meerely and purely as it is in it selfe is first the wheele of Nature as to the first foure * 1. Astringent 2. Bitter 3. Fire 4. Anguish Formes 3. For the Word of the Lord q Or formed or fashioned or created comprised the soule by the Eternall Fiat in the Eternall will of the Father in the Center of the Eternall Nature and opened it with the Holy Ghost or blew it up like a fire which lay hid in the Eternity and wherein all formes of the eternall Nature stood from Eternity and r The soule the formes is alone known in the wisdome in the Divine Magia as a figure or Image without substance 4. Yet that Å¿ Or being thing hath not been substantiall but Essentiall and hath been knowne in the Principle in the flash where the fire ariseth But the shadow of it hath from Eternity in a figurative Image figured it selfe in the Desiring will of God and hath stood t Or in the presence of the Ternary before the Ternary of God in the Magia in the wisdome of God as a similitude of the Holy Trinity in which God hath manifested himselfe as in a Glasse 5. The substance and Image of the soule may be resembled to the Earth having a faire flower growing out of it and also to the fire and Light as we see that Earth is a u Ground foundation or soyle or the Mother of that which groweth upon it Center but no Life yet it is Essentiall and a faire flower groweth out of it which is not like Earth neither hath it the smell and taste of the Earth much lesse the figure of it and yet the Earth is the Mother of the flower 6. And so the soule also x shone appeared out of the Eternall Center of Nature out of the Eternall Essence with the word Fiat in the will of God and was held in the Fiat so that it x shone appeared as a fiery Eye and similitude of the first Principle in a creaturely forme and substance 7. And from this Eye went the Glance of its Fire as Light doth from fire and in this Glance of its owne Fire the Eternall Image which is in the wisdome of God was seen and conceived by the will of the Heart of God in the second Principle that is by the word Fiat of the second Principle in the Love and Power of the Holy Trinity whence the Holy Ghost proceedeth 8. And thus the soule was a whole similitude and Image of the Holy Trinity here we must take the soule for the Center of Nature and its fiery Life for the first Principle but the sprout or the Image of the soule which is a similitude of God buddeth forth from the soule as a flower from the Earth and is comprised by the Holy Ghost for it is his Mansion 9. Now if the soule put its Imagination out from it selfe wee meane out from its y Or property source of fire into the Light of God then it receiveth the Light as the Moone doth the glance of the Sunne and so its Image is in the Majesty of God and the soule in the Light of God and its fiery Property is changed into meeknesse and fervent Love and then it is know ne to be the child of God 10. But seeing the soule is Essentiall and its owne substance a Desire it is plaine that it consists in two Fiats one of them is its corporeall propriety and the other is the second Principle proceeding from Gods will which is in the soule in which God desireth to have z The soule it his Image and similitude 11. To which End Gods desiring is as a Fiat in the Centre of the soule and continually draweth the will of the soule towards the Heart of God for the Longing of God would have the soule a Lust pleasure will
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 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
as fire and Light are espoused together so it is here also to be understood 150. This Divine Ground budded and pierced through soule and body and this was the true Paradise in Man which he lost by sin when the ground of the darke world with the false Desire gat the upper hand and Dominion in him The seventh Day 151. In the SEVENTH Day God rested from all his workes which he had made saith Moses yet God needeth no Rest for he hath wrought from Eternity and he is a meere working Power and vertue therefore the meaning and understanding here lieth hidden in the Word for Moses saith he hath commanded us to Rest on the seventh Day 152. The seventh Day was the true Paradise understand it spiritually that is the Tincture of the Divine Power and vertue which is a temperament this pierced through all the Properties and wrought in the seventh that is in the substance of all the other 153. The Tincture pierced through the Earth and through all Elements and tinctured All and then Paradise was on Earth and in Man for evill was hidden as the Night is hidden in the Day so the l Or grim fiercenesse wrath of Nature was also hidden in the first Principle till the fall of Man and then the Divine working with the Tincture m fled into their owne Principle viz. into the Inward Ground of the Light-world 154. For the l Or retired wrath did rise aloft and got the predominancy and that is the Curse where it is said God cursed the Earth for his cursing is to leave off and flie from his working as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing and afterwards withdraweth it selfe with its working then the thing is cursed for it worketh in its owne will and not in Gods will Of the Spiritus Mundi and of the foure Elements 155. We may very well observe and consider the hidden spirituall world by the visible world for we see that Fire n Or Water Light and Aire are continually begotten in the deep of this world and that there is no Rest or cessation from this begetting and that it hath been so from the beginning of the world and yet men can finde no cause of it in the outward world or tell what the ground of it should be but Reason saith God hath so created it and therefore it continueth so which indeed is true in it selfe but Reason knoweth not the Creator which doth thus create without ceasing that is the true o Distinguisher or divider Archaeus or Seperator which is an Efluence out of the Invisible world viz. the outflowne word of God which I meane and understand by the word fiery Mercury 156. For what the invisible world is in a spirituall working where Light and darknesse are in one another and yet the one not comprehending the other that the visible world is in a substantiall working whatsoever powers and and vertues in the outflowne word are to be p Or conceived understood in the Inward Spirituall world the same wee understand also in the visible world in the Stars and Elements yet in another Principle of a more holy q Kind quality or condition Nature 157. The foure Elements doe flow from the Archaeus of the Inward ground that is from the foure properties of the Eternall Nature and were in the beginning of time so outbreathed from the Inward ground and compressed and formed into a working substance and Life and therefore the outward world is called a Principle and is a subject of the Inward world that is a Toole and Instrument of the Inward r Artificer or workman Master which r Artificer or workman Master is the Word and Å¿ Or vertue power of God 158. And as the Inward Divine world hath in it an t Or Intellectuall understanding Life from the Effluence of the Divine knowledge whereby the Angels and soules are meant so likewise the outward world hath a Rationall Life in it consisting in the outflowne powers and vertues of the Inward world which outward Rationall Life hath no higher understanding and can reach no further then that thing wherein it dwelleth viz. the Stars and foure Elements 159. The Spiritus Mundi is hidden in the foure Elements as the soule is in the body and is nothing else but an Effluence and working power proceeding from the Sunne and Stars its dwelling wherein it worketh is spirituall encompassed with the foure Elements 160. The Spirituall house is first a sharp Magneticall power and vertue from the Effluence of the Inward world from the first property of the Eternall Nature this is the ground of all salt and powerfull vertue also of all forming and substantiality 161. Secondly it is the Effluence of the Inward Motion which is outflowne from the second u Species kinde or property forme of the Eternall Nature and consisteth in a fiery Nature like a drie kind of water source which is understood to be the ground of all Metall and stones for they were created of that 162. I call it the fiery Mercury in the Spirit of this world for it is the mover of all things and the Separator of the Powers and vertues a former of all shapes a ground of the outward Life as to the Motion and sensibility 163. The third ground is the perception in the Motion and sharpnesse which is a spirituall source of Sulphur proceeding from the Ground of the painfull will in the Inward Ground hence the Spirit with the five senses ariseth viz. seeing hearing feeling tasting and smelling and is the the true Essentiall Life whereby the fire that is the fourth forme is made manifest 164. The ancient wise men have called these three properties Sulphur Mercurius and Sal as to their Materialls which were produced thereby in the foure Elements into which this Spirit doth coagulate or make it selfe Substantiall 165. The foure Elements lie also in this ground and are nothing different or severall from it they are onely the manifestation of this spirituall ground and are as a dwelling place of the Spirit in which this Spirit worketh 166. The Earth is the grossest effluence from this subtile Spirit after the Earth the water is the second after the water the Aire is the third and after the Aire the Fire is the fourth all these proceed from one onely Ground viz. from the Spiritus mundi which hath its root in the Inward world 167. But Reason will say to what End hath the Creator made this manifestation I answer there is no other cause but that the spirituall world might thereby bring it selfe into a visible forme or Image that the Inward powers and vertues might have a forme and Image now that this might be the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self and there must be such a separation as that this separated being might
190. The first outspoken Substance from that Power is the Divine wisdome which is a substance wherein the Power worketh 191. Out of the wisdome floweth the Power and vertue of out-breathing and goeth into separability and forming and therein the Divine Power is manifest in its vertue 102. These separable Powers and vertues bring themselves into receivingnesse to their owne perceivingnesse and out of the perceivingnesse ariseth owne selfe-will and Desire this owne Will is the Ground of the Eternall Nature and it bringeth it selfe with the Desire into the Properties as farre as Fire 193. In the Desire is the Originall of Darknesse and in the Fire the Eternall unity is made manifest with the Light in the fiery Nature 194. Out of this fiery Property and the property of the Light the Angels and soules have their Originall which is a Divine Manifestation 195. The Power and vertue of Fire and Light is called Tincture and the Motion of this vertue is called the holy and Pure Element 196. The Darknesse becommeth substantiall in it selfe and the Light becommeth also substantiall in the fiery Desire these two make two Principles viz. Gods Anger in the Darknesse and Gods Love in the Light each of them worketh in it selfe and there is onely such a difference between them as between Day and Night and yet both of them have but one onely Ground and the one is alwayes a cause of the other and that the other becommeth manifest and knowne in it as Light from fire 197. The visible world is the third Principle that is the third Ground and beginning this is outbreathed out of the Inward Ground viz. out of both the first Principles and brought into the Nature and forme of a Creature 198. The Inward Eternall working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehened by any thing in the things owne Power the outward Powers and vertues are but the passive and the house in which the Inward doe worke 199. l The common Creatures All the other worldly Creatures are but the Substance of the outward world but Man who is created both out of Time and Eternity out of the Being of all Beings and made an Image of the Divine Manifestation 200. The Eternall Manifestation of the Divine Light is called the Kingdome of Heaven and the Habitation of the Holy Angels and Soules 201. The fiery Darknesse is called Hell or Gods Anger wherein the Devills dwell together with the damned soules 202. In the place of this world Heaven and Hell are present every where but according to the Inward Ground 203. Inwardly the Divine working is manifest in Gods Children But in the wicked the working of the painefull darknesse 204. The place of the Eternall Paradise is hidden in this world in the Inward Ground but manifest in the Inward man in which Gods Power and vertue worketh 205. There shall perish of this world onely the foure Elements together with the Starry Heaven and the Earthly Creatures viz. the outward grosse Life of all things 206. The Inward Power and vertue of every substance remaineth Eternally Another Exposition of m The Great Mystery the Mysterium Magnum 207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word in which Mysterium Magnum the whole Creation hath lyen essentially without forming in Temperamento and by which he hath outspoken the Spirituall formings in Separability or variety in which formings the Sciences of the Powers and vertues in the Desire that is in the Fiat have stood wherein every Science in the Desire to Manifestation hath brought it selfe into a Corporeall Substance 208. Such a Mysterium Magnum lyeth also in Man viz. in the Image of God and is the Essentiall word of the Power of God according to Time and Eternity by which the Living word of God outspeaketh or expresseth it selfe either in Love or Anger or in Fancie all things as the Mysterium standeth in a moveable Desire to Evill or Good according to that saying such as the people is such a God they also have 209. For in whatsoever properties the Mysterium in Man is awakened such a word also uttereth it selfe from his powers as we plainely see that nothing else but vanity is uttered by the wicked Prayse the Lord all yee his workes Halelu-jah n SCIENTZ OF THE WORD SCIENCE 210. THe Word Science is not so taken by me as men understand the word Scientia in the Latine Tongue for I understand therein even the true Ground according to Sense which both in the Latine and all other Languages is misled and neglected by Ignorance for every word in its Impressure forming and Expression gives the true understanding of what that thing is that is so called 211. You understand by Science some skill or knowledge in which you say true but doe not fully expresse the meaning 212. Science is the Root to the understanding as to the o Cogitation consideration or Reasoning Sensibility it is the Root to the Center of the p Or forming Impressure of Nothing into something as when the will of the Abysse attracteth it selfe into it selfe to a Center of the Impressure viz. to the word then ariseth the true understanding 213. The will is in the Separability of the Science and there separateth it selfe out from the Impressed Compaction and men first of all understand the Essence in that which is separated in which the Separability impresseth it selfe into a Substance 214. For q ESSENTZ Essence is a substantiall power and vertue but Science is a moving flitting one like the Senses it is indeed the Root of the Senses 215. Yet in the understanding in which it is called Science it is not the sensing but a cause of the sensing in that manner as when the Understanding impresseth it selfe in the Mind there must first be a cause which must give the Mind from which the understanding floweth forth into its Contemplation Now this Science is the Root to the fiery Mind and it is in briefe the Root of all Spirituall beginnings it is the true Root of Soules and proceedeth through every Life for it is the Ground from whence Life commeth 216. I could not give it any other better Name this doth so wholly accord and agree in the sense for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature to the separable various intelligible and perceivable Life of understanding and difference for the Impressure of the Science whereby the will attracteth it into it selfe the Naturall Life ariseth and the word of every Life Originally 217. The distinction or separation out of the Fire is to be understood as followeth The Eternall Science in the Will of the Father draweth the Will which is called Father into it selfe and shutteth it selfe into a Center of the Divine Generation of the Trinity and by the Science speaketh it selfe
forth into a word of understanding and in the speaking is the Separation in the Science and in every Separation there is the Desire to the Impressure of the r Or outspeaking Expression the Impressure is Essentiall and is called Divine Essence 218. From this Essence the word r Or outspeaking expresseth it selfe in the second Separation that is of Nature and in that expression wherein the Naturall will separateth it selfe in its Center into a sensing the Separation out of the fiery ſ One Copie hath Essence Science is understood for thence commeth the Soule and all Angelicall Spirits 219. The third Separation is according to the outward Nature of the expressed formed word wherein the Bestiall Science lyeth as may be seen in the Treatise of the Election of Grace which hath a t Accute or sublime sharp understanding and is one of the Cleerest of our Writings FINIS A CATALOGUE OF THE BOOKES WRITTEN By JACOB BEHMEN 1. ANno 1612. He wrote the first Booke called Aurora the Rising of the Sun and he being accused as Author thereof this Booke was laied up by the Magistrate at Gorlitz at Court and command given him that he should henceforth being a simple Lay-man refraine writing of bookes which did not belong to his profession and condition Whereupon he did refraine for seven yeares but afterwards being stirred up againe by the Holy Spirit of God and also being incouraged thereto by the entreaty and desires of some people that feared God he betooke himselfe to his pen again and proceeded in writing and perfected with good leisure and deliberation the rest which follow viz. 2. Anno 1619. The second Book Of the Three Principles together with an appendix of the Threefold life of Man 3. Anno 1620. A Booke of the Three-fold life of Man 4. An Answer to the 40 Questions of the Soule propounded by Doctor Balthasar Walter in the first chapter of it is an Exposition of the Turned Eye or Philosophick Globe withall an addition concerning the Soule the Image of the Soule and the Turba or destroyeresse of the Image 5. Three Bookes The first of the Incarnation of Jesus Christ The second of the Suffering Death Resurrection of Christ The third of the Tree of Faith 6. A Booke of Six Points 7. A Booke of the Heavenly and Earthly Mysterium 8. A Book of the Last Times to P.K. 9. Anno 1621. A Booke De Signatura Rerum or the Signature of all things 10. A Consolatory Booke of the foure Complexions 11. An Apologie to Balthasar Tilken in two parts 12. A consideration upon Esaias Steefells Booke 13. Anno 1622. A Booke of true Repentance 14. A Booke of true Resignation 15. A Booke of Regeneration 16. Anno 1623. A Booke of Predestination and Election of God at the end of it is written this following Treatise viz. 17. A short Compendium of Repentance 18. The Mysterium Magnum upon Genesis 19. Anno 1624. A Table of the Principles or a Key of his writings to G. F. and I. H. 20. A little Booke of the Supersensuall Life 21 A little Booke of Divine Contemplation 22. A Booke of the two Testaments of Christ viz. Baptisme and the Supper of the Lord. 23. A Dialogue between the enlightned and the unenlightned Soule 24. An Apology upon the Booke of true Repentance directed against a Pasquill of the principall Minister of Gorlitz called Gregory Rickter 25 A Booke of 177. Theosophick Questions 26. An Epitome of the Mysterium Magnum 27. The Holy Weeks or the Prayer-Booke 28. A Table of the Divine Manifestation or an Exposition of the Threefold World to I.S. V.S. and A.V.F. In these two that follow the date is not set downe 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell 30. A Booke of The last Judgement Further. 31. Certaine Letters to Divers Persons written at divers times with certaine Key 's for some hidden words The Bookes which the Author finished not are marked with this signe The faults escaped in Printing PReface verse 9 line 4. read * Divine Essence fol. 2. l. 23. for as r. viz. l. 32. for how r. that f. 3. l. 8. r. u transparent l. 24. r. * Formes f. 14. l. 27. r. but o not f. 15. l. 18. r. the p Eternity that q f. 16. l 29. r. viz. the eye l. marg 18. r. viz. Turbae f. 17. l. 43. r. there for then f. 18. l. 30. for chimney r. furnace f. 22. l. 9. for ye r. we f. 25. l. 11. for where r. there f. 27. l. 11. for fire r. fire f. 33. l. 22. r. can g find l. 24. r. the * l God-head f. 34. l. 17. r. wisdome for the Element giveth not Divine wit Reason or understanding but f. 45. marg l. 19. r. t appeareth or f. 70. marg l. 19. r. doake or hollow f. 59. marg l. 1. r. that Spirit f. 60. marg l. 3. r. c workmaster f. 63. l. 16. r. nothing that can give it any thing but f. 56. l. 31. r. wherein f. 68. marg l. 12. r. forth f. 69. l. 24. r. Tree Or as f. 72. l. 5. unlesse f. 80 l. 24. r. ◠desire l. 25. r. o l. 26. r. ◠f 83. l. 25. r. which holdeth f. 89. l. for s r. ◠f. 90. l. 32. r. and i bitternesse l. 33. r. k for i l. 35. r. I for k l. 40. r m for l l. 41. n for m l. 42. o for n p for o f. 93. l. 16. r. one thing hath swallowed up another f. 94. marg l. 10. r. and workes f. 95. l. 1. r. without it is f. 99. l. 6. for them r. then f. 105. l. 17. r Gift l. 43. r. soule f. 106. marg l. 7. r. m or Chist l. 39. r. Spirit of f. 107. l. 3. r. whores wolves f. 110. l. 21. r. soule f. 114. l. 3. r. not see them f. 122 l. 1. r. the life f. 124. l. 36. r. the a Calling f. 127. l. 39. r. this world f. 130. l. 2. r. of no l. 20. be no more f. 143. l. 25. r. and there is l. 36. r and t l. 38. r. u partiality f. 146. l. 30 for those r. these f. 147. l. 20. r. to be done f. 148. l. 7. r. an end f 154. l. 39 r. l sournesse Preface to the Clavis verse 9. marg r. ex sensu end shutz f. 2. l. 20. r. first in f. 10. l. 1. for ♀ put ☿