Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	element_n	fire_n	13,062	5	7.1789	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49980	The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.	Leeds, Daniel, 1652-1720.; Wither, George, 1588-1667. Abuses stript, and whipt.; Bacon, Francis, 1561-1626.	1688 (1688)	Wing L915; ESTC R224149	138,032	220

and after that to rejoyce everlastingly For God will wipe away all Tears from their Eyes Lastly let a man behave himself as becomes a man giving the dominion of his Life to the m●…nly Reason and Light of God shining therein and not suffer himself to be hurried on by the brui●…ish Instincts of the Complexion For there is no Complexion so noble and pure in Nature but 〈◊〉 a man live according to the Stars the Devil hath his pleasure and pas●…ime therein Therefore it is rightly said by St. Peter Be sober and watchful for the Devil your Adversary goeth about as a roaring Lyon seeking whom he may devour A short yet plain touch of the two Kingdoms viz. Heaven and Hell ●…ight and Darkness Good and Evil Love and Anger c. Also the words Tincture and Turba explained FVery Creature must know that it should continue in that condition wherein it was created or el●…e it ●…oth run on in a contrary will and into enmity to the Will of God and bringeth it self into pain For a Creature which is created of darkness hath no pain in the darkness as a venomous Worm hath no pain in its Venom the Venom is its Life and if it should lose its venom and have some good thing instead thereof brought into it and be made manifest in its Essence this would be pain and death to it and so also the evil is pain and death to the good Man was created of for and in Paradise of for and in the Love of God but if he bring himself into anger which is as a poysonous pain and death then that contrary life is a pain and torment to him If the Devil had been created of the wrathful Matrix ●…or and in Hell and had not had the divine Ens he could have no pain in Hell but he being created for and in Heaven and yet did stir up the source and property of Darkness in himself and did bring himself totally into Darkness therefore the Light is now a pain to him viz an everlasting dispairing of God's gráce and a continual enmity being God cannot endure him in him clf but hath spewed him out and therefore the Devil is angry and wrathful against his own Mother of whose ●…ssence and Beeing he ha●…h his original viz. the eternal Nature which keepeth him prisoner in his own place a a revolter or fallen Spi●…it and supporteth it self in h●…m with its property of Anger and Wrath. And seeing he would not help forward the delight of the divine Joy therefore he must now do the contrary and be an enemy against all ●…oodness ●…or of God and in him are all things Darkness and Light Love and Anger ●…ire and Light but he calleth himself God only as to the Light of his Love. There is an eternal contrariety between Darkness and Light neither of them comprehendeth the other and neither of them is the other yet there is but one only Essence Beeing or Substance wherein they subsist but there is a difference in Quality and Will and ●…et the ●…ssence is not divided but a Principle maketh the division so that the one is a nothing in the other and ●…et it is there 〈◊〉 For the Devil continueth in his own dominion or principality but not in that wherein God created him but in the property of Wrath in the property which be getteth Darkness Anguish and Pain Indeed he is 〈◊〉 Prince of this world yet in the first Principle in the Kingdom of Darkne●…s in the Pit. B●… not in the Kingdom of the Sun Stars and Elements he is no lord or prince therein but in the wrathful part thereof viz. in the root of the Evil of every thing and yet he hath no power to do what he pleaseth with it For there is some good in all things which holdeth the evil captive and shut up in the thing there he can walk and rule only in the evil when it stirreth up an evil desire in it self and bringeth it desire into wickedness which the inanimate Creatures cannot do but man can do it through the inanimate Creature if he bring the centre of his Will with the Desire out of the eternal centre into it which is an Enchantment and false Magick The will of the Devil can also enter into that whereinto man bringeth the desire of his Soul which is also from the eternal in wickedness For the original of the Soul and of Angels out o●… the Eternal is the same But the Devil hath no power more over the time or temporary condition of this world but in the great Turba wheresoever that kindleth it self in the eternal and natural wrath there he is busie as in Wars Fighting and Strife as also in great Tempests without Water In the Fire he proceedeth as far as the Turba goeth in great Showers and Tempests of Thunder Lightning and Hail but he cannot direct them for he is not Lord or Master in them but Servant Thus the Creature stirreth up with the desire good and evil life and death The human angelical Desire standeth in the centre of the eternal Nature which is without beginning and wherein it kindleth it self whe●…her in good or evil it accomplisheth its work in that Now God created every thing for and in that wherein it should b●… the Angels for and in Heaven and Man for and in Paradise If therefore the desire of the Creature go forth from its own Mother then it entreth into the contrary Will and into Enmity and it is tormented with the contrariety therein and so a false will ariseth in a good and thence the good will entreth into its nothing again viz. into the end of Nature and Creature and so leaveth the Creature in its own evil or wickedness as appeared by Lucifer and also by Adam and had not the will of the Love of God met with him and of meer mercy entred into the Humanity again there could be no good will in man. Therefore all speculation and searching about God's will is a vain thing without the mind be converted ●…or when the mind standeth captivated in the self-desire of the earthly Life it cannot comprehend what the will of God is it runneth on but in self from one way to another and yet findeth no rest for self-desire evermore bringeth disquietness The Light shineth in Darkness and the Darkness comprehendeth not the Light and yet they both dwell in one another The four Elements is also an example of this which in their original are but one Element which is neither hot cold dry nor moist and yet by its stirring severeth it self into four Properties viz. into Fire Air Water and Earth Who would believe that Fire produceth VVater and that the original of Fire could be in VVater if we did not see it with our Eyes in tempests of Thundring Lightning and Rain And did not find also that in living Creatures the essential Fire in the body dwelleth in the Blood and that the Blood is the Mother of

one according to his gift for his benefit one more than another according as the Spirit hath its property in him For the spirit of God is often subject to the spirits of men if they will that which is good or well and seeth or looketh af●…er what man willeth that his good work be not hindred but that every where above all Gods will or willing or desiring be done Of the two Qualities in one TVvo Qualities a good one and an evil one are in one another as one thing in this World in all powers in the Stars and the Elements as also in all the Creatures and no Creature in the ●…esh in the natural Life can subsist unless it hath the two Qualities 2. For from the two fold Source every thing hath its great mobility running springing driving and growing for meekness in Nature is a still Rest but the fierceness in every Power maketh all things moveable running and generative for the driving Qualities cause a Lust in all Creatures to evil and good 3. In every Creature in this World is a good and evil Will and Source which is caused by or proceedeth from the Stars for as the Creatures in the Earth are in the●…r Qualities so are the Stars there is nothing in Nature wherein there is not good and evil in Men Beasts Fowls Fishes Worms and in all that which is upon the Earth or in the Earth or Gold Silver Copper Tinn Lead Iron VVood Herbs and Grass in the Earth in Stones in t●…e VVater and all whatsoever can be thought upon Eve●… thing moveth and liveth in this double impulse working or operation be it what it will. 4. But the holy Angels and fierce wrathful Devils are here to be excepted the holy Angels live and qualifie in the Light and Meekness in the good Quality but the Devils live and reign in the fierce wrathful Quality in fierceness destruction and perdition 5. And though Moses writes I am an angry zealous God Yet the meaning of it is not that God is angry in himself and that there ariseth a ●…ire of Anger in the holy Trinity No that cannot be for it is written Against those that hate me In that same Creature the Fire of Anger riseth up For if God should be angry in himself then the whole Nature would be on fire which will come once to pass in the last day in Nature and not in God. But in God the triumphing Joy will burn it was never otherwise from Eternity nor will it ever be otherwise 6. Now the elevating springing triumphing Joy in God maketh Heaven triumphing and moveable and Heaven maketh the Stars and Elements moveable and the Stars and the Elements make the Creatures moveable out of the Powers of God are the Heavens proceeded out of the Heavens are the Stars out of the Stars are the Elements out of the Elements are the Earth and the Creatures come to be Thus all had its beginning even to the Angels and Devils which before the Creation of Heaven Stars and the Earth were proceeded out of the same Power out of which the Heaven the Stars the Earth were proceeded Now Hell and the dark World or the anger of God is a Gulf of desperation devoid of the Hope of God and all good it is the first ground to the eternal Nature the place is between the Kingdom of God and this World and maketh a peculiar Principal dwelling in it self and hath neither place nor local abode and is every where inhabiting it self only and yet it giveth Essence to the Light and outward 〈◊〉 〈◊〉 is it is the cause of the Source viz. the Fire 〈◊〉 the whole Beeing of all God's Beeings 7. In the Darkness he is an ang●…●…ealous God in the fire Spirit a consuming ●…ire and 〈◊〉 the Light ●…he is a merciful loving ●…od and in the Power of the Light he is especially above all other Pro●…rties called God and yet 't is all but God manifested●… who manifesteth himself through the eternal Na●…ure in ingredient Properties 8. The Essence of this VVorld 〈◊〉 in evil and good and the one cannot be with●…t the other But this is the great Iniquity of this ●…Vorld that the evil over powereth the good that 〈◊〉 Anger is stronger then the Love and this by re●…n of the Sin of the Devils and Men who have dist●…bed Nature by the false Desire that it mightily and effectually worketh in the wrath as a Poyson in the Body 9 VVe see very clearly that there is nothing in this VVorld so evil but it hath a good in it the good hath its rise originally out of the heavenly Property or light VVorld and the evil hath its Property out of the dark VVorld for both VVorlds are in each other as one Of the Seven Forms or Properties of the Eternal Nature which make three Principles or VVorlds I. Form Astringent Desire IT is the beginning of the eternal Nature the cause of Essences as also of harshness sharpness hardness Cold and Substance ●…a Mother of all Salts II. Form Bitter Compunctive The motion of the Desire it cutteth asunder the hardness and attracted Desire the true Root of Life a cause of the stirring so also of the Senses and the ground of the bitter pain III. Form Anguish Perceivance It is a cause of the Mind wherein the Senses are moved and acted the ground of the natural VVill wherein the eternal VVill desireth to be manifested that is it will be a Fire or Light In these three first Properties consisteth the foundation of Anger and of Hell and of all that is wrathful IV. Fire Spirit Reason Desire In the Fire the unity appeareth and is seen in the Light that is in a burning love and the wrath in the Essence of Fire In Fire and Light consisteth the Life of all things viz. in the Will thereof let them be ●…nsensible vegetable or rational things every thing as the Fire hath its ground either from the Eternal as the Soul or from the Temporary as Astral Elementary things for the Eternal is one Fire and the Temporary is another V. Form Light Love. This Property is the ●…ire of Love or world of Power and Light which in the Darkness dwelleth in it self and the Darkness comprehendeth it not in the Light the eternal Unity is substantial that is an holy spiritual Fire an holy Light an holy Air which is nothng else but Spirit also an holy Water which is the over-flowing Love of the unity of God and an holy Earth which is all powerful virtue and working It is the true spiritual angelical world of the divine Joy which is hidden in this visible world VI. Form Sound Voice Word Proceeding from the divine Powers which is formed in the Love the Sound is the understanding wherei●… all the Properties understand one another VII Form Essence Beeing Mansion This seventh Property is rightly and truly called the ground or place of Nature wherein the other Properties stand in one only ground the

Contents of the other six in which they work as the Life doth in the Flesh also it is a Food of the Fire where the Fire draweth Essence for its sustenance wherein it burneth and the seventh is the Kingdom of the divine Glory Not that the seventh Property is the Tincture but it is the Body of it the Power and Virtue of the Fire and Light is the Tincture in the substantial Body It is especially to be noted that alwayes the first and seventh Properties are accounted for one and the second and sixth also the third and fifth and the fourth is only the dividing mark or bound And yet all seven are but one the last is the Body of the first They are altogether only the manifestation of God according to Love and Anger Eternity and Time. In the Desire is the original of Darkness and in the Fire the eternal Unity is made manifest with the Light in the fiery Nature Out of the fiery Property and the property of the Light the Angels and Souls have their Original The Darkness becometh substantial in it self and the Light becometh also substantial in the fiery Desires these two make two Principles viz. God's anger in the darkness and God's love in the Light each of them worketh in it self and there is only such a difference between them as between Day and Night and yet both of them have but one only ground and the one is alwayes a cause of the other The visible World is the third Principle that is th●… third ground and beginning this is out-breathed out of the inward ground viz. out of both the first Principles and brought into the Nature and ●…orm of a Creature But according to the manifestation of the Trinity of God there are but three Properties of Nature the first is the Desire which belong●…th to God the ●…ather yet it is only a Spirit but in the seventh Property the Desire is substantial The second is the divine Power and Virtue and belongeth to God the Son in the second Property it is only a Spirit but in the sixth it is the substantial Power and Virtue The third belongeth to the holy Ghost and in the beginning of the third Property it is only a fiery Spirit but in the fifth Property the g eat Love is manifested therein Now these are the seven Properties in one only ground and all seven are equally Eternal without beginning none of them can be accounted the first second third or last but are equally Eternal We must represent this in a Typical way that it may be understood how the one is born of the other The ☿ Seven Forms of Spirits mentioned Revelations Chap. 1. 1. Dark World a Similitude of it is a Candle ♄ ☽ I. Harsh desiring will. ☿ ♃ II. Bitter or stinging ♂ ♀ III Anguish till the flash of Fire 2. Fire World a Similitude of it is the Fire of a Candle ☉ IV. Fire dark Fire light Fire 3. Light World a Similitude of it is the Light of a Candle ♀ ♂ V. Light or Love whence the VVater of Eternal Life floweth ♃ ☿ VI. Noise Sound Mercury ☽ ♄ VII Substance or Nature The first Principle The dark World or Fire of Wrath hence God the Father is called an angry zealous ●…eal us God and a con●…ming Fire The second Princple The Light World or Fire of Love hence God the Son the Word the Heart of God is called a loving and merciful God. The third Principle This World of four Elements which is produced out of the two inward VVorlds above said and is a Glass of them wherein Light and Darkness Good and Evil are mixt it is not Eternal but hath a beginning and an end Of God the Father Son and holy Ghost WHen we consider the whole Nature and its Property then we see the Father When we behold 〈◊〉 and the Stars then we behold his eternal Power and Wisdom So many Stars as stand in the whole Heaven which are incomprehensible to Reason so manisold and various is the Power and ●…Visdom of God the Father If a man would liken the Father to any thing he should liken him to the round Globe of Heaven Thou must not conceive here that the very Power which is in the Father standeth in a peculiar severed part or place in the Father as 〈◊〉 Stars do in Heaven No but the Spirit sheweth that all t●…e Powers in the Father are one in another as one Power VVhen I think with my self what is many hundred thousand Miles above the siary Firmament I find the eternal unchangeable Unity is there the only Eternal God or that only Good which a man cannot express His immensenses●…●…ighth and depth no Creature no not any Angel in Heave●… can search into it But the Angels live in the Power of the Father very meekly and full of Joy and they alwayes sing in the Power of the Father In the Fire God is called an angry God but in the Ligh●… or Love-fire he is called the holy God and in the dark Nature he is not called God. VVe must make distinction each world hath its Principle and Dominion and indeed all is from one eternal Original but it severizeth it self in a twofoid Source a Similitude whereof we have in the Fire and Light where the ●…ire is painful and consuming and the Light meek and giving And yet one were as nothing without the other Of God the Son. YOu must not think that the Son is another God then the Father or that he is without or besides the Father No the Father and Son are not of such a Substance he is eternally in the Father he is the Heart in the Father and the Father generateth him continually from Eternity to Eternity and the Father and Son is one God of an equal Beeing in Power and Omnipotence Now the Heaven and Stars and the whole Deep between the Stars signifie the Father And the seven Planets signifie the seven Spirits of God or the Princes of the Angels among which Lord Lucifer was one before his fali which all were made out of the Father in the beginning of the Creation of Angels before the time of this VVorld Now as the Sun standeth in the midst betwixt the Stars ●…nd the Earth enlightning all Powers and is the Light and Heart of all Powers and is all the Joy in this VVorld Even so the Son of God in the Father is the Heart in the Father and shineth in all the Powers of the Father his Power is the moving springing Joy in all the Powers of the Father and shineth in the whole Father as the Sun doth in the whole VVorld Of God the Holy Ghost THe holy Ghost proceedeth from the Father and the Son and is the third self-subsisting Person in the Deity As ●…he Elements in this World go forth from the Sun and Stars and are the moving Spirit which is in every thing in thi●… world So the Holy Ghost is the moving Spirit in the whole Father and

●…orm And though these Imagings were transitory being they were not pure before God yet God would in the end of this Time extract and draw forth the Heart and the Kernal out of the new Birth or Geniture and seperate it from Wrath and D●…ath But the Death of the Earth and the VVrath there in should be Lord Lucifer's eternal House after the accomplishment of the new Birth or Geniture 〈◊〉 the mean while Lord Lucifer should lie captive in the Darkness in the deep above the Earth and there he is now and may very shortly expect his portion Of the Divine Manifestation GOd is the eternal immense incomprehensible Unit●… which manifesteth it self in it self from Eternity to Eternity by the Trinity and is ●…ather Son and holy Ghost in a three-fold working The first Effluence and manifestation of this Trinity is the eternal VVord or out-speaking of the divi●…e Power and Virtue The first out-spoken Substance from the Power is the divine VVisdom which is a substance wherein the Power worketh The Angels and the Soul proceed from God's Essences from the whole Tr●…e the Angels from two Principles and the Soul with the Body of the outward Life from three Principles and therefore Man is higher then the Angels if he continue in God. The inward eternal working is hidden in the visible world and it is in every thing and through every thing yet not to be comprehended by any thing in the things own Power the outward Powers and Virtues are but the Passive and the House in w●…ich the inward do work 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 Beeing of all Beeings and made an Image of the divine manifestation The eternal manifestation of the divine Light is called the Kingdom of Heaven and the habitation of the holy Angels and Souls The fiery Darkness is called 〈◊〉 or God's anger wherein the Devils dwell together with the damned Souls In the place of this world Heaven and Hell are present every where but according to the inward ground Inwardly the divine working is manifest in God's Children but in the VVicked the working of the painful darkness The place of the eternal Paradise is hidden in this world in the inward ground but manifest in the inward man in which God's power and virtue worketh There shall perish of this world only the four Elements together with the stary Heaven and the earthly Creatures 〈◊〉 the outward gross Life of all things The inward Power and Virtue of every Substance remain●… eternally Of Man who is made after the Image and Similitude of God. THe whole Body with all its parts signifie Heaven and Earth The inward hallowness in the Body of man with the Wind-pipe and Artaries wherein the Air qualifieth or operateth signifieth the Deep betwixt the Stars and the Earth wherein Fire Air and Water qualifie in an Elementary manner and so the war●…th of the Air and Water qualifie also in the Wine-pipe and Arteries as they do in the Deep above the Earth The Flesh signifieth the Earth and is also from the Earth The Blood signifieth the Water and is from the Water The Breath signifieth the Air and is also Air. The Veins signifie the powerful flowings out from the Stars and are also the powerful out-goings of the Stars for the Stars with their power reign in the Veins and drive forth the form shape and condition of men The Entrals or Guts signifie the operation of the Stars or their consuming of all that which is proceed ed from their Power for whatsoever themselves hav●… made that they consume again and remain st●…ll 〈◊〉 〈◊〉 ●…eir virtue and power and so the Guts also are the ●…onsuming of all that which man thrusteth and stuffeth into his Guts even all whatsoever groweth from the power of the Stars The Heart in man signifieth the Heat or the Element of Fire and it is also the Heat for the heat in the whole Body hath its original in the Heart The Feet signifie near and afar off for near and ●…far off are all one in God and so man by means of his Feet can come and go near and afar off let him be where he will he is in Nature neither near nor afar off for in God these are one thing The Hands signifie God s Omnipotence for as God in Nature can change all things and make of them what he pleaseth so man also can with his Hands change all that which is grown in Nature and can make with his Hands out of them what he pleaseth he ruleth with his hands the Work and being of the whole Nature and so they very well signifie the Omnipotence of God. The whole Body to the Neck signifieth the round Circle or Sphere of the Stars as also the Deep within or between the Stars wherein the Planets and Elements reign The Head signifieth Heaven it containeth the five Senses viz. Seeing Hearing Smelling Tasting and Feeling wherein the Stars and Elements qualifie and therein existeth the Syderial or heavenly stary or astral and natural Spirit in Men and Beasts in this floweth forth Good and Evil for it is the House of the Stars Such power the Stars borrow from Heaven that they 〈◊〉 make in the Flesh a living and moving Spirit in man ●…nd Beast The moving of the Heaven maketh the 〈◊〉 moveable and so the Head also maketh the Body ●…oveable Note The Syderial Body is the highest excepting the Divine in man the Elemental Body is only its Servant or dwelling-House as the four Elements are onl●… a Body or Habitation of the dominion of the Stars The elemental Spirit and Body is inanimate and void of understanding it hath only Lust and Desire in it●… Vegetation is its right Life the inward Light and Power of the Light giveth in man the right divine understanding But there is no right divine apprehension in the Syderial Spirit The Syderial Body dwelleth in the Elemental as the light world in the darkness it is the true rational Life of all Creatures Of the first Man Adam before and after the Fall. ALl things of this world have a two-fold Body viz. an Elemental from the Fire Air Water and Earth and a spiritual Body from the Asirum and likewise a two-fold Spirit the one Astral the other Elemental Man only among all the earthly Creatures hath a three-fold Body and Spirit for he hath also the internal spiritual World in him which is likewise two-fold viz●… Light and Darkness and also corporeally and spiritually this Spirit is the Soul but this ●…ody is from the VVater of the holy Element which dyed in Adam that is disappeared as to his Life Now when God created the Earth he founded its time when he would keep the Judgment and sever the evil from the good and give the evil for an Habitation to the apostate Prince but being the good in the Occluse Earth was without heavenly

Creatures seeing its Prince was cast out God created Adam another Hirarch out of this good Ens to be a ruler of this place and hence came the Devil's envy against man and all good Creatures of this world The first Free-will which was breathed into Adam was good indeed it was both from God's love and anger viz. from the centre of the eternal pregnatress of the eternal spiritual Nature but it had the unde●…standing in it to rule and govern it self so as it might stand and sub●…st eternally But the crafty distemper or infection introduced by the Devil was in the ●…ns of the Earth whence or whereof Adam●… outward Body was framed Into this earthly ●…ns the D●…vil brought his desire by the Serpents cr●…fty E●…s So that the Lubet arose in the Ens of the Body whereinto the first free-will of the inspired Soul e●…tred and assumed the Lubet of the Body and introduced this Lubet into a Desire or Substance And out of this Substance another self-ful VVill did now arise viz. a B●…stard a false Serpent-Child and this B●…stard A●…am did originally propagate to his Eve and Eve to her So●… Cain and so one man to another thu●… we have now in this earthly ●…lesh this same false will proce●…ded from the Serpent's substance whereunto the Devil intro●…th his D●…sire and tempteth us and co●…tinually mak●…th us lust and long after the devilish Property viz. Pride 〈◊〉 E●…vy and Anger Thus the Devil rideth in and upon Body and Soul of man but now the ●…irst in●…roduced Free-will which God ●…reathed into Adam lieth yet in all m●…n For it is the true real Soul the centre of the Fire and Light a spark of the divine Power and Om●…ipotence but wholly hem●…d in and cap●…ivated in this 〈◊〉 〈◊〉 〈◊〉 For Prince Luc fer by his false Imagination had tainted the Limus of the Earth before the Comp●…ction or Crea●…n it was the place of his Hirarchies now the ou●…ward Body of m●…n was ●…ken out of the Limus of the Earth in the Verbum Fiat and formed ac●…rding to the property of the hum●…n Life which was in the Word Thus Adam'●… Fl●…sh was half Earthly and half heavenly wh●…nce he lusted 〈◊〉 the Comm●… and VVill of God this is as Paul saith The Flesh lusteth against the Spirit and the Spirit against the ●…lesh Adam's Spirit also ●…y the Imagination hath brought a Power into the Earth and so the Matrix of Nature gave him what he would have He must be tempted to try whether he would stand an Angel instead of Lucifer and therefore God created him not barely an Angel so that if he should fall and not stand ●…e might help him So that he might not perish in the fierce Wrath as Lucifer did there●…ore he was created out of Matter and his Spirit introduced into the Matter viz. into a Sulpher of Water and Fire that God might again exgene●…ate a new Life unto him as a fair pleasant smelling Blossom springing out of the Earth For God saw very well according to the property of hi●… Wrath that man would fall but he would bring him again through and in the Name Jesus through the corruptibl●… Death into the royal Kingdom whence Lueifer was fallen in whose stead the man Christ God and Man in one person should sit as Hirarch High-Priest or the great Prince of men ●…oor man did not fall out of a resolved purposed Will but through the poysonous venomous Infection of the Devil else there ●…ad been no remedy for him Neither hath ma●… brought the Maligni●…y and Venom into the Birds ●…easts Worms Stones Vegetables and all Creatures bu●… Lucifer hath made the house of Love to be a house of eternal Enmity the house of Light to be a house of Darkness c. otherwise if man had brought Malignity and Wrath into all Creatures then he could never have looked for Mercy at God's hands no more then the Devil Adam did not desire to prove the first Principle as Lucifer had done but his lust was only bent to taste to prove Evi●… and Good viz. the vanity of the Earth the ou●…ward Soul was awakened so that the hunger entred into its Mother where from it was drawn and introduced into another Source And when this Hunger entred to eat of Evil and Good then the desire in the ●…ait drew forth the Tree of Temptation and set it before Adam then came the severe Command from God Thou shalt not eat of the Tree of the Knowledges of Good and Evil in that day thou eatest there of thou shalt dye the Death But that Moses saith The Tree of Life stood in the midst of the Garden and presently next after setteth down and the Tree of Knowledge of Good and Evil Here lieth the Vail before Moses his Eyes and the earthly sinful man cannot behold him The precious Pearl lieth in the knowledge of the difference of these two Trees and yet it is but only one but manifest in two Kingdoms He saith the Tree of Life thereby he understandeth the Property of the eternal Life in the Tree viz. the second Principle and by the Words of the Tree of Knowledge of Good and Evil he understandeth the wrath of the Anger of God which was manifest by the Essence of the outward World in earthliness in the Tree of which Adam should not eat for he should have eaten with the inward Mouth and not with the earthly Desire but with the heavenly for he had such Fruit growing for him which the inward Mouth could enjoy indeed the outward Mouth did also eat thereof but not into the Worms Carkess for as the Light swalloweth up the Darkness so the Coelestial swallowed up the Terrestrial and changeth it again into that whence it proceeded Adam was a man and also a Woman and yet none of them distinct but a Virgin full of Chastity Modesty and Purity viz. the Image of God he had both the Tinctures of the Fire and Light in him in the Conjunction of which the one Love viz. the Virginal centre stood being the fair Paradisical Rose-Garden of delight wherein he loved himself as we also in the Resurrection of the Dead shall be such as Christ telleth us That we shall be like the Angels of God yet not only pure Spirit as the Angels but in heavenly Bodies in which the spiritual angelical Body inhabiteth even such a man as Adam was before his Eve shall arise again and eternally possess Paradise not a man or woman but as the Scripture saith they are Virgins Adam before his Eve had no●… such a beastial Body as 〈◊〉 now have For if God had created him unto the earthly corruptible naked sick toilsom Lise then he had not brought him ●…to Paradise if he had desired or willed the beastial Cou●…ulation and Propagation then he would in the beginning ●…ve created Man and Woman and both Sexes had come ●…orth in the Verbum Fiat into the division of both Tin●…ures as it was in other

forty D●…ys just so long as Christ was tempted in the Wilderness and that also by all the three Principles When a Twig groweth out of a Tree the form of it is like the Tree indeed it is not the S●…k and the Root but yet it is like the Tree So also when a Mother bringeth forth a Child it is an Image of ●…er So we mu●…t understand that the Soul is in the form of a r●…nd Globe according to the Eye of God through which the Cross goeth and which divideth it self in two p●…rts viz. 〈◊〉 t●…o Ey●…s standing B●…ck to Back viz. a holy divin●… Eye and a wrathful hellish Eye in the Fire t●…is it s●…ld shu●… an●… secretly reign therewith through the Anguish viz. through Death in the second Principle in Love. We mean the 〈◊〉 in the Fist Principle according to the original hath the form of an Eye and yet two-fold like a Heart wherein there is a C●…ss And in the second Principle it is a Spirit and a whole Image as the outward m●…●…s And in the third P●…inciple it is a Glass of the whole VVorld all whatsoever is contained in Heaven and Earth every Prop●…ty of every Creature lieth therein for that Glass is like the Firmament and Stars Of the Power and Ability of the Soul. WE know that what soever cometh out of the 〈◊〉 and is the ground of it s●…lf can 〈◊〉 it self 〈◊〉 things But though the Soul be a Twig out of the Tree 〈◊〉 now it is become a Creature and is its own it is an Ima●… of the whole for when a Child is born then the Mothe●… and the Child are two VVe mean thus God's Spirit an●… the Spirit of the Soul are two Persons each is free from 〈◊〉 other and yet both stand in the first beginning each hath 〈◊〉 own Will. The Soul originally is greatly powerful it can do much but its Power is only in that Principle wherein it is for the Devil cannot reign over God. The First Power of the VVill of the Soul is it frameth its own form in the Spirit also it can frame another Image in the Spirit out of the centre of Nature it can give another Form to the Body according to the outward Spirit for the inward is Lord of the outward it can change the outwar●… into another Image but not durable For Adam's Soul having let in the Turba of this VVo●…ld that if the Turba see a strange Child it riseth up against it instantly and desiroyeth it it continueth to endure only so long as the inward Spirit can subdue and over-power the outward And this Form is called Negromancy a Transmutation where the inward over-powereth the outward for it is natural and we understand that when we shall be changed that change will be made thus by the same Turba which hath the first Fiat in it Secondly if the Spirit were an Angel the similitude of God yet the VVill can make it a proud Devil and also make a Devil an Angel if it sink it self into Death into Humility under the Cross and cas●… it self into the Spirit of God and so submit to his Government then it sinketh into Eternity out of the Source into the still nothing which is yet all Thirdly The Spirit of the Soul hath power to ent●… ●…other man into his Marrow and Bones viz. the Sulpher and to bring the Turba into him if he ●…se so far as every one is not armed with the 〈◊〉 of God but is found naked in the Spirit of this ●…rld as may be seen by Witches Fourthly It hath such power if it be the Child of 〈◊〉 that it can lead the Turba captive and can pour out upon the House of the Wicked as Elias did 〈◊〉 Fire and Moses before Pharaoh for it can throw own Mountains and break Rocks This you must understand to be so far as that thing capable of the Turba by awakening the Wrath then 〈◊〉 is possible but if not and that the Spirit of God be 〈◊〉 a thing then it cannot be for it would pour Water ●…pon the Turba of the Fire which would then be as it were dead and its power would lie in Derision And therefore Heaven is a middle between God and Hell viz. between Love and Anger and was created out of the midst of the Waters so that the Devil cannot rule with his Turba the VVater turneth his purpose into derision as the false Magick and blinded Inchantment are drowned in the VVater The Fifth Power of the VVill or Spirit of the Soul is that it may or can seek all VVonders that are in Nature viz. all Arts Languages Buildings Plantings Distraction Knowledge it can command the Starry Heaven as Joshua did when he commanded the Sun to stand still and Moses the Sea that it stood up also he commanded the Darkness and it came it can make an earthly Life as Moses made the Lice and Frogs also Serpents and other Wonders It hath Death in its Power so that it can over●…ower that if it ride in the Charriot of the Bride viz. the VVill of the holy Ghost it can bridse and overcome the Devil if its VVill be in God there is noth●…ng can be named that it cannot subdue The Souls power was so potent before the Vanity that it was not subject to any thing and so it is powerful if the understanding were not taken awa●… from it it can by Magick alter all things whatsoever are in the world's Essence and introduce them into another Essence but the vanity in the outward Airs dominion hath brought a 〈◊〉 thereinto so that it doth not know it self it must in this Life time be it●… own Enemy that it may learn to be humble and continue in the divine Harmony and not become a Devi●… And so the Dev●…l can do nothing to it for he is proud Spirit and would be above the VVonders 〈◊〉 God but an humility can bind him after this ma●… ner every man may escape the false Magician an●… also the 〈◊〉 for no Po●…er can touch him i●… whom God 〈◊〉 Whether the Soul be Corporeal or not Corporeal THe Tincture is the tr●…e Body of the Soul for the Soul is ●…ire and the Tincture ariseth from the Fire and draweth it again into it self and allayeth it self therewith so that the wrathful Source is quenched and then the Tinct●…re subsisteth in me●…kness For the Soul hath no Essence nor Power in it self but the Fire and thus VVater proceedeth from the me●…kness of the Tincture The Fire is desirous and where there is a desiring of the original there is a finding of the original Thus the ●…ire findeth VVater in the Tincture and turneth it into Sulpher according to the Power of all the seven Spirits of Nature and this is a VVater of Life And so we see that the Blood is the House of the Soul but the Tincture is its Body The Soul only beside the Spirit is a Globe of Fire with an Eye of Fire and an Eye

by this reach to the Inflamation for that Soul it self hath not yet committed Sin but it is a Spirit in the Source quite void of Self-desire it is like burning Brimstone like the Ignus ●…arui and cannot reach God but remain between Heaven and Hell in the Mystry until the Judgment of God which will at last put every thing a part in its own place Thus no Soul is born into the World without Sin be it begotten by holy or unholy Parents for it is conceived in the earthly Seed and bringeth the Turba of the Body with it which also hath begrit the Soul. And as 〈◊〉 Abiss and the anger of God and also the ea●…ly Li●… depend wholly on God the ●…ather and ye●… cannot comprehend and touch his Heart and Spirit so it is also with the Child in the Mother's womb if it be begotten by godly Parents then each Principle standeth in its own part When the Turba taketh the earthly Body then the Heaven taketh the Spir●…t and the Majesty filleth the Spirit and then the Soul is in God it is free from pain But while the Soul remaineth in the earthly Life it is not free because the earthly Spirit doth with its Imagination always bring its Abominations into it and the Spirit must be continually in Strife against the earthly Life How the outward Spirit is profitable to the Soul. ALthough the outward Spirit be beastial yet the inward understanding Spirit is able to keep in and tame the outward for it is Lord over it but he that suffereth the beastial Spirit to be lord he is a Beast and hath also a beastial Image in the inward Figure in the Tincture And he that letteth the Fire-Spirit viz. the Turba be lord he is an essential Devil in the inward Image Therefore he e it is necessary that the outward Spirit pour Water viz. Humility into the Fire that it may hold that strong Spirit captive and that seeing it will not be God's Image it may remain a Beast in the inward image Now the outward Spirit is very profitable to us for many Souls would perish if the beastial Spirit were not which holdeth the ●…ire captive and setteth before the Fire Spirit earthly beastial labour and joy wherein it may busie it self till it be able b●… the Wonders in the Imagination to discover somewhat of its noble Image that it may seek it self again ●…y ●…eloved Children who are born in ●…od It ll it you it was not for nothing that ●…od breathed the outward Spirit viz. the outward Life into Adam's Nostrils for great da●…ger did attend this Image God knew how it went with Lucifer and also what the great eternal Magick could do yea Adam m●…ght have been a Devil but the outward Glass hindred that for where Water is it quencheth the Fire Also many a Soul by its VVickedness would become Devil in a moment if the outward Life did not hin●…er it so that the Soul cannot wholly inflame it self How the Soul departs from the Body at the Death of a M●…n THe Soul departeth not out of the Mouth for it did not come in at the Mouth but ●…t only leaveth the earthly Life the Turba snatcheth away the earthly Life and then the Soul remaineth in it own Principle ●…or the beginning viz. the Soul continueth i●… the limit and letteth the body perish there is no complaining about it neither doth the Soul desire it any more it m●…st go into its limit viz. into the wonders of that wh●…ch it hath been for sickness unto death is nothing else but that the Turba hath enflamed it self and would destroy the Essence and this is also the cause that the Body dyeth the Turba thrusteth it self into the fire and so the outward life is extinguished And if the fire of the soul hath not the divine body in the spirit nor in the will in the desire then it is a dark fire which burneth in anguish and great horror for it hath nothing but the first four forms of nature in anguish For the Turba is the exceeding strong harshness and bitterness and the bitterness continually seeketh the fire and would evaporate it but the astrengency holds it captive so that it is only an horrible Anguish and continually turneth it self li●…e a wheel and imagineth but findeth nothing but it self it eateth it self and is its own substance It hath no other substance but that which the spirit of the Soul continually made in the outward life viz. Covetousness Pride Cursing Swearing Reviling Back-biting Murder Hatred Wrath Falshood this is its food for the Turba in the will taketh the substance with it its works follow it And although it hath done some good yet that is done only in a glistering shew and appearance from an ambitious mind Yot 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 its self thorow the ang●…sh For the humble spark falleth down through death into life and then the Source of the Soul endeth yet it is a small Twig budding forth into the Kingdom of God. 〈◊〉 cannot sufficiently be described what refining the Soul hath and how it is hindred and plagued by the Devil ere it can get this Spark into it self but this wise world will not believe this O that none might feel this by Experience and then we would gladly hold our peace The four Forms of the original of Nature are the common plague which every one feeleth according to his own Turba but one far otherwise then another the Covetous hath cold the Angry fire the Envions bitterness the Proud an high aspiring and yet an eternal sinking and falling into the Abiss the Scorner swalloweth down the Turba of those abominations which he here belched forth the false slandering Heart hath the forth form viz. the great Anguish Thus the condition of Hell is far otherwise then ●…abel teacheth the Devil is not at odds with his own Children they must all do his Will the anguish and horror of Hell plagueth every one of them sufficiently in their own Abominations every one hath his own Hell there is nothing but his own Poyson that appr●…th him Whither the Soul goeth when it departeth from the Body be it saved or not saved WHeresoever the Soul is it is in the Abiss●… world where there is no end nor I mit though it should go a thousand Miles off yet it were then in the same place fro●… whence it went for in God there is no lim●…t near and afar off is all one it is as swift as a thought it is magical it 〈◊〉 in its Wonders they ●…re its House The Body retaineth it not no Wood no Stone can retain it it is thinner then the Air and if it have the divine Body then it goeth streight as a Conqueror through the Turba v●…z through the anger of God and quite through Death into God's Essence it remaineth in its Wonders and

and he cometh for he hath the won●…rs of God. For he passed through death and brought 〈◊〉 Body through death when the Turba desired to consume it and the Devil contended for it and would have the Turba which was in Moses because he had ben an angry man and carried the Turba in him But it was told the Devil that the Turba in the 〈◊〉 did not belong to him for it belonged to the Majesty of God and contained the wonders and the Turba in the Darkness in the wrath only belonged to him who is without the City he must not dwell in the City in 〈◊〉 Principle but without it Also Moses his Body is passe●… through Death ●…is un●…able Body which had the VVonders hath swallowed up that which was earthly in the Turba and yet not consumed it to 〈◊〉 but it also is in the 〈◊〉 and his Turba which killed the first-born in 〈◊〉 〈◊〉 〈◊〉 in the water slew them that 〈◊〉 the Calf and swallowed up Corah Datha●… and 〈◊〉 into the Earth continued in death For when he dy●… his Spirit and Soul departed from the Turba and he 〈◊〉 mained in the VVonders in the Mistery and now he 〈◊〉 become a Lamb. But though the Body of Moses be d livered from 〈◊〉 Turba it must be tryed in the Fire at the end of Day●… At the last Day we shall not ascend above the pla●… of this world but make our abode here in our 〈◊〉 native Country and go into our home in another worl●… in another Principle of another Property VVhen this outward dominion shall pass away 〈◊〉 the very place where the world now stands there 〈◊〉 be meer Paradise for the Earth will be of an heavenl●… Essentiality so that we shall be able to dwell any where●… and be able to pass through and through it There will be no Cold or Heat any more also 〈◊〉 Night there is no Death any ●…ore also no ●…ear 〈◊〉 Sorrow no Sickness the Earth will be like a Christaline Sea and all the VVonders of the VVorld will be 〈◊〉 wholly perspicously and the Brightness of God shall 〈◊〉 the Light thereof and the holy Jerusalem the great City of God shall be therein The whole world would have been a meer Paradise if Lucifer had not corrupted it who was in the beginning of his Creation an Hierarch in the place of this world But seeing God knew well that A●…am would fall therefore Paradise sprung forth and budded only in one certain place to introduce and confirm Man therein whom albeit ●…od saw that he would again depart thence he would again introduce him thereinto by Christ and establish him a new in Christ to Eternity in Par●… For Lucifer poysoned the first Paradise with his false and wicked Desire therefore God promised to regenerate it anew in Christ For the seventh Day which God appointed for Rest is nothing else but 〈◊〉 regenérate anew in the Spirit of Christ in the human Property wherein the poor Soul shall rest eternally from the source of the six dayes Works viz. of the six Properties of the Life A short summary Appendix of the Soul and of the Turba which is the destroyer of the Image and of Virgin Sophia THe Soul is an Eye in the eternal Abiss a similitude of Eternity a perfect Figure and Image of the first Principle and resembleth God the ●…ather 〈◊〉 his Person as to the eternal Nature The Essence and Substance of it meerly and purely as it is in it self is first the wheel of Nature as to the first four ●…orms viz. 1. Astringent 2. Bitter 3. Fire 4. Anguish ●…ire is a similitude of the Soul. The Soul is an essential ●…ire and the flash of Fire i●… the life of it it resembleth a Globe or an Eye of Fire●… The burning ●…ire 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 ●…ire and goeth forth from the ●…ire like Air. That is the true Spirit of the Source of the life of the Fire which continually bloweth the Fire up again and maketh it burn Now the Fire shineth and giveth light out of the Source where it shineth and the source comprehendeth not the light and this signifieth the second Principle wherein God dwelleth 〈◊〉 we know that the Power is in the Light and not 〈◊〉 the ●…ire the fire only giveth 〈◊〉 to the light and the life or the light produceth meekness and substantiality viz. Water Now we understand that there is a meek life in the light without Source and yet it self is an insensible Source it is nothing but a longing or desire of Love. VVhich Source we account a Tincture in which the ●…dding and blossomings hath its original yet the fire 〈◊〉 the cause of it and the meekness is a cause of the Substantiality for the desire of Love in the Light ●…eth it and keepeth it so that it becometh a Substance but the desire of fire consumeth the Substantiality Indeed the Image dwelleth in the fire of the Soul as Light ●…elleth in the fire but it hath another Principle as the Light is such a Source as is different from the fire And so the true Image of God dwelleth in the Light of the fire of the Soul which Light the fiery Soul must create in the ●…tain of the Love of God in the Majesty by pu●…ting and yielding its Imagination into it But if the Soul do not so but putteth its Imaginatio into it self into its wrathful form of the Source of th●… fire and not into the fountain of Love into the Ligh●… of God then its own Source of forceness astringenc●… and bitterness riseth up and the Image of God becometh a Turba and swalloweth up the similitude of Go●… in the wrath And then the astringent Fiat in the fiery Essence 〈◊〉 the Soul figureth for the Soul an Image of the imagination that is in its Will VVhatsoever the essenti●… fire of the Soul desireth that will be the figure in th●… Soul. viz. earthlv Figures that which the will of th●… Heart casteth it self into that image the Fiat of th●… Soul will make that is as far as the third Principl●… an●… the spirit of the Stars and Elements hath power So that if the w●…ll of the Soul do cast it self into the Kingdom of this world then the outward Kingdom ha●… power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of 〈◊〉 Soul then it becometh pregnant with it and keepeth it And then the Soul hath the image of a Beast in 〈◊〉 third Principle and that cannot be destroyed forever●… except the will of the soul return again out of the 〈◊〉 Lust and pierce into the Love of God agai●… and th●… it getteth the image of God again which may be do●… onl●… in this Life while the Soul is essentially in its 〈◊〉 in the growing of its Tree but after this Life

Life both external and internal consists in Poyson and Light as we understand that the wrath and anger-fire of God is a cause of the divine Joyfulness The like also me are to know externally for all Life devoid of the poysonful Mercury is amort and abominate and accounted as dead Now Mercury is the kindler of the Fire and every moving Life consists in the Fire and albeit some Creatures live in the Water yet Fire is their Life In the highest Mercury is the highest sharpest proof of all things the more poyonful a thing is the more sharply is proveth a thing for the sharpest taste and smell consists in the greatest Poyson viz. in a dying Source Now we are to consider of the Serpent which deceived Adam with his craft the Kingdom of Wrath and also the outward Kingdom was manifest in the Serpent for it was more subtil then any Beast of the Field and this subtilty Eve desired The Devil was a fair Angel and the Serpent the subtile Beast and Man the likeness of the Deity Now all three were corrupted by Imagination and Pride and got the Curse of God for their false Lust or ●…unning All whatsoever is eternal proceedeth originally from one ground as Angels and Souls but the serpent is not out of the eternal ground but out of the beginning of Time all things were good in the beginning also the Devil was 〈◊〉 while he was an Angel so also the Serpent was good in i●… Creation before the Curse But being the Devil went into the highest Fire 's desire God parted from him as a light that is put out or extinguished in a Candle and afterwards he lived according to his own desire But seeing he knew that there was such a Tincture in the Serpent and the Serpent being created out of the beginning of Time therefore he insinuated with his desire into the Serpent and took possession of the Serpent's Tincture and wrought forth his desire through the Serpent against Man to introduce him to long after the Serpent's property for the Serpent's tincture was from both Originals viz. out of the deadly Mercury from the dying in the Fire viz. from the coldness in the Impression and then also from the wrathful fiery property in the impression the cold Impression is earthly which ariseth from the Wrath viz. from the dying in the Wrath in the Impression and the fiery Impression ariseth from the quick poyson of Mercury in which ●…roperty the Spirit 's life consisteth Thus Adam and Eve was infected with the Devil's desire through the Serpent viz. through the earthly deadly property and also through the wrathful living property of God's wrath according to the Devil 's own property and was inflamed in his divine Oyl that is in the heavenly Essentiality even then the divine Light which shone out of the divine Body of the heavenly Essentiality was extinct in him for the Curse ●…oized upon the Soul. Now God's cursing is a withdrawing viz. the divine Power which was in the Body departed into its own Principle and his holy Oyl wherein the Power of God dwelt and had made a Kingdom of Joy viz. the Paradise became a Poyson Thus Adam dyed unto God and lived to Death nere it was necessary that God should regenerate him and ●…herefore the Serpent was cursed because it had served and willingly obeyed the Devil We declare with good ground that there is nothing so bad but there lieth a good therein but the badness is not capable of the good Also there lieth in the most poysonful Mercury the greatest Pearl and Jewel if his poyson-will may be introduced into the same then he himself manifests the Pearl for he changeth himself The Power of the Most-high hath given to all things even to every one according to its property a fixt Perfection for all was very good as Mos●…s saith but with the Curse the Turba is introduced so that the Properties do stand in the Strife of Mercury yet in each property in every Herb or whatsoever is I say in whatsoever doth grow or arise out of the walm of the four Elements there is a fixity hidden for all things which are in the four Elements are originally sprung forth out of the eternal Element in which there is no Strife neither heat nor cold but all things were in equal weight of all the Properties in a Love-play as it is even so now in Paradise and the same Paradise sprung forth in the beginning of this World before the Curse through the Earth thus it is also yet hidden in all things and may be opened by Understanding and Art so that the first Virtue may overcome the inflamed Malignity Albeit we men have not full power to do it in self-might yet it may be done in God's permission who hath again turned his Mercy towards us and again opened Paradise and its comprehension in man Hath God given us Power to become his Children and to rule over the world wherefore then not over the Cur●…e of the Earth Let none hold it for impossible there is required only a divine understanding and knowledge thereunto which shall blossom in the time of the Lilly and not in Babel for whom we also have not written Whatsoever groweth liveth and moveth in th●… wo●…ld consisteth in Sulpher and Mercury is the life 〈◊〉 Sulpher and the Salt is the corporeal Beeing of Merc●… his hunger Sulpher is the Mother of all Spirituality and Corporality Mercury manageth the dominion therein and Sol is the House of its habitation which Mercury it se●… maketh i●… Sulp●…r Reason ariseth in the Oyl of the Sulpher wherein t●…e Constellation giveth its desire viz. the Essence of ●…ts property whence forth-with the Sences and Thoughts do ari●…e There are especially seven Forms or Properties in Nature which are before described both in the eternal and external Natu●…e for the external proceeds from the eterna●… The 〈◊〉 ent Philosophers have given Names unto the seven Planets according to the seven Forms o●… Nature but they have understood thereby for another thing not only the seven Stars but the seven-fold Properties in the ●…eneration of all Essences There is not any thing in the Beeing of all Beeings but it hath the seven Properties in it for they are the Wheel of the centre the cause of the Sulpher in which Mercury maketh the boyling in the anguish-source These seven ●…orms or Properties make in themselves a three-fold Spirit viz. a Vegita●…ive Sensitive and Rasional the Vegitative consists in the four Elements the ●…ensitive in the seven ●…orms of Nature and the Rationative in the Constellation but the understanding proceeds only from God for it ariseth out of the eternal Nature all Life whatsoever which hath its limit in the expressed Word doth consist in Sol Sulpher and Mercury for therein consists the seven Properties of every life of this world and also the Spirit of Vegitation Sensation and Reason When I speak of Sulpher Mercury and Salt I speak of

one only thing be it either Spiritual or Corporeal all created things are that one thing but each thing in its difference of the first beginning according as the property in the Verbum Fiat hath imprinted it self in each thing so is that kind in its Propagation and all things stand in the Seed and Procreation and there is not any thing but it hath a fixity in it be it either hidden or manifest for all shall stand to the glory of God. What soever is arisen from the eternal ●…ixity as Angels and the Souls of men doth remain undestroyable in its fixt Beeing but whatsoever is arisen in the unfixt Beeing viz. with the motion of Time that doth again enter into the first motion whe●…ce it hath taken its original and is a Map of its form which it had here like a Picture or as in an Image in a Glass without life for so it was from Eternity before the times of this world which the Most-high hath introduced into an Image into the comprehensible natural Life in time to behold the great Wonders of his VVisdom in a creatural beeing as we plainly see For we cannot say that this world was made out of something it was only and barely a desire out of the free Lube●… that the Abiss viz. the highest good or beeing viz. the eternal VVill would behold it self in the Lubet as in a Glass therefore the eternal VVill hath conceived the Lubet and brought it into a desire which hath impressed it self and figurized and corporized it self both to a Body and Spirit according to the same impress on 's propery This Impression is the only manifestation of the Mystery and is called Nature and Essence for it manifests what hath been from Eternity in the eternal VVill. A few Words shewing how lovely and graciously the 〈◊〉 Virgin Sophia in the inward ground of man viz. th●… Spirit of Christ in the new Birth out of his Humanity i●… us presen●…h her self to her Bridegroom the Soul 〈◊〉 it entreth into Repentance and how the Soul behav●… it self towards her when Virgin Sophia appeareth to i●… The Gates of the Paradisical Garden of Roses WHen Christ the Corner-stone stirreth himself in the extinguished Image of man in his hearty Conversion Repentance then Virgin Sophia appeareth in the stirring of the Spirit of Christ in the extinguished Image in her Virgins attire before the Soul at which the Soul is so amazed and astonished at its uncleanness that all its Sins immediately awake in it and tremble a●…d shake before her For then the Judgment passeth upon the Sins of the Soul so that it even goeth back in its unworthiness and is ashamed in the presence of its fair Love and entreth into ●…t self denying it self as utterly unworthy to receive such a Jewel This i●… understood by them who are of the Tribe and have casted this Jewel and to none else The Soul saith to its noble Sophia its Love that is born again in the Soul O my noble Pearl and opened Flame of my Light in my anxious fiery Life O how thou changest me into th●… Joy O beautiful Love I have broken my Faith with thee to my Father Adam and with my fiery strength have turned my self to the pleasure and vanity of the ou●…ward World and ●…ave fallen in love wit●… a Stranger and had been constrain●…d to walk in the Valley of Darkness in this strange Love if thou had●… not come to me into the House of my Misery in thy great faithful●…ess by thy pierceing thorough and destroying God's Anger Hell and dark Death and restored thy meekness and love to my siery Life O sweet Love thou hast brought the Water of Eternal Life out of the Fountain of God with thee to me and refreshed me in my great Thirst I behold in thee t●…e Mercy of God which was hidden from m●… be●…ore by the strange Love in thee I can rejoyce thou changest my anguish of Fire to be great joy to me O aimable Love give me t●…y Pearl that I may continue in this Joy forever Upon this the noble Sophia answereth the Soul saith My noble Bridegroom my Strength and Power why hast thou forgotten me so long that I have been constrained in great grief to stand ●…ithout the door knock My dear Love and faithful Treasure thou highly rejoycest me in thy beginning I have indeed broken into thee through the deep ●…ates of God through God's Anger through Hell and Death into the house of thy Misery and have graciously bestowed my Love upon thee and delivered thee from the Chains and Bands wherein thou wast fast boun●… I have kept my ●…aith with thee but thou desir●…st now an exceeding great thing of me which I will not willingly ve●…ture with ●…eeThou wouldst have my Pearl as th●… proper own remember I pray O my belove●… Bridegroom that thou didst carelesly lose it before in Adam and besides thou standest yet in great danger and walkest in two dangerous Kingdoms viz. in the original ●…ire thou walkest in that Country wherein God calleth himself a strong ●…ealous ●…od and a consuming Fire The other Kingdom thou walkest in is in the outward world the Air. wherein thou dwellest in the vain corrupt Flesh and Blood where the pleasure of the world the assaults of the Devil pass over thee every hour thou mayst perhaps ●…n thy great Jo●… bring earthliness again into my Beauty and darken my Pearl thou mayst also perhaps grow proud as Lucifer did when he had the Pearl in his possess on and so mayst turn thy self away from the ha●…mony of God and then I must afterwards be deprivo●… of my Love forever I will keep my Pearl in my self and dwell in the Heaven in thee in thy extinguished but now in me revived Humanity and reserve my Pearl for Paradise until tho●… puttest away this Earthliness from thee and then●… will give it thee to possess But I will readily affo●… and present my Countenance to thee and the swee●… Rayes of the Pearl during the time of this earthly Life I will dwell with the Pearl in the inner Quire and b●… thy faithful loving Bride I will not espouse my se●… with thy earthly Flesh for I am a heavenly Queen m●… Kingdom is not of this world yet I will not cast th●… outward Life away but visit it often with my rayes o●… Love for thy outward Humanity shall return again but I will not have the Beast of Vanity neither did Go●… create it in Adam with a purpose to have it so gro●… and earthly but in Adam thy desire through Lust form ed this beastial groseness from and with all the Essence of the awakened Vanity of the earthly Property wherein Heat and Cold Pain Enmity and Desolution consisteth Now my dear Love and Bridegroom yield but th●… self up into my Will I will not forsake thee in this eart●… ly Life in thy danger though the anger of God shou●… pass upon thee so that