indeed it had the life but t Or faint weake an unpotent life 47. This wee demonstrate thus that you may rightly understand it look upon a u Red hot flaming Iron which sendeth two spirits forth from it selfe one hot one which hath the Centre and can kindle and awaken another fire and one Airey one from which water proceedeth which hath also all Powers of the Fire yet the Tincture therein is not fire but it is an Eternall Barre that no fire can be therein and yet is the Spirit of the Fire which hath its source out of the Fire and its life like to the Fire for in the Eternity there is no Death Therefore in the female kinde no life can proceed out of their Tinctures but the Matrix must get the Tincture from the seede of the Male. 48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde for when God created the Materiall Substance there went forth the kindes of all Essences in the Centre of Nature according to all the Properties for as you see the Starres that one hath a property different from the other which all are created out of the Centre of Nature according to the Materiall Substantiality and so all Essences stood in the Materiall Substantiality and the Fiat attracted all towards the Created Earth 49. And there hath every forme of the Tincture and of the Spirit of the severall kindes figured every one it s own body according to its Properties as to be Beasts Fowles Wormes Fishes Trees and Hearbs also to be Metalls and Earth all according as the life was in them And this you may well perceive by the difference of each Dayes work of the Creation 50. For on the first Day God Created the Materiall Water which hath an unpotent and life and is a Barre upon the fire of the Anger and upon the Devils smoaky Pit where he thought in the burning fire to domineere over God Also he then created the Earth and Stones and so the x Drosse Grosse part was severed which consisted in mortall and fierce Essences whereby Lucifer supposed to be King and Creator therein 51. When this was done God said Let there be light let the Light of the Tincture open it selfe and there was Light then God seperated the Light from the Darknesse Understand this rightly Hee God shut up the fierce fire which Lucifer had kindled which sourceth out of the Darknesse and let the Tincture in the Quintessence burne as in the fat of the Water-Spirit as in a Beast the fire of its life burneth 52. Thus the life did burne in the Tincture and turned the fat viz. the Oyle into a Quintessence viz. Bloud and so that life did burne in the Bloud for therein standeth the Noble Tincture and God hath reserved in his own power the Centre of the Fire for he hath shut it up in the Darknesse as it hath stood from Eternity in the Darknesse and so every Life standeth in his hand for if he let the fire come into the Tincture then the Spirit is in the hellish Fire 53. Now when the light did shine out of the Tincture he divided the Tincture into two parts even as it divideth it selfe viz. into the Fire-Life and into the Light-Life as was mentioned in the last foregoing leafe and created the two lives the fire-life to be a Heaven and a firmament between the Holy Meeknesse viz. the Heart of God and the unpotent Aire-Spirit and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit and God dwelleth between them both 54. The Fire-spirit of the Tincture hath the Eternity y for in its Roote and the Aire-Spirit hath the materiall life which sourced forth with the awakened Substantiality and ruleth the outward Beastiall Life for it is the Beastiall life of every Creature also it is the life of Trees Hearbs and Grasse it hath also a Tincture but not strong enough 55. Thus you see how the Life standeth in the Water and hath two Dominions viz. Fire and Aire and you see whence the Bloud hath its originall which maketh a Creature that hath bloud more Noble then one that hath not bloud in it for that Creature hath a false Tincture and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes they have not the Noble Tincture or the Noble Life 56. But when the Devill intended to be Lord in the Tincture and would Create he awakened such a life in his will which yet is not all his life he is indeed of the same Essences and the Devills Bodies are figured also in Hell into such Serpents venemous Wormes and z Loathsome deformed ugly Beasts for they cannot in their own forme be otherwise although indeed they have not a Body from the Divided Tincture from its Substantiality but they have a body out of the Centre of Nature out of the fierce Matrix out of the Eternall Substantiality out of the Darknesse which is a Spirituall Body 57. Now when God had Created the Earth the water was over the whole Earth which God seperated that the Earth became dry and called the Water Sea Méér which in the Language of Nature signifieth a covering and holding fast the fiercenesse of the Devill a true reproach to the Devill that his power was drowned to expound this very acute Writings are requisite and a The naturall Man Man could hardly be able to apprehend it 58. Thus the Earth sprung b Put forth its own vertue in its own Essences and Tincture which were also c Or conceived comprehended in the First Creation 59. It shall also be rightly expounded to you which Moses saith God seperated the Water above the Firmament from the Water beneath the Firmament that is into the Water and Bloud of the living Creatures for the water above the Firmament is Bloud and therein standeth the d Or life Tincture which seperateth the Heaven from the water beneath the Firmament viz. from the Elementary water as wee see that each of them hath its own habitation and Dominion of which may be spoken more at large in another place 60. Only wee understand therein two Kingdomes viz. the soule dwelleth in the Bloud in the Tincture and in the water dwelleth the Aire-Spirit which is corruptible for it had a beginning but the soule had none for the Tincture is from Eternity and therefore the figures of all kindes must remaine in Eternity account it not for an opinion it is really so 61. Now when Heaven Earth and the Elements were thus formed then the fiery Tincture was as a shining Light and was a Firmament called Heaven for this world had no other Light And then God suffered the Centre of Nature to open it selfe in the Created Substantiality For this whole Principle became but one body and there brake forth its Heart viz. the Heart of this Principle with its own proper will
A discourse according to the Language of Nature upon the word Schuffe which signifieth Created Verse 88 Chap. 5. Further of the Language of Nature Verse 93 Chap. 5. As the Mouth formeth the word Schuffe according to the Language of Nature so was the Creation formed Verse 101 Chap. 8. Of the word Ternarium Sanctum in the Language of Nature Verse 3 Chap. 9. How God separated the water the earth The word Méér or Sea in the Language of Nature is a scorne to Devills Verse 57 Chap. 9. Out of what the Seavenly Two Languages proceed which signifie Babell Verse 77 Chap. 16. Of the most excellent understanding which the Lords Prayer hath in the Language of Nature Verse 39 Chap. 16. An Exposition of the word Glauben or Beleeving in the Language of Nature in the Power of God there is no Consumingnesse Verse 98 Lazarus Chap. 16. Of Christs Prayer when he raised Lazarus Verse 12 Chap. 16. How Lazarus was raised and how wee shall heare the voyce at the Last Judgement Day All soules are as it were one soule Verse 13 Learned Learning Chap. 1. The Learned have onely the History of the Saints Verse 42 Chap. 3. Why the Learned contemne simple lowlinesse Verse 51 Chap. 3. Why the Learned in Reason contemne the Commandements of God and have gainesayed them Verse 52 Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned Verse 84 Chap. 5. Of those who boast themselves to be Masters and Learned Verse 75 Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull Verse 56 Chap. 16. The Doctor is admonished to seeke what the true Doctorship in the Holy-Ghost is Outward Learning is but a shaddow Verse 63 Letters Chap. 9. Of the Foure and twenty Letters their twofold property Evill and Good Verse 76 Liberty Chap. 2. How both the Liberty and the fierce strength are in the Fire Verse 24 Chap. 2. The Liberty without and beyond Nature is God the Father Also how God is Allmighty Verse 26 Chap. 9. What the Liberty without Nature is also how the Centre of the Third Principle hath generated it selfe Verse 82 Life Chap. 1. Life is a Burning Fire that goeth out if it have no fewell Verse 3 Chap. 1. The Divine Life of the soule needeth food Verse 5 Chap. 1. Every Life desireth its Mother for food Verse 6 Chap. 1. Wherein the Transitory Life consisteth The soules Life Eternall Verse 7 Chap. 1. Whence the Life of the soule proceedeth Verse 8 Chap. 1. The Threefold Life is not divided How God the Father is all Verse 9 Chap. 1. A Consideration whence Life and death cometh offered to the Minde Verse 36 Chap. 2. Of the breaking and raising up of Life Verse 16 Chap. 5. How the Blossom of Life springeth up in the Tincture also how Every Life eateth of its owne Mother Verse 22 Chap. 5. How the fierce might manageth its order after an Heavenly manner Wee have Life and Death before us Verse 63 Chap. 5. After this Life there is no alteration till the End of this worlds Time Verse 129 Chap. 5. That which proceedeth out of the Centre of the Eternall Life continueth also how all words and works continue Verse 132 Chap. 6. Of a twofold property in the Eternall Life Joy and Paine Verse 65 Chap. 6. How all ruleth in and over our Earthly Life Verse 72 Chap. 8. Of the Temporary Spirits Life and of the Eternall Spiâ—its Life and government in this world Verse 1 Chap. 8. Of the Fire of the Life of Eternity Of the Eternall Earth or Substantiality 2 Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life Verse 16 Chap. 8. Of our Longing after an Incorruptible Life Verse 29 Chap. 8. Every Life desireth its Mother or the best that is in its own Centre Verse 30 Chap. 8. What is the right Life in every Life how Nature reacheth after the Liberty Verse 31 Chap. 8. The Deepe of the world hath such a Life as the other Creatures have Verse 40 Chap. 8. How the Light or Elementary Life in Beasts is simple Verse 50 Chap. 8. How the Elementary Life in Man is twofold Verse 51 Chap. 8. How there is another Tincture or Life in the life of this world Verse 53 Chap. 8. What the outward Life desireth Verse 54 Chap. 8. Of the second Motion or Life in Man Verse 58 Chap. 9. Whence every Government in every Life in this world proceedeth Verse 107 Chap. 13. Of a Twofold Life that a childe getteth in the Conception viz. the two Tinctures corrupted in Adam Verse 34 Chap. 14. What wee must doe if wee desire to serve God The Limit of our Life is set in the Mothers womb Verse 6 Chap. 14. A short Exposition of the Threefold Life in Man Verse 46 Chap. 14. How the Three Lives in Adam were pleasing to God Verse 47 Chap. 14. How the Third Life through the suttlety of the Devill did get the predominancy Verse 48 Chap. 14. After this Life time there is no Remedy If wee make our selves either an Angell or a Devill that wee are and remaine so Verse 72 Chap. 15. They that will sinde their owne Life and their children in Heaven must loose them in this world Verse 24 Chap. 17. How the outward Life consisteth of Three Parts Verse 13 Chap. 18. How Enoch Eliah and Moses are entered into the Paradisicall Life Verse 5 Chap. 18. How Saturne leaveth the Life Verse 12 Chap. 18. The danger in the outward Life The seede is hatched and brought forth out of Three Mothers Verse 14 Light Chap. 1. How the Light and life of God cometh into the soule Verse 15 Chap. 2. How the fift Forme is the true Originall of Life How the Light shineth in the Darknesse and yet the Darknesse remaineth Verse 74 Chap. 2. How the Light standeth opposite to the Darknesse but the Light is chiefe Verse 89 Chap. 4. The Longing of God hath Created all things to the Light and not to the Darknesse Verse 26 Chap. 4. The Light consisteth in Meeknesse and dwelleth in the Liberty Verse 63 Chap. 7. How the Light is the Love and how the Fire is a cause of the Light Verse 63 Chap. 8. Of the Light of the Majesty and of the Light of the Life of the Creatures Verse 5 Chap. 9. Wee should not bury our received Talent in the Earth but set our Light upon a Tables Verse 3 Chap. 9. Of the Creation of the Light Verse 51 Chap. 14. Whence the outward Light or Wisdome ariseth Verse 37 Limitt Chap. 2. The Limitt of the Eternall Death Verse 29 Lilly Chap. 14. What Lilly it is the Devill is not willing to smell of Verse 16 Love Chap. 2. How Love is the Death of the fierce wrath Verse 86 Chap. 2. The fountaine of Love is the overcoming of the fierce might Verse 92 Chap. 3. Of the Birth of the kinde Love and of the sixt Forme
the seates of the twenty-foure Elders with the Lambe which was slaine and liveth Eternally and the Auncient of Dayes sitting upon the Throne hath the Booke with seaven seales which the Lamb that was slaine tooke out of his hand and brake open the seales 11. There you see the seaventh Spirit of the Divine Nature which is the joy of the Majesty of God wherein the Trinity manifesteth it selfe and you see the true Angelicall world For the Sea is the Water-Spirit which in the Originall of Nature is the fierce sourenesse but it getteth a skreeke or aspect from the light of God where this forme departeth and the skreek in the darknesse turneth to be a sinking downe into Death where yet the captivated skreeke in the light which is now called joy is also a sinking downe and is turned into Meeknesse wherein the light shineâ—h And it is like unto a Glassie Sea 12. But it is the q Body or substance Corporeity of the Divine Nature and herein the seaven Spirits of God viz. the seaven burning Torches are revealed which the Angel in the Revelation biddeth to be written but the seaven Thunders in the dark Matrix in the fierce Nature he biddeth to be sealed and not written for they would be opened one after another and powre forth their wonders which none should know till they are past till the seaventh seale in Ternario sancto is opened and then shall the hidden Mystery of the Kingdome of God be finished when the seaveth Angel soundeth his Trumpet 13. And heere wee give you to understand what Moses saith God created the Heaven out of the midst of the Waters Behold thou seeking Minde this Glassie Sea which is the Water-Spirit in the presence of God is the Matrix out of which the word Fiat created the Element of Water for the Element of water in this world is an Out-birth out of the Matrix of the Heaven 14. For they use to say God dwelleth in Heaven and it is true and that Heaven is the Comprehension of God wherein God hath manifested himselfe through the Creatures viz. the Angels and the soules of Men for in this seaventh Forme viz. in the Glassie Sea the Nature of the Father standeth revealed in great Holinesse not hi the Fire but the word is the Fire of this source or property and the Holy Spirit here goeth forth through the Word in the Angelicall world and formeth every thing that groweth and liveth for he is the Spirit of life in this source or property 15. Behold thou seeking Minde I shew it to you yet more deeply and cleerely thus Nature is generated out of the Fathers first will which is in it selfe onely a Spirit and a Darknesse and yet is driven so far by the will as into seaven Formes and out of seaven infinitly But the cause of Nature consisteth in the first foure Formes viz. in soure or harsh desiring in the bitter sting in the flash of Fire where the life taketh its originall and the fourth in the skreeke of the Matrix before the Fire where the sinking of the heavy Death downwards and the going of the Fire-life upwards is generated where the Centre then standeth in the midst as a heart in the body out of which the Tincture as the fift Forme of fire ariseth which is the Love-desire and that desire is a penetrating noise or sound in the sixt Forme and the life of the Tincture penetrateth through the sinking downe of Death where then wee understand the Meeknesse of the Tincture which maketh the sinking down corporeall which is the seaventh Forme out of which corporeity in the beginning of this world the Earth Stones Metalls and the whole Centre of the Globe of the Earth were generated and in the six formes of Nature standeth the Globe of the Earth with its Regiment and the seaventh Forme is the Comprehensibility or palpability as is in Earth and Stones and it is the body of the six Formes wherein they performe their work as a spirit in the body And the upper Globe in the Deepe above the Earth hath just such a Regiment in seaven Formes where then the foure Elements keepe the upper Centre and the Constellations keepe the wheele of the Essences of the Will and the Sun the Tincture of Fire wherein every life in this outward world doth consist 16. And just so also is the inward Regiment in Ternario sancto not severed from this world but this world is severed only by a Principle for there is no corner or place in this world where the inward Regiment is not 17. For this world is become corporeall out of the Fathers Nature out of the Wrath out of the seaventh Forme where the Tincture of the Sun maketh it lovely and pleasant againe 18. And therefore the Devill is called a Prince of this world for he is the Prince in the Wrath of the Fathers Nature and the Angelicall world is the Sonnes Nature in great love joy pleasantnesse and Humility for the Word or the Heart of God is the Centre therein 19. And the Flash where Light and Darknesse sever maketh the Principle and severeth it into two Kingdomes where one Centre burneth in the Fire or Anger and the other in Love out of which the cleere Light shineth And you must know that the fierce Flash is the mark or limit of seperation for that is the skreek to Life and to Death where Wrath and Love part which I will explaine to you hereafter 20. Thus wee give you to understand concerning the Angelicall world The Fathers property is no darknesse but the darknesse is generated in the sterne desire and the Fathers property is the Light cleere free Eternity which hath a will to Nature and that light will in the Nature is the flash of the Essences and sharpeneth it selfe in the sterne hard wrath and driveth it selfe on to the fourth forme where the flash of the liberty in the sharpnesse shineth like Fire and there the flash of the liberty divideth it selfe into two Principles one forward from it with the strong might of the Fire the other in it selfe in the free light Eternity and it giveth the r Or Brightnesse Glance to the light Liberty 21. And in this seperation the flash maketh the Å¿ ✚ Crosse where it presseth so terribly through the dark Wrath. And so the fiercenesse with its Centre flieth upwards for the fire driveth upwards and the Matrix of the sourenesse sinketh as a thing that is kild by the skreeke downe into Death and the flash upon the Crosse standeth still Essentially for it hath discovered the Matrix and the Matrix hath infected it and holdeth it captive and the fierce flash in the Matrix turneth to meeknesse for the flash in the terrified and overcome Matrix getteth a terrour of crack also as when water is cast upon fire where yet there is no water but spirit to be understood 22. Thus the fiercenesse of the fire is quenched upon the Crosse
of flower sifted or bolted as small as Atomes was onely as a raised dust became in the attraction wholly grosse dry and hard and God would not have it so particularly before the Majesty to speake in a Creaturely manner and therefore it was suddenly in that instant together y Or concreted Created to a proper Centre of its own 100. And here ariseth the Distinction of the Three Principles which before was not knowne for they were in one onely Beeing and were onely knowne in the z Or the Light Wisdome before the Majesty with their Distinction 101. Observe the meaning right as the Mouth formeth the word Schuff which signifieth Created just so was the Creation formed for the Lips doe open and the upper Gummes with the Teeth touch the nether-Lip and the spirit or breath sisseth through the Teeth and it is thus As the Lips viz. the outward enclosure doe open so hath the Matrix of the Genetrix opened it selfe viz. in the Kindling The sissing is the Fire and out of the Fire goeth the Aire as a spirit of the Matrix which was now awakened and was not before in the Centre but onely in the Wisdome of the Number-Three 102. The Aire winde or breath is not the spirit of the Number-Three but the awakened spirit out of the Matrix viz. out of the Centre of Nature for the spirit of the Number-Three is a cause of Nature and hath in it the wisdome but this Spirit of the Aire is without understanding as the substantiality is 103. And as the Fire hath its originall from the Eternall Liberty wherein it attaineth the sharpnesse of the wrathfulnesse so also the Aire-spirit from the Holy Spirit which giveth life and mobility to Nature so Nature againe sendeth forth the spirit viz. the Aire out of its vertue viz. out of the a Dumb or senslesse inanimate substantiality and hath its originall in the Fire 104. And observe further how in the word Schuff which signifieth Created the spirit or breath thrusteth the impression or pressure from the Heart which overtaketh the kindled fire and holdeth it captive and so the Water-source overtaketh the fire and holdeth it captive 105. For the Water ariseth from the substantiality and from the being overcome and the b △ Fire c 🜠Aire d 🜄 Water and e 🜃 Earth are all gone forth out of the Centre of Nature and before the kindling were all in one beeing but with the kindling were knowne in foure formes which are called foure Elements and yet are in one another as one and there is no more but one there are not foure Elements in Heaven but one yet all the foure formes lie hidden therein and with the kindling they become active and now they stand in the outward substance comprehensible to the Creatures 106. Observe also further that as the nether-lip toucheth the upper Teeth and the Spirit stayeth in the Mouth and thrusteth the word Schuff through the Teeth where the Tongue draweth back towards the nether-Gummes and will not frame the word Schuff but letteth the Spirit thrust it through the Teeth So observe the Spirit of God hath driven forth the foure Elements which are the foure formes which appeared in the substance ex Ternario sancto out of the Holy Ternary into the outward and made an inclosure therein or a Firmament which is called Heaven and the Holy Spirit stayeth in Heaven and leaveth the foure formes to their own Dominion and then they appeare as a Principle having power of their owne 107. For the Tongue f Or Typifieth denoteth or betokenth signifieth the Spirit of God and the foure Elements signifie the Spirit of the Centre together with the Centre it selfe 108. Thus wee understand heere in the Word Three Principles whereas in the Originall there is but one for wee understand by the kindling the Centre of Nature in the Centre of the Globe of the Earth and that in the Matrix of the Genetrix there is a very earnest sterne Dominion out of which Earth and Stones are proceeded and therein one Principle consisteth 109. And then secondly wee understand that there is a Dominion of Meeknesse which overcometh the Wrath and holdeth it captive as wee see in the source or property of Water that it captivateth the Fire and yet the property of the Fire remaineth therein with its whole Dominion of all formes of the dry hunger wherein consisteth the Abysse of Hell in the Anger of God Also wee understand that there is the g Or closure Firmament between these two Principles which is called Heaven by the shut Mouth both in the Word and in the outward h Essence Beeing or Thing Substance For the Spirit the Aire giveth life to the outward meeke water as it goeth forth with the pressure from the Heart through the Teeth in the Word and so there is a Dominion and life Externally which yet ariseth from the Internall and yet the outward captivateth the Inward 110. And thus the Spirits of the Darknesse lye in the Abysse captivated in the property or source of the Anger and have no power of their own in this world and heere the suttlety of the Devill in the Might of the fire is cast downe to the Ground in the sinking 111. Open the Eyes of your Minds yee Seekers and seeke heere the Abysse wherein the Devills dwell in the Elements and not afarre off as if they were farre absent as yee have done hitherto Mark this 112. And wee understand that there is the Third Principle in the Word and also in the power of Creating for the Tongue inclineth to the nether Gummes and letteth the two Dominions goe away through the Teeth and holdeth its Dominion without any awakening of the Heart 113. Thus observe the i Scope or meaning Ground the second Principle viz. the Kingdome of God is in the midst in both the Principles that is is not awakened nor enkindled with the kindling for it remaineth as it was from Eternity and is not altered therein neither increased nor diminished in the Creation there is nothing added nor taken away from it and k The second this Principle hath the right spirit of wisdome and of understanding which hath severed the fierce wrathfull and the meek Principle asunder and each of them hath its life awakened in it 114. And wee give you to understand that it is neither captivated nor shut up by the inward or the outward It sprouteth in both for it is the Might of both In the Inward it sprouteth in angry l Or Jealousie Zeale with great wonders and powers where all formes are working and therefore in those Creatures stick all wit and cunning craft and suttlety as in the Devills who bring m Or to beeing to passe all Wonders in the wrathfull Matrix as the Histories in the world concerning the Children of Wrath doe Testifie 115. And in the Outward in Sprouteth through the Meeknesse with the
and drawne up and downe as a poore captive Creature from one filthy puddle into another and the Devill rouleth it presently in this mire and presently in that mire againe and so it is like a filthy Ragge all mire and dirt all Starres dart their Poyson l Or in into the Body and defile the poore soule it must endure to be defiled by the Beasts for the body feedeth upon the flesh of Beasts wherewith the poore soule is m As with a Body of flesh cladde Doest thou know why God did forbid the Jewes to eate of some sort of Flesh * Aliter and commanded them to burne their fat and consider the smell of it Kindle their fatt and consider their property and thou shalt discerne it 20. The poore soule is a kindled fire and so when such a property cometh into the soule doest thou suppose that God will dwell therein and therefore Christ taught us saying Be sober and temperate in eating and drinking watch and pray for your adversary the Devill goeth about like a roaring Lyon and seeketh whom he may devoure 21. Thus you see how wee stand in a Threefold Life the soule standeth upon the Abysse between two Principles is tyed to them both and the body meerly in the spirit of this world and therefore that seeketh onely after eating and drinking power and honour for it belongeth to the Earth and careth little for the poore soule which cometh out of the Eternity and belongeth to the Eternity 22. Therefore wee ought to tame the Body and not give way to it but to dampe or kill its desire and not n Fill it or pamper it satisfie it when it pleaseth but for necessity onely that it may not grow wanton and invite the Devill to lodge in it 23. The poore soule must watch and pray and o Resigne its will to God in well-doing continually put its will into Gods will it must not give way to the body in any thing except it have yeelded it selfe to God first the soule must not please it selfe at all in its own power but cast it selfe meerly upon God as being it selfe weake and able to doe nothing though it be strong and so continually goe out from it selfe from its naturall will and so fall into the will of God and then the Devill cannot meddle with it 24. Indeed it is irksom and troublesom to the Body to be broken of its will but that 's no matter Eternity is very long the body hath but a short time of continuance and then it returneth to its Mother the Earth and you know not in what moment Death will come when the body must be gone into its Mother and then it lets the poore soule goe whither it can it is a very p Slippery untrusty unconstant Neighbour to the soule A True Open Gate Shewing How a Man may seeke and finde himselfe From whence he hath his beginning and what he shall be in the End 25. Behold O Man and Consider thy selfe what thou art from thy beginning and what thou shalt be againe in the End and then thou wilt certainly finde what home thou art in in what lodging thou lyest captive and thou wilt finde that thou art both a Man and also a Beast thou wilt well see the heavy Fall if there be but a spark of Gods light in thee 26. For no Beast is able to apprehend it because a Beast hath its Originall onely from the Life of this world and therefore wee know that here is another manner of Life in us in that wee know the Ground of this world 27. For if wee were only from the Clay and Earth of this world wee should be but Clay and Earth like a Beast which hath no understanding wee should not be able to know the ground of this world For a Pot knoweth not the Potter nor doth a piece of work know its workmaster and so a Beast knoweth not its Master it hath no desire after him for it knoweth nothing of him 28. The desire of a Beast is onely to fill its Belly to nourish and multiply it selfe as the Centre of Nature in it selfe is such a desire and hath no understanding of any higher thing for it hath its own spirit whereby it liveth and groweth and then againe consumeth it selfe and doth it as well at one time as at another for such a thing is the Band of Eternity which is called Nature 29. But we that are Men have a higher apprehension and knowledge for wee can see into the heart of every thing and see what manner of thing it is and what property it hath So also wee have quite another longing and desire after another thing and life which is not q Or animale beastiall nor Transitory nor desireth any Elementary Earthly food 30. Thereby wee know that every life desireth its own Mother whence it hath its Originall and wherein it subsisteth as also wee must understand that every life desireth the best thing that is in its Centre viz. the Heart or Oyle wherein the fire burneth and wherein the life is opened that it is Living 31. For every living life is a fire and yet the proper source of the Fire is not the right life but the Tincture which proceedeth from the Fire is a pleasant Joy and it is the Liberty Nature which is the right life For Nature standeth in great Anguish and reacheth with a strong desire after the Liberty till it attaine it and so Nature is a sharpnesse in the Liberty and desireth continually to swallow it up into it selfe that it might come totally to be the Liberty and cannot but the more eager it is and raised up after the Liberty the greater is the Tincture of the Liberty 32. Thus Nature continueth to be a Fire and the Liberty continueth to be a Light what the Tincture buildeth up the fire devoureth for the Tincture maketh Substantiality its Centre is meek and is a sinking downe of humility as the fire is a rising up of Pride 33. But as the Light viz. the Tincture maketh substantiality in its sinking downe so that there is in the Light a substance like water and yet is no water but such a spirit and property so the fire swalloweth up the same Substantiality into it selfe and therewith quencheth its wrath and ascendeth in the Substantiality and burneth like r Oyle set on fire kindled Oyle and this is the right Naturall life of all Creatures and is called the Tincture 34. But this life is Å¿ Transitory Corruptible fragile and consisteth onely in foure formes viz. in Fire Aire Water and in Substantiality or Earth which is its Body And wee shew you this one thing more in this Tincture-Life as you see naturally that out of every fire there goeth forth a source or vertue viz. Aire which is after this manner when the fire strongly attracteth and swalloweth the Substantiality into it selfe then the Substantiality flieth strongly againe out
of the source of the Fire 35. For it is so subtile that the Fire cannot hold it and so is an attracting and t Or flying away recolling againe For the Fire willeth eagerly to have that againe which is flying forth and so there is a perpetuall strife 36. Thus you see it very plainly and openly that the life of the fire letteth goe the Aire for it will not stay in the source or property of the fire for it flieth eagerly and the source or u Or vertue property of the fire continually attracteth the same back againe into it And so the Fire is blowne up or else it would be smothered and become dark and for that cause it reacheth thus after the Substantiality viz. after the Aire 37. For no x Vertue or Life source desireth the shutting up in Death and that is also called Death when the Life is shut up besides that there is no Death 38. For in the Eternity there was never any death at all nor shall be ever But that which is called the Eternall Death is a shutting up of the Tincture where the Tincture goeth away like a y Or figure shadow and so the Centre viz. the source or fountaine of the Fire remaineth in the Darknesse and floweth in meere wrath in it selfe and would very faine reach the Tincture againe and yet it hath no power to doe so for the Tincture onely is the power which bloweth up the Fire 39. Consider heere what Hell and the Eternall Death is for it is just so and know that the Devills have lost the Tincture of Meeknesse who now are a wrathfull fire-source without substantiality for they have no Body 40. Secondly Consider also the Element of Water and as you know that it hath its originall in the spirit of the Creature so also it hath its originall in the Deepe of the World which is also a Spirit and hath such a life as other Creatures have 41. And Thirdly Consider that there are two sorts of Fires a Hot and a Cold for as the Heate z Or concreteth contracteth together so doth the Cold which turneth Water into Ice and maketh a a Heterogene body strange body out of the Substantiality or Water which is not its owne 42. By this wee give you dearly to understand the Fall of Lucifer who thus reached into the Centre of Nature into the harsh Matrix and awakened it so that it concreted the Substantiality and so Earth and Stones came to be 43. You will say Why did God suffer b The fall of Lucifer it The Answer is He was a Prince and Throne-Angell and was created with the first Creation and therefore since he was a cause of the Third Principle understand of the Out-Birth therefore Christ called him also a Prince of this World for he had also a Free will like us Men. Wee oftentimes c Or make doe workes which are contrary to God onely for our State and Honour as is seene in Forts Castles and * Pallaces Sumptuous Great Houses 44. So Lucifer also would be as a God and Creator all which might have been well enough for that was not his Fall no more then it was Adams Fall that he Imagined whereupon God suffered the Tree of Temptation to Grow but it was his Fall that he awakened the Matrix of the Fire and would domineere over the Meeknesse of the Heart of God 45. That awakened Matrix of the Fire is now his Hell and God hath captivated that Hell with the Heaven viz. the Matrix of the Water For Lucifer would faine that the Place of this World d For the place of this world would have burnt in the Fire for Lucifer should burne in the Fire for him to domineere in and therefore God moved himselfe to the Creation and did create and so there was Water which captivated his wrathfull Hell as the Pleasant Sunne shutteth up the Astringent Cold and turneth Ice into Water whereby Fishes and other Creatures grow and Live 46. And the Cause of the Sea and of the Great Deepe Waters whose bottom cannot be fathomed is that the Matrix of Nature was in e Where the Great Waters are those places so far enkindled in the Fire 47. And heere wee give you an Example of this Consider Sodom and Gomorrha when their sinnes became Great and that the Devill dwelt there and would have a Kingdome there for himselfe God permitted that the Prince of this world should burne those five Kingdomes wherein the Devill intended to dwell with fire and Brimstone But when the Devill thought to be Lord and to have his Habitation there then God brake his Pride and Stoutnesse and caused Water to come upon that Place and alayed his Pride 48. And in this wee have an Excellent Example of Gods care for his children which depend on him for when he saw the f Or that the Anger was kindled Wrath he brought forth Lot out of Sodom And further you have heerein a full Example that when the Wrath of God beginneth to be kindled he maketh it knowne to his Children before hand that they might flie from it as he told it to Abraham and Lot and commanded him to flie from it and so he hath done from the beginning of the World For the Prophets were for no other end but to declare the Anger of God and to command the children of God to flie from it as may be seene by what was done to Jerusalem and the Jewish Nation and hath been alwayes done to all People from the beginning of the world to this Time For when no Punishments or Judgements more can be expected then Prophecying shall cease 49. Therefore let none blindfold themselves Note but consider what such a Warning and Revelation signifieth which at present is propounded to the World This is the Time of the overthrow of the Dragon with the Whore of Babell which shall goe downe into the Abysse Now he that will not flie yet let him have warning of it He that will bring the Whores marks forth into the Light will have great ignominy and reproach by it wee speake what wee ought the Day dawneth the Sun will suddenly arise account it not for a Fiction it is concluded and knowne in Ternario Sancto Looke into the Scripture in the Revelation which the Sophisters had rather it were cast out of the Bible but the understanding of it will soone bud forth and then the Pedlers of the Beast and of the Whore will stand in great shame and none will buy their ware any more No sword destroyeth the Whore but her own Mouth choaketh her for there are nothing but Lyes and Blasphemies in it and yet shee seemeth as if shee were God Therefore say wee let every one looke to his own Doing lift up your heads as Christ saith for the time of your Redemption draweth neere you are baptized with water but he that will baptize with the Holy Ghost and
the Devill Verse 32 Chap. 5. The Glistering Art in Reason is a hinderance to the Light Verse 32 Chap. 5. Of Reasons blindnesse in knowing what the Earth Stones and Elements are Generated of Verse 79 Chap. 6. This writing is no word of outward Reason Verse 8 Chap. 6. Admonition to blinde Reason to see with inward Eyes Verse 38 Chap. 7. What Reason judgeth concerning the Danger of being overcome by the world Verse 15 Chap. 15. Reason thinketh it will be no otherwise now then in former Times Verse 17 Chap. 15. How Reason walketh wisely in outward Things but the soule is forgotten Verse 23 Chap. 16. How the Devill captivateth us in Reason and deceiveth us by it Verse 30 Rest Chap. 4. In the six Formes there is no Place of Rest The soure Mother is the Rest of the hungry Nature Verse 8 Regenerate Chap. 9. The spirit of the Regenerate soule searcheth through all the Three Principles Verse 41 Rejoyce Chap. 12. They should Rejoyce who are despised for their fearing of God Verse 39 Revelation Chap. 3. The cause why the Revelation hath not hitherto been fundamentally understood is because it hath not been in Mans Ability Verse 39 Riches Chap. 6. What Transitory Riches and what Eternall Riches are Verse 33 Chap. 10. How the Riches of this world are but Drosse and Dung Verse 8 Rule Chap. 17. The Rule of the Spirit of this world and of the Spirit of God Verse 17 Renewing Chap. 18. How in the Renewing of the will the framed Substance is renewed Verse 22 Scriptures Chap. 5. The Authour hath no other knowledge of the Creation then that of the Holy Scriptures Verse 80 Chap. 7. To be able to say all the Holy Scriptures without Booke bringeth no salvation Verse 3 Sea Chap. 5. The Glassie Sea is the Water Spirit Verse 11 Chap. 8. The Cause of the Great Sea Verse 46 Seeker Chap. 4. The Authour judgeth not the blinde Seeker he shall finde his reward Verse 51 Seale Sealed Seales Chap. 3. The Time from the beginning to the End is the seaventh Seale wherein the six Seales accomplish their work where in the Heart of God Men have found Wonders Verse 41 Chap. 3. After the Opening of the seaventh Seale the Archshepheard will feed his sheepe himselfe Verse 80 Chap. 9. The world since the Fall of Adam hath but one Eye but by the seaventh Seale it hath two Eyes Verse 106 Chap. 15. Now is the Time of the Last Seale wherein the hellish wonders come to light Verse 3 Chap. 18. The Starre which hath broken the Seale is appeared Verse 4 Chap. 3. Wherefore God hath Sealed us and left us Blinde Verse 60 Chap. 3. The seaven formes are the seaven Seales of God out of which the powerfull Word is Generated Verse 21 Chap. 3. The Time is that the seaven Seales are broken open Verse 38 Chap. 3. Of the Glassie Sea The six Seales are the Birth of the Eternall Nature Verse 44 Chap. 3. Wherefore the Word of God must enter into the sharpnesse of Death where he brake the seaven Seales in the soule Verse 54 Chap. 3. How any in God have power to Open the seaven Seales in the desirous Minde Verse 68 Chap. 3. The Seales are hidden from the Whore till shee hath devoured her selfe Verse 75 Chap. 4. The Spirit openeth the Seales in the Thoughts He manifesteth the Deity in Nature He is the power of the Brightnesse Verse 82 Chap. 5. The Seales bring their Wonders to Light under the worldly Governments Verse 64 Search Chap. 2. How wee may search aright and finde Verse 4 Seaventh Seaventy two Chap. 9. What the seaventh Number in the Centre is Verse 74 Chap. 9. In the number Seaventy two lyeth the Greatest secret the Originall of Contention Selves Verse 78 Chap. 3. Admonition to consider our selves also of Heaven and the Anger of God Verse 28 Senses Chap. 3. Of the Birth of the kinde Love and of the sixt forme of Nature wherein the five Senses are to be found God maketh the Genetrix Verse 1 Sermons Chap. 18. The Antichrist is a hinderance to the soule with the filling Peoples Eares with Sermons Verse 35. Sex Sexes Chap. 9. By a flaming Iron the two Properties in Male and Female Sex are deciphered Verse 47 Chap. 9. Of the two kindes or Sexes Masculine Feminine Why the Man is the Head Verse 110 Shepheard Shepheards Chap. 13. A Reproofe against the Whore also of a simple Shepheard that shall feed us Verse 44 Chap. 14. The true Catholick way also who is a true Shepheard of Christ Verse 20 Chap. 18. How can a Wolfe make a Shepheard over sheepe Verse 44 Chap. 14. The false Bishops appoint Shepheards according to favour and in respect of their Art Verse 21 Chap. 15. A Speech to the false Shepheards of Christ Verse 20 Chap. 15. A Speech to the Antichristian Shepheards of the New Order Verse 22 Chap. 18. The wayes of the Good and of the Bad Shepheards Signes Verse 43 Chap. 9. How the Twelve Signes part themselves into two Governments Verse 72 Simple Chap. 3. Advice to the simple Holinesse Verse 85 Sinne. Sinner Sinnes Chap. 11. The false soule seeketh after no righteousnesse but onely that it may cover its Sinne. Verse 44 Chap. 11. How the Sinner should have his forgivenesse pronounced Verse 65 Chap. 11. How God forgiveth our sinnes when wee pray to him Verse 55 Chap. 11. How he is mistaken who supposeth he is delivered from his old sinnes when he sinneth anew Verse 58 Snare Snares Chap. 6. Of our snare and the Excellency of Patience Verse 34 Chap. 12. Men should not looke after Pomp and Pride also which are the Snares and Netts of the Devill Verse 40 Chap. 14. The world is full of snares to entangle the poore soule also what that is which hindereth that the Devill doth not devoure every soule Verse 43 Chap. 14. An Exposition of the seaven Coards or snares also an Exposition of what the soule undergoeth in the tryall before it getteth through Sodom Verse 53 Chap. 8. How the Devills purpose concerning Sodom was nullified Verse 47 Sonne Sonnes Chap. 3. Of the Sonne the brightnesse of the Father what proceedeth from it and is created by it Verse 3 Chap. 3. How wee must seeke the Sonne of God in the Manger if wee will finde all Verse 30 Chap. 4. The Sonne is one with the Father also what his sole will is called Verse 71 Chap. 6. Of the two Sonnes the one saying yes the other no. Verse 26 Sophist Sphister Sophisters Chap. 5. The Sophist looketh upon the wisdome of the world but this Author not he mentioneth his Joy in the Wonders of God Verse 1 Chap. 5. Admonition to the Children of God concerning the contention of the Sophisters Verse 70 Chap. 9. A reproofe against the Sophisters slaunderings and blasphemings in the Pulpit Verse 29 Chap. 10. The Author-speaketh to the Sophister and the stubborne Whore that sitteth upon the stoole of Pestilence Verse
outward body is in the g In the outward secret hiddennesse Mysterium and the Inward body in the h In the inward secret hiddennesse Arcanum an heavenly Mysterie and so he liveth in two Mysteries being invisible and incomprehensible to the outward world and thus we give you to understand that Paradise is yet present and unperished though seeming to be as it were devoured by the curse of God and it lyeth yet as a Mysterie in the curse uncorrupt 15. For we are able to say with good ground in Truth that Paradise is still upon the Earth yet we are not in it but Enoch is in it and yet he hath the body of the Turba in the Mysterie and in the Heavenly i Mysterie he hath the Divine body Or Arcanum a Paradisicall Body which is capable of Paradise and thus he is as a Wonder and is a Prophet in the Crowne at the k Or End Limit of the Wonders 16. For you know that the Scripture saith that after he had begotten Methusalah viz. the Man of the greatest Age he continued afterward in a Divine Life and this hath a deep meaning 17. Methusalah signifieth the end of the Wonders of this world and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah signifieth the manifestation of the Wonders and a plaine Ministery viz. a preaching of Righteousnesse whereby the Turba of every one shall be shewen him and the End of the Wonders of this world shall be declared viz. the vengeance of God and his Reward to the good 18. And the time after Enoch wherein Methusalah lived to the l Viz. the end of an Age or Seculum Number of the Crowne when Enoch and his preaching was taken up doth signifie that the Enochian Light which shined in his time will enter againe into its Principle and seeke out the Earthly body which Enoch had and will finde that the Turba is in it still and then there will be no further seeking for the Turba is found in the Limit and worketh to the Fire and Judgement 19. And thus the end of the world is as the dregs and it worketh in the Turba to the blowing up of the Fire and the Judgement for the outward world was produced out of the Turba and tooke its beginning in the Turba and the Turba is its propriety thus the beginning seeketh the end againe in the wrath 20. And as this world was corporeall in the wrath so the Spirit will have the beginning at the end againe in the wrath for the Beginning and the End is one also you plainely perceive that in the Beginning the Turba devoured Adam and brought him into the Anger and murthered Abel 21. Therefore O ye Elect let none of you desire to live to the end of the time after Enochs taking up but behold when Enoch preacheth then the Sunne shineth and then goe out from Babell it is a golden time but your Turba is the cause that Enoch shall be taken up 22. Enoch is not gone out of this world he is entred into the m Repository Mysterie in the Wonders for he is Gods Preacher and after the Turba hath overcome the world he must be silent till the six Seales have ended their Wonders and till the Angels of the Turba have poured out their Viols then the n Or workes Wonders of the Anger are finished 23. Then Enoch commeth out of the Mysterie againe and entreth into the o Ministerium or Office of teaching or preaching Ministry and relateth what hath been done and punisheth the world because of the p Malice or wickednesse Turba for suffering q Or sinnes Abominations to enter into them without resisting 24. And after that the world is fat and wanton in the golden yeares and r Or becommeth seeketh Sodome and Gomorrah againe then also its Turba will become fat and wanton and seeke the wrath and the Limit then the golden dayes are done and will be devoured by the Turba and then Methusalah the oldest man dyeth and instantly the Deluge of Fire approacheth consider it for it will be in earnest 25. We doe not say 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 old 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