The First Question.
Whence the Soul Existed from the Be­ginning of the World.

1. VVE have sufficiently in the Three Prin­ciples. Second and Threefold-Life. Third Book, explain'd the Mystery of the Soul, by the Three Principles of the Di­vine Substance; where we have described the Eternal Centre of the Eternal Nature; as also the Number Three of the Divine Substance, with many cir­cumstances; and what Eternity hath ever been; and how the beginning of the Crea­tion came to be; what an Angel and Soul is; as also the heavy Fall of Lucifer, and then both the Mothers that have so brought it forth; the one generating the Heavenly Substantiality, the other, the Hellish or, Abomina­ble substance. Abomination; also of Light and Darkness.

2. Therefore in this Trea­tise we are not so very easily to be under­stood, unless the Third part of our writings have been read and apprehended.

[Page 10] 3. Although that Apprehension doth not at all consist in humane power, yet the way to it is very faithfully shewn; so that if any have a mind to attain it, if he will follow our counsel and advice therein, he will well get a The ho­ly Spirit. lea­der and directer, that will shew him the Key the Mysterium mag­num, the great Mystery, to the noble Stone Lapis Philosophorum the Philosophers Stone, and to all Mysteries, let none account it impossible; for Mark 10. 27. with God All is possible; whosoever findeth God, findeth ALL with and in HIM.

4. Ye know from or in Reason, that all things are sprung and come forth out of the Eternity: and the Scrip­ture telleth you, Rom. 11. 36. In God are All things; 2 Cor. 5. 18. in him we live and move; Act. 17. 28. and we are all of his Off-spring.

5. And though indeed we cannot say of God, that the pure Deity is Nature, but Majesty in the number Three; yet we must say, that God is in Nature, though Nature doth not contain or comprehend him, as little as the Air can contain or comprehend the glance or shining of the Sun; yet we [Page 11] must needs say, that Nature is generated in his Will, and is a Seeking, proceeded out of the Eternity:

6. For, where there is no Will, there is also no Desiring: But there is in God, an Eternal Will, which is Himself, to generate his Heart or Sonne; and that Will, maketh the stirring or the exit out of the will of the heart, which is a Spirit: so that the Eternity standeth in Three Eternall Different or distinct kinds or manners of Subsistences. Forms, which are called Persons, as we have very exactly explain­ed it in the Threefold­life. third Book.

7. And since we see and know, that there is not only Light and Majesty, but also Dark­ness, as is plain before our eyes.

8. Therefore we ought to know, from whence Darkness originateth; for in the Eternity without or besides Nature, no Darkness can be; for there is nothing that can afford it; we must only look into the Will, and into the Desiring; for a Desiring is an attracting.

9. And whereas yet in the Eternity it hath nothing, but only it self, it attracts it self in the Will, and maketh the Will fall; and that is its Darkness.

[Page 12] 10. Whereas otherwise if it were not desirous, it would be nothing but an Eternal stillness without Being or Substance; the attracting therefore maketh Mobility and Essence, which otherwise in the stillness cannot be; and therefore also it maketh austere astringency, hardness, and grosness, as also sharpness.

11. Yet we cannot say neither, that the Darkness swalloweth up the Light, viz. the Eternal Liberty: for that which is Eternal, suffereth not it self to be altered or changed: but we must say, that Light and Darkness are IN One another.

12. Now the Light is good, and hath pleasant vertue or power; and the Dark­ness hath austere or astringent, hard, cold; and the Wills Desiring, maketh Essences and attracting, that is, a stirring in the hardness: thus the attracted stirreth from the drawing, and is a whirling, whereby in the sharpness, Light and Darkness be­come mingled.

13. And thus we are to consider, how the free Light in the sharp stirring, in the Substance is also sharpned, where we un­derstand the Fire flash of Lightning, and the earnest severity, and yet cannot say that any rending asunder is there:

[Page 13] 14. For that which is Eternal from no beginning, hath no parting of one from another, but stand­eth as a Wheel or Orb, or Sphear, or Globe of Look­ing-Glass. Wheel, that generates it self in it self; as you have a similitude of it, in the Mind of a man, where there is indeed a will of ri­sing and flying, but no departing away; and the greater the will is, the greater also is the substance, and the more Or, ex­press. potent is the matter or the thing represented, seeing it is sharpned.

15. Thus seeing the still liberty, which is neither Light nor Darkness, becometh sharpned in the sharp desiring & attracting, so that it appeareth as a flash of Light­ning that shineth.

16. Therefore also we cannot say, that the Liberty holdeth or captivateth the Light, for from Eternity it hath had no­thing: but we may well say, that the Light and the Glance shineth in the Liberty.

17. For that which is Or, tran­sparent. free, letteth in the Light; but that which is not free, as the harsh or austere astringen­cy, which maketh Darkness, and is Mate­rial; spoken after a spiritual manner, that receiveth not the Light.

[Page 14] 18. But we may well say, that which is meek, and not holding or contracting, re­ceiveth the Light: as ye see in water, which receiveth the Light, and the harsh astrin­gent Earth, not.

19. Also ye have in FIRE a sufficient Or Example or Instance. ap­prehension of the Substance of all Substances; for ye see that the Fire burneth out of a harsh astringent, tart, matter, for it is the sharp Desiring, which thus as a great Anguish entereth into it self, and graspeth after the Liberty, whereby it catcheth the Liber­ty as a flash, and with the Lightning kind­leth it self, so that it burneth or flameth.

20. And though in the Eternal Sub­stance no such Fire is to be understood, as shineth in the Outward, yet it is so in the Inward, in the harsh astringent Desi­ring, and the outward remaineth a dark­ness: therefore is the Eternal Fire in the outward, dark; and within in it self, in the will of the Eternal Liberty, it is a Light, which shineth in the still Eternity.

21. Now we understand in the Fire, Ten Or distinct man­ner of differences. Forms, which are all generated in the [Page 15] Will, and are all the Eternal Wills proprie­ty, therefore we rightly say, it is God's; and the Liberty, which hath the will, is GOD himself; for it is the Eternity, and nothing else.

The Second Question.
What the Soul is in the Essence, Sub­stance, Nature & Property.

1. THE Souls Essences are out of the Cen­ter of Nature, out of the Fire, with all Properties of Nature; All the Three Principles lye therein; All whatsoever God hath, or can do, and whatsoever God is in his Number Three, that, the Soul is in its Essences, as a Branch out of the Power and Vertue of the Tree, its Sub­stance is heavenly created, out of the hea­venly Divine Substantiality.

2. But its Will is Free, either to sink down in it self, and to accompt it self No­thing, but to sprout as a branch out of the Tree, and to eat of God's Love, or to climbe up in its Will into the Fire, and be its own Tree of it self, and of which so­ever it eateth, of that it gets Substantiali­ty; viz. the Body of the Creature.

3. Is Nature is the Center it self, with Seven Spirits to generate or propagate with; It is a Total Substance out of All [Page 143] Substances, and a Similitude of the Num­ber Three, if it be in God; If not, it is the Similitude of Lucifer, and of all Devils; all furthermore according to their Proper­ties.

4. Its Property, was in the First Soul created according to both Mothers, upon which followed the Command, and the Temptation, that it should not suffer it self to Lust to Eat of Evil and Good; but of Heavenly Paradisical Fruit only, & should with its Will & Property be directed and inclined to be in God.

5. But all Properties lye in it; it may awaken and let in what it will, and what­soever then it awakeneth and letteth in, that is acceptable to God, if it stand con­verted with its will into Humility, and in­to Obedience into God's Love; then may it do what All outward Works are the Wonders of God in this World. wonders it will, it stand­eth or serveth all to Gods Honour and Glory.

The Third Question.
How the Soul is created to the Image of God.

1. IT is clearly shewn, that the Number Three, with all the Three Principles hath pleased or longed to have a Total Si­militude in Substance and Property, accor­ding to the Sustance of all Substances.

2. And the pleasure or longing to have that, hath become awakened in Gods Heart, as a Great Wonder.

3. And that awakening was the harsh or astringent Fiat, viz. the desirous attracti­on, which hath drawn out of ALL into ONE, and is become an Image according to the Similitude of God; according to Heaven and this World, and also according to the Anger-World; It hath created all; viz. the Total Fiat, in verbo Domini, in the Word of the Lord, out of God's, and out of the Anger-Kingdom.

4. And as there is nothing higher than the Soul, so there is nothing that can break it, for all is under it and in it; it is a child [Page 145] of the Total Substance of all Substances: Thus it was created.

The Fourth Question.
What the Breathing in of the Soul is, and when it is done.

1. EVery Spirit without a Body is raw or void, and knoweth not it self: there­fore every Spirit desireth a Body, for its food and for its habitation.

2. Now being God had before the Soul created the Third Principle, as a Looking-Glass of the Deity, therefore was the Look­ing-Glass clearly appendant to the Eter­nal, for it was generated out of the Eter­nal Wonders, and so created: Therefore also the Third Principle would not leave the Soul free, being it also was created out of God's Wonders, and stood in the Begin­ning as a Figure in God's Wisdom; and desired, seeing it was material, that it also might have a material Similitude in or on the Soul, & so stirred up in the Souls Crea­tion, also its Spirit, together in the Fiat.

3. And there was the outward Image [Page 146] according to the Spirit of this World, laid hold on by the outward Fiat, and became a Body created out of the Earths Matrix, A Mesch a Mixture, a Red Earth, consisting of Fire and Water.

4 And the Heavenly Matrix longed also after the Soul, and would that the Soul should bear its Image, and with the Bo­dies creation laid hold of its own Fiat, and did create before the earthly Fiat created; that was the First, for out of the Center of the Word, went the Fiat forth with the Word: thus was the Third Principle Crea­ted in the Second.

5. The Virgin-Wisdom, surrounded the Souls Spirit first with heavenly Sub­stantiality, with heavenly Divine Flesh, and the holy Spirit gave the hea­venly Tincture, which made heavenly Blood in the Water; as in our Three-fold Life. Third Book is menti­oned at large.

6. Thus stood the inward Man in Hea­ven, and its Essences were Paradisical, its glance in the inward Eye, was Majesty, an incorruptible Body, that could understand God's and the Angels Language; the Lan­guage [Page 147] of Nature, as is to be seen in Adam, that Gen. 2. 19, 20. he gave all Creatures their Names, every one according to its Es­sence and Property; he stood thus in the outward Image, and yet knew not the out­ward Image by Experience, as indeed the outward Body hath no apprehension.

7. Note the Hour when Christ was hanged on the Cross. In this Twofold Bo­dy, which was created on the Sixt Day on the Sixt hour of the Day, even Mat. 27. 45. Mark 15. 33. in the Hour when Christ was hanged on the Cross, was the Kingly or Royal Soul, after the finish­ing of the Body, breathed in by the holy Spirit, into the Heart, into the holy Man, into its Principle; like an awakening of the Deity.

8. The Third Number, hath moved it self with the Souls breathing in, for it was upon the Center in the Seed, as a sprout of the springing of the Essences; thus it was breathed in into the inward Center, into the inward Man, into the Heavenly Heart­blood, into the Water of the Eternal Life, with all the two inner Principles.

9. And the Outward Spirit, viz. the Air, with the total outward Principle, with [Page 148] Stars and Elements hung to the Inward, and the outward Spirit breatheth into him its life, together also with the Soul, Gen. 2. 7. through the Nostrils into the Heart, into the out­ward Heart into the Earthly Flesh, which yet was not so Earthly; for it became cor­poreal out of the Matrix out of the seeking out of which the Earth came to be.

10. Thus the Holy Spirit rode upon the Souls Chariot upon the Inward Majestick Will, and moved upon the Water; for the Water comprehended him not, there­fore he moved upon it and in it, it is all one; and the Soul did burn or flame out of the Heart-blood, as the Light out of a Candle, and went through all the Three Principles, as a King over his Country or Dominion.

11. It could potently rule over the out­ward Principle, if it were with its will entered again into the Heart of God, into the Word of the Lord.

12. Also the Source or Quality of the fierce Wrath did thus together press in with the Breathing in; viz. with the Original of the Soul.

13. And the Soul could not otherwise [Page 149] continue to be God's Image, unless it continue in Humility and Obedience, and incline or set its will into God's Will; wherein it was an Angel and God's Child, else there was great danger, for a Creature to over-power two Principles, viz. the Angry, and the Outward, which was gene­rated out of the Anger.

14. Therefore its Temptation, was not the mere biting of an Apple, and hath endured for a few hours only, but Forty Dayes, so long as Christ was tempted in the Wilderness, and even by all the Three Principles, and Israel in the Wilderness, when Moses was Forty Dayes upon the Mount; when they al­so stood not, but made a Calf.

The Fifth Question.
How the Soul is peculiarly formed and fashioned or framed.

1. VVHen a Twig or Branch groweth out of a Tree, then its Fashi­on or Shape is from the Tree, it is not the Stock or the Root, but yet its Form is like the Tree; So also when a Mother breedeth a Child, it is an Image of her.

2. And that cannot otherwise be, for there is nothing else that can make it otherwise, unless it be fallen back home to the Turba, which often awaketh a Mon­ster, according to the Spirit of this World, according to its beginning or inceptive Maker, viz. the Moon, where, the Fiat, maketh a Or a Menstruous Monster. Moon-Monster in the Turba.

3. Thus we are to apprehend and know in what Form it is, viz. of a round Globe, according to God's Eye, through which the Cross goeth or pierceth, and parteth it self [Page 151] into two Or halves: The halves set for­ward are two Eys, parts, viz. into Two [figure] Eyes, which stand back to back, as we have made the Figure above with a twofold As two Halves of one whole Circled Rain-bow. Rain-bow, where the Cross goeth or pierceth through both, and in the midst between the Or two Rain-Bows. Bows, one Arm or Point of the Cross reaching up aloft, which signifieth a Sprout through the Fire, through the Anguish, viz. through Death, and yet it is no Death, but an Exit out of it self, into another source or fountain quality, where it standeth thus before the two Bows in the midst as a sprout out of the Cross.

4. And the Arm of the Cross at the Right hand, signifieth its Spirit, which en­tereth into the Light of the Majesty; and putteth on to the Soul, viz. to the Center, Divine Substantiality.

5. And the Arm at the left of the Cross, signifieth its Original in the Fire, and holdeth or containeth in it the first Princi­ple; that it belongeth to the Father, and standeth in the Original Eye, in the strong [Page 152] and stern power and might; as a Lord and Potentate or Ruler of Nature.

6. And the under Part or Arm of the Cross, signifieth the Water, viz. the Humility or the Death, so to resemble it, that it should not rule in Fire, nor kindle that, but sink down in it self and under it self, before God's Majesty; and accompt it self as dead in its will, that God might live in it, and the holy Spirit conduct its Regiment or Government; that it may not do what the Will of the Turba in the Fire, willeth; but what the Will in the Light willeth.

7. Therefore should its Will sink down under it self, into the meek Humility before God; and so it goeth out from the Turba of the Fire, for its Will is not therein, and so also there can no Imagination be acted out of which, that Looking-Glass, can be born or generated, so that it can be­hold and apprehend it self experimentally in the Fire, that it is Lordly, whence it be­cometh proud, arrogant or stubborn, and will rule it self in or according to its own might or power; as Lucifer did, and Adam in Paradise.

8. Understand us aright, thus; The Soul in [Page 153] it self, is a Globe, with a Cross, with two Eyes, one Holy Divine, and one Hellish Wrathful one in the Cross; this it should shut up, and rule hiddenly through the An­guish, viz. through Death in the Second Principle therewith in the Love.

9. And if it conceiveth or apprehendeth the Love, then is the fierce wrathful Fire as it were dead, and imperceptible: But it is the Joy-Life of Paradise, else in the Meek­ness would be no Life and Government or Dominion, if the Fire did not give it self thereinto; but it would remain the still Eternity without Substance, for all and every substance or thing existeth in the Fire.

10. And thirdly, the Soul is formed, accor­ding to the Total Body with all its Mem­bers.

11. Which understand, thus; The Soul is the Stock, viz. the Root, which appear­eth like the Center of the Number Three, as an Eye a Globe a Cross; and then its will, which originateth our of the Eternal Will, is a Spirit, which the right or true Soul hath in its power, and that Spirit openeth the Essences in the Fire and Water.

[Page 541] 12. So that its whole Form appeareth like a Tree with many Twigs & Branches, and is distributed into all the Branches of the Tree.

13. Which is thus to be understood, the Spirit distributeth them into the whole Bo­dy, understand in the Tincture, into all the Members, they are all its Branches, it ap­peareth in its Spirit no otherwise than as the whole Man with all Members.

14. And herein it is also the right true Image of God: for the Holy Spirit dwel­leth in the Spirit, if it be true and faithful; if not, the Devil dwelleth therein; to which soever it giveth up it self or inclineth it self, whether to Covetousness and High­mindedness, or to Love and Humility, that's own it is.

15. But if it persist in A­bomination and loseth Or Goodness. God, then it loseth the Cross, and its Eye is a Hellish Eye, where­by the Turba introduceth the Form Shape and Model of an Abominable Beast into the Eye, into the Will and Spirit.

16. Therefore did Christ call the Pharisees Mat. 12. 34. Serpents and Generation of Vipers, for so stood their Figure before him, in their [Page 155] Spirit, in respect of their Pride State and Covetous Will, that they would be Lords, and not Servants of God in Love and Hu­mility.

17. And thus also standeth the Figure of Antichrist in Babel, as a Dragon with Seven Heads, which are seven Spirits, upon which its Hypocritical Spirit rideth in Mans Image, into the Abysse, it will needs be an Angel, and yet is a Monster, in respect of a right true Child of God; it beareth the Name indeed, but its Heart is that Beast in the Revelation of John: It would have God and the Devil too, and therefore is such a Mon­ster, as is like a Man, and yet hideth the Devil in and under it self.

18. O Child of Man, fly away, the door is open, the Turba is come, which will de­stroy the Image; if you will not go away, you must along with it; there is neither counsel nor remedy, but only to seek the right and true Image in the Love, or else there is nothing further to be expected but necessity and calamity and death, saith the Spirit of Wonder.

19. This now is our direct Answer; That the Soul in the First Principle according to the Original, hath the Form of an Eye, and yet [Page 156] twofold like a Heart, wherein the Cross standeth.

20. And in the Second Principle it is a Spirit, and a total intire Image, such a one as the outward Man is.

21. And in the Third Principle, it is a Looking-Glass of the whole World, all ly­eth therein, whatsoever is in the Poten­tiality of Heaven & Earth, even the Pro­perties of all Creatures: for that Looking-Glass is as the Firmament and the Stars and Constellations.

22. It is such a Crown as that, and there­in standeth the Outward Mans Number, the end and termination of his Life, withal Prosperity and Adversity, if the outward Life be ruled by the Spirit of this World.

The Sixth Question.
What the Ability or Potentiality of the Soul is.

1. IT is apprehensible to us; that whatso­ever cometh out of the unsearchable Profundity, and is the Ground of it self, that it is able to do all things; for it is its own Substance, and maketh it self.

2. And though indeed the Soul be a Twig or Branch sprung out of this Tree, yet it is now come into the Being of a Creature, and is its own; it is now an Image of the whole, and a Child of the whole; for when a Child is generated or born, then is the Mother and the Child Two, they are two persons; but whilst it is yet in the Seed in the Mother, then the Seed is the Mothers, and the Mother hath dominion over it; for when the Child is generated, then it hath its own life in it self, and hath the Center of Nature in its own Form, it ruleth not only in it self, but al­so externally without it self, in whatsoever is Seed.

[Page 158] 4. Understand us aright, thus; God's Spirit & the Soul's Spirit are two Persons, each is free from the other, and yet they stand both in the first Beginning, each hath its will.

5. But now it is right and just, that the Child should be obedient to the Father, upon forfeiture of the Fathers Inheritance; the holy Spirit was the Souls work-master, and had created it, to that should the Souls Spirit be obedient, upon loss of the holy Spirits inheritance, viz. of the DEITY.

6. And though much might be written, yet it is very dangerous, in respect of the false or wicked Magia, for if the false or wicked spirit knew it, it would practise Witchcraft therewith.

7. Therefore we will so speak, that we may be well understood by the Children, and reserve the full or plain speaking of it for the Children, for it is not good to write that, seeing a Man knoweth not who will be the Reader.

8. But to the wicked and ungodly, we say, that they belong to the Devil, and shall have no part in our Writings, we shut them out with a thick wall or enclosure, and strong fortification or bullwark, that they may be blind, and not know our Spirit; [Page 159] for we would not set the Serpent therein, our will and mind is gone out from them, therefore shall they not know us, though they carry us in their hands, there is a fast seal upon it.

9. Christ saith, Mat. 17. 20. If ye have Faith as a grain of mustard seed, then ye might say to the Mountains, be ye removed and cast into the Sea; that is not an empty void word, without truth and effect.

The Seventh Question.
Whether the Soul be Corporeal or not Corporeal.

1. A Thing which is from no Beginning, hath also nothing, that can give it any thing; and if it be something, it must seek the Beginning in it self, for every spi­rit dwelleth in the deepest Abysse of its sub­stance, but if it must make the substance to it self, it can dwell in Nothing that is strange to it, but in it self in its own sub­stance.

2. When God created the Soul, the ho­ly Spirit surrounded it with the Tincture; for it stood therein, as to one part in it self it was raw or red as the glowing of the fire is raw or red, and is surrounded with the Tincture.

3. As you understand, that from the warmth the growing existeth, that is a dri­ving of the Tincture; which driveth the Twig or Branch out from the Root, viz. out of the same Fire, be it cold or hot.

4. For the Darkness hath a Cold Fire, so long till it reach the Anguish, and then it [Page 168] kindleth it self in the hot, as is to be seen in an Herb, if it come into another qua­lity.

5. Thus we give you to understand, that the Tincture, is the right and true Souls Body: for the Soul is Fire, and the Tin­cture goeth forth out of the Fire, which the Fire draweth again to it self, and meek­neth or allayeth it self therewith, so that the fierce wrathful source or quality extin­guisheth.

6. Thus the Tincture standeth in meek­ness, and it hath no substance or might or power in it self, but the Water is its might or power, there cometh out of the meek­ness of the Tincture, water to be.

7. For the Fire is desirous, and where there is a desiring of the Original, there is also a finding of the Original, thus the Fire findeth in the Tincture, Water, and turn­eth that into Sulphur, according to power or vertue of all the Seven Spirits of Na­ture, that is a Water of Life.

8. For the Tincture driveth up in the Water as a sprout, and the Fire in the A­byss causeth that.

9. Thus is the Water in the Sulphur of the Seven Spirits changed into the My­stery, and the great Areanum or Secret ly­eth [Page 169] therein, Whatsoever God and the Eternity can do: Thus the Mystery containeth Two Forms, viz. Fire & Water, and Wondelt. changeth it self accor­ding to Both, viz. according to the Fire, into Red, and according to the Tincture, into White; so that a clear shining or glance existeth from the Fire; so that the Life seeth or knoweth it self, out of which Reason and Thoughts exist, and the Mind is in the Wheel or Orb of the Anguish in the Fire, out of which the Essences exist.

10. And thus you see what the Blood is, viz. a House of the Soul, but the Tincture is its Body.

11. The right or true Soul hath no pal­pable Body which is called Soul, but in the Tincture groweth the Body in the Sulphur out of Sulphur, that is, every Spirit of the Seven Spirits of Nature desireth Substan­tiality, which is together Sulphur.

12. For Sul is power and vertue out of the Light, and Phur is power and vertue out of the Four Forms of Natures Original; as in the Three-fold-Life. Third Book is menti­oned at large.

[Page 170] 13. Thus the Phur desireth Flesh, that is a Mixture out of Fire and Water, and is in the Tincture conceived and generated or born.

14. And the Tincture is the growing of the Body; and the Fire is an Original of the Spirit through the Tincture: For in the Tincture the Souls Spirit taketh its Origi­nal, which, viz. the right true Image fi­gureth according to God's Image, that is, according to all the Three Principles: for in the Fire the Soul is no Similitude of God, but in the Spirit, it is the Image of God.

15. For the First Soul was together in­corporated with the Divine Substantiality, so that it had God's Body in the Virgin of Wisdom, in which the Tincture standeth; this is the Angels Image.

16. And I give you for Answer; that as to what concerns the Soul merely and purely, by which we understand not the Spirit; it is a Fire-Globe with a Fire-Eye, and with a Light-Eye, which turn back to back, and one within another, as A Wheel with­in a Wheel. the Wheel in Ezekiel, that can go on all sides; Ezek. 1. 16. though Babel have made [Page 171] clean another understanding upon it, but a blind one without Spirit.

17. But as to what concerns its Tin­cture out of the Light, which existeth out of the Fire and Light, it is a Spirit, where the Original of the Soul and of the Spirit, in Eternity cannot separate assunder, Note. it is an Eternal BAND; and when the Blood goeth away, and the Body dyeth, then this Band con­tinueth in Eternity.

18. The Body, as to what concerns the Soul purely, belongeth not to the Substance of the Soul, they are Two Substances, for the Body is the Souls Looking-Glass and dwelling House, also its proper portion, and it is also the cause that the meer pure Soul altereth or changeth the Spirit, viz. accor­ding to the Pleasure or Longing of the Bo­dy, or of the Spirit of this World.

19. By which then the Image in the Spi­rit becometh attered, all according to what is contained in the Will, which the Soul hath framed or contrived, or brought forth out of the Center, also out of the Fierce Wrath into the Light, viz. according to the Imagination.

[Page 172] 20. And we give you to understand, that the Spirit can alter it self in this Time of the Body, which is done without its know­ledge or apprehension through the Imagi­nation, viz. through the seeking Lust or Longing Pleasure and Delight, where the desiring figureth such a Form in the Souls Will, as the lust or longing Pleasure is, to Evil, or Good.

21. And we say, that the pure Soul, is not corporeal, but there groweth a Body in the Tincture either heavenly or hellish, and yet it is no palpable body according to the outward, but a Power-Body, God's Body, Christ's Heavenly Body, heavenly Flesh, which Christ giveth us to eat in his The Lord's Supper. Testament.

22. It is a Body which the Turba can­not touch, or apprehend, it is immortal, unfadable, comprised in Nothing but only in the noble or pretious Tincture, which is without substance; and this body is to the outward Flesh incomprehensible.

23. But the Outward Spirit, if the Soul do not hinder it, but letteth it in, bringeth its Imagination thereinto, and covereth, vai­leth or obscureth it, so that another strange [Page 173] Image cometh to be in the Spirit, in the Tincture, according to the contents or con­dition of the longing Pleasure, or lust, viz. a Covetous of a Wolf, an Envious of a Dog, a Proud of a Horse, Peacok or other Beast or living Creature; also of Toads, Adders, Vipers, Serpents, & other Worms or creeping things, which Image, God's Spirit, so long as it standeth or continueth so, doth not receive or accept.

24. And therefore Christ saith, You must be born anew, of Water and the Spirit, if you would see the Kingdom of God: and therefore God became Man, and brought the divine Image again into the Souls Tincture, being it was perished in Adam, so that now we must be born anew in Christ, if we will see God.

25. And this is done through the Ima­gination or Faith or Believing, for believing is eating of God's Body: and every Body groweth by eating.

26. And the New-Birth is not in such a Manner as Babel teacheth, her Matters are only a Looking-Glass of the right and true way into God; which Looking-Glass must be broken: For Moses his cover or vail is done away, we should see further with clear Paradisical Eyes, under­stand [Page 174] thus much ye Children of God.

The Eighth Question.
In what Manner the Soul cometh into Man, or into the Body.

1. THis Question I understand of the Souls Propagation; For how it came into Adam, Moses telleth you, and it is mentioned above; but because you ask concerning its Propagation, how it cometh into a Child in the Mothers Womb; we must put on another Habit or Garment.

2. In our Three fold Life. Third Part, it is written very exactly and at large, with many Circumstan­ces, concerning its Propagation, how Adam was created in an Image; He was Man and Woman before his Eve; he had the fires and waters Tincture, that is Soul and Spirit, and should have generated his like, an Image of himself, out of himself, through his Imagination and own Love; and this he could have done without disrupture.

3. For, as it is above mentioned, that the [Page 175] Soul hath such might or ability, to change the Body into another Form; so it hath al­so had ability, to generate a Branch out of it self, according to its Property, if Adam had stood out the tryal or Proba.

4. But being he imagined after, or de­sired the Omnipotence, and let the Spirit of this World into the Soul into the Tin­cture, and the Serpent, and gazed on the Earthly Fruit, longing to eat of Evil and Good: then also his Tincture conceived such an Image, viz. a Monster, which was half earthly, thereinto also instantly the Turba insinuated it self, and sought the Limit.

5. Thus the noble or pretious Image was found in the Earthly, where then Fra­gility, Corruption and Death Began: and Adam could not then generate, for his Omnipotency was lost.

6. And would indeed for ever have been lost, if the Heart of God had not sud­denly with the Word of Promise, turned in it self into Adams Soul, which so preser­ved it, that so Adams Image must break; and the Soul with the heavenly Body, sink down through Death into the New-Life, where its Spirit became renewed again.

7. Thus Adam fell into inability into [Page 176] sleep, and the other or second Creation be­gan; for, God took the Waters Tincture, as in a Twig or Branch out of Adams Soul, and a Gen. 2. 21. Rib out of Adam,; and the Gen. 2. 21. Half Cross in A­dam, and framed a Woman out of it.

8. As ye know that the Woman hath the one half Cross in her Or Scull. [figure] Head, and the Man the other; for in the Head, in the Brain dwelleth the Souls Spirit, out of which God hath taken a Branch, viz. a Child, out of Adams Souls Spirit, and given it to the Woman, that she should not generate or bring forth Devils.

9. And the Man hath the Fires Tin­cture, viz. the right true Original of the Life.

10. And therefore hath the Woman gotten the Matrix, viz. Venus's Tin­cture, and the Man the Fires-Tincture, understand, the Woman hath the Lights-Tincture, which can awaken no Life, the Life standeth in the Fires-Tincture.

11. But now being it could not be other­wise, they must propagate in a Beastial Manner, in Two Seeds; the Man soweth Soul, and the Woman Spirit, and is, being it is sown in an Earthly Soyl or Field, con­ceived [Page 177] or hatched, after the kind and man­of all Beasts,

12. And yet nevertheless, all the Three Principles are in the Seed, but the Inward is not knowable or apprehensible to the Outward; for in the Seed there is no li­ving Soul, but when the Two Tinctures come together, then it is wholly in Sub­stance, for the Soul is in the Seed, Essen­tial, and in the Conception or Hatching it becometh Substantial.

13. For, so soon as the Fire is struck up by Vulcan, then is the Soul in the Substance wholly perfect, and presently the Spirit goeth out of the Soul in the Tincture forth, and draweth the outward Dominion, viz. the Stars with or by the Air.

14. And thus is an Eternal Child, and and hath also the frail or corruptible Spirit with the Turba hanging to it; which Adam through his Imagination took in.

15. And there the Turba instantly seeth the Limit in the Spirit of this World, and will enter into the limit, & then is the Body old enough, as soon as the Soul hath its Life, to dye: also many a Soul perisheth in the Essence while it is a Seed in the Sulphur.

16. But you are to observe this, that the [Page 178] Man hath the Fires Tincture, and the Wo­man the Lights Tincture in the Water, viz. Venus's Tincture, as is to be understood by both their vehement Imagination one towards another; for the Seed in the Es­sence seeketh vehemently the Life: the Masculine in the Feminine in Venus, and and the Feminine in the Fire, in the Ori­ginal of the Life. As we have very clearly explained it in the Three-fold Life. Third Part, to which we refer the Reader.

17. And we give you for Answer, that the Soul cometh not at all or is breathed in from without into the Body, but the Three Principles, have each of them its own work­master, the one forgeth or striketh Fire in the Center, and maketh the Center of Na­ture, and the other, Tincture and Fire, and the Third Mysterium Magnum, the Great Mystery, Earthly.

18. And yet is nothing new, but the Seed of Man and of Woman, is that ve­ry thing, and in the Mixture it becometh conceived or hatched, there groweth only a Twig or Branch out of the Tree.

The Ninth Question,
In What Manner the Soul uniteth it self with the Body.

1. THis is explained above, that all the Three Principles are in one another, and they generate a Child like themselves, all stand one in another, till the Turba breaketh the Body, and then the Soul stan­deth in the inward Body, viz. in God's Body; or if it be false or wicked, it is in the Turba, which giveth it a Body accor­ding to the Imagination, all according to the the here-acted or committed Abomina­tions.

2. The Soul standeth in the Blood of the Heart, there it hath its seat and original, the outward Water and Blood mixeth it self, but it doth not wholly captivate the Water of the Blood, but with the Imagi­nation it is captivated.

3. Indeed it naturally captivateth the inward Water, but the Light of the Ma­jesty, together with the Lights-Tincture, it captivateth not, but only through the [Page 180] Imagination; therefore a Child is often more blessed than one that is old, who hath the Devil for an Inmate.

4. But there are not many born holy, but only out of or from good seed, where yet oftentimes according to some potent or mighty strong Constellation, a fierce wrathful Turba insinuateth it self; as is to be seen, that often honest or godly Pa­rents, have evil Children, but God know­eth who are his.

5. This a Man may see by Jacob and Esau, who strove in the Mothers Womb, also by Cain and Abel, Isaac and Ishmael, and many others.

The Tenth Question.
Whether the Soul be Ex Traduce, by Production, and humanely Corporeally propagated, or every time newly created and breathed in, from God.

1. IT is a high Wonder to me, what kind of Understanding & Philosophy the World hath, that it cannot resolve this, though hereby I do not blame you, for I know that such Questions pass among the Learned, in the Schools, where Men continually dis­pute & contend; and their arrogant blind­ness must needs be a wonder to me, that there is altoge­ther no knowledge of God in Reason of the Outward Man. Reason.

2. Here behold your selves ye wise Men, what ye are, or what ye understand, even nothing at all of the Mystery; how will you then be Teachers? a Shepherds Crook were better in your hands, then for you to put on the Garment of Christ.

3. O, ye shall give a severe accompt, for seducing the World & leading it astray, [Page 182] and yet ye boast, and set up your selves, as if ye were God, and ascribe to your selves Divine Power & Authority; see what you do, you shall see against whom you have kick­ed; I fear that ye are for the most part of you in Babel; awake, it is day.

4. But to you my beloved Friend, it is answered, that the Soul is not every time newly created and breathed in, but is hu­manely propagated, as a Branch groweth out of a Tree; or as I may better render it, as a Man setteth Grain or soweth Corn, and so a Spirit and Body groweth or sprou­teth out of it.

5. And this only is the difference, that the Three Principles are ever wrestling about Man, each of them would fain have him, so that many times a wonderful Tur­ba, becometh introduced, while it is yet a Seed.

6. But where the Parents, have Christ's Flesh, God's Substantiality in their Souls, so that Father and Mother are so, there it cannot be; for Christ saith, Mat. 7. 18. A good Tree cannot bring forth bad Fruit; but the Turba can with or by Acting accor­ding to selfish Reason of the outward old A­dam. Reason, in this time get or enter thereinto.

[Page 183] 7. So also Mat. 7. 18. an evil Tree can­not bring forth good Fruit; that is when the Parents are both evil, and captivated by the Devil, then an Evil Soul is sowen; But the Principles cannot yet judge it, nor the Turba can­not, it is indeed an evil Child; but CAN, if it convert, through its Imagination, en­ter in Verbum Domini, into the Word of the Lord.

8. But it is rare, and seldom done, that out of a black Raven a white one comes to be; yet where it is halfe in halfe, there it may more easily be done, yet it is possible it may well be done; God casteth no soul away, unless it cast it self away, every soul is its own judgement.

9. Observe this ye evil Parents, ye ga­ther or procure Money for your Children, gather or procure Good Souls for them, that is more necessary for them.

The Eleventh Question.
How and in What Place the Souls seat in Man is.

1. A Thing that is without Ground, and yet seeketh and maketh a Ground in it self, hath its original and seat in the first compaction or comprehension, where it compriseth it self in it self, there is the li­mit in the most innermost, and it goeth forth out of it self, and seeketh forward, where then it maketh one Looking-Glass after another, till it findeth the first again, viz. the unsearchable limit.

2. Thus also is the Soul, it is compri­zed by God in the Heart, and the VVord which compriseth it, was in the Heart, viz. in the Center; thus it continued in the Figure and Seat, as it was comprised by the Fiat, and is so to this day.

3. It dwelleth in the Three Principles, but the Heart is its Original, in the Heart therein, in the inward Blood of the Heart, it is the inward Fire, and in the Tincture is its Spirit, which hath a Glimps from the [Page 185] Fire, for it is surrounded with the Tincture, and burneth in the Heart.

4. And the Spirit moveth upon the Heart in the Pit or Concavity of the Heart, where the two Principles sever them­selves, and burneth in the Tincture, as a Brimstone-Light, and distributeth it self further forth in the whole Body into all the Members: for the Tincture goeth through all the Members.

5. But the right and true Fire-Smith, in the Center, sitteth on the Heart, and car­ryeth his dominion with or by the Spirit, into the Head, and hath his carnal house, viz. the Mind and Thoughts, and the Five Prince-Counsellors, viz. the Five Senses, which exist out of the Five Spirits of the Original, as we have men­tioned in the Threefold Life. Third Book, as also in the Three Princi­ples. Second and in the Aurora. First.

6. The Soul sitteth indeed in the inward Principle, but it ruleth also in the outward, viz. in the Constellation & the Elements, and if it be not a mymmick Ape, & suffer­eth it self to be captivated, then it is pow­erful enough over the outward, and the outward must suffer it self to be subdued, if the Soul sinketh it self down into God, and [Page 186] cometh upon the Chariot of the Bride again into the outward, that it hath the ho­ly Spirit for an assistant.

7. Then no hinderance from the Devil availeth any thing, it destroyeth his nest, and driveth him out, he must stand in scorn and derision.

8. And this is our Instruction and An­swer to this Question; that it is not so to be understood, that when a mans Head is cut off, and the Blood runneth out, and the out­ward Life breaketh, that it hitteth and kil­leth the Soul.

9. No, it loseth indeed one Principle, but not the Substance of that Principle; that followeth after the Soul, in the Tin­cture in the Spirit, as a Shadow, for the out­ward Substance reacheth not the inward in the Soul, but only through the Imaginati­on.

10. Else there is nothing in this World that can touch or kill the Soul, no Fire nor Sword, but only the Imagination, that is its Poyson; for it is Originally pro­ceeded out of the Imagination, and conti­nueth Eternally THEREIN.

The Twelft Question.
How the Souls enlightening is.

1. VVE are to consider, that if the Sun were taken away out of this World, then all things would be in Dark­ness; and then outward Reason might say, we are in Dark Death, and in the fierce wrathfulness of the Cold, and it were so indeed.

2. Now behold, O beloved Mind, con­sider when thy Body perisheth, then thy Spirit also loseth the Sun; and then how thou wilt be in the Light, and by what means thou wilt see, I offer to you in sim­plicity for your mind to consider of.

3. A thing, that is in the Eternal Liber­ty, if it continually entereth into the Eter­nal Liberty, hath no Darkness, for it dwel­leth in nothing which affordeth that, it is free, as the Eye of God, which seeth into it self by or through the Substance.

4. When it imagineth in or according to the Lust, Pleasure or longing after any thing, then the Will goeth into that thing, [Page 188] which the desirous Pleasure or longing it self, maketh, that very thing receiveth or taketh in the will into it self and over­shadoweth it, so that it dwelleth in the Darkness, and can have no Light, unless it go out again into the Liberty.

5. Thus we give you, earnestly to un­derstand, that in all our matters and doings, we have no Light, if we enter with the will into that which is done or acted, if we set our Heart and Will, Or Sacrifice to out own Net. Hab. 1. 16. upon the Work of our Hands, viz. upon Covetousness. Then we are in our Souls totally blind, and have no Light in us, but only the outward Light of the Sun, which gi­veth light to the outward Body; if that breaketh or perisheth, then is the Soul cap­tivated with that thing.

6. Understand here; The Souls Spirit and Will, for the stock or stem of the Soul is a dark valley, it hath no Light, and if per­haps it lift up & kindle it self, yet it is but a fierce wrathful Fire-Flash, and is like the Devil, and cannot attain the Divine Light in it self.

7. The Cause is, it hath introduced A­bomination into its Will and Spirit, which darkneth the Spirit, and holdeth it captive [Page 189] with the Turba, for God's Light goeth not back again, but forward into the Eter­nity.

8. And therefore is God's Eye twofold or in two parts, and standeth back to back; as is shewed above in the [figure] Figure; One part goeth forward into the still Eternity, into the Eternal Nothing, viz. into the Liberty.

9. The other goeth back again into the Desiring, and maketh darkness in the De­siring, and therein the Center of Nature, and driveth on to the great Anguish and Sharpness.

10. Where then the Will sinketh down again out of the Anguish, through the Darkness into the still or quiet Liberty, and so bringeth along with it, out of the An­guish, the fierce wrath of the Mobility, and the earnest severe Sharpness.

11. In which Sharpness, the Liberty (when the will bringeth the sharpness thereinto) becometh a high Triumphant majestick Light, which is called God's Light, which giveth light Eternally, and can be barred in by nothing, for it giveth Light in the Eternal Liberty, and desireth nothing more.

[Page 190] 12.

And now if thou earthly Man shouldst think, that God would receive thy Spirit into his majestick Light, whilst thou intro­ducest Abominations, viz. Covetousness, which hath pride and state, which is the Fire-Life of Covetousness, into thy will; then thou wouldst thereby darken God's Majesty, and thy will and spirit, would stick still only in thy Covetousness, and would burn with the fire-source or quality of the Soul, in the glance of a looking-glass, viz. in pride or state, and couldst not reach or attain God's Majesty.

13. And if thou didst sit in the Cross of the holy Number Three, and wert surroun­ded with all the holy Angels, yet thou didst but sit in the darkness, and thy spirit would give Light only into the Looking-Glass of that substance or thing, which thou thy self hast introduced into the Spirit.

14. Therefore now if the Soul with its Spirit in its Image, will behold God, and see into God's Majesty and Eternal Light; then must it in this world go two wayes; and then it will retain the Eternal Body, viz. God's Image, as also the outward Life, together with the Earthly Body, and will introduce the Wonders for which God hath created it in the outward life, which [Page 191] it shall awaken in the outward life, even ALL of them into the inward life, and eter­nally rejoyce it self therein, and have them as a Looking-Glass, and the right and true way is as followeth.

The Thirteenth Question.
How the Souls feeding out of the Word of God is.

1. VVHen the Soul entereth into the majestick Light as above men­tioned, and receiveth the Light of God, then is it altogether longing and Psal. 42. 1. panting after it, and continually draweth into its desire, God's power and vertue, that is, God's Body, into it self; and the holy Spirit is the pow­er and vertue of God's Spirit; thus it ac­quireth God's Body and Spirit, and eateth at God's Table; all whatsoever the Fa­ther hath is his Sons, and whatsoever the Son hath is his Images.

2. It eateth Gods Flesh, Christs, Flesh and from that eating, God's Body groweth in it, so that it also hath Gods Body, and is Gods Child, not only his similitude, but Child, it is born in God out of God's Essence, and liveth in God.

3. When it heareth in this world God's [Page 200] Word taught or spoken from or by God's Children, then it layeth hold of the same, and eateth it.

4. The outward Man eateth earthly Bread, and the Soul eateth God's Bread, concerning which Christ said, John 6. 27. he would give us his Body for food.

5. And his Testaments are nothing else, we eate not spirit without body, for the Soul is Spirit beforehand, it would have a body, and thus it getteth Body and Spirit together.

6. Let this be told thee, O Babel, and consider how thou managest Christ's Testaments, what thou teachest; when thou saist, Christ's Testaments are Spirit, without Body, thou denyest God, thou de­nyest God's Substantiality, Christ's Hea­venly Body, which is greater than All, which is the Fulness of all things; but in its own Principle.

7. Thou earthly Mouth shalt not chew it with thy teeth, the Soul hath another Mouth, and receiveth it under the outward Element; the outward receiveth the out­ward, and the inward receiveth the in­ward.

8. Christs last Supper with his Disciples, [Page 201] was even so, the outward is a Remembrance, the inward is the Substance, for Rom. 14. 17. the Kingdom of God con­sisteth or standeth in Power and Vertue, it is magical, not as a thought, but essential, substantial.

9. The Magia makes Substance; for in the Eternal Nothing, there is Nothing, but the Magia makes somewhat where nothing is.

10. There is not only and barely Spi­rit in God, but Nature, Substance, Flesh and Blood, Tincture, and All: This world externally is a Similitude of the In­ward World.

11. We tell you, we speak what we see, feel, tast, and know, and it is not fi­ctions and conceits, and that not for our own sake, but for yours, as one Member is bound in duty to another, that our joy may be in you, and that we may partake with you as brethren in ONE Substance. He that desireth to know more in this, let him read our Three fold Life. Third Part or Book, where he shall find the Circumstances concerning the Souls eating, and of Christs Testaments.

The Fourteenth Question.
Whether such New Soul be without Sin.

1. VVE understand here the Propagated Soul in a Child newly born; my beloved Friend, this is a very acute Que­stion, but to you my beloved Friend, it shall be answered, that the time of the opening is born or generated, the day dawneth or breaketh, the night is passed away; praise and Col. 1. 12. thanks be given to God for it, that hath generated us again to the Light, to an uncor­ruptible or unfadable Inheritance, and hath received us for his beloved Children.

2. You my beloved Friend know well the heavy Fall of Adam; as we have exactly set it down in all our Writings, viz. that the Soul with its right Eye, hath turned it self away from God into the Spirit of this World, and is become disobedient to God, and hath destroyed its noble and pretious Image, and hath introduced a monstrous [Page 203] Image, and let in the spirit of this world, whereas it should with its will, have strong­ly ruled over it, and not at all, with the Soul, have eaten Evil and Good.

3. But now it hath done against God's Command, and put its Imagination into the Earthly Spirit, where suddenly the Tur­ba captivated it, which hath introduced the Earthly Monster into the noble Image: And thus the Turba suddenly sought and found the Limit, in which the Image be­came broken; and if the Word had not instantly set it self in the middle, it had Eternally remained broken.

4. And now also the Turba is become seated in the earthly Abyss, and hath cap­tivated both Body and Soul, and bringeth the Body continually to the Limit, where then it breaketh it and casteth it away, and then the poor Soul remaineth raw and na­ked without a body.

5. Therefore it is necessary that it con­vert and turn with its right Eye into the Word again, and acquire again a Body generated or born of God, else it is raw or naked, and hath the Turba in it, which the Fire awakeneth in its great Anguish, for it is a vehement hunger, a seeker and a finder.

[Page 204] 6. Thus it is now very apprehensible to us, that we are tyed and bound to the Spi­rit of this World with the Soul, for the Turba holdeth us captive in the fierce wrathful Anger of God.

7. And though our Soul do go forth, and become generated in God, yet it hath the Turba belonging to the outward Body, which consumeth it, for it searcheth through it even into the Abyss, and there it findeth that it is only a Looking-Glass of the Eter­nal: and then it goeth forth out of the Looking-Glass into the Eternal, and lets the Looking-Glass lye in the Nothing.

8. Thus you know very well, that the Soul with the Body in the Seed, is half earthly, for it is Sulphur, that is Phur and Sul, one among another, and the Tur­ba is therein, which hath indeed might and power enough to break or destroy the Seed.

9. How then can a pure clean Soul be generated? It cannot be; It bringeth the Turba along with it into the world, and is sinful in the Mothers Womb.

10. But know, that God is become Man, or Incarnate, and hath put the word Fiat again into the Seed, though now the Turba be also in the earthly part, so that the Seed is not altogether free.

[Page 205] 11. Yet it is in this manner with the Soul, so far as the Father and Mother are honest and vertuous, and in God, that the Soul is not left or forsaken of God, for it proceedeth out of the Fathers and Mothers Soul; and though a Child die in the Mo­thers Womb, as it were without Baptism, yet it is baptised with the Fathers & Mo­thers Spirit, viz. with the holy Spirit, which dwelleth in them, and the Turba will be broken off in death, for the Faiths part presseth into God.

12. But with wicked and ungodly Pa­rents it is in another manner; The Soul, if the Child dyeth in the Mothers womb, falleth home to the Turba, and in Eternity reacheth not to God; also it know­eth nothing of him, but is a Life accor­ding to the Essence & Property of the Pa­rents.

13. Where yet it doth not reach to the kindling or burning, for the Soul had not it self acted or committed sin, but is a foun­tain-quality-Spirit, without self-desire and wonders, like the flame of Brimstone, and like an Ignis Fatuus, which cannot reach to God, but remain so between Heaven and Hell, in the Mystery, till the Judgment of God, which will gather in its harvest, and [Page 206] give every thing its right and true place of Repository.

14. Though perhaps our learned Ma­sters in this may have another kind of Phi­losophy; but we enquire not after their Art, we have eyes, they have Arts, we speak what we see.

15. Thus we give you to understand, that no Soul is generated or born into this world, without sin, how honest vertuous and godly soever the Parents are, for it is conceived and bred forth or hatched in earthly Seed, and bringeth the Turba of the Body along with it, and that hath also sur­rounded the Soul.

16. Therefore in the Old Testament God made a Covenant with the Children in Cir­cumcision, and so Sich in Bund Gethan. orde­red in the Covenant that they must shed their Blood, and drown the Turba of the the Soul therewith.

17. And in the New Testament there is the Baptism, wherein the holy Spirit with the Water of Life, washeth off the Turba of the Souls water, that it may come to God, and become God's Child.

18. But if any will say, that every one that hath not baptism, as Jews and Turks [Page 207] and other People, with whom is not the knowledge thereof, who have not the Can­dlestick among them, that they are all re­jected of God, although they never so ve­hemently press with their teaching, Life, and Death into the Love of God, that is a phancy and Babel-like spoken without knowledge.

19. Blessedness and Salvation lyeth not alone in the outward Word, but in the Pow­er and Vertue: Who will exclude those that enter into God?

20. Is it not Babel who seduceth, and confoundeth the whole world; so that they have devided People into Opinions, and yet in their wills go but one way? who is the Cause of this, but the Antichrist, when he drew the Kingdom of God into his might, authority and power, and made fictions con­cerning the Regeneration, of which when it comes to be day, the very Children will be ashamed of them?

21. A Man may say with good ground, that Antichrists Doctrine, is a fighting with a shadow as in a looking-glass, and a falshood and wickedness of the Serpent, which continually beguileth Eve.

22. Thus it is apprehensible to us, that no [Page 208] Soul cometh into this world without Sin, every one bringeth the Turba along with it; for if it were without Sin, then it must dwell in a totally pure body, which hath no evil will or inclination at all, in which there is no earthly seeking or desire.

23. But thus indeed is every body and soul tyed and united together, till the Tur­ba findeth the Limit of the Body; and then the Turba seeketh the works or actions of the Body; as hath been mentioned above.

The Fifteenth Question.
How Sin cometh into the Soul, being it is God's Work and Creature.

1. IT is in such a manner as is above menti­oned; The Turba together with the earthly seeking, came along with it into this world: and so the Soul becometh ve­hemently drawn by two parties; first by the Word of the Lord, which is passed into the middle, which there of Love is become Man or incarnate, that draweth the Soul continually into God's Kingdom, and set­teth the Turba before the eys of the Soul, so that the Soul seeth in Nature what is false or wicked and sin; and if it suffereth it self to be drawn, then it becometh regenerated in the Word, so that it is God's Image.

2. And secondly, the Turba also draweth the Soul mightily with its bands, and bring­eth the Soul continually back into the earthly seeking or longing, especially in youth, when the earthly Tree sticketh full of green sprouting driving Essences and Poyson, and then the Turba thus flyeth [Page 210] strongly or mightily in, so that many a soul in eternity cannot become freed and loos­ed from it.

3. A thing which is from two beginnings, which stand in equal ballance or weight, doth by putting in more weight on the one part sink down, be it either by evil or good.

4. Sin maketh not it self, but the will maketh it, it cometh from the Imaginati­on into the Spirit, and then the Spirit goeth into a thing, and becometh infected from the thing, and so the Turba of that thing cometh into the Spirit, and destroyeth first the Image of God.

5. And then it goeth further, seeketh deeper, and so it findeth the Abysse, viz. the Soul; and seeketh in the Soul, and so it findeth the fierce wrathful Fire, by which it mixeth it self with the thing introduced into the Spirit: and so now sin is totally generated or born: and so now all is sin, which desireth to bring that which is out­ward into the Will.

6. The will should simply or singly be in­clined and exercised in Love & Meekness, as if it were a nothing, or dead; it should only desire God's Life, that God may [Page 211] work, act or create in it, and whatsoever it doth besides, its will should be inclined or intended so, as to do it for God.

7. But if it put its will into the Thing or Substance, then it bringeth that thing or Substance into the Spirit, which possesseth its Heart, and so the Turba becometh ge­nerated, and the Soul captivated with that Thing.

8. Thus we give you for an answer, that no Soul cometh pure and clean out of the Mothers body or womb, be it begotten by holy or unholy Parents.

9. For as the Abysse and Anger of God, as also the earthly world, do all cleave to and depend on God the Father, and yet can­not apprehend or touch his Heart and Spi­rit; so it is also with the Child in the Mo­ther Body or Womb.

10. If it be begotten of godly pious Pa­rents, then each Principle, standeth in its own part, by it self; when the Turba ta­keth the earthly Body, then the Heaven ta­keth the Spirit, and so the Majesty filleth the Spirit, and so the Soul is in God, and is free from pain.

[Page 212] 11. But while the Soul sticketh in the Earthly Life, it is not free, and it is because, the Earthly Spirit continu­ally bringeth its Abominations, with its Imagination, into it, and the Spi­rit must continually stand in strife against the Earthly Life.

The Sixteenth Question.
How the Soul both in the Ada­mical Body, as also in the New­born or Regenerate Body is held or preserved in such union toge­ther.

1. VVE have mentioned above, that there are Three Principles, which moreover are all Three in the Soul, and stand in one another as one thing: and we offer you this, that the strife in the Soul, beginneth in the Seeds while they yet lye shut up in both sexes in the Man and in the Wife, then clearly the Turba stirreth it self, in that the Essence of the Seeds drive up to a false or wicked Imagination, to a false or wicked desire.

2. And though indeed the Spirit doth subdue the Body, yet Note. it imagi­neth, and that the Turba causeth in the Seeds, and no Man can well deny, but that to many that very Ima­gination it self is offensive, and they wish [Page 214] it banished from them, where there is a right sincere Spirit; therefore ye are to apprehend that the Souls Spirit sticketh in a miserable Pinch, and cannot be freed or loosed till the Turba taketh the Body.

3. There is no full union or agreement between the outward and the new-born or regenerate Man: the outward would con­tinually devour the Regenerate, for they stand in one another, but yet each hath its own Principle, so that the outward cannot over-power the inward, if the Spirit do but continue in strife.

4. And they can thus well cleave one to another: for they all three stand or serve to God's Wonders, if they stand in their right and due order or subordination, each standing or continuing in its own Principle.

5. For the Soul hath the Fire-Domini­on, and is the cause of the life of all three [Principles;] and the Spirit hath the Lights Dominion, in which the noble or pretious Image standeth together with God's Love; and the outward Spirit hath the earthly Lifes dominion, which should seek and open the Wonders, and the inward Spirit should give it wisdom wit & under­standing to do it; and the Soul should ma­nifest [Page 215] or reveal to it the Abyss, viz. the great Secresy.

6. The Soul is the Jewel, and the Souls Spirit is the inventor or finder of the Jew­el; the earthly Spirit is the seeker, and the earthly Body is the Mystery wherein lyeth the Arcanum of the great hidden Secresy; for the Deity hath manifested or revealed it self, with or by the Earthliness, as in a comprehensible Substance; therefore now THREE Seekers belong to the Soul.

7. And you should not look upon it so, as if we undervalued the outward Life, for it is the most profitable for us of all, as to the great Wonders of God; there is no­thing more profitable to the whole Man, then that he stand still in his Threefold Do­minion, and not go back with the outward into the inward, but go with the inward into the outward.

8. For the outward is a Beast, and be­longeth not to the inward, but its Won­ders which are generated forth out of the inward, and have opened or discovered themselves in a comprehensible Substance, they belong with their Figures, not with their Substance to the inward, those should the inward Spirit receive and take in, viz. God's Deeds of Wonder, for they will in Eternity be its JOY.

[Page 216] 9. But we say, that the Soul, can very well be retained or held in the New Man, if its Tincture Spirit do but hinder the seeking and Imagination; and though the outward Spirit be Beastial, yet the inward understanding Spirit can hold the outward and subdue it, for that is its Lord, but he that letteth the Beastial Spirit be Lord, he is a Beast, and hath also a Beastial Image in the inward Figure in the Tincture.

10. And he that letteth the Fire-Spirit, viz. the Turba, be Lord, he is a substantial Devil in the inward Image; and then it is necessary, for the outward Spirit to pour water into the Fire, that it may hold the stern Spirit captive, whereas (whiles it will not be God's Image) it is a Beast according to the Inward Image.

11. And when we consider our selves in or as to the union, the outward Spirit is very profitable to us: for many a soul would perish, when the Beast-spirit acteth, which yet holdeth the Fire captive, and setteth the earthly beastial Labour and Joy before the Fire-Spirit, wherein it can de­light it self, till it can through the Won­ders somewhat discover its noble or preti­ous [Page 217] Image in the Imagination again, so that it seeketh it self again.

12. You my beloved Children who are generated in God, to you it is said, that it is not done without cause, that God hath breathed the outward Spirit into Adam, viz. the outward Life into his Nostrils.

13. It was dangerous for this Image, God knew how it went with Lucifer, and what the great eternal Magia can do; A­dam also might have become a Devil, but the outward Looking-Glass hindered that, for where water is it quencheth the Fire.

14. And many a Soul in its malice and wickedness would in a little while become a Devil, if the outward Life did not hin­der it, so that the Soul cannot quite and totally kindle and enflame it self.

15. How evil wicked and venomous is many a one, that he would murther and commit abominable evil and wickedness; but that his Fire hath Water, else it would be done and committed: as is to be seen in the Gall which is a fire poyson or ve­nome, but is mixed with water, so that the pomp and fury of the Fire is allayed.

16. Thus it is also with the inward Sub­stance; the Spirit of this World hath in­sinuated it self in the Abyss into the Soul, [Page 218] and hath in its Source or Quality mortal Water, wherewith it often moisteneth the Soul, when it would spit fire.

17. Also the outward Spirit could not without the Fire have a Life, and though it hath Fire in all Creatures, yet the Fire is onely the fierce Wrath of the inward Fire.

18. The Inward Fire, consumeth Earth and Stone, also Body and Blood, as also the Noble and precious Image, if it becometh kindled or inflamed in the Will, and there the Water is a Medicine for it, which lay­eth the pomp or fury of going forth aloft over the Meekness of God, as Lucifer did.

The Seventeenth Question.
Whence, and wherefore, there is Contra­riety of the Flesh and the Spirit.

1. YOu know beloved Brother very well, that Fire and Water is at Enmity, for the Fire is Life, and the Water is its Death, which you see very well; when Water is poured into the Fire, then is the source or quality of the Fire out, and the Fire is in Death;

[Page 219] 2. But in Man it is not so totally in Death, in respect of the Light, which con­tinually causeth the Fire, yet there is an Enmity, as between God and Hell there is Enmity, and yet Hell or Anger-Fire is Gods.

3. And God's Majesty would not be if his Anger were not, which sharpneth the Divine obscure hiddenness of the Eternity, by the fierce wrath of Nature, so that it becometh turned into Fire, out of which the high Light in the free Liberty becom­eth generated, which in the meek source or quality maketh Majesty.

4. And yet the Fire is the only Cause, that in the Light, in the Meekness there is a Springing; for the Light existeth from the Glance of the Fire, and hath in it the source or quality of the Fire.

5. But as afore-mentioned, the Will sinketh in the Anguish into Death, and sprouteth forth again into the Liberty, and that is the Light together with the Fires source or quality, but it now containeth or holdeth another Principle in it, for the Anguish is become Love.

6. And just such a manner and kind it hath in the Body, for the Flesh striveth against the Spirit, the outward Fleshes [Page 220] Life is a Looking-glass of the most inward Fire-Life, viz. of the Souls Life, there­fore is the Souls Spirit-Life, together with the Light in the Tincture the Middlemost Life, and yet becometh generated out of the Soul.

7. But understand us according to its precious height; the Souls Spirit wherein the Divine Image standeth, origi­nateth in the Fire, and is first the Will to the Fire; but when the fierce Wrath to the Fire so sharpneth and kindleth or in­flameth it self, then the Will cometh into great Anguish, like a dying, and sinketh down in it self, out of the fierce Wrath, in­to the Eternal Liberty, and yet it is no Dying, but thus the other or second World cometh to be out of the first.

8. For the Will now sprouteth into the other World, as a Sharpness out of the Fire; but without such Quality flowing forth, in the Eternal Liberty, and is a moving, driving, and apprehending of the Anguish Nature; it hath all Essences, which are become generated in the first sharp Fire-world in the Anguish; but they are as one that goeth out of the Fire into the Water, where the Anguish of the Fire remaineth in the Water.

[Page 221] 9. Understand us thus; Concerning this Life of the Souls Spirit-Life; the Soul is the Center of Nature, The Spirit is the precious Noble Image, which God created to his Image, herein standeth the High-Kingly and precious Image of God, for God is also thus, and comprehended in the same Lifes quality or source.

10. The Spirit is not severed from the Soul; No; as ye see that Fire and Shining is not severed, and yet also is not one and the same; it hath a twofold source or qua­lity, the Fire, fierce wrathful; and the Light, meek and lovely; and in the Light is the Life, and in the Fire Δ is the Cause of the Life.

11. Thus you may very easily and without much seeking find the Cause of the Contra­riety of the Flesh and of the Spirit, for the Inward Spirit hath God's Body, out of or from the Meek Substantiality, and the Outward Spirit, hath the fierce wrathfull Fires-Looking-Glasses Body, viz. the Souls Looking-Glasses Body, which would continually awaken the fierce Wrathful­ness, viz. the Great Wonders which lie in the Arcanum or secresie of the Souls Sternness, therefore the Inward Love-Spirit, [Page 222] hindereth it, that it should not lift up it self and kindle or inflame the Soul, else it would lose its Love-habitation and Image, and the Souls Fierce-wrath would destroy it.

12. The Contrariety is thus; the in­ward Spirit would be Lord, for it Subdueth the outward; and the outward would be Lord, for it saith, I have the Great Wonders and the Arcanum or Secret, and thus Glo­rieth about the Mystery, and yet is but a Looking-Glass of the Mystery.

13. It is not the Substance of the My­stery; but a Seeking or Searching, like a palpable Looking-Glass, in which the Mystery becometh seen, he will needs be a Master, being he hath attained one Prin­ciple, and is an own Self-Life; but he is to be accounted a Fool in respect of the Mystery.

14. Therefore loving Brother, if you would seek the Mystery, seek it not in the outward Spirit, for so you will be decei­ved, and get but a Glimps of the Mystery: go in even to the Cross, then seek Gold, you will not be deceived, you must seek the pure Child without blemish, in another World, in this world you find only the Rusty or Drossy Child, which is altogether [Page 223] imperfect, and now take this right thus.

15. Go from the Cross back into the Fourth Form, there you have Sun and Moon one in another, bring it into An­guish into Death, and drive on the made or framed Magick body so far, till it be­come again, what it was before the Center in the Will, and then it is Magical and hungry after Nature;

16. It is a seeking in the Eternal Seek­ing, and would fain have a Body, there­fore give him for a Body, Sol, viz. the Soul, and then it will suddenly make it a Body according to the Soul, for the Will sprouteth in Paradise with very fair heavenly fruit without spot or blemish.

17. There you have the fair noble and precious Child, you Covetous stiff-necked Person, we must indeed tell you, seeing it is together born and generated with the time, and yet we will hereby only be un­derstood by those that are Ours.

18. For we mean not A Looking-Glass or Heaven; but Gold; wherewith you boast, that hath so long time been your Idol: That is born or generated, and puts the Eyes of the blind Cow or Beetle quite out at last, so that it seeth less than before; but the Children shall see, eat and be [Page 224] fat, that they may praise God.

19. We speak wonderfully here, yet onely that, which we should speak, which yet none wonder at, that he knoweth the My­stery, who never learned it. Doth not an Herb grow without your counsel or ad­vice, it enquireth not after Art; so also is the Mystery grown without your Art; It hath its own School, like the Apostles on the day of Pentecost, who spake with many Tongues and Languages without the precognita or the fore-skill of Art, and so is this Simplicity.

20. And it is a forerunning Message to thee Babel of thy Overthrow, that thou mayest know it, no fierce Wrath or Anger will avail; the Star is born or generated, which leadeth the Wise-men out of the East, but seek them only where thou art, and find thy self, and cast the Turba away from thee, and so thou wilt live with the Chil­dren; this we speak earnestly, there is no other Counsel or Remedy, thy Anger is the fire, which will devour thy self.

21. Or dost thou suppose that we are blind? If we did not see we should be si­lent; how would a Lye be pleasing to God? and so we should be found in the Turba, [Page 225] which sifteth through the work and doings and substance of all men; or do we this ser­vice for Wages? is it our living? why do we not hold to; depend on Bread according to our outward Reason?

22. If it be our day Labour, we should do as the Father will have us, For † Mat. 20. 8. we shall give an account of it in the evening; this we speak dearly and earnestly with deep seriousness.

23. Thus we can certainly understand the Contrariety of the Spirit and of the Flesh, and apprehend very well, how Two Spi­rits are in one another, one striving against the other; for the one would have God, and the other would have Bread, and both are profitable and good.

24. But let this be said to thee O Child of Man, lead thy life Circumspectly, let thy Souls Spirit be Lord, and then thou wilt 2 Tim. 4. 7. have fought a good fight here, for here it is a very short Time.

25. We stand here in the field or soyl, and grow, let every one have a care what fruit he beareth; at the End of Harvest, eve­ry ones work will be put into its own Barn.

[Page 226] 26. It is better to labour a little while in irksomness and Toyl, and expect the great reward, wages and refreshment, then to be here a little while a King, and after­wards to be a Wolf, a Lyon, a Dog, a Cat, a Toad, a Serpent and Worm in Or shape. Figure.

27. O Child of Man consider it, be warned, for we speak pretious things out of a Wonderful Eye, you will suddenly know it by Experience; there is yet but a little Time, For, the Beginning hath clear­ly found the End, and this is a A Rose bud. little Rose out of the Beginning, pray become seeing, put away Covetousness from your Eyes, else you will wail and lament, and none will have pitty on you; Gal. 6. 7, 8. for that which any one soweth, that he will also reap, and then what will Pomp and Honour avail you, when it falleth away from you.

28. Ye are here very Potent, and af­terwards very Impotent: John 10. 34, 35. ye are Gods, and yet your selves run to the Devil; take pitty of your Life, and of your fair Heavenly Image.

29. You are God's Children, be not [Page 227] the Devils; let not the Hypocrites with praise and flattery keep you back, they do it for their Belly and Honour sake, for Moneys sake, they are the Ministers or Servants of the Great Babel?

30. Search thy self, ask thy Conscience, whether it be in God, it will complain against thee and say, drive the flatterer and hypocrite away from thee, and seek the clear Countenance of God, see not by a Looking-Glass.

31. God is for you, he is IN you, worship him, come with the lost or pro­digal Son, to him, else none can take the Turba from you when you give him good words; you must only through Death go into the other world, whereinto your hy­pocrisie and flattery cannot enter, else there is no forgiveness of sins; and if you give all to the Hypocrites or Flatterers, yet you are at one time as well as the other, capti­vated in the Turba.

32. It is not so, as if one stood by and did take away the Turba from you, if you give him good words, No No, it is Magical, John 3. 3. you must be born again, as Christ saith, else you cannot attain God, do what you will, all Hypocrisie or flattery is de­ceit.

[Page 228] 33. If you would serve God, then you must do it in the New Man, the Earthly Adam can do him no service, which is ac­ceptable to him, Sing, Ring, Call, Crie, Pray, and what he will, and whatsoever he doth, it is but fighting before a Look­ing-Glass, the Will must be in it, the Heart must give it self into it, else it is a Con­jecture and a fable or fiction of Antichrist, which filleth the whole world.

34. The WILL is Greater and Migh­tier, then much Crying, it can destroy the Turba, and enter into the Image, it hath might or power to be God's Child, it can cast away Mountains, and raise the Dead, if it be born or Generated in God, and that The Holy Spirit give it leave.

35. For it must converse in Obedience and great humility, and Only cast its will into God's Will, that God in it, may be the Will and Deed, that is the way to Blessednesse and Happinesse, and to the Kingdom of Heaven, and no other; let the Pope or Doctors, Preach what they will to the contrary, all is lying and an Hypocriti­cal flattering, fighting before a Looking-Glass.

The Eighteenth Question.
How the Soul departs from the Body in the Death of a Man.

1. HEre we will invite the World for a Guest, especially Babel the Whore, to try whether a Child can be made out of her; for Death is a Terrible Guest, he throweth the Proud Rider with the Horse to the Ground.

2. My beloved Friend, that is a very sharp question, and needeth the Eyes of all the Three Principles, which can see very well, they must not die in Death, if they will enter in and see this, it must be Poyson to Death, and a Pestilence to Hell, it must take Death Captive, if it will see, else it gets no understanding, unless it self come into Death, then it will well feel what Death is, it will well tast, what that is, when one Principle breaketh, viz. one Life.

3. You have perceived above, that all Substances or Things are Magical, one be­ing the Looking-Glass of the other, where [Page 230] in one Looking-Glass the desire of the first Looking-Glass, becometh opened and cometh into Substance, and then as in all substances or things, the Turba is, which breaketh or destroys all to the first sub­stance, and that is alone and hath no break­er or destroyer.

4. For, there is nothing more, it can­not be broken or destroyed, it standeth in it self and out of it self, and goeth whither it will, and then it is every where in no place; for it is in the Abysse, where there is no place of Rest, it must only rest in it self.

5. They seeing all Substances or Things, are come or proceeded out of One, there­fore is the Beginning also in the Last Sub­stance or Thing, for the Last is again turn­ed back into the first, and seeketh the first; and findeth it in it self, and when it findeth the first, it letteth all the other go, and dwelleth in the Limit, and there it can be without source quality or pain.

6. For, there is nothing that can give it source quality or pain, it is it self, the thing of the first Substance; and though it be another thing, yet it is but its Twig, or Branch, and hath its will, and none other, for there is nothing that can give it another will.

[Page 231] 7. We give you to understand concerning dying, thus; the beginning seeketh the Limit, and when it findeth that, it casteth the seeking away, that is the Earthly Life, that will be cast away, it must break or de­stroy it self.

8. For, the Beginning, viz. the Soul, continueth in the Limit, and lets the Bo­dy depart, and there is no complaint about it; also the Soul desireth it no more, it must go into the Limit, viz. into the Wonders of that which hath been done or wrought.

9. The Souls Spirit hath no woe done to it, when the Body departeth, but woe is done to the Fire-Life; for the Matter of the Fire, which hath generated the Fire, that breaketh away, but only in the Sub­stance.

10. The Figure, remaineth standing in the Will, for the Will cannot break, and the Soul must continue in the Will, and taketh the Figure for Matter, and burn­eth in the Will; for the first Glance of the Fire, goeth not away, but its Matter of the Earthly Life, viz. the Phur, will be broken away from it.

11. Thus the Fire becometh impotent, [Page 232] and passeth into the Darkness, unless it be so that the Spirit have Heavenly Substanti­ality, viz. God's Body, then the Fire, viz. the right or true Soul, received that same meek Body for a Sulphur, then the Soul burneth in the Love-Fire, and is wholly gone away out of the first Fire-Life.

12. It is now in God's Principle, the first fierce wrathful fire cannot touch it in Eternity, for it hath gotten another Source or Quality, and is rightly and truly New born or Regenerated, and knoweth no more of the first Life, for it is swallowed up in the Magia.

13. The Turba remaineth in the Earth­ly Body, and becometh that again which it was before the Body was, viz. a No­thing, a Magia, wherein all its doings mat­ters or substances stand in Figure, as in a Looking-Glass; but not Corporeally, but according to the Manner of the Eternity; as we apprehend that all Wonders, before this world stood in a Mystery, as in the Virgion of Wisdom, but without Sub­stance.

14. Thus now we apprehend also here, that, that very Mystery, in its parting became [Page 233] so Manifested, that it cannot in Eternity be extinguished, but remaineth Eternally standing in the Distinction and in the Sepa­ration, and is seen in the Magia, in the Separation or Parting, after that manner as it hath here formed it self.

15. Thus it is apprehensible to us, what the Separation or parting is, viz. This; the Turba hath found the Limit of the Sub­stance, for sickness to Death is nothing else, but that the Turba hath kindled it self, and will break or destroy the Sub­stance; It is at the Limit, and will cast away the Introduced Medium or Mid­dle.

16. And this is also the Cause that the Body Dyeth, the Turba passeth into it self into the Fire, and so the Outward Life extinguisheth, for the Lifes fire becom­eth withdrawn from it, and then it goeth into its Aether, and is at its Limit.

17. And so now if the Souls Fire hath not in its Spirit, God's Body, nor in its will, in its Desire, then it is a Dark Fire, which burneth in Anguish and in great horrour, for it hath only the first four forms of Nature in the Anguish.

18. And if the Will hath nothing of the Power or Vertue of Humility, then there [Page 234] is no sinking down or into it self, through Death into Life, but it is like an anxious furious Wheel, that would fain alwayes go upwards, and yet it goeth downwards on the other side; It is a kind of Fire, and yet it hath no Fire burning or flaming.

19. For the Turba is the very stern or strong Austereness or Astringency and Bit­terness, where the bitterness alwayes seeketh the Fire, and would strike it up, and the harsh Astringency holdeth it Cap­tive, so that it is only a horrible Anguish, and goeth alwayes in it self as a Wheel, and Imagineth; yet it findeth nothing but it self, it draweth it self in it self, and impregnateth it self, it devoureth it self, and is its own Substance.

20. It hath no other Substance but this, viz. what the Souls Spirit hath made or acted in the outward Life, as Covetous­nesse, or High-mindednesse, Cursing, Swearing, Scorning, Jeering, Disgrace­ing or Back-biting, Slandering, Envy, and Hatred, Fierce Wrath, Anger, Falshood or Wickedness, that is its Food and the pastime of its Exercise, for the Turba taketh its Substance Matters or Doings along with it in the will, As Rev. 14. 13. its works fol­low after it.

[Page 235] 21. And though perhaps it hath done or acted somewhat that is good, yet that is done but in a Glymps for a shew in ap­pearance, out of a vain Glorious or Hypo­critical Mind; and so it standeth after­wards in a continual Climing up, it Ele­vateth it self continually, it would alwayes be above the Meekness, and yet appre­hendeth or knoweth it not, nor seeth it, it is a Continual Elevation above God, and yet is but an Eternal sinking down, it seeketh the Ground or Foundation, and there is None, and this is its Life.

22. And if it hath in its life-time, laid hold of any thing that is pure of the Love, as many that at Last convert in the End, those sink down thus in themselves, through the Anguish; for the Humble sparkle, goeth down through Death into Life, where indeed the Souls Source or Quality and Pain taketh its End; but it self is a little Branch or Twig Sprouting into God.

23. Now what Purifying-Fire or Pur­gatory, the Soul hath, before it can enter into it self with the little Sparkle, cannot sufficiently be written or expressed, and how it is then detained and plagued by the Devil, which the too wise and politick [Page 236] world will not believe, it is so Cunning, and yet so blind, it understandeth it not, and yet continually hangeth or dependeth upon the LETTER. Oh that none might come into it, we would willingly be si­lent.

24. But we speak of no strange source, quality or pain, but only of that which is in the Turba, also of no Power of the De­vil over the poor Soul, but only its ter­rour and horrible Apprehension of what is represented before it, so that the Souls Ima­gination is sufficiently terrified therein.

25. It is not by far in such a manner with the Soul, as Babel teacheth, saying, the Devil beats and torments the Soul; that is very blindly spoken; the Devil is not at Odds with his Children, they must all do his will; the Hellish Anguish, and horrour is torment enough to them, every one in his own abominations; Every one hath his own Hell, there is nothing else that layeth hold of it but its own Venom or Poyson.

26. The Four Forms of the Original of Na­ture, is the Common or Universal source quality or Torment, which every one feel­eth [Page 237] according to his Turba, one different from another; as a Covetous one hath Frost, an Angry one Fire, an Envious one Bitter­ness, a Proud stately one, hath flying up and yet Eternal sinking down, and falling into the Abysse; A Blasphemer swalloweth up into himself the Turba of his belched forth Abominations: A false or wicked Deceitful Heart hath the fourth Form, viz. the great Anguish.

27. For, the Turba standeth in the Fire The Fire-circle or the Globe, makes the Heart or De­sire, whose Center and Circumference is all one every where. Cir­cle or Globe, viz. in the Heart of the Soul, and false or evil speaking, Ly­ing, and untruth or un­faithfulness are an hor­rour or abomination and Gnawing, a Cursing or Anathema in it self, and so on.

28. A Potentate, who hath oppressed the poor and Miserable, and consumed his sweat or Labour in Pride, he rideth in the Curse of the Miserable in the full height of the Fire, for the necessities and di­stresses of the Miserable stick all in him.

29. He hath no Rest; his Pride climb­eth up Continually, he doth in his condi­tion there, as he did here, he seeketh con­tinually, [Page 238] and yet wanteth all things; that which he had too much of, that he hath now too little of; he devoureth himself continually for Substance to feed on, and yet hath none, for he is Magical.

30. He hath lost his right true Image, and hath as it were the Image of a Proud Prancing Horse, or of that which he hath here been Conversant about, that which he taketh with him in his will, that is his Image; Mat. 6. 21. where his Heart is, there is his Treasure also, and that in its Eterni­ty. But Sir, smell and consider, what the Last Judgement bringeth with it, wherein all shall pass through the Fire, when the Floar shall be purged, Mat. 3. 12. and every one go into his own place, at which the very Devils do Tremble.

The Nineteenth Question.
How the Soul is Mortal, or how it is Immortal.

1. A Thing which hath an Eternal Begin­ning, hath also an Eternal End; as the Essence of the Soul hath.

2. But as to what concerneth the Image which God created, which hath a Tempo­ral beginning, that is generated out of the Eternal, and will be set in the Eter­nal Substance without source quality or pain.

3. And where there is no source qua­lity or pain, there is no Death; and though there be source quality or pain, as in Hea­ven there is source quality or pain, yet it is in One will or in Harmony, and that is grounded or founded in the Eternity: There is nothing that findeth it, and so no­thing can come into it.

4. And now where there is one will, as in God, who is all in all, there is nothing else that can find the wil, there is no Turba there, for the will desireth nothing else, [Page 240] but only it self and its Twigs or Branches, which all stand in one Tree in one Essence; the Tree is its own Beginning and its own End.

5. The Soul is proceeded out of God's Mouth, and goeth in the dying of the Bo­dy, again into God 's Mouth, it is in the Word, the Substance, and in the Will, the Deed.

6. Who will now judge or condemn that thing which he hath in his own Body? as the Souls is, which is in the Body of God, it is hidden from all Evil, in God; Who will find it? none but Gods Spirit, and one Soul another, and the Communi­on and Fellowship of Angels.

7. But the wicked Soul hath lost its Image in the Limit, for it is entered into the Limit, and the Limit is the End of the Image; the Turba destroyeth the First Image, and draweth the Wills Substance or Actings to it for an Image, and these are also Immortal, for the Eternal Na­ture dyeth not, for it is from no Begin­ning.

8. If the Eternal Nature in the Anger­fire, should die, then also God 's Majesty would Extinguish, and of an Eternal some­thing, [Page 241] there would be an Eternal Nothing, and that cannot be; that which is from Eter­nity continueth Eternally.

9. The False or wicked Soul can awa­ken no other Source or Quality, but on­ly that which hath stood from Eternity in the Anger-Eye, viz. in the Center of Na­ture,

10. All hath been from Eternity, but Essentially in the Essence, not in the Sub­stance of the Essence; not Substantial Spi­rits but Figured Spirits, without Corpori­sing, have been from Eternity, as in a Magia, where one hath swallowed up the other in the Magia.

11. And out of Both, the Third is come to be, according to the Form or Manner of them both: there hath been a stirring up from Eternity, and a figured Substance, and the Creation hath set all in Or Works of Wonder. Wonders, so that in the Eternal Magia now and in Eternity all standeth in Wonders.

12. If the wicked Souls had introduced no Substance in their will, then there had been no Woe in them, there would have been no feeling or perception of pain but Magia; but the Substance is an Image, and is in the Turba, and so there is a [Page 242] perceptible source quality or pain.

13. It is a dying and yet no dying, but a will of Dying, viz. an Anguish in that same Substance or Thing, which is introduced into the will.

14. And that causeth that all things pant after God, and yet cannot reach him, and that maketh Anguish and Sorrow for the Introduced Evil, Note. the Soul continually thinking, if thou hadst not done this or that, thou mightest have attained the Salvation of God, and so the Evil Substance Matter or Thing done or committed, maketh the Eternal Despair.

15. Therefore we say, that no Soul Dyeth, be it in God, or in Hell, and its Substance or Doings remain standing E­ternally to the Glory of God's Won­ders.

The Twentieth Question.
How the Soul comes or returns to God again.

1. THis is clearly enough explained al­ready, that it hath been spoken out from God's Mouth, and by the Holy Spi­rit created into the Image of God.

2. Therefore if it continue so, then, when it passeth out of the Earthly Life, it is clearly in God's Mouth; for it is in God's Body; No Source Quality or pain toucheth it.

The One and Twentieth Question.
Whither the Soul goeth when it depart­eth from the Body, be it Saved or not Saved.

1. HE that understandeth rightly the three Principles, hath here no further question: for the Soul goeth not out at the Mouth, for it went not in at the Mouth; but it passeth only out of the Earthly Life, the Turba breaketh off the Earthly Life, and then the Soul remaineth standing in its Principle.

2. For, the Body doth not lay hold of it, no Wood nor Stone layeth hold of it, it is thinner than the Air, and if it hath God's Body, then it goeth directly as a Conquerer quite through the Turba, viz. through the Anger of God, and quite through Death, and when it is through, then it is in God's Body:

3. It continueth with its here-made-Wonders and Substance or Matters and [Page 245] Doings, it seeketh God's Majesty and the Angels Face to Face.

4. Where it is, it is in the unsearchable World, where there is no End nor Li­mit, whither can it then go away from thence? Mat. 24. 28. Luke 17 37. Where the Carcase is, thi­ther the Eagles gather together: It is in Christs Flesh and Blood, with Christ its Lord.

5. And though it should go a Thousand Miles, yet it would be in that Place where it was when it went forth, for in God there is no Limit, near and afar off is all One, in him.

6. It is as swift as the Thought of a Man; it is Magical, it dwelleth in its Or Works and Actual Thoughts, Words and Deeds which it Exercis­ed in this Life. Wonders, they are its Therefore in our Fathers house are many Mansions or dwelling places or particular Houses House or Mansion or Habitation.

7. The Substantiality Externally without it, is Paradise, a springing or sprouting, blossoming and growing, of all bright fair Heavenly Fruits: As we have all sorts of Fruits in this World, which we feed on in an Earthly Manner: So also there are all manner of Fruits in [Page 246] Paradise, which the Soul may Eat of, they are in Colour and Vertue and Power as al­so in Substance, not as a Thought, though they are as Thin and Subtile or pure as a Thought, yet Substantial, comprehensible to the Soul, palpable to be felt and hand­led, full of Vertue and Power, also Jucy or full of the Sap of the Water of Life, all from the Heavenly Substantiality.

8. The Heavenly Body of the Soul, is from the Pure Element, out of which the Four Elements are generated, and that giveth or affordeth flesh, and the Tincture, Blood; the Heavenly Man is or consisteth of Flesh and Blood, and the Paradise is the power or virtue of the Substantiality: It is Heavenly Earth, not comprehensible to our outward Reason.

9. But we will now once more teach another A. B. C. All have not Christ's Flesh on them in this World hidden in the Old Adam, indeed of very many scarce one, onely the Regenerate, who are gone forth from their own Will into Gods Will, in whom the Noble and Precious Mat. 13. 31. Ch. 17. 20. Luke 17. 6. Grain of Mustard Seed is sown, there a Tree is sprung up and grown.

[Page 247] 10. Most Souls go from the Body with­out Christ's Body, but they hang by a Threed, and are in their Faith at last en­tered into the Will, which Souls are in­deed in the Spirit in the Image, but not in the Flesh.

11. They wait for the last Judgement Day, wherein the Image, viz. the Body will go forth out of the Grave out of the first Image, for God will awaken or raise it up through Christ's Voice, even that Image which Adam had in his Innocency, which is sprouted or grown with or by Christ's Blood.

12. But the Earthly Body shall not touch it, that must also in the Turba come before the Judgement, but after the Sen­tence of the Judgement the Turba swal­loweth it up, and the wonders only remain standing.

13. Understand us aright thus; Those Souls which must thus wait for their Bodies at the Last Judgement Day, they continue with their Bodies in the still Rest without feeling any pain, till the Last Judgement Day, but in another Principle.

14. They have in the Earth no Dark­ness, also no Majesty, but they are in the [Page 248] One onely still-Liberty in Rest, without pain, without touching of the Body;

15. But they see their Their Thoughts Words and Deeds but Act nothing with them. Wonders, yet they per­form nothing in them, for they wait upon God, and are in Humility; for they are sunk down through Death and are in another World; but there is yet a Cliff or Gulf, between them and the Holy Souls in Christs Flesh and Blood, yet not a Prin­ciple, for they are in one and the same Principle.

16. But a Spirit without a Body, hath not that Might or Power, as that Spirit which is in the Body, therefore they are in the Rest, they are under God's Altar;

17. When the Last Judgement Day cometh, it will then go forth, and eat of God's Bread, and put on God's Body, as is mentioned in the Reve­lation of John, where the Souls Rev. 6. 9, 10, 11. in white Garments under the Altar; say, Lord when avengest thou our Blood? and it is said to them, that they should rest a little while, till their Brethren come to them, which shall be slain for the Witness of Jesus.

18. But the wicked Souls have another [Page 249] place, viz. in the most innermost, which also is the most outermost, in the Darkness: those Souls dare go no whither, they re­main directly with the Body, in their Sub­stance or Doings, but not in this World; also they do not touch the Earth.

19. They are indeed powerful over the Earth, they can open it without Substance or Labour and Feeling, but the outward principle they have not, they are not pow­erful enough over the outward Spirit, and yet it can a long time play jugling Tricks in the Astral starry or Airy Spirit. Sy­dereal Spirit.

20. As many of them appear again in the Starry Spirit, and seek rest or Absti­nence, also cause much terrour and hurli­burly in Houses, all which they do through the starry Spirit, till that be consumed, and then its Pomp lyeth in the Darknesse, and expecteth the Last Judgement.

21. Our Babel saith, it is the Devil which go­eth about so in the form or shape of the Soul; indeed there are right Devils enough with a Damned Soul; but it is not a very Devil, such a one, as is in the Abysse, and very readily plagueth the Soul in the time [Page 250] of the Body, in the Abysse of the Soul.

22. Though indeed it is not difficult for him to put on a Deceivers Hypocritical Garment, he can easily put on an Out­ward Garment, to seduce and to terrifie Man.

23. But this we must complain against Babel, that she is so altogether blind, and hath so little knowledge of God: she hath cast away the true Magia and Philosophy, and taken in the Antichrist; now she wanteth Wit Ingenuity or Understanding; she hath Art, but only Wit and Understanding fail­eth her and breaketh, she hath broken the Looking-Glass, and seeth with Specta­cles.

24. What shall a man say? the world is blindfold, men draw it into a Snare, and lead it captive, and it seeth it not, and it were indeed free, if it did but see it, there is wicked knavish Cunning in the String men bind it with: Thou wilt soon become seeing, it is bright day, only Psal. 44. 23. 121. 4, 5. A­wake thou keeper of Israel.

25. Thus beloved Friend, be informed of this, that there is great difference of Place and Condition among Souls, all ac­cording [Page 251] to that into which a Soul is entred. Is it holy and born anew or Regenerate? then it hath a Body, which waiteth only for the Wonders of the Body, at the last Judgement Day; it hath comprised them clearly already in the Will, but they shall stand before the Judgement at the Last Day: All Souls the Good and the Evil, every one shall receive its Sentence and Wages:

26. The Holy shall be set in the sight of the Wicked, that they may see and tast the Causes of their Source and Torment.

27. If any shall conceit a several place or space, where they shall sit one among ano­ther, that is quite contrary to the Magia; every one is in its own Land Soyl or Countrey, and not bound to the place of the Body, but it may be where it will, and and then wherever it is, it is there either in God or in the Darkness;

28. God is every where, and the Dark­ness is also every where; the Angels are also every whery; every one in his own Principle and in his own source or quali­ty.

29. The Conceits of outward Reason, without apprehension and knowledge of [Page 252] the Principles is a fighting with a shadow in a Looking-Glass; If I did ask a Thou­sand times, and should be alwayes answer­ed something concerning God, if I were but still in Flesh and Blood; I should look upon it as Babel doth, which supposeth the Soul goeth up into a Heaven above the Stars; I know nothing yet of that Hea­ven, and I can well forbear being there.

30. It is indeed above, and there are the Angelical Prince-Thrones, but this Eye or Globe. Eye of this Aether, is OUR Principality and our Kingdom.

31. Indeed it is all one with them that are in the UPPER Heaven and with them that are in OURS, but our Creation and Substance or Doings is in our Aether; A Soul may well go thither if it desireth, it will be very lovingly received and enter­tained by Gods Angels.

32. For there is the same Substance of God with them as with us, and this only is the difference, that they have Angelical works among them wholly pure without spot or Blemish, and we have the Great Wonders, therefore they delight also to be with us, and they are besides that, Heb. 1. 14. Our Mini­string [Page 253] Servants during the Life of the Bo­dy, and resist the Devil.

33. Now being the Angels are in this World in the Holy Principle, whither should the Soul then first go? perhaps into Pride as Lucifer did, might Babel think; O no, it remaineth in Humility, and looketh upon Gods Or Works. Won­ders; as God's Spirit goeth, so that goeth also.

The Two and Twentieth Question.
What every Soul departed doth, whe­ther it rejoyceth or no, till the Day of the Last Judgement.

1. THis Question compriseth or treateth of the richly Joyful Glorious Gate to the apprehension of the Or Souldierly triumphant prize-Garland. Victorious Garland of the Soul.

2. When a beloved Son travels abroad, for Arts and Sciences and Honour into a strange Countrey afar off, he often think­eth [Page 254] of Home, and of the time of return to enjoy his Parents and Friends; he rejoy­ceth at the thought of that day, and waiteth for it with inward Joy and Longing, and exerciseth himself in his Substance or Matters business and employment. affairs, that he may get also Art and Ingenuity or understanding and experience, wherewith he may rejoyce his Parents Kindred and Friends.

3. In like manner we offer to your Mind, and give you this to Consider of, that the Soul without the Body, hath great inward Joy, and waiteth for the last Judge­ment Day, with great inward desire, when it shall get its bright fair Holy Body with the wonders again.

4. Also its rest in its Will, where then it seeth its works according to the kind and manner of the unsearchable Magia, which it will first get in the Figure at the last Judgement Day, with the New Body out of the Old.

5. And it is highly apprehensible and perceptible to us, but in the Spirit accord­ing to its knowledge, that the blessed Souls, rejoyce in their here-Exercised-La­bour, and do exceedingly recreate them­selves in their Wonders which they see [Page 255] Magically; For those which have brought many to Righteousness, those have their wages in the Magia in the Will, before their Eyes.

6. Those who have suffered much per­secution for the Truths sake, they see their bright Triumphant Garland, which they shall at the Last Judgement Day, set upon the New Body.

7. Those that have done much good, shall have it shining in the Will before their Eyes.

8. And they that have been for Christs Doctrine and Truths sake, despised perse­cuted and slain, their Tryumphal Victory is before their Eyes, like one that hath o­vercome his Enemy in Fight, and represents the Victory before his King and Prince, which he hath in Great Honour and Glo­ry, where his King receives him with great Joy, and keeps him by him as his faithful Assistant.

9. Now what joy is in these, we have no Pen to Write; only we apprehend that those for the most part, in this world have put on God's Body, and so are in greater Perfection then the other; they wait for the Last Judgement Day, with Great Joy Honour and Glory, when their Works in [Page 256] the Heavenly Figure shall pass before their Eyes, and the wicked shall see Acts 9. 5. against whom they have kicked.

10. Every such Soul rejoyceth in great Hope before the Face of God, at that which shall befall it: for it apprehendeth its wages, but cannot receive that without the Body, for it hath done its Labour in the Body, therefore it will get that again also which will follow after it in the New Body.

11. For although the highly pretious Holy Souls have in this world put on Christs Body, so that they stand as an Image of God in Heaven, yet all their works have been made or wrought in the Old Body, which was God's Looking-Glass, and they shall in the Resurrection be presented to them in the Figure exactly Heavenly in their Body.

12. For the first Image which Adam was before the Fall, is become Regenerated in Christ, and will be put on to the Soul again with its Wonders, and though it hath Gods Body aforehand, yet the Wonders stand in the first Image.

13. But the Turba, with the outward Kingdome of the outward source or quali­ty, [Page 257] is gone, for it was a Looking-Glass, and is now become a Wonder; It liveth without Spirit as a Wonder, and will be put upon the Soul in great clarity or Brightness from the Light of God: which the Holy Souls rejoyce at exceedingly, and wait for it with great longing.

14. And we present to your apprehension, that every blessed Soul Mat. 29. 6. 7. trimmeth its lamp, that it may go to meet its Bridegroom at the Last Judgement Day, they renew their Wills continually, and consider how they shall rejoyce in their New Bodies in the Wonders with all holy Men and Angels; there is a Continual ri­sing up of Joy in them, when they think of that which is to come, every one accord­ing to their vertue or capacity.

15. As their works have been different upon Earth, so also is their Hope; for a day Labourer who hath done much ser­vice, rejoyceth at his wages, so also here there is a friendly Substance of Solace a­mong them and in them.

16. All scorn and blasphemy laid upon them, which they were not guilty of, is a great Victorious Honour and Glory to [Page 258] them, that thus have suffered in Innocen­cy wrongfully, and put on Patience in Hope, and this they have moreover, that death cannot take from them nor add to them, the Soul taketh along with it what it hath comprehended.

17. Their often hearty Prayers well wishing and well doing to their Neigh­bour, is their food, which they eat, and rejoyce themselves, till their New Body shall eat Paradisical Fruit.

18. But those which have put on God's Bo­dy here, they eat without Ceasing at Gods Table; but the Paradisical Fruit belongeth to the Body of the Wonders, which shall a­rise out of the Grave, which was created in Paradise: For it was made out of the beginning, and bringeth the End with the Wonders again into the Beginning.

19. And wonder not, as if we speak, as like­ly we are understood in your Eyes, con­cerning TWO Bodies of the most holy Saints, indeed there is not two of them, It is but ONE; consider only how God's Substantiality filleth all, and that is God's Body, which is in this Life, put on to the holy Souls.

[Page 259] 20. For they cast their Will into God's VVill, and so they receive also God's Bo­dy, which filleth All: their VVill dwelleth in God's Body, and eateth in God's Bo­dy, of God's VVord, of God's Fruit, of God's Power and Vertue, and Christ is in God, God is become Christ:

21. Thus they carry about them Christs Body in God, and yet nevertheless wait for their First Adams holy Body with the VVonders, which shall be put on them with Paradisical source or quality.

22. For, God's purpose must stand, he created the first Body in and for Paradise, it should remain eternally therein; It must go in thither again, and the Soul upon the Cross of the Number Three, into the Mouth of God, from whence it came; and and yet the whole Person with Body and Soul remaineth one in another; but God filleth all in All.

23. O, that we had a Humane Pen, and could according to our Apprehension write it down in your Souls-Spirit: How would many convert out of Sodom and Gomorra, out of Babel and the Covetous proud valley of Misery, which yet is but Anguish and Source Quality or Torment, full of fear pain and terrour.

[Page 260] 24. Thus we give you to apprehend, and give you highly to consider of, the Lamen­table and Miserable State and Condition of the Damned Souls; what they have to Ex­pect, and but briefly, because the next question doth it at large.

25. Their Expectation is like a Captive imprisoned Malefactor that continually li­steneth, when any thing stirreth, when the Executioner should come and execute Ju­stice, & give him his Reward; so also they:

26. They have a false evil or wicked Conscience, which gnaweth them, their sins present themselves continually before their Eyes, their works they see also Ma­gically; they see all the injuries and un­righteousness they have done, their vani­ty and voluptuous wantonness, their unmeasurable Pride pomp state and surly highmindedness, they see their Oppressi­on of the Needy and Miserable, their scorning and domineering Implacable­ness.

27. Their false or wicked Refuge Confidence and relyances flyeth from them, their Hypocrisie and slattery, was but a fighting with a shadow as in a Looking-Glass, it did not reach the [Page 261] The Heart of Gods Love shed abroad in their own Hearts. Heart of God, these stand indeed before them in the Magia, viz. in their Will & Mind visibly, but when they seek and search therein, then they stir up the Turba of the Fire, which will al­wayes consume the Looking-Glass, and then there is fear and terror.

28. For, they see and know, that at the Last Judgement Day, all shall be tryed by the Eternal Anger-Fire of God, and they feel very well, that 1 Cor. 3. 15: their works will remain in the Fire.

29. This doth astonish even the De­vils, when they consider their Fall, which now standeth in, or lyable to, God's Judge­ment, expecting what he will do, which the Holy Scriptures mention sufficiently to us, especially the Judge Christ him­self.

30. And thus we give you to under­stand the total Miserable Estate and Con­dition of the Damned, so that when they should trim their Lamps for the Bride­groom, then they tremble, and their works wound them, which yet the Turba conti­nually sets before their Eyes.

31. Now those that are highly Damned [Page 262] Souls, are Desperate, they renounce God, they Curse and Blaspheme him, and are his Enemies to the utmost.

32. They hold their Cause to be just, they resolutely set themselves against God, and think thus with themselves, Is there Fire with him, so are we Fire; Is there source quality or Torment with him, so will we climb up in the Fire qua­lity or Torment above God and Heaven; what care we for humility, we will have the Might Power and Strength of the Fire, we will be above God, we will do Won­ders by our own Power Might and Abi­lity.

33. We have the Root, God hath but the Glance; let us be Lord Paramount, God shall be our Servant; our Mother is his Life, we will at once destroy his strong City, and Fortress.

34. They have the same thoughts that Souldiers have, who storm Walls Forts and Towers, and think the City is their own, though it cost them their Lives. Un­derstand us thus, as there is a Hell, so there is a Heaven, and as there are Inhabitants in the one, so there are Inhabitants in the other, and that in God is a Great Wonder, all standeth or serveth to his Glory.

The Three and Twentieth Question.
Whether the Wicked Souls without difference in so long a time before the Day of Judgement, find any Mi­tigation or Ease.

1. A Thing that goeth into an Eternal En­trance, that is also at the Eternal End; who will or can give any thing into the hand of him that is a far off, and is not present, that so he might have the thing given him; surely that onely is given to him, which is in that place where he is; and a thing that goeth forth with its Will out of its self, can receive nothing within it self, for it desireth nothing within it self.

2. Thus is the Wicked in this World inclined, he is gon forth with his Will out from himself, into Covetousness, into Pomp Pride and Voluptuousness, into Blasphemy, Gluttony and Drunkenness, Whoredom and Wantonness, his Will is [Page 264] continually Conversant in scorning and de­spising the Miserable, in disgracing and Contemning, plaguing and vexing the Righteous, and to tread him under foot with Power and Authority.

3. The Right and Truth he hath mixed with Lies and Falsities, and continually Job 15. 16. swallowed down unrighteousness as a Cow doth Water, his going forth hath been bitter Anger, and that he hath esteemed to be his Might and Power, his Will hath been willfulness, he hath done what he listed, he hath Danced after the Devils Pipe, and hath only entered into Cove­tousness, he hath accounted his Money and Goods for his only Treasure, into which his Will and Mind hath continually entered.

4. He hath not entered into himself and sought the Love, much less Humility, the Miserable and needy have been accounted his Footstool, he hath oppressed them with­out Measure, and hath counted that for Art and Wit, when he could Circumvent the simple, and take away the Fruit of his Labour; he hath supposed he hath used good Policy in it, that he might gain some­what to himself, that he might be able to [Page 295] do what he will, thus artificial is he and dextrous, and standeth in Great VVis­dom.

6. All this and much more he hath fra­med in his VVill and Mind, and therewith hath he filled the Image of his Souls-Spi­rit, and all standeth in its Figure, and now when the Body deceaseth, then hath the Turba comprised all this in the Spi­rit.

7. And if the Spirit would now go into it self, then the Turba goeth alone with it, and seeketh the Ground, viz. the Souls Root, and so the Fire doth but there be­come kindled.

8. And we give you to understand that the Souls of the VVicked have no Mitigation; it is their best Mitigation and Joy, when they clime up in their Will and Mind with their here-acted Works and Matters, and they desire still continually to do those things, it grieves them if they have not sufficiently oppressed an honest or vertu­ous Man.

9. Their Will and Mind is just as it was here; they are Spirits of Pride as the Devil is, also of Covetousness, and so they swallow down their Abominations [Page 296] which they have here In Thought Word or Deed. Act­ed: Their Joy is onely to think how they will despise and scorn God, and be their own Lords and Masters, that is their Ease and refresh­ment, and no other.

10. For, where will they get any other Ease? They dare not for shame lift up their Eyes to God, and they dare not fly to the Holy People which they have here despised, they are ashamed of that, for their falshood and wickedness smiteth them on the Face continually, and their Malice and Wickedness riseth up from Eternity to Eternity: If they think of the Last Judgement Day, then Fear and Terrour ceaseth on them, they had rather let that thought alone and recreate themselves with high-mindedness.

11. And that is also a Wonder, and the Greatest Wonder of all, how out of an Angel such a furious Devil is come to be.

12. Thus is the Might and Power of the Anger in God, become manifested; for God hath manifested himself, according to both Eyes, viz,. both in Love and An­ger, and Man standeth free, he may go into which of them he will, God casteth none into Anger, the Soul casteth it self thereinto.

[Page 297] 13. But know this, that the Anger hath set its Jaws wide open, and draweth migh­tily, and would devour all, for it is the Covetousness and Pride, above humility:

14. And so the Love and Humility have also set open their Jaws, and draw with all their Power and Vertue, and would draw all into Love into Heaven.

15. Now into which soever the Soul departeth there it is, and in that it grow­eth, be it either in Love or Anger, in that Tree it standeth, and from thence is no de­liverance in Eternity; here in this Life the Soul is and standeth in the [figure] Angle in the Ballance or even weight, and can if it have been Evil, become regenerate in the Love; But when the [figure] Angle or Ballance breaketh, then it is past recovery, it is afterwards in its own Coun­trey, in its own Principle.

16. Now who shall break or destroy that which is Eternal, where no breaker or destroyer can be found? for it is its own Maker or Framer; whence will ano­ther Turba come, when a thing is in the Eternity, where there is no limit more?

[Page 298] 17. And that yet you may see that God willeth not the Evil, he caus­eth his Will to be made known; Mat. 21. 34, 36. He sendeth you Prophets and Teachers, and giveth them his Spirit, that they may warn you; now if you will not Convert, then you let the Anger withhold you, which is also your Wages & your Kingdom.

18. It is grievous to you that you should be snatched from your own will, from your Pleasure and Voluptuousness, your Pride your sumptuous delicate Life; go to, so will the Hellish Dregs hereafter relish pleasingly also.

19. We teach you the Cross, and the Devil teacheth you pleasure, now you may lay hold of which you will, and that you will have, whether it be Love or Anger.

20. We labor for you, and you despise us; what should we do more for you? are we not your very slave? If you will not convert, away, and take that which is yours with you, and we will take that which is ours, and so we are Eternally parted.

21. We will still work in our Day-La­bour, and do what we are Commanded to do Mat. 13. 30. in the Harvest, we shall come [Page 299] one before another, and there you will know us, and do that to your selves, which you had done unto us here, this we should not hide from you, but speak what we see.

The Four and Twentieth Question.
Whether Mens Wishes profit them any thing, or sensibly come where they are; or not.

1. MY beloved Friend, look upon the Luke 16. 20. to 24. Rich Man, and Poor Lazarus, and so you shall find that there is a Great Cliff or Gulf, between them and us: so that those that would with their Prayers and Will, go to them, cannot, neither can they come to Us; there is a Principle between us.

2. The Prayers and Wishes of the Righteous penetrate into Heaven, and not into Hell; also the Scripture saith, Out of Hell there is not Redemption, they lie in Hell as Dead Bones, they Cry and none heareth them; No Prayer availeth them at all.

[Page 300] 3. And though many Pray for the Dam­ned Souls, yet their Prayer continueth in their own Principle; and goeth into Hea­ven, not into Hell: out of Hell there is no Recalling, saith the Scripture.

4. Ye know what Christ said to his se­venty Disciples, Mat. 10. 12. Luk. 6. 49. When ye enter into a House, Salute that House: if the Child of Peace be in it, then will your Wish and Salutation rest upon him; if not, then your Wish returneth to you again: so it is also there.

5. No good Wish goeth into Hell; but it is thus, if the Wicked leave much fals­hood wickedness and deceit behind him, so that Hell Torment is wished to him in the Grave, that goeth to the wicked Soul, that is the Wish that cometh where they are, that they must swallow up into them­selves from their here-made, acted or committed, Abominations, that is their food, which the Living send after them.

6. But yet very wrongfully, and it doth not belong to God's Children to do so, for they sow thereby into Hell, into God's Anger, they should have a care that they do not reap the same in the Harvest which they have sown: assuredly if Re­pentance [Page 301] and Conversion be not exercised, it will be no otherwise.

7. Further, we offer you this according to our apprehension in the Spirit, not ac­cording to the outward Man, in Conceit and Opinion, but according to our Gift; that it is with the Soul, which thus hang­eth by a Threed, and yet at the last in the End entereth into sorrow, and so layeth hold on the Kingdom of Heaven by a Threed, where Doubting and Believing is mixt, it is with such a Soul in this man­ner, that a Hearty Prayer and Wish, com­eth to them, which with total Earnestness presseth to the poor captive Soul into its source quality or pain.

8. For that Soul is not in Hell, also not in Heaven, but in the Gate in the Midst in the source or quality of the Principle, where Fire and Light part, and is detain­ed by its Turba, which continually seek­eth the Fire, and then that comprehended little Twig or Branch, viz. the weak Faith, sinketh down in it self, and presseth after God's Barmherty ig­keit. Warm-hearted­nesse. Mercifulness, and giveth it self patiently in­to the Death of the sinking down, out of the Anguish, and that sinketh down out [Page 302] of the source quality or pain into the Meekness of Heaven:

9. And though many a Soul be deteined a Tedious while. competent time, yet can the Anger not devour that lit­tle Faith, but must at last, let it go.

10. But what that is, I leave to them to try, who wilfully and obstinately per­severe or continue in sin, till their End, and will then first be Blessed, then the Pfaff. Priest must make him Blessed, he should consider it.

11. But this we say, that a Mans Hearty fie­ry or Zealous Prayer cometh to them, for a Faithful Earnest Prayer hath Might and Power to break open the Gates of the Deep: it breaketh open a whole Principle: and seeketh or searcheth, and if there be any thing therein that its Will or Mind is capable of, then it taketh hold of that, viz. the Poor Soul in its sin source quality or pain, layeth hold on its loving Brothers divine Earnest Will; so that it becom­eth strengthened, and can sink down out of the Anguish in his Brothers Spirit and Will, through Death, and attain God's Kingdom.

[Page 303] 12. But into its Glorification he can­not help it, for that shineth out of the Souls own Substance or Doings and VVill: also the Soul of a Neighbour goeth no fur­ther with him, though that is not the Soul; but the Souls Spirit that doth this, then into Death, where the Anger severeth it self; where it is freed from the fierce VVrath, and then the Spirit passeth or en­tereth again into its Soul:

13. Here in Popery much Jugling hath been contrived, with Seel-Messen. Souls-Meals. Masses for Souls, only for the sake of Money; but it hath been a Gross deceit of the Babylo­nish Pfaffen. Priests, for earnestness is required to strive with and Overcome the Anger of God.

14. VVe say assuredly, and readily acknowledge it, that the Congregati­on of Christ hath great Power and Authority, to Ransome such a Soul: if it be fervent, and do it with earnestnesse, as it was done in the first or Primitive Churches, when they had Holy People & Holy Priester. Priests, whose Service and Ministry was Earnest:

[Page 304] 15. They have indeed effected some­what, but not in such a kind and way as the Bapst. Pope Boasteth, that he hath the Key, he can let a Soul out with his Blessing when he will, if a man will give him Money; but that is a Lye.

16. Is he HOLY? then he beareth the Great Mystery, and is Christ's Shepherd over his Sheep, and then he shall with the Congregation, in Great Earnestness, press into God in great Humility, and come to the Place of the Poor Soul, but NOT for Money.

17. In Money there is alwayes Cove­tousness, and it never reacheth the Ear­nest Principle, the Prayer of the Cove­tous entereth into his Chest, we say, that all whatever is done and administred in the Churches of Christ for Money, belongeth to Antichrist in Babel, for they hang their Hearts upon it; it were better Men did give them Meat and Drink, and other Necessaries, and no Money, and then they would not so set their Hearts upon it.

18. VVhat can that Spirit seek and find in the Mystery, which is not it self in the Mystery? O, there is a great deceit [Page 305] herein, when it comes to be Day, you will see that it is so; you are still in Darkness in the Mystery, Babel hath so blinded you.

19. And therefore it is, that you have looked upon Art and Favour, and not upon God's Spirit; are not ex­ceeding errours 2 Thes. 2. 11, 12. and strong delusions come upon you, that you believe lying Spirits, who speak in Hypocrisie and Deceit, and ye de­pend hang and cleave to them, and commit Hyprocrisie with Errour, and exercise flat­tery with delusion? See what the Revela­tion of John, and Daniel say to you; It is Day, the VVages will soon follow.

20. You have now Teachers, which suppress and throw to the ground the First or Primitive Church with its Spirit; prove and try them and you will find, that for the most part they are VVolves and Har­lots, which first sprung up and were ge­nerated in the Primitive Churches, when Men slept, and they will indeed devour the VVhore.

21. But prove and try them, they are VVolves, sent from the Turba, they must do it, God suffers it to be done, and will have it done, that so he may with one [Page 306] Besom sweep out the other; but they are Besoms, and will after the finishing of the VVonders of the Anger, be given up to the Turba together.

22. Suffer this to be said to you by this Spirit, it is your Own Prophet, it is ge­nerated out of your Turba upon the Crown, awake or else you must thus be devoured by one another.

23. For No stranger consumeth you, but your own Turba, which is come to the Limit; boast not your selves of a Gol­den Time, it is a Time of Wonders.

The Five and Twentieth Question.
What the Hand of God, and the Bosom of Abraham are.

1. THis is indeed sufficiently explained already; for it is the All-Substantial or All-Being, every-where-presence of God; but in its own Principle; as the Rich Man, who was in Hell, could not prevail with Abra­ham to send Lazarus to him with a Drop of Cold Water, to cool his Tongue in the Flames, Abraham said there was a great Cliff or Gulf between them, that is a whole Principle.

2. The Bosom of Abraham is thus to be understood; Abraham was the Father of the Faithful, and God gave him the Pro­mise, that in his Seed all People of the Earth should be Blessed; this was to be understood in the Messiah Christ, who would become Man in the Faithful; and as in Abraham's Seed he became Man, so he would also be­come Man in the Children of the Faith­ful, and bless them.

[Page 308] 3. And this is now the Holy Christian Congregation generated in Christ, that is the Bosom of Abraham, & we are in Christ all one Body, and to Abraham was the Pro­mise Given, he was the Patriarch, or Arch-Father; and we are all become generated in that Promise, understand, in the New­birth in Christ, and are in that Bosom, which taketh us into it.

4. When we through earnest Repen­tance, enter into Abrahams Promise, then we go into the Bosom of Abraham, viz. into Our Promise, and in the Bosom of Faith Christ becometh generated or born in Us, and that is the Fulfilling.

5. Thus we are in Humility with La­zarus in the Bosom of Abraham; for Christ is Abraham, and to Abraham was Christ Promised, now he hath him, and we with him, and thus we come into his Bosom, and are his Children in the Pro­mise, and CHRIST is the Fulfilling.

6. Thus we sit in the fulfilling in the Bosom of Abraham, and are Abraham's Seed according to the Spirit. Here ye blind Jews, open your Eyes, what did Abraham in the Circumcision signifie? no­thing else, but that Sin should in the Blood and Death of Christ, who shed his Blood [Page 309] for the Children of the Faith of Abraham, be drowned, and in that Blood as in a Hea­venly Tincture become Regenerate a­gain.

7. Abraham and his Children drowned Sin in their Blood in the Faith on Christ, who in their Blood was to become Man, and now it is fulfilled, and therefore hath God set the Seal of Faith in the Substance, and now we are and should be born a new or Regenerate in the Real Blood of Christ.

8. Christs Blood taketh away the Turba from us, and we rise again in his Blood, as a New Man out of the Old, and bear or carry Christ's Image, Christ's Flesh and Blood in us in Our Image, if we are the Children of Abraham and Not Ishmaels.

9. For to Isaac belong the Goods of the Image of the Body of Christ; the Circum­cision is Ishmaels, for he converseth about Works, but the Goods are Isaac's, and Ish­mael shall at Last dwell in Isaac's Tents; but the Kingdom belongeth to Sem.

18. Rom. 11. 6. Not out of Merit by works have we Isaac's Goods, but out of Grace, out of Gods Love, we cannot attain it with the work, but in the Faith, Phil. 2. 13. in the Will and Deed, in the Entering in.

[Page 310] 11. But he that enter­eth into Herrschafft. a Dominion, which is not his own by the right of Nature, he entereth into it by the Grace and Favour of the Giver or Do­nor; why is the Servant in the House An­gry and Discontented at it that the Lord is so Good and Gracious, and giveth a stranger the Dominion?

12. We were Strangers, and the Work was in the Family, but the Lord hath gi­ven us the Promise in Paradise, he would bestow upon us again his Kingdom out of Grace; he left Cains Offering, but to Abel he gave the Kingdom of Grace, for Abel sought it in the Spirit, and Cain in the Work.

13. Thus understand how God's King­dom is Magical, for, the first Will attain­eth it, and the Will in the Substance or Work NOT, for it remaineth in the Sub­stance or Work; but he that goeth free, findeth the Eternity, and the Kingdom of Grace therein, and the Promise with the Substance or Work together; and then the Work dwelleth in the Will, and is the Wills Houshold Servant;

14. Thus ye understand, if ye be see­ing, [Page 311] the whole Old Testament, this is the Only Ground, but comprised briefly; and if we come to write upon Moses, you shall find it wholly: and thus we have shewen you the right and true Ground of the Bo­som of Abraham, and of the true Chri­stian Religion.

15. Whosoever teacheth otherwise is of Babel, beware of him, he hath not Christs Spirit, but he is Ishmael, and seek­eth or gropeth in his own conceit.

16. O thou VVorthy and Pretious Christendom, be yet seeing, else it will no more shine so clearly to thee, go yet to Lazarus into Abrahams Bosom.

The Six and Twentieth Question.
Whether the Souls of the Deceased, take care about Men, their Children Friends and Goods, and know see like or dislike their Purposes and Un­dertakings.

1. MY beloved Friend, this Question is above all humane Reason, and know­ledge according to Outward Reason; but being we are Abrahams Children, there­fore we have Abrahams Spirit in Christ; And as Abraham looked backward upon the Promise in Paradise, and forward up­on the fulfilling of the Promise, so that he saw in the whole Body of Christ, what was to be in the Middle, Joh. 8. 56. and saw Christ afar off; so also we.

2. And being you so vehemently long after the Great Mysteries, and desire them with earnest seeking, giving God the Glo­ry, and accounting your self in your high knowledge very unworthy of it, and so humbling your self before God, therefore [Page 313] God also giveth it you, though by so slight and mean an Instrument, who accounts himself much more unworthy, yet doth not desire to resist his Will, thus you are the finding in this Hand, and the Cause of at­taining it.

3. For this Hand, knew nothing of the Mystery, it sought only Abrahams Faith, but Abrahams understanding was also gi­ven to it, which you have caused by your seeking.

4. Now see that you attain also Abra­hams Spirit, which hath written in the Knowledge and Apprehension of this Hand: we will set you it down in a Bro­therly manner, for we are not your Lord in the Mystery, but your Servant.

5. Apprehend us aright, we are Laza­rus, and you are in respect of us to be ac­counted Abraham; you have laboured much more then we, but we are fallen into your Harvest, not of Merit but of the Grace of the Giver, that no Tongue might boast before God, and say, this hath my Ʋn­derstanding done.

6. You ask a high Question, I under­stand it not; for if I should apprehend it, then must I be in the Departed Soul, and must be in that Souls Spirit & apprehension.

[Page 314] 7. Nevertheless, being we are in Christ one Body, & have also Christs Spirit, there­fore we see all in Christ, out of one Spirit and have its apprehension; for he is in us be­come Man, and all Holy Souls are our fel­low Members, ALL begotten from or out of ONE, and we have all, one Will in Christ, and the right and true Bosom of Abraham.

8. And so now we have gotten Might and Power to Manifest or Reveal unto you that Hidden thing in Christ; for our Soul seeth in their Souls, not that they press and come to us, but we press and go to them, for they are in Perfection, and we but in Part.

9. And Now we can Answer you, not from Reason of the outward World, but from or out of the Image of Christ, and out of his and our Spirit.

10. You ask whether the Souls Departed take care about Humane Matters or Do­ings, and see, like or dislike them? Now this is to be understood in Three several wayes, as to Three sorts of Souls, as indeed there are Three distinct kinds of them.

11. First. I. concerning the Souls that have not yet attained Heaven, which-stick [Page 315] in the source quality or pain in the Princi­ple in the Birth, these have still humane Matters with the works on them, and they search diligently after the Cause of their Detention.

12. And therefore many of them come again with the Starry Spirit, and walk a­bout in Houses and other Places, and ap­pear in Humane Shape and Form, and desire this and that, and often take care about their Wills and Testaments, suppo­sing thereby to get the Blessing: of Holy People for their Rest and Quiet.

13. And if their Earthly business and Employment stick in them and Cleave to them still, then indeed they take care about their Children and Friends, and this continueth so long, till they sink down into their Rest, so that their Starry Spirit be consumed, then all is gone as to all care and perplexity, and they have no more feeling knowledge thereof, but meerly that they see it in the Wonders in: the Magia.

14. But they touch not the Turba, nor seek what is in this World, for they are once sunk down from the Turba through Death, they desire that no more, neither do they take any more care, for in care, [Page 316] the Turba is stirring; for the Souls Will, must enter with its Spirit into Earthly things, which it would fain forsake, for it hardly got rid away from them before, it would not cumber it self to let in the Earthly Spirit again.

15. This is an Information concerning that one part or sort of Souls: and we speak freely and certainly, that this Part or sort, do no more, after they are come to Grace, purposely, take care about Humane Earthly Matters: but about Heavenly Matters, which come to them through Mans Spi­rit, they see them, and have their Joy therein.

16. But there remains this still to be said; that a Living Man hath such Power and Authority, that he can with his Spirit reach into Heaven to the Souls departed, and stir them up, often in a Question, or a hearty Desire: but it must be Earnest, there belongeth Faith to the breaking open of a Principle.

17. Such a thing we see in Samuel the Prophet, whom the King of Israel raised up, that he might manifest his Will to him; though some look upon it otherwise, of whom we say they are blind without ap­prehension [Page 317] or knowledge, and speak their School-Conceits, and make meanings and Opinions, about that they have no know­ledge of in the Spirit, and that is Babel.

18. And secondly, II. The second Part or sort, which sink down in their Dying with­out a Body, they are with the first sort, which are now sunk down further then they were, all in one and the same Place of the Principle, these all take upon them no evil business or Matter, wherein the Turba sticketh:

19. But as concerning the Living ho­nest vertuous Souls which send their works with their Spirit and Will to them, they re­joyce therein, and are so Courteous and Friendly and Ready, that they appear to Men Magically in their sleep, and shew their Good Wayes, and often reveal Arts and Skill to them, which lie deep hidden in the Secret or Arcanum, viz. in the Souls Abysse.

20. For, while the Earthly Spirit draw­eth the Mystery before the Soul, and hold­eth the Soul Captive in the Mystery, the Souls Spirit cannot alwayes reach the Deepest secret or Arcannm of the Soul: But after the departure of the Body, the [Page 318] Soul is free, and especially without a New Body, that Soul seeth it self, and also its Wonders, it can indeed to one that is living, shew somewhat in the sleeping Ma­gia, if the Man be honest or vertuous, and hath not awaked the Turba: for Dreams are all Magical, and thus the Soul without a Body is in the Magia of God.

21. Thus know, as concerning wicked Matters or Doings, the Soul which is de­parted from the Body, entereth not into them, unless it be a Damned Soul, and that Soul goeth Magically into them, and hath its recreation therein, and teacheth many in Dreams great Master-pieces of wickedness, for it serveth the Devil.

22. Now, that which an Evil Man desireth, that the Devil acted for him very readily; for he can better do it by or through a Hu­mane Soul, then by or of himself; he is too rough, and terrifyeth the Magia, which astonisheth the Elementary Spirit, and awaketh the Body: and we acquaint you, that all is done Magically in the Will, without awakening or stirring up of the Source Quality or pain; for, No Soul awakeneth or stirreth up its Essences to [Page 319] please Man, unless a Man awaken them and disquiet them himself.

24. Also there are many pieces of wick­ednesse in Nigromancy, which many times can torment the Spirit of a Man, but of No Soul which carrieth about him Christs Substantiality, for that Soul is Free.

25. The Third Part or sort of Souls Depar­ted, are those which are in the Bosom of Abraham, in Christ with Heavenly Sub­stantiality, those none can stir unless they will themselves, that they bear favour, to a Soul, which is like it self, these take not upon them any Earthly Thing at all; unless it serve to Gods Honour and Glo­ry, and then they are very diligent and restless to reveal somewhat in a Magical Manner.

26. But they let in No Turba, neither do they pray for us, in the presence of God; what cometh to them, that they have Joy in Luke 15. 7. among the Angels of God, for the An­gels rejoyce at a Sinner that Repenteth, much more the Souls:

27. What should they pray for to God for us? It lyeth not in their Prayer, but in Mans Entring in to God, when he p [...] ­teth [Page 320] his Will into God, then God's Spirit helpeth him unprayed to by them;

28. Rom. 10. 21. For his Arms are stretched forth Day and Night to help Man, what need then their Praying? It is the Will of God, that Man should come to him.

29. Why then should a Soul be so per­verse, as to account God to be so severe a Judge, that he will not recieve a Convert­ing Sinner? such a thing were not agree­able with the apprehension and knowledge of God: but if the Blessed Souls see that a Soul with the Spirit presseth to God, then they rejoyce that God's Kingdom is in­creased.

30. The Heavenly Soul hath God's Will, what God willeth, that it willeth also; but it is Gods Spirit it self, that will help a Converting Sinner.

31. The Souls see very well how God's Spirit penetrateth into a Soul, if the Souls Will do but give Way and Place [...]o if, it needeth not the Prayer of any Angel, they all wish that God's Kingdom may come into us, and God's Will to be done, but in the Dominion they give God the Glory.

32. But that Men in Popery have prayed to [Page 321] the Great Saints Departed, and that they have then appeared to Men, and wrought Wonders, all that we affirm, it is true, though perhaps now it be taught to the Contrary, yet there is not any true ap­prehension among them; it hath another A. B. C. which neither of the two Parties understand.

33. One Faithful Soul layeth hold of the other, the Livings Faith hath laid hold of the Deceased Saints Faith, and the Faith hath wrought Wonders.

34. Yes it is so powerful that it can re­move Mountains, should then the Pure Faith of the Saints be able to do nothing in the Livings Faith? they could even dissolve the World, if God would give leave;

35. As God hath given leave, that the Heathen have been converted by such means, when they have seen such Wonders done at the Burial of the Saints.

36. Should a Soul in Heaven not be willing to afford its Faith to serve the Glory of God and his Deeds of Wonders; the Wonders are done in the Holy Spirit, who hath wrought the Wonders through the Faith of both the Parties, and they are only the Wonders of God and his Chil­dren.

[Page 322] 37. But that this way is so wholly thrown to the Ground, and that now there is so learned a School, that it contemneth all Gods Wonders, that is Babel and not Spirit, it is Envious Pride, for a Man to stand up and Cry, Come ye all to me, Mat. 24. 23. Mark 13. 21. Luk. 17. 21, 23. here is Christ, here is the Go­spel; Indeed there is Pride, Covetousnesse, seeking of Honour and Vain Glory, own self will, an Exalting of Proud Obsti­nate Babel:

38. It is even the Old Antichrist, they are young Branches sprung out of the Old Tree, they have awakened the Turba with their strong fierce wrathful sap, which will root out the whole Tree, for God hath said it, it is altogether evil and Worm-eaten it must fall,

39. For it self is a Young Tree sprung out of the Root, even out of the Old Root which will make known the Old Tree, what it hath been in its Wonders.

40. But we would hereby despise none, but we speak thus of our Wonders and say, that the Servant shall enter into the House, and become Free; for the time is [Page 323] near, Luk. 15. 22, 23. that the Servant should eat with the Sonne, and be Mer­ry and rejoyce with him.

41. And thus we give you for an Answer to this Question summarily, That indeed the Holy Souls, know and like our Holy Works; but they do not meddle about our false or wicked works, for they dwell in another Principle: No evil work cometh thither, neither do they look upon it or regard it, what belongs to the Devil they take no notice of, only of what belongeth to their Principle.

42. Their Children Parents Friends are all alike to them with strangers, for in Heaven we are all Brethren, they have no greater care about their Children and Pa­rents, then about others, unless they work and Act in God, and then indeed their service of God is much more full of Joy to them: but they enter not into their Turba,

43. For after the Last Judgement Day, the honest Parents, will know Nothing of their Children that are in Hell: And so it is sufficiently apprehensible to us, that they now take no care about their wicked Mat­ters or Doings.

The Seven and Twentieth Question.
Whether the Souls in Death, know or understand this or that Business and Art, in which they were skilled when they were in the Body.

1. THis is as in the following Question, all their Substance or Matters and Do­ings, appear to them in their Will or Mind, in a Magical kind or manner, they see it, but the Figure or Frame of them will first be given to them in the Day of the Restoration, that they may be able to look upon them aright, for they must first be tryed by the Fire, and that which is false or wicked must remain with its Turba in the Fire, according to the purport of the Word of Christ.

2. But, if the Question be concerning Arts, whether they know them: surely they know all Arts, though never so Deeply founded, but they dare not awaken or stir them up, that they should appear in their [Page 325] Spirit, for Arts are Generated in the Cen­ter of Nature, out of the Essences wherein the Wonders stand, which they have sought in this World, so much as hath been open­ed to them in the Mystery.

3. A Soul without Gods Body goeth not in­to the Mystery for Art, it standeth still and quiet in its Rest, it feareth the Turba, it giveth Glory to God.

4. But the highly Enlightned Souls, which carry Heavenly Substantiality in their Spi­rit, they have the skill and knowledge of Heavenly Matters, and of all whatsoever lyeth in the Mystery, especially those which have been conversant in the Mystery here, the other do not use to search into the Mystery.

5. For every one continueth in his own Calling and Employment, which he hath here loved and delighted in, though indeed there be no such working or Labour there, yet they have Joy in it; for in Heaven there is a simple humble Childrens Life.

6. Why should Men there enquire after Arts and Sciences? The whole Mystery standeth Open: God filleth all in all, [Page 326] there are meer Wonders, they live all in Wonders, and are all the Art of God, they have all great skill and knowledge, but in a Paradisical simple Childrens Life.

The Eight and Twentieth Question.
Whether they have any more skill or knowledge of Divine Angelical and Earthly things, and also of Devilish, and can have more certain Experi­ence and Knowledge of them then they had in the Body.

1. Concerning Divine and Angelical Skill and Knowledge, they have certainly much more, for they are in the Principle of God: and the Son seeth very well what the Father doth in his House, so also the Soul seeth what is in Heaven.

2. Their skill and knowledge, is very various; for the highest skill and know­ledge is apprehended in the Majesty, and there must most Souls wait till the Last Judgement Day, when they shall get their New Bodies:

[Page 327] 3. But the highly Enlightned, How Souls, that are in God's Body and Power, they have surpassing overflowing skill and knowledge of God, and of the Angels, for they are in the Wonders of God, till their own: Wonders shall be presented also to them.

4. The Souls without a Body, are in Heaven in God, as it were Magically, they awaken or stir up no Won­ders, but are under Gods Altar; and wait for the Wonders at 2 Tim. 4. 1. Tit. 2. 13. 1 Pet. 1. 7. the day of Appearing.

5. They take no care about Devilish things, for that belongeth to the Angels to strive with the Devil, and defend Men, No Soul Imagineth into Hell, it is Enmity to them.

The Nine and Twentieth Question.
What the Souls Rest, awakening and Clarification are.

1. THis is also clearly enough Explained, its Rest is without Or Works. Substance in the stilness, where they are in God's Hand, and no source or pain toucheth them, they have no feel­ing of any pain. but it is as one that ly­eth in a sweet sleep, and resteth qui­etly.

2. Their Or Glorification. Clarifi­cation during this time, is when they think and consider of the Joy to Come, then the Spirit entereth into the Majesty of God, whence they have Joy and Clarity or Glory, and so during all the time they Mat. 25. 6, 7. trim their Lamps, that they may be ready in their New Body to be recei­ved by their Bridegroom.

3. There is a very sweet Paradisical Joy in them, but Paradise is not stirring [Page 329] in them, with full perfection, for that be­longeth to the New Body out of the Earth, The First Body which God Created, which Christ hath redeemed by his Death, that will bring the Wonders, and enter again, into Paradise, and be surrounded or Cloath­ed with God's Majesty, and then is Note. Rev. 21. 3. the Tabernacle of God with Men.

The Thirtieth Question.
What the difference of the Livings and Deads Resurrection of the Flesh, and of the Soul is.

1. COncerning this saith Christ, there shall be great difference, wherefore we remit you to the Scripture, for it shall all be according to the Scripture.

2. But seeing this is unsearchable and unapprehensible to Mans Reason, therefore I know not how to answer you more then the Scripture saith, but seeing you long and desire to know these things, therefore you are also in your seeking, the finding: and I am only the Instrument.

[Page 330] 3. And though it be given and opened to me, yet it is not from my own under­standing and knowledge, but the knowledge standeth in the Spirit of Christ, according to which; this Hand calleth it self Two-fold, and saith WE, for it speaketh from Two Persons; and two Persons say not I but We, and speak of Two; as a Lord that speaketh of his Person and of his Do­minion.

4. And so Gods Children and Servants, should not say, the knowledge is Mine, the understanding is Mine, but give the Honour and Glory to God, and in their opening or manifesting the Or declaring the Works of God. Wonders of God, should speak of two, viz. of the Gi­ver and of the Receiver.

5. Neither should any understand our Writing so, as if the hand did boast or Glo­ry of it self, according to the Authority and worthiness of Man, though indeed in Christ we are worthy: but according to the Outward Man, we would have no boasting or praise and honour, for the Praise is Gods.

6. VVe are Children of the Father, and should do that which he would have us do, [Page 331] and not Mat. 25. 25, 28. hide or bury in the Earth, the Talent which he hath given us, for the Fa­ther will require it of Us with Increase, and if nothing be increased with it, then he taketh it again from him, to whom he had given it, and giveth it to him that hath gained much; which would be a Miserable taking away from me, to have God, and to know him, and lose that again, it were better to lose the World and the Outward-Life, then to Lose God and the Kingdom of Hea­ven;

7. It is not a thing to be dallied with, to be disobedient to God, see what befel Corah Dathan and Abiram, about Moses, the same will befal the Disobedient and Scorners:

8. Indeed the Scorner feeth not his punishment presently, but his Turba ta­keth it in; now hath he laughed any to scorn in derision, and would fain be freed or released from the Turba thereof? then he must in Sorrow & Lamentation grieve before God for it, or else he will bring his scorn along with him into the Anger-Fire, and that will Eternally gnaw him, this we would have said for a Warn­ing.

[Page 332] 9. For here we write of an: earnest or severe business, it is not to be slighted: be not led a­stray, Gal. 6. 7. God will not suffer himself to be mocked or scorned, the fierce wrathful Anger is in his Might and Power, he hath Hell and Heaven in his Power.

10. The last Judgment is an Earnest or severe work, but being we are to set down the Resurrection of the Dead, therefore we must write the Manner of it, how it shall be performed, in what power this world shall pass away, and the Dead arise, it will be earnest or severe, let none slight it, we will speake of the ground of it.

11. And think not that it is a Conceit, it becometh generated out of the Turba upon your Crown, the Turba of your own Spirit telleth you that, for the End hath found the Beginning; thus the whole Sub­stance Matters or Works of the World stand in the Middle, in the Light, and out of that goeth your Prophet, viz. out of your wrought Wonders or practised works.

12. For it is not the Spirit of the Tur­ba that will govern, but the Spirit of Christ; it hath overcome Death, and taken [Page 333] the Turba captive; Eph. 4. 8. He lead-leadeth Captivity Captive as a Conquerour.

13. But the Turba will execute the Judgement or Justice, for it is God's Ser­vant in the Anger, not his Lord, but Ser­vant; therefore the Thunder which will terrifie the Earth, goeth out of the Mouth of God, which will kindle or inslame the Firmament and the Elements.

14. The last Judgement, belongeth to the Judge Christ, together with the Ho­ly Spirit; For here will the Eternal Spi­rits Center stir it self, which also hath par­ted it self into Three Principles, viz. One in the Anger-Spirit, and One in the Di­vine Love-Spirit, and One in the Air-Spirit of the outward World.

15. The last moving belongeth to him, he is in Christ's Mouth according to the Deity, and according to the Anger, in the Hellish anguish source quality or Torment, and according to the Wonders, in the Spi­rit of this World.

16. He was the Work-master of All Things or Substances, and he it is also that will give to Every work its Eternal Lodging, and Mat. 13. 30. gathereth every thing into its Barn.

[Page 334] 17. For he hath many helpers, for the Angels shall sever and seperate all things; and then will the Mouth of God the Fa­ther with the Word of the Lord, through the Mouth of Christ speak the Sentence, and then Beginneth the burning World, and the Entrance of Every thing into its Barn and Reservatory.

18. For the Reservatories will be mani­fold, not only two, viz. in two Principles, yet in two Principles, but in many di­stinctions all according to the several pow­er and vertue.

19. For every work standeth in a Ma­gick Principle as a several distinct Won­der, both in the Heaven and in the Hell, every one according to its Spirit; and so will its Form or Condition be and appear, according as it is good or evil, and so will its Power and Vertue be, like the Flowers or Blossoms of the Earth in their Varieties, and so will Man also have Joy and Glori­fication all according to his here-wrought acted Substance or Works.

20. But we understand Substance or Works of Faith, the Power and Vertue in the Love-Substance or Works, not of the outward works, for all shall be presented [Page 335] or set forth in the Figure in the Wonders, and that will be so with its Beginning and Circumstances.

21. When the Last Judgment Day shall Dawn, then all shall open it self once more, viz. the Third Time, the Deity in all forms in Love and Anger; then will all stand equally manifested at once, and vi­sibly before all Creatures; and that is done thus.

22. The Beginning of the Creation, in the Word Fiat, hath included this World as a Model in it self, and founded the limit, wherein now the Wonders are become in­cluded, which should be manifested or opened in the middle and in the time, and come to Substance or Effect, which were seen from Eternity in the Wisdom of God's Magia, and so those Wonders are then all in the Substance or Work, and then the Limit is at hand, and no time of seeking more; for it is finished; whatsoever God hath in his Eternal Councel, that he hath comprised and opened in a Time.

23. And now is the End of Time, and the beginning hath then found the End, and the End is then the beginning, & passeth [Page 336] again into that which it was from Eter­nity.

24. But the middle in the time, with its opened wonders, remaineth Eternally in the beginning and in the End, as an Eternal Middle with its Wonders, viz. with Angels and Men in their Substance or Works, as also the Figures of all Crea­tures, as also all Creatures, and all what­soever hath become Essential at any time, the Earth with its Mettals Stones and all material Substances things or works, as al­so Trees Herbs and Grass, all of them stand in the Figure in the middle and in the Wonders, but without such Essences and Life [as they have here.]

25. For no Beast cometh again, but its Figure in the Magia remaineth standing, for it is originated out of the Eternal Look­ing-Glass, therefore also it must now when the outward Earthly Looking-Glass break­eth, stand in the Eternal as a Wonder to Gods Honour and Glory:

26. And these very Substances belong all to Paradise, for it will be the Holy Pa­radise, wherein the Heavenly Elements will bear Substantial palpable Fruits.

27. And as we here in this Life, ac­count the Fruits of the Earth, out of its [Page 337] Essence, as dead things without under­standing; so will also the Beastial and Earthly Images of this world appear as dead Substances things or works, as also all other Creatures Substance or Work, it shall stand as a shadow; but the Paradise hath and beareth Fruit out of the Eternal Lifes Power and Vertue, viz. out of God's Essences.

28. This all, which for the most part lyeth hidden to us, is included in the word Fiat, in the beginning and End, and lyeth therein as a great VVonder.

29. And now will the Spirit of the first Creation, move all the Three Principles, and before that is done, the VVord of God compriseth it self with or by that Spi­rit, like an Elevation or Manifestation of the Deity.

30. For, the Spirit stirreth up the Tur­ba of all things or Substances in all the Three Principles, and then in one hour all will stand manifest, whatsoever is in Hea­ven Hell or this VVorld.

31. For the Turba stirreth up all things substances or works of all Creatures, and all will be visible, whatsoever is in Hea­ven or Hell, and every one will see the work of his Heart good or Evil.

[Page 338] 32. And in this hour appeareth also the Judge Christ, upon the [figure] Bow of the Number Three, like a Rain-Bow; for according to the Prin­ciple of this VVorld it is a Na­tural Rain-bow, but according to the Prin­ciple of God, it is the Number Three, The Cross with a Doubled Rain-bow, one part whereof standeth turned into the In­ward Principle, viz. into the Abysse of the Anger, there he sits upon God's Anger, and that the Devils and all wicked Men shall see;

33. For that Bow is included in all the Three Principles, and this Judge Christ sitteth upon and in the Omnipotence of the Eternity, above all whatever is called Substance or Thing.

34. And there will rise up the lamen­table horrour of all Devils and wicked Men, and they will trem­ble yell and cry, Mat. 25. 8. and say to the wise Virgins, give us some of your Oyl of Joy and Gladness. Heb. 1. 9. Oyl, comfort us a little, and teach us what we should do, give us some of your Holiness, that we may stand before the Angry Countenance of God, for the Eye of Hell standeth wide [Page 339] open, whither shall we fly from this Anger?

35. And the wise Virgins, viz. the Children of God will say, Mat. 25. 9. Away to your Sellers, and buy of them, we have Oyl only enough for us, lest you and we both want; away to your Hypocrites Flatterers and Deceivers, who have tickled your Ears with Hypocrisie for your Money, buy of them, we have need of ours: have we not been your Fools? Now away with the Glistering of your de­ceit and Hypocrisie, we will not make our selves partakers with you, lest we suffer what will come upon you.

36. There will they stand in great hor­rour, yelling and Crying to the Judge Christ, but his Anger-Eye with their Tur­ba gripes them in the Heart, quite through Spirit and Flesh, through Marrow and Bones; for the Soul, is in the Turba with the moving of God, clearly stirring in the fierce VVrath.

37. And then for very Anguish they will fall to the Earth, and one part of them will bite their Blasphemous Tongues; the Proud will say, Luke 23. 30. Isa 2. 19. Hos. 10. 8. Rev. 6. 19. 16. O ye Mountains fall on us, and ye Hills cover us, from this Eye of the fierce wrath, [Page 340] they will creep into the Holes, into the Cliffs of stony Rocks and Mountains to shelter them; they would fain put them­selves to Death, and yet there is no more Death; they use VVeapons to put them­selves out of the Body, but there is no dy­ing there, but only fierce VVrath and Anger.

38. In this horrour will all buildings in the World fall down, for the Earth will Tremble, as shaken with Thunder, and the horrour will be in all and every Life, every one according to its source quality or pain; A Beast hath no such source or quality or pain, as the Soul, only it is affraid of the Turba.

39. And in this Elevation and moving all the Waters will flow up above all high Mountains, that there will be no breaking upon the Earth, it will be so high as if they were all consumed; for they will all be comprised in the Anger in the Turba, so that in the Elements there will be nothing but Anguish.

40. All high Rocks and Mountains will crumble and fall down, the Stars will fall to the Earth with their strong or stern pow­er or vertue, and all this will be done in several Dayes, all accordingly as the World [Page 341] was Created, so it shall also have an End: for the seeking of the Earth in its Anguish, will draw the Stars to it, as they have al­wayes done in this time, so that the Earth­ly Body hath drawn the seeking or influence of the Stars to it.

41. For the Stars are a Magical seek­ing, which have awakened Life, so that now the Earth standeth awakened in the Creat Turba, and therefore it is so hungry and thirsty, that it will draw the Stars to it, such an Anguish will be upon the Earth.

42. But the Children of God will lift up their Eyes with folded hands to Christ, and rejoyce, that Luk. 21. 28. Rom. 8. 23. the Day of their deliverence is come, for the Anguish toucheth them not.

43. And in those dayes (which are hid­den in God how many belong to it; for Gen. 2. 1. Exod. 20. 11. in six dayes the World with its Hosts was Created, this is hidden from us) the Water will find it self again, and fill all deeps, more then before.

44. For now Death cometh with it, and in that hour all Creatures except Man shall the, and all the Men that have crept [Page 342] into the Clefts of the Rocks and Moun­tains, will come forth again, but with An­guish of their Consciences, though now the Turba hath permitted that the horrour stand in Death, for the falling of the Water taketh hold of the Turba.

45. And then will the voice of the Ho­ly Number Three according to all the Three Principles open it self, and through the Mouth of the Judge Christ, say, Arise ye Dead and come to Judgment.

46. This voice is the Original Eternal Spirit, which holdeth or preserveth the Life of all things, and hath alwayes ruled in all the Three Principles, for it is the Spirit out of which all and every Life is existed, and in which it standeth in Eternity, which hath been the Life & moving of all things, in which the Beginning of Every Life hath stood, as also its End, and the Eterni­ty, for it is from Eternity and the Creator of all things.

47. It hath two Eternal Beginnings, viz. in the Fire and in the Light, and the Third Beginning hath been a Looking-Glass of the Eternal, viz. the Spirit of this World; It hath been as a Wonder in this World, and through it the Wonders are become manifested or revealed, and [Page 343] that it is which possesseth the last Judg­ment, its Motion is the Last.

48. For in the Creation it moved the Father, and in the Incamation or becom­ing Man; it moved the Son, and now the last moving and Judgment is its own, it wil bring home every thing into its Eternal Place; and this is done through the Voice of the Word out of the Mouth of Christ.

49. And the Spirit goeth forth in God in Two Principles, viz. in the Anger, viz. in the Fire, it goeth forth as the Earnest or severe fierce wrath of the fire-life; and in the Light of the Love, it goeth forth as a flame of the Divine Majesty, and in the Spirit of this World, as a Wonder of Life, as indeed all this is undeniable.

50. And if there were one that would seem to be so highly Learned as to deny it, he is required to shew it in any thing; we will not have any thing in this World excepted, but it shall give testimony to Us, let him come when he will, he ought not to for bear and say, We are Mad, such a short words answer are not enough, we will demonstrate it to him so, that he shall find himself, and see, who he is, and though the Devil should burst for Anger, yet we will set it before his Eyes.

[Page 344] 51. And being that Spirit hath the VVord Fiat, viz. God's VVord, with the Center of Nature, out of which it hath ori­ginated from Eternity, and as the Spirit of the Center goeth forth in two wayes, viz. one in the Fire, in the Essences of the Lifes Original, in the Ground of the Souls Original; and then secondly in the Light of the Fire, viz. in the second source or quality, which sprouteth through Death, and is called God's Kingdom, where in the Light it is the Flame of Love, and in the Fire, the Flame of Anger;

52. So it will also shake the Gates of Death, and awaken or raise the Dead, and it hath the word Fiat in it, and that Fiat is in the Soul and also in the Body, and though it hath consumed the Body long agoe, yet the Turba with the Wonders of the Body are remaining in the Fiat.

53. And now must the Elements give the Substance or Works, which they have swallowed up, again to the Fiat, for the Word of the Lord is therein, but in its own Principle, every one of them must render or give up what it hath received, viz. the Earth, the Body, viz. the Phur; and the VVater also its Essences; the Air the sound of the Voice of VVords; and [Page 345] the Fire, the Essences of the Soul; for it shall all be judged distinctly, and sentenced.

54. All words which the Mouth hath spoken, which the Air hath received into it self, and the Words which it hath served to make, those the Air shall set forth again, or represent again, for it is the Looking-Glass of the Eternal Spirit; the Spirit seeth all in the Looking-Glass.

55. And now will Man in Heart Mind and Thoughts be proved and Judged; for the Turba standeth in all Evil, Malice, or wickedness, which is against the Love, and there will not much excuse be made, for every one complaineth of, or accuseth himself, his Turba accuseth him.

56. Understand us thus, that Spirit which is all in all, will awaken and raise every Life that hath been immortal, and with or by the Fiat, give it to the Body, for the Fiat draweth the Body to the Soul, with all its Deeds and VVonders, with all whatsoever it hath been done, with Words or Works; all whatsoever hath reached, the Souls Abysse, that must come forth.

57. For in the still or quiet Eternity, there shall be no Turba, more, and there­fore shall all things or Substances, be tryed [Page 346] by the Fire, and the Turba shall remain in the Fire, with all whatsoever hath been Evil and capable of the Turba, unless in the Time, it hath been washed in the Wa­ter of Life by the Souls Conversion, else it must remain in the Fire:

58. Now 1 Cor. 3. 15. many ha­ving sown in the Fire, will suffer loss is Christ telleth us, that the works of the wicked will re­main in the Fire, and he will suffer loss.

59. Understand us aright thus; The Body which hath conversed here upon the Earth, that evil perished Body, which hath swallowed up that Noble precious and fair of bright Image of Paradise, shall come, and present it self, with the Pre­cious Image in it, and give an account of God's Image.

60. Now it is well with those, who have Christ's Spirit, they have their first Image in the word Fiat, and that they must give again to the Soul, and that in the Adamical Body;

61. But those which have not Christ's Spirit, they will stand indeed presented in the Evil Body, but their Soul will have lost the right and true Image, and will have an Image in their Souls-Spirit; what their [Page 347] daily Lust or delight hath been, such will their Image be.

62. And in this hour, will also the fierce wrathful Fiat of the Darkness, pre­sent the Devils, which now also shall re­ceive their Wages and Habitation, at which when they hear of it they Tremble.

63. And thus will all the Dead both Evil and Good arise, every one in his Two-fold Body, and will have the Soul with the Spirit in the Body.

64. One will have the outward Earth­ly Life, and therein, a Beastial Image in the Souls-Spirit, and will have the fierce wrathful Angers Substantiality or Works in the Inward Image.

65. And another will have, the out­ward Body, and therein Christ's Image, and in the Souls-Spirit will God's Love-Spirit give Light, on to these the Word Fiat draweth the right and true Adamical pure Image, again;

66. For the pure Image stood in God hidden in the Word, which was Incarnate or became Man; And now when the Soul standeth at the limit, it getteth that again, with the fair Virgin of the Wisdom of God.

67. For the Noble and Precious Image [Page 348] was destroyed in Adam, when the Woman was made out of him, so that he only re­tained the Fires Tincture, now each of them cometh whole home again;

68. For the Woman will in the Fire of God receive the Fires Tincture, so that she will be as Adam, neither Woman nor Man, but a Virgin full of Chastity and Mo­desty, without Feminine or Masculine shape or Members:

69. And here it will no more be, as we are, and say, thou art my Husband, thou art my Wife, but they are Brethren: In the Divine Magical Wonders, somewhat of it will be apprehended, but none will regard that, but there we are all only Gods Children, in a Life and Love Sport of Chil­dren.

70. All this will be done before the Sen­tence, for the Sentence will first be on the Last Day of the Judgement, and the Living will not then Die, but be with the Voice of God presented together before the Judgment of God.

71. For the word Fiat, will bring them all thither, and all will be presented in its order by the word Fiat, viz. a King and Emperour with his Subjects over whom [Page 349] he hath Ruled, a Prince, Nobleman, Burgomaster and Superiour Magistrate, each in his own Office and Employment.

72. And here shall every one who have set themselves up for Shepherds of Christ without God's calling, stand with the flock of their Sheep, and give an account of their Doings and Doctrine, whether they have been Christ's Shepherds, and have pastured the Sheep; or whether they have been their Belly-Shepherds; here will the Spirit make enquiry after their calling and office, whether they have from his Electi­on and power or vertue, entered into the Office of a Pastour or Shepherd, or through Mans favour, without God's Spi­rit and Election.

73. For the Judge will say: Luk. 16. 2. Mat. 12. 36. Now give an account of your Lives, of your words Works, Deeds and Matters or Substance; then will the Turba tell every Man, what his Substance or Matters have been: for now will all within them and without them stand in the Figure before them, that so there may be no denyal; for the Spirit tryeth with the Turba, Soul Spirit and Flesh, here all is manifest.

74. The Kings and Princes shall give [Page 350] an account of their Subjects, how they have governed and protected them, what Government they have exercised, why they have taken away the lives of Many in Tyranny, and shed innocent Blood, why they have made War for their Covetous­ness and pleasure sake:

75. In like manner other Superiours, why they have intruded themselves, and have set themselves up for Lords over the sim­ple, oppressed and squeezed them and ta­ken away their sweat and labour from them and Consumed it in Pride.

76. Now will the Root of every thing be enquired after whence it comes, and out of what it is grown, whether it bear God's Ordinance, and whether it Origi­nateth in the Heavenly Fiat, or in the Hel­lish out of the Anger, there shall every one give an account of his State and Con­dition, whether he have intruded out of Coverousness and Pride, and made him­self a Lord and Master, or whether his Go­vernment be ordained of God.

77. There see O ye Worldly Rulers, ye Potentates, whether ye be God's Ordi­nance; whether ye sit in a right and true Divine Ordinance; what you do with the miserable and needy; now they stand be­fore [Page 351] your eyes, and complain of you, that you have been the Cause of their sins and of all their Evil;

78. For there one will cry and complain against the other, that he hath caused him to commit such and such abominations, and will curse him; the Inferiour the Su­periour, the Superiour his Superiour, the Prince his false or wicked Counsellours, the Counsellours, the Priests, who have not reproved their Courses, but soothed and flattered them for advancement and honours sake.

79. Oh how will you now subsist ye high Schools and Doctors, all you that have sitten in Christ's Sear, that you have so contended about Christ's Cup, about his Honour Glory & Doctrine in your Pride, and have irritated or stirred up and con­strained the Princes of your Countreys, who are the Ordinance of God, to Wars and Blood-shed, for your Words sake, which you your selves have forged.

80. Where is now Christs Spirit, in the Love, which saith, Mat. 13. 34, 35. Love one another, thereby men shall know that you are my Dis­ciples? where is now your Love? see your [Page 352] Bloody provocations wherewith you have involved them in War, and led the World astray from Love and Condescention;

81. You have made Rents and Divisi­ons, so that Kings have divided, and been at Enmity for your Pride sake, in that you have drawn Christ's Word about by the Hair, and not considered, whether you have Christ's Spirit and Will or no; there you above all others shall give a se­vere account, for you have known the Lord's Will and have not done it: you have run, and intruded your selves into Christ's Office, only for Gain Favour and Honour sake: you have not regarded God's Spirit, therefore the Spirit calleth you Babel, a Confusion of all that live;

82. You have set the whole World at Odds, you should teach them Love, and you have taught them strife and Contenti­on, so that one Brother hateth and perse­cuteth the other for your contrivance sake; how is the Name of Christ despised for your Contentions sake! whither will you go, and where will you abide when the whole World shall Cry, Wo, wo, on you?

83. Here the Angels will be the Dividers, [Page 353] these will seperate them into two Heads, and set the Honest and Godly at the right, and the evil and wicked at the Left, viz. at the Anger-Eye: For the right is here called the Lights Principle, and the Left, the fires Principle;

84. And there will the Judgment be set; all the Great Shepherds which God hath sent for Lights into the World, who have reproved and taught, viz. the Pa­triarchs, concerning the Promise of Christ, together with the Prophets and Apostles, at the right hand of the Judgement; and Moses and all teachers of the Law, at the left hand of the Judgement:

85. For Moses and Elias, have the Fire-Sword, together with all highly wor­thy Teachers of the Law, and require God's Justice and Righteousnesse; and those at the Right, God's Mercy.

86. And in this hour is the Last Day of the Judgement, when the Judge will say, Mat. 25. 34, 35, 36. Come ye Blessed of my Father, inherit the Kingdom prepared for you from the Beginning; for I have been hungry thirsty naked sick, and in Misery, and you have served or Ministred unto me.

[Page 354] 87. And to the wicked Crew, Mat. 25. 41, to 45. Away ye Cursed; I know you not; into the Eter­nal Fire: For I have been hungry, thirsty, sick naked and in Prison, and ye have not served or Ministred unto me.

88. And then they will excuse themselves as to the Judges Person, Lord we have not known thee: and he will say, what you have not done to my Children in Misery, you have not dono unto me.

89. And here will the Spirit of God first move himself to Justice in all the Three Principles, and awaken the Center of Na­ture; that it may burn in the Anger-Fire; for All will stand in the Fire, both Heaven Earth and the Firmament;

90. And the Turba will swallow up the Earthly World into the Fire, and set it in that condition again, as it was before the Creation; onely the Wonders remain standing in both Principles; the Third passeth away all to the Wonders, which will be set in the Beginning again.

91. And there will the Earthly Life with the Earthly Body fall away, and the fire will consume them.

92. And in the Righteous, will the [Page 355] Glorious bright Paradisical Body passe through the Fire with its Wonders or Works, which will follow after it; and that which is false or wicked will remain in the Fire.

93. And they will be snatched through the Fire in the twinckling of an Eye, al­though the Fire will not take hold of them; as little as the Fire can detain the Light or the Wind, so little also can it hold the Light of the Holy Men or Saints: for they can dwell in the Fire without feeling any pain.

94. And then instantly with the kind­ling of the Fire, is God's Majesty prepa­red, and the Paradisical Life, into which they go as Children, and live Eternally with their Father, in one Love, in a sim­ple Loving Childs Life, and there is a Communion of Saints or Holy Ones.

95. No Dayes and Nights, for the Sun passeth away, and the Stars pass away, and their Wonders only stand in the great Magia to the Honour and Glory of God: thus they will sever themselves.

96. The wicked must also go into the Fire, and their Earthly Life also fall away, and in their Spirit will be seen their Vizard-Image: according to all manner of Abo­minable [Page 356] Beasts like the Devils.

97. For they dwell in one and the same Principle, and Luoifer is their Great-Prince, whom they have here served and ministred unto: and it was so that they did hang to their flattering Hypocrites for the sake of the Joy of a Fools Para­dise.

98. Thus beloved Friend ye have a short explanation and information concerning the Last Judgment Day; for all in this World will pass away:

99. The Earth and all Rocks and the Elements, will melt away, and THAT only will remain which God would have, for the sake of which he created this World.

100. There hath before clearly both Good and Evil been seen in Eternity, and hath in this World been only brought to Substance, and that is a Wonder, and it standeth afterwards so in Eternity.

The One and Thirtieth Question.
What manner of New Glorified Bodies the Souls will have.

1. THis is also sufficiently declared al­ready: For according, as any is in­dued with the Power of Love, Righteous­ness and Purity, he will accordingly have fair bright Works of Faith, and so he will shine and give Light.

2. But this will be very different, the works of Many will almost all remain in the Fire, and themselves will scarce escape, and such a one is not so fair and bright as the Holy are.

3. For, as the Scrip­ture saith, 1 Cor. 15. 41. They will ex­cel one another as the Stars of Heaven, but there will be no disrespect for it, but one will rejoyce at the beauti­ous brightness of another, for there is no other Light but this, viz. that Ephes. 1. 23. God filleth all in all.

[Page 358] 4. And thus every one will receive God's Glance or Lustre and Majesty, ac­cording as his vertue or power will be ca­pable of the Light, for after this Life there is no bettering, but every one remains as he entered in.

5. For here will the Judge 1 Cor. 15. 24. Christ, deliver up the Kingdom to his Father; and then we shall need no Teachers and Conductors more, but he is our King and Brother: there is no intercession, but we are with him as a Child with the Father, and what we do then is good, for there is no fals­hood or wickedness more.

The Two and Thirtieth Question.
What other Form, State and Con­dition, Joy, and Glory, there will be, to Souls, in that other Life.

1. IN this Question Paradise is to be Con­sidered by us: For this outward World with its Fruits and Colours hath been a Figure Type or Resemblance of Paradise, for Paradise was in us, and the Outward Spirit robbed us of it, and drew us into it self; when Adam lusted after that, then his lust laid hold of him:

2. But now we shall be in Paradise a­gain, and Eternally Rejoyce therein, and enjoy the fair bright springing of all man­ner of Flowers and variety of Forms, as also of Trees and Herbs, and all sorts of Fruits; but not so Earthly, Thick or Gross and Palpable:

3. For our Bodies shall not be so, how then shall the Substance of Paradise be so? All is Angelical: Those Fruits are all [Page 360] Clearer and Subtiler, then the outward Elements now are: we shall have no in­trails into which we shall need to stuff our stomacks as here in this sack of Worms or Carcass: but all is in power and vertue, we eat in the Mouth, not into the Belly, we shall not have need of Teeth to Chew with, all is vertue and power, and yet in a right and true natural form and shape with clear bright Colours.

5. Also Rom. 14. 17. the Kingdom of Heaven consisteth not in Eating and Drinking, but in Peace and Joy in the Holy Spirit, with singing and sound­ing forth God's Deeds of Wonder, con­cerning the Corporiety of Paradise.

6. We lead there a Childs Life, and like them when they rejoyce and are chearly upon a Mount; for then there is no sorrow in our hearts, nor fear of any thing, but a sporting with the Angels:

7. This World will be no more regarded, for all earthly knowledge and skill and thoughts remain in the Turba of the Earth­ly Body in the Fire.

8. We are concerned no more in know­ing of our Parents or Children or Friends which are in Hell.

[Page 361] 9. But we shall all know one another by Name that are together, though yet the Earthly Name will remain in the Tur­ba; but we shall have our first Name, a Name according to the Language of An­gels, which here we do not understand fully; in the Language of Nature we un­derstand somewhat of it, but we have here no tongue to express it withall.

10. None saith to the other, thou art my Husband, or thou art my VVife, thou art my Sonne, Daughter, Man-Servant or Maid-Servant, all are alike as to that, we are all Children, not Husband nor VVife, Children nor Man-Servants, nor Maid-Servants, but all free, EVERY ONE is ALL; and yet there is but one Sex, viz. Heavenly Virgins, full of Modesty, cha­stity and purity.

11. We all are God's Spouse and Wife, he is our Husband, he soweth his power and vertue into us, and we generate or bring forth to him, praise and honour:

12. There are also Dancings round and Singings, as Children use to do, which take hands and sing, and dance a Ring to­gether.

13. All Art will not be regarded: but [Page 362] know, that those who here have born the Mystery, and have had it opened to them, they have great Ingenuity or Wis­dom and understanding above others, and exceed others.

14. Indeed not in Contention & Doctrine, but their Wisdom beginneth all manner of Exercise out of the Mystery, so that the joy is stirred up; for as Children run to­gether when one beginneth to sport, so al­so here.

15. And little Children are our School-Masters, before they Meddle with Evil, that the Turba Magra the Great Turba layeth hold of them, for they bring their sport with them out of their Mothers Womb, which is partly from Paradise, else all is lost, till we attain that again.

16. A King avails no more there then a Begger: if he hath ruled well, then his vertue followeth him; and he will have Clory of it in the Majesty, for he attaineth a bright Glorification, as a Shepherd over his Sheep.

17. But if he hath been Evil, and yet at last become converted, and enter in as it were by a Threed, then his Kingly Royal Works remain in the Fire, and here he will avil no more then a Beggar; [Page 363] who hath been honest, nor be so beauti­ous neither.

18. In the works of every one, men will apprehend what every one hath been, when they shall open their Packets and present them in the Heavenly Magia, as the Chil­dren do in their Sport.

19. Yet know that it will not be a King­dom of Sport, onely, for Men will speak of God's Wonders and Wisdom, and of the Great Mysteries of the Heavenly Magia; The Rev. 15. 3. Song of the Driver will remain to the Scorn and reproach of the Devil, and to the Praise and Glory of God.

20. Yet men will keep somewhat of Hell, but see it no otherwise then in the Magia in the Mystery; for the Devils must dwell in the Darkness, the fierce wrathful Fire in them is their Light, they have Fire-Eyes with which they see, else all Fire is gone, for the Majesty hath diffused it all, that it may burn in Love.

21. Although yet there is Fire in the Center, from whence the Majesty Origi­nateth, but that will not be afforded the Devils, they will be thrust out into the darkness, Mat. 8. 12. where will be howl­n [...]g and gnashing of Teeeth, where there is more Frost then Heat.

The Three and Thirtieth Question.
What kind of Matter our Bodies shall have, in the other Life.

1. MY Beloved Friend this is a hard Question; which the outward Man should do well to let alone and not meddle with it, for it is not worthy of it.

2. Ye know very well, that God is be­come Man, and hath taken upon him our Flesh, Blood and Soul: But now saith Christ; John 3. 13. I am from above, none goeth to Heaven but the Son of Man which is come from Heaven, and who is in Heaven:

3. Understand ye that which he saith, that he was then in Heaven, he spake not only of his Deity, viz. of the Word; but of the Sonne of Man, of the Word that became Flesh, that is now to be consider­ed by us: for in that Flesh and Blood we shall live Eternally, and must have Christs Body if we will subsist in God.

[Page 365] 4. Yet we know of no other Body that we shall have, but our Own out of the Old Body, as the Blade groweth out of the Grain: and such a Body also Adam had in the Creation; but he became captivated by the Kingdom of this World, so that he became Earthly, and that was his Fall, and that caused God that he divided Adam and framed a Woman out of him, as is written very largely in our Threefold Life. Third Book.

5. Now we know very well that Adam was a Chast Virgin before his Eve was, before his sleep, and afterwards became a Man, like a Beast with deformity, which we at this day are ashamed of in the pre­sence of God, that we have beastial Mem­bers for propagation.

6. Yet now Adam had the Virgin of the Wisdom of God in him: but when he fell, then it remained standing in its Prin­ciple and Adam went out from it:

7. And know that Christ is in that very Virgin in the Earthly Mary Incarnate or become Man, for the Word of the Lord brought that with it in Maries Body or Womb.

8. And understand us thus, that Christ is become Flesh in the Water of the Eter­nal [Page 366] Life, Col. 2. 9. which the whole Deity filleth; and even in the Essences of the Earthly Mary.

9. But Mary was blessed with the Hea­venly-Virgin, so that Christ became Man in a pure Vessel, and so the outward Man hung to him.

10. For it was for the sake of the Soul which he assumed from Mary, that he must take Maries Flesh, but in the Blessing of the Heavenly Virgin.

11. The Tincture of the Blood in the Heavenly Virgin was Heavenly, for an Earthly had not been able to go through the Anger of God and Through Death, also it had not had might or ability to have ari­sen out of the Grave.

12. The Word that became Flesh had the Water of Eternal Life, it was out of God's Majesty, and yet also in Maries Blood, here we refer you further to our Third Book, viz. of the threefold Life, there it is written of at Large.

13. Thus we intimate to you that we shall have a Body in flesh and Blood, a Body as CHRIST had: for Christ is with his In­carnation or becoming Man also born in US Men.

[Page 367] 14. When we become New-born out of the Spirit and Water, then are we in Christs Spirit, new born out of Christs Flesh and Blood.

15. We put on Christ, Christ is born in the Converting Sinner, and he in Christ becometh God's Child, and that very Bo­dy shall we have in Heaven;

16. Not gross Beastial flesh, as we have in the Old Adam, but subtil Flesh and Blood, such Flesh as can go through Wood and Stone, unhurt by the Stone; John 20. 19, 26. as Christ entred in to his Disciples through the shut-Door, that is a Bo­dy, in which no Turba or fragility is; for Hell cannot lay hold of it; it is like and conformable to the Eternity; and yet is very true Flesh and Blood, that our Heaven­ly John 20. 27. 1 John 1. 1. hands do handle feel and take hold of, a visi­ble Body as here in this World.

17. We offer to your Consideration, how such a Body, as we here carry about us, would be capable of God's Majesty: It must needs therefore be such a Body as is like the Majesty, so that the Majesty can give light and shine out of the Body, out [Page 368] of the Tincture and Water of Eternal Life.

18. We shall here indeed be silent to Rea­son, but to our Brethren Intelligible e­nough: it belongeth to the Children, a Wolf would have his Mouth filled with a piece of Flesh that he may devour into his Guts, of such a One we speak not, but of such a one as Christ hath given us in his His last Supper. Testa­ment and left us at Last, which is, John 6. 58. 1 Thes. 4. 17. John 15. 4. that he will re­main with us Eternally, we in him and he in us.

19. Thus we say, that we shall have Christ's and God's Body, which filleth the Heaven; not that we shall stick in his Creature, but be one with another as mem­bers Brethren and Children: It is all ONE Life in US, not Mortal, all out of the Eter­nal; nothing that beginneth but only the Wonders: our Substantiality is come to be out of the Eternal; we are as Gods, God's right and true Children out of his Essences in Body and Soul.

The Four and Thirtieth Question.
Of the Lamentable Horrible Miserable Condition of the Damned.

1. THis is also sufficiently mentioned a­bove: for God's Anger is their Habi­tation in the Darkness; their Light shin­eth out of their Fiery Eyes, that glimmer out of the Fire-flash, else they have no Light; for they dwell in the outermost, and fly out of Highmindedness above the Thrones as Potent Commanders, and yet one otherwise then the other, all according as his Spirit is.

2. For a Dog acts in a Dogish manner, a Wolf in a Wolfish, also a Horse, a Fowl, Todes, Serpents, after their Manner; but they are all flying and swift as a Thought.

3. They have yet their Joy in their Abominations and that is their best Joy, that they reproach God, and say that they are Fire-Spirits, and God, a Light-Spi­rit.

4. Their boast is alwayes of their strong [Page 370] fires Might; as a Dragon that spitteth Fire; so also they, they seek Perdition and find Abomination:

5. Also Fruit groweth to them out of their Principle, all according to the Abo­minations of their Will:

6. They have a sport, like that of Fools, that spit fire out of Rockets, Jug­ling and Fooling is their pastime, though indeed there is no Time; and also after the Last Judgment Day no fear more of any other Source or Quality or Torment then they have, but their whole Life is a continual fear, a Horrour and Lamentati­on, every one hath his Works in the Figure, what he hath here done; and then it awa­keneth the Turba and rideth in the Fire.

7. The Soul hath no feeling, for it is without the Fire; only the Turba with the Introduced Abominations, plagueth it; there is an Eternal Despair in them, and therefore they are also God's Enemies.

8. Whatsoever belongeth to Blasphemy and Cursing, that is their best power and vertue, they devour Hellish Brimstone and Abominations: For their Fruits are such manner of things, a kind of Matter, that is outwardly fair, and inwardly meer fierce wrath, and as they have been such [Page 371] flattering Hypocrites upon Earth, there­fore also their Heaven giveth them such Bread to Eat.

9. They are at Large, shut up in No­thing, they may go as Deep as they will, yet it is every where the Abysse and the Darkness, and yet they are but in their First Place; the Deeper they desire to swing themselves, the Deeper they Fall, and yet are no where at an End, or at the Ground or Bottom.

10. Their Number is no Humane Number, their delight is a stink of Fire and Brimstone, because of their Cursed Blasphemy, that they were Angels and now Devils, when they consider themselves then first riseth up the gnawing Worm that Devoureth and Tormenteth them:

11. What should a Man write of their Cursedness? they are filthy Evil Beasts, all that they have practised upon the Earth, that followeth after them, and that they would also do there; they swallow down Abomination and Cursing without Mea­sure; a Man cannot apprehend their Do­minion better, then by the Antichristian Horse, and by Cursing blaspheming Men, which are Mad with Cursing, though it be but a Looking-Glass, in respect of the [Page 372] Hellish Abominations; and we will not further mention them, for they are not worthy to be named.

The Five and Thirtieth Question.
What the Enochian Life is, and how long it lasteth.

1. THis is also above Humane Reason, and which no outward Reason can Comprehend: but seeing it is born or generated, therefore it shall stand open, for there stick such Mysteries here, that the World cannot comprehend, and we shall not mention them at large, for it hath its limit, how far it shall go; for in this [Time] shall Wonders be done upon Earth, for which cause our speech is taken from us that we must be silent.

2. Yet we shall shew what kind of Life it is, or whither Enoch is gone, as also Elias and Moses: It is no Conjecture, we speak what here is given us, we shall fur­ther be silent, and not believe Reason, it is a Fool herein.

[Page 373] 3. And we may well mention this, for the Time is Born, that Enoch speaketh, and Elias worketh Wonders, which Babel shall try by Experience: For Moses hath Horns, and yet is a Patient or Meek Lamb.

4. O how wouldest thou rejoyce, if thou wouldst go amongst Moses Flock: for he hath a good Message or Embassie, re­joyce ye Heaven and be merry ye Earth; for Enoch is in the field and keepeth his Flock.

5. What will Elias do? He had a white Garment on, and was with Christ on the Mount, and spake to him concerning the finishing the Redemption of Mankind, and spake to him also of the Entrance into Paradise, and of the final Deliverance from the Driver or Persecutor.

6. He that is born Blind seeth Nothing: how can a Lame Man run to the limit for the Prize, and a Deaf Man distinguish [...] Words and Languages? Doth not the Sun shin all the Day, and yet the Mole re­maineth blind still; Will Babel then come to see? We say she is a Scorner, and therefore also she must be blind though the Sun shineth to her:

7. How can any see what is in TWO [Page 374] Worlds, that dwelleth alwayes but in ONE? Or is it not Art and Wit, that hath understanding, that can search the Deep Gates? But it flyeth aloft like a Wind, that holdeth nothing, and yet maketh such a Bluster; so also Babel.

8. When we will speak of the Enochian Life, we must consider the Scripture, and see who Enoch was, and what Life he lead; and then we may soon find, where he is, and what his going away and taking up is.

9. The Scripture saith, his Father was called Jared: if you understand the Lan­guage of Nature, you had the whole Ground;

10. And Enoch begat Methusalah, who attained the Highest Age of any Man; and after he had begotten him, he conti­nued in a Godly or Divine Life, till the Lord took him into his Principle.

11. And we are not so to understand it, as if he were wholly perfect in the Light of God's Majesty, and should not appear at the Judgment Day: He is indeed in God without necessity and Death, also in God's Love, but in the Birth of God's Principle; for he had also Adam's Flesh.

12. So you know very well, that the [Page 375] outward Kingdom, with the Earthly Flesh, belongeth to the Turba, though indeed, he had in the outward Body, the Body of God's Wonders, as to which he was taken up into the Mystery, so that the outward Body, was as it were swallowed up of the Mystery.

13. But now must the Mystery give up again, all whatsoever it hath swallowed up, as ye know that at the End it shall present the outward Body with all Substances or Works, before the Judgment of God, so also is the Turba still in the outward Body with the Wonders, which shall be mani­fested and tryed in the Fire.

14. Seeing then Enoch is taken up, with Body and Soul, with both Bodies, there­fore his outward Body is in the Mystery, and the inward Body is a Heavenly Myste­ry in the Arcanum or hiddenness, and so he liveth in two Mysteries, invisibly and incomprehensibly to the outward World: as we give you to understand, that Para­dise is still at hand and not vanished, but is as it were swallowed up by the Curse of God, and lyeth yet as a Mystery uncorrup­ted in the Curse.

15. For we can with good ground of Truth, say; that Paradise is still upon [Page 376] Earth; but we are not therein, yet Enoch is therein; but he hath still the Body of the Turba in the Mystery, and in the Hea­venly Mystery he hath God's Body, a Pa­radisical Body, that is capable of Paradise: thus he is a Wonder, and is a Prophet on the Crown at the limit of the Wonders.

16. For ye know, the Scripture saith, that after he begat Methuselah, the Man of the highest Age, that afterwards he conti­nued in a Divine Life: and that is signifi­cant.

17. Methuselah sheweth the end of the Wonders of this World, and Enoch in his Divine Life after the Birth of Methu­selah, sheweth as to his Three hundred years, the opening of the Wonders, and the open Ministry, viz. a preaching of Righteousness, whereby every one hath his Turba shewen him, and the End of the Wonders of this World is shewed, viz. God's punishment and reward to the Good.

18. And the Time after Enoch, wherein Enoch lived till the Number of the Crown, when Enoch with his Preaching was taken up, sheweth that the Enochian Light, which appeared in his Time, will pass again into the Principle, and will [Page 377] seek the Earthly Body of Enoch, and it will be found that the Turba is still there­in, so that there is no seeking more, for the Turba is found at the Limit, and worketh only to the Fire and to the Judg­ment.

19. Thus the End of this World is as the Dreggs of the Cup, and worketh in the Turba, to the blowing up of the Fire, and to the Judgment; for the outward World is become generated out of the Turba, and hath taken its beginning in the Turba, and the Turba is its proper own, thus the Be­ginning seeketh the End again in the fierce Wrath.

20. And as this World is become Cor­poreal in the fierce Wrath, so also will the beginning at the End, have the Spirit again in the fierce Wrath; for the Begin­ning and the End is all one; therefore you see very well, that in the Beginning the Turba swallowed up Adam, and brought him into Anger and Murthered Abel.

21. Therefore ye Elect, desire none of you to live to the time of the End, after Enochs taking up; but consider, that when Enoch Preacheth, the Sun shineth, then go out of Babel it is a Golden Time; but your [Page 378] Turba causeth that Enoch shall be taken up.

22. Enoch is not flyen away out of this World, he is passed into the Mystery in the VVonders; for he is God's Preacher, and after that the Turba hath overcome the VVorld, then must he be silent, till the six Seals have ended their VVonders, and the Angels of the Turba poured forth their Viols, and then are the VVonders of the Anger finished.

23. Then cometh Enoch again out of the Mystery, and goeth into the Mystery, and telleth what hath been done, and re­proveth the World because of the Turba, hecause they have let the abomination come into them, and have not withstood it.

24. And after the world becometh fat and wonton in the Golden Year, and seek­eth Sodom and Gommorrah again, then will also their Turba be fat and Wanton, and seek the fierce VVrath and the Limit, and the Golden Time cometh to an End, and will be swallowed up in the Turba, and then Methuselah, the oldest Man dy­eth, and suddenly cometh the Sin Deluge in the Fire; think of it, it is an Earnest severe thing.

[Page 379] 25. We say not, that you shall feel Enoch with your hands, No! Enoch preach­eth not from the Earthly Lifes Spirit, but from that which was a Prophet which in­troduced the outward Man into the Prin­ciple: thus you shall not touch the out­ward Enoch, but hear the Prophet which speaketh out of Enoch out of the Mystery;

26. Babel holdeth it in derision, and despiseth Enoch for a time, then Enoch calleth Noah, but they account him an Old Fool, for Preaching of the downfal of Babel.

27. And Noah passeth into the other World through the Water, and calleth to Moses, with his Wonders, and he Com­eth, for he hath God's Wonders.

28. For, he is gone through Death, and hath brought his Body through Death, where then the Turba desired to consume it, and the Devil contended about it, and would have the Turba in Moses, because he had been an Angry Man, and brought the Turba on many.

29. But it was said to the Devil, that the Turba in the fire did not belong to him, for it served to the Majesty of God, and hath the VVonders: to him belonged the Turba in the Darkness in the fierce [Page 380] wrath, and is without the City, it shall not dwell in the City in the Principle, but without it;

30. For, God hath not Created him in and for the Fire, he may continue in his own awakened fire-Life, for he hath no­thing to do with Moses Body; for Moses's VVonders in the Anger belong not to his Turba, he is an Outcast a Castaway.

31. And Moses's Body is gone through Death, his unfadable Body, which hath the VVonders, hath swallowed up the Earthly in the Turba, and yet not in a fa­dable manner consumed it; but he is also in the Mystery: and his Turba which killed the first born in Egypt, and drowned Pha­raoh in the Water, and slew the Wor­shippers of the Calves, also swallowed up Corah Dathan and Abiram with the Earth; that remained in Death;

32. When he dyed, then went his Spi­rit and Soul forth out of the Turba, and he remained in the Wonders in the My­stery.

33. And now he is become a Lamb, and bringeth his works into Isaac's and Sems Goods, as a Mystery of God in his Deeds of VVonder; But the House is Isaac's, and they all dwell in Sems Tents, in his [Page 381] Kingdom: Consider that, ye Jews and Christians.

34. Now seeing Moses is gone from the con­tention of the Turba and of the Devil, with Righteousness, into the Mystery, and hath likewise his first Body, yet unfadably on him, brought out from the Turba, but yet it shall be tryed in the Fire, at the End of the Day, therefore his Prophet is in the Mystery:

35. And seeing he is become a Lamb after the Turba, therefore he hath sent his people many Prophets, to Preach of the Mystery, as in the Mystery there is not only the Law and Works, but also the Lamb Christ, into which he also Entred and made his Law to be of the houshould of the Lamb, so that his Wonders dwell in the lodging of the Lamb.

36. This Moses calleth to Enoch, seeing he also is in the Mystery, & hath the white Garment on, which he gat from the Lamb in the other VVorld; to whose help Moses cometh, with the Lamb's Deeds of Won­der, seeing they call Noah Fool, who with­out Wonders teacheth as an honest or ver­tuous Man.

37. This will not Babel endure, for so [Page 382] her pomp and loftiness will be taken away, she sets her self against Moses and Enoch, and persecuteth them, she would kill them; but Moses is dead already, and Enoch is taken up, and none in the outward Life is with them: They say, well, where is Enoch and Moses, let us see their Won­ders, and they are blind, and cannot see them: thus they rage against Moses and Enoch, and go forth to Battel.

38. Then Moses calleth to Elias, which went out of this World in the Fire of God, in the Abysse of the Principle, with Body and Soul, he dwelleth in the Principle with strong Might, and when he cometh and seeth the Cry that Babel standeth in the Fire, then he kindleth the Turba, where­in the Great Fire Burneth, which consu­meth Flesh and Blood, also Stones and the Elements, and then shall Babel drink her last Draught.

39. And after that Enoch hath peace a little Time, and it is the Golden Year, till my Beloved become fat and wanton, and stuffeth his Turba well, so that it seek­eth the Limit, and then cometh the End of all Time.

40. Let it not be a Wonder to you, we will [Page 383] stay in the mean while with Noah, till Moses and Elias, come; and then you will find it by Experience, all you that are the Children of God,

41. But to the wicked it remaineth hidden, till the Turba devoureth them; they look upon it, as the Jews did upon Christ, and the first World upon Noah; what should a scorner do with the Myste­ry? he seeketh only for plenty to Eat and to Drink, and looketh how he may satisfie his Pomp, wherewith he might Ride on in Babel.

42. Thus, my Beloved Friend, we have given you a short hint of the Enochian Life, also what his Office and Condition is, as also of Moses and Elias: you should further consider of them as a discerning Man; for we dare not speak otherwise of it; also our Understanding and Will is turned into such a way of Speech, and in this place at this time I am not allowed to write more fundamentally with a simple understanding,

43. If God permit, and that it be given to Us, to write somewhat upon the Genests fin­nished. first and also the Exod. none of it exstant. second Book of [Page 384] Moses, more may be opened; for the Names that are set down of the Fathers be­fore the Deluge or Flood, belong all to the Mystery, and there are Great Won­ders therein; when it will be Day, then you shall by them apprehend the whole Course of the World.

The Six and Thirtieth Question.
What the Soul of the Messiah or Christ is.

1. THis we have explained in our Third Book, concerning the Three-fold Life of Man, yet seeing every one that readeth this hath not that at hand, also because of the Question, more must be answered, therefore it also shall be set down: for you ask in the following Que­stion, concerning Christ's Spirit, which was obedient, and which Christ Commen­ded to his Father.

2. Here shall be given to the Old sick Adam, a Good reviving Cordial, a Me­dicine for Death, that he may be awaken­ed: [Page 385] for his Mother will bear or bring forth a young Son, who shall live in her Bosom, and shall rejoyce at it.

3. And now if we will consider of Christ's Soul, we must our selves seek it and find it, for Christ's Soul is a Hamane Soul, conceived in Mary in the twofold Virgin.

4. Though we acknowledge the out­ward Mortal Life in Mary for no Pure Virgin, for that which is Mortal hath the Anger, and the Turba, which breaketh or corrupteth all purity, so that no pure Vir­gin is born of Eve, but all are her Daugh­ters.

5. And Eve her self, was but half a Virgin, for Adam was the other half, ac­cording to the Two Tinctures, wherein man appeared in a total entire Virgin and pure Love, and God through him, as the Original through the Creature, which he made out of himself.

6. And thus also in one whole or entire person there is a pure Love and Chastity, for it seeketh no other Mixture; it is it self the Mixture of both the Tinctures, viz. of the Souls Tincture, and of the Spirits Tincture, and therein is power and abi­lity, that it can generate a Spirit out of [Page 386] the Fires -Tincture, which is called Soul and Spirit;

7. Which Adam squandred away, when he let the Earthly Life captivate him, and therefore he must be broken and a Woman be made out of him, which must set her Love Delight Longing and Imagination into Adams Tincture, if she would be im­pregnate with a Soul:

8. And None can say, that Eve, before the Touching of Adam, was a pure Chast Virgin: for as soon as Adam awaked out of sleep, he saw her standing by him, and imagined suddenly after or into her, and took her to him, and said, This is Flesh of my Flesh, and Bone of my Bone; she shall be called a she-Man or Woman, because she is taken out of Man.

9. And she Eve also suddenly Imagin­ed into Adam, and one kindled the other in the seeking.

10. And where is now the pure Chasti­ty and Modesty? It is not Beastial, is not the outward Image become a Beast? As is sufficiently to be seen in the Will and Substance or Doings, that Man doth as a Beast, and more foolishly; for he hath Reason, and rideth on in Reason so sens­lesly.

[Page 387] 11. But that it might be remedied, and the Image come into One again, therefore is the Word, which spake the Soul forth out of God's Mouth, and by the Holy Spirit, breathed it into the Image, become Man, and is entred into the Earthly Image, viz. into the Turba of Destruction,

12. And you know very well, that the Word hath the Water of the Eternal Life, and the Fire of the Deity, and out of the Fire, the Tincture of the Deity, and in the Tincture, the Spirit of God; which goeth forth out of God's Mouth, and in the go­ing forth, is the Glance of the Majesty in the working of the Spirit, Manifested.

13. That very word, is in the Virgin of the Wisdom of God, and surrounded with the Eternal Wonders; and that now out of the Great Love and Humility to­wards our Image, which was destroyed to us in Adam, is entered into us again, and is in Mary, understand in the Earthly Mary, but with the Blessing, become Man or Incarnate.

14. The Blessing is this, that to the Soul of Mary the Heavenly Virgin the Wisdom of God was put on, which Adam had lost, and therefore the Angel [Page 388] called her, Luk. 1. 42. the Blessed a­among Women.

15. No Woman from Adam to this Day, had the Heavenly Virgin put on to her, but only this Mary; and therefore with the Blessing she became Chast and full of Modesty, for the Spirit goeth not into the Earthly, it Mixeth it self not with the Looking-Glass: for that cannot be, that the Looking-Glass, should be as the Life it self.

16. Thus understand us dearly accord­ing to its precious Depth; Mans Soul is out of God, and out of the Eternal; but Mans Body is a Looking-Glass of the Eter­nal. Thus hath God put on to the Virgin Mary, God's Virgin; but in the Souls Principle, not in the Earthly Flesh, as if she were Deified; no, she must die, as all mankind doth.

17. And in that very Virgin hath Gods Word, out of God the Fathers Heart, as­sumed the Seed of the Woman, viz. the Souls Seed, and the first Images Seed, which now stood so long time in the My­stery, broken:

18. And now God's Life came therein­to, & made again a whole or Entire Image, for the Water of the Eternal Life, out [Page 389] of God's Heart mixed it self with the Souls Geist-Wasser. Spi­rit's Water, for the Spirit existeth out of the Water, and the Soul is Fire.

19. Thus the Word, took hold of the Souls Tincture, and the Holy Spirit of the Spirits Tincture, viz. of the Waters Tin­cture, and out of Both became one Soul, and yet the Creature remained distinct from God's Spirit: but God's Spirit dwelleth therein, and so out of God's Water and Tincture, and out of the Seed of Mary, out of her Tincture and Water in the high Blessing, came one Flesh and Blood; so that a Heavenly Man Equally at once in the Earthly, became Man, or was Incarnate.

20. So that a Man might say, this is the Womans Son, viz. Maries right true bodily natural Sonne with Soul and Body, with Flesh and Blood, and all whatsoever a Man hath; and also God's true Sonne, which was generated out of God's Eternal Substance from Eternity, before the Foun­dation of the World was laid, which stood in the Majesty of the Holy Number Three, and also in the Body of Mary equally alike at Once:

[Page 390] 21. And the Soul of Christ belongeth half to the Principle of this World, and half to the Holy Spirit: for the Soul of Christ made use of the outward Spirits Air of the Stars or Constellations, with the Power and Vertue of the Elements, and also of the Word of God, and of Divine food: for such a Man was Adam in Inno­cency.

22. Thus hath God in Christ Regenera­ted us anew, and thus are we, born anew in Christ, out of God's Word and Spirit, through the Water of the Eternal Life, & thus are we Gods Children in CHRIST; and if we give our selves up into Christ, out from our The outward Rea­son of the Old Adam in Corruptible Flesh and Blood. Reason, then we are indued with Christs Body, and our Will and Spirit liveth from or of CHRIST in US and we in him.

23. Thus you may understand what Christ's Temptation was, viz. that the New Regenerate Man, should now hold out or endure Adams temptation, to try whether his Soul could stand in God, and there he was tryed in the Turba, to see whether he could rightly stand in the Three Principles, and rule over the Outward: [Page 391] and therefore his food of the outward Life was withdrawn from him, that the inward Life might overpower the outward, and eat of the Word of the Lord, and hold the outward in its own power and full Omni­potency, and also hold Death Captive, that it should not destroy the outward Life, this must needs be a Great Combate.

24. And then the other two Temptati­ons were these, he was tryed whether Man would live in full obedience to God, and let God work in him, or whether he would lift up himself again, and free him­self from God as Lucifer did: and there­fore the Devil must tempt him, seeing this Man was to possess his Kingly or Royal Throne.

25. Therefore the Devil complained, that he was not able to stand, the Mother of the fierce Wrathfulness drew him so hard; therefore, it was now permitted to him, that he should tempt and try it in this Man, and should set before him, that which was set before himself; and if this Man did overcome; he should be the De­vils Judge, who was found to be a Lyar.

26. For he Tempted him in the second and third Assault fully to try, whether he would flie in his own self might, and he [Page 392] himself had done, and had awakened the Anger, or whether he would put his Trust alone in God, and live in God, with Will and Substance or Deed, as a Child in Obe­dience to the Father; and this he tryed so long with him, as Adam was in the Temp­tation before his sleep.

27. Thus must we also Continually be Tempted; but in Christ who hath over­come we can have the Victory, for his Soul is our Soul, and his Flesh our Flesh, if we trust in him and give up our selves wholly to him, as Christ gave himself up to his Father.

28. And thus beloved Friend; you un­derstand what Christ's Soul and Body is, viz. Our Soul and Body, if we cleave to God; but if not, then we are rent off, and are according to the outward Life, fallen home to the Spirit of this World, viz. to the perished corrupt Adam, and according to the Soul, fallen home to the Devil in the Anger of God; seek this more at large in our other Writings, where you shall find the whole ground of Heaven and of this World.

The Seven and Thirtieth Question.
What the Spirit of Christ is, which was Obedient, and which he Commended into his Fathers Hands.

1. THis is that Great Jewel, for which we highly rejoyce, that we know it, so that we know our selves what we are, and it is more dear and acceptable to us then the whole World; for it is that Pearl Mat. 13. 46. for which one sold all his Goods and bought that Pearl, of which Christ speaketh.

2. For it is more profitable to Man then the whole World, it is more Noble and Precious then the Sun, for the Noble or Precious Stone of the Wise Men, the Philosophers Stone lyeth THEREIN, it hath the Mysterium Magnum, The Great Mystery, Heavenly and Earthly; and there is nothing like it in this World, but only the mean simplicity, which standeth still, and generateth or awakeneth no Tur­ba, this hath the Jewel hidden in it; as [Page 394] the Gold lyeth in the Stone.

3. And continueth unconsumed, if a Robber with the Earthly Turba cometh not upon it, and destroyeth it, and yet at­taineth it not, so is also the own self-Rea­son in the Mystery.

4. Therefore we dare, and can with good ground say, that a simple Layick, which in simplicity, without much Skill and Art cleaveth to God, hath the Mysterium Magnum better and surer, also undestroy­ed, then a high learned Doctor, that flyeth aloft in his Reason, and destroyeth the Jewel and setteth it in Babel; this indeed will not relish well, but we are not much concerned in that, we should set forth the Truth and baulk or shun none.

5. Now when we speak of Christ's Spi­rit, then Reason understandeth the Soul, or indeed the outward Life's Spirit, which standeth in power and vertue and winking of the Stars and Elements; but no, it is ano­ther thing, wherein the Image of God standeth; the outward Spirit belongeth not to the Deity, but to the Wonders.

6. We have truly and clearly menti­oned before, but since it is hinted expresly in the Question, that Christ commended it to his Father in his Dying, therefore [Page 395] we must speak thereof how it was.

7. You have sufficiently conceived before, in what manner the Soul is the Center of Nature, the Original of Life, and the Mo­bility; as viz. a Fire of God, which should be turned and inclined into Gods Eternal Will, wherein it is Originally generated out of the Magick seeking, and out of the Eternal Nothing is become a Great My­stery, wherein ALL Things lye; The Deity, with all the Three Principles, and all whatsoe­ver is or is called Being or Substance or Thing.

8. Also it is explained, how out of the Fire, the Light is generated, and the Spirit-Air, and then how the Fire draweth the Spirit-Air again into it self, and so conti­nually bloweth up it self again, and so with the Light and the Air, and the source or quality of the Fire, is the Life of its own self.

9. We have also mentioned moreover unto you concerning the Noble or Precious Tincture, which thus ariseth in the Light, in which is the Light's meekness, which [Page 396] is Generated out of the Anguish, as a Therefore Mor­tifie your Mem­bers which are on the Earth. Col. 3. 5. Mortifica­tion or killing, and sprout­eth forth out of the Mor­tification: as another life of another source or qua­lity, where the Fires-source or quality, is apprehended to be a Tincture, like a dri­ving forth of a Spirit, and yet also is de­sirous, and so draweth the power and ver­tue of the Light, into it self, and maketh it be a Substance, viz. Water,

10. Wherein the two Forms become ap­prehended, one according to the Fire-source or quality, viz. Red, and therein the pow­er and vertue, viz. Sulphur; and the other as a Thin Meekness, and yet Substantia­lity, viz. Water, which the desirous Tin­cture draweth and turneth into one in a thing, so that it becometh Blood.

11. Now in the Blood is the Original of the Fire, viz. the Warmth, that is a Tin­cture, a Life, and in the power and vertue of the Tincture, goeth forth out of the Thin Water of Life, the power and vertue out of the power and vertue, and the vertue and power receiveth that going forth or exit continually again, and that going forth is free from the Fire; and also from [Page 397] the power and vertue, for it is going forth and yet is generated out of the Power and Vertue:

12. And this is now the right and true Spirit, that becometh generated out of the Soul, wherein the Image of God with the Divine Virgin of the Wisdom of God, standeth: for in the Spirit lyeth all Wit or Ingenuity, Wisdom and Understanding; it hath the THOUGHTS, and the Noble or Precious Life, which uniteth it self with God, and is so subtile, that this Spirit CAN and may enter into God.

13. And then if this Spirit do give it self up into God; and casteth away its Souls Fire-pomp and Wit, then it attain­eth God's Image and God's Body; for it goeth with the Will into God, and dwelleth with Power and Authority in God; Thus it hath God's Substance on it or in it, and is without this World in the Life of God.

14. But being this Spirit out of the Center of Nature, first originateth out of the Fire-Life, though it is not the Fire-Life, but its Spirit, and the Fire-Life with the Original in the Abysse standeth in the quality or source of the Anger of God: therefore hath Christ not Commended this his Spirit, to the Fiery-Life, but to his Fa­ther, into his Hands.

[Page 398] 15. His Hands are the Love Desiring, wherewith he reacheth after our Spirit, when we enter into him, and Commit or Commend our selves to him:

Note. 16. For now when his Body was to die on the Cross, How Christ descended into Hell. and his Soul was to go through Hell, God's An­ger: then the Devil waited and thought, we will surely keep him well enough in our Turba in the Fire, therefore CHRIST Commended his Spi­rit into God 's Love.

17. And thus came now the Soul of Christ with the Spirit, into God's Hands comprised in the Anger-Fire in Death; there Death would have held him, but it was broken and made a scorn of:

18. For it slew the outward Man, viz. the outward Life, and took it away, and thought, now must the Soul needs stay in the Turba, but there was a stronger, in the Soul, viz. God's Word: that took Death Captive, and destroyed the Anger, and quenched the fierce Wrath with the Love in the Spirit of Christ.

19. That was a Poyson to Hell, that the Love of God came into it, and slew [Page 399] it in the Soul, and was Heb. 2. 14. to Death a Pestilence and a Dying, a Breaking and destroying: it must now suffer that an Eternal Life grow up in it.

20. Thus the Spirit of Christ, took the Devil Captive, and brought him out of this Souls-Fire forth into the Darkness, and thrust him into Darkness, out from the Souls Fire, & out from Gods Fire, into the fierce wrathful harsh austereness and bitterness in the Cold, there he may heat himself lest he freeze for Cold.

21. Consider the first four Forms of Nature, and then you may be informed what the Devils dwelling house is; For, before Christ he held the Soul Captive in the Turba with the Fire: and though clear­ly he doth not hold the Souls Spirit, yet he had the root in the Turba; but there the forbearance was commanded him, and he was thrust out, and brought into the Darkness, and his Malice and Wickedness was thus destroyed by Christs going into Hell, and Christ became his Judge.

22. Thus ye have in brief, described, what Christs and our Spirit is, viz. not the outward Life, but the Spirit of the Soul, not the Soul it self, but its Lifes-Spirit.

[Page 400] 23. As there is in God, the Holy Num­ber Three, a Distinction, of Three Persons in One Substance, and yet but ONE God, where the Sonne hath the Spirit, viz. the Life, proceeding out of his Heart and Mouth; and the Heart is the Flame of Love, and the Father, the Source or Qua­lity of Anger, and is meekned and allay­ed by his Son in the Love, so that ALL in God is ONE Will and Substance or Deed.

24. So it is also in Man, and no other­wise in one Syllable: whatsoever God, in Christ, is; that are we also in Christ, in God; his true Children, and therefore should we also commend our Spirits into his hands, and so we may also enter through Death into Life, with Christ in God.

25. Be not led astray and deluded by the facetious pleasant specious shews, as Men hither to have been in Babel, where they have conceited this and that concern­ing the Soul, and its Spirit, one thus, ano­ther otherwise; there is no Ground but Conceits and Opinions.

26. The Understanding is generated in God, not in the Schools or Universities, from Art, though we despise not Art, for if it be generated in God, it is a TEN-fold Mystery, for it attaineth alwayes the Tenth [Page 401] Number in Wit or Understanding, more then the Layick, for it can of many Num­bers make One:

27. But it standeth not in own self abi­lity, No; the Entrance upon the Cross, must be in One as well as in the Other, be he Doctor or Layick, in God's Mysteries there are none Doctors but only Scho­lars: yet a Learned Scholar, can go far.

28. Had this Hand the High Art, and also this High Gift, you should well see it; but God would have it as it is, it pleas­eth him well, that he might 1 Cor. 1. 20. turn the Wisdom of this World into Foolishness, and he giveth his power to the weak, that every Life, may bow before him and ac­knowledge him that He is Lord, and doth whatsoever he will.

The Eight and Thirtieth Question.
Of those things which are to be done at the End of the World.

1. MY Beloved Friend: here we ought not to answer your Question, also it standeth not in our Ability, neither ought any to Ask, for it is the secret Counsel of God; and none should Esteem himself as God, and know, ALL, before hand.

2. Our knowledge, standeth in God's Spirit and Will, when that moveth, then go you on in the Heavenly Magia, and pass into the Wonders of the Earthly: Now is the Prophet Born, for he standeth upon the Crown and speaketh Magically, concern­ing the Beginning of the Wonders and of its Turba, and how it shall come to an End, and break again, and come into the First.

3. For all Prophets speak out of the Turba, they declare what is false or wick­ed, and shew that which is better, which goeth in God's Will.

4. Therefore do not burthen us with [Page 403] this Question, for we should be captiva­ted by the Turba, you may understand it well enough in all the other Questions, what is to be done, and it is explained enough.

5. We dare not answer concerning future things, otherwise then after a Or by way of similitude. Magical Manner, and the Cause is this, the Future VVonders are all seen in the Turba, and if the Spirit seeth them, then it speaketh clearly out, how the Turba is loaded with Evil or Good:

6. But it seeth that all is mixed; for God is become Man, and setteth forth his Mercy every where in the Anger, and hin­dereth the Perdition, and therefore must the Prophet now speak Magically, and not with Runden Worten. plain VVords; for it cometh to pass many times, that a thing that is Evil in the Sub­stance, yet there groweth suddenly a small Twig or Branch out of it, which breaketh the Turba, and so there cometh a Conver­sion into it.

7. Therefore God causeth you to be admonished, that you should subdue and resist the Heaven of the Firmament, and then often, the Evil, which the Firmamen­tal [Page 404] Heaven sheddeth abroad, becometh turned into that which is Better:

8. Else, if all must needs come to pass, which the Firmamental Heaven hath, Men would need no Teaching, but it would all be a certain stedfast and Eternal Calender.

9. You know very well, what Daniel Ezekiel as also David Mentioneth in his Prophecies, especially the Revelation of Jesus Christ, there ye have all lying in them, whatsoever is to be done, they have spoken Magically of things to come.

10. But in our Writings ye have them clearer, for the time is now nearer the End, and the Beginning hath sound the End: therefore it appeareth clearer, what shall be done at the End.

11. And I would have you directed to the other Questions, where you shall find enough concerning it, for the Evil VVorld is not worthy of a round clear explanation; for alwayes the Great Mystery is touched thereby, which belongeth only to the Chil­dren of God: for God would not have men Mat. 7. 6. cast Pearls before Swine, Mat. 15. 26. but to give Food to the Children.

12. Thus do you also, it lyeth not in this, that the Mystery should stand under [Page 405] a Worldly Protection or Patronage, that is a Folly, and God would thereby be reject­ed, as if he were not able enough to Pro­tect it.

13. You ought not to seek the Mystery among those in power, or rely upon them above others, for there cometh a Turba suddenly, thereinto, viz. by a Law: and then is God's Spirit as it were bound or ty­ed up, and that thing becometh an Anti­christ.

14. Look upon Israel, when they re­jected Samuel and their Judges, and sup­posed, when their Teaching stood under a worldly Arm and Power, and that they had a King, then they would keep their Law; as it came to pass that their King intro­duced the Turba thereinto; and made Calves for the Service and VVorship of God, and compelled the Congregation or People, to Honour and VVorship those Idols, this we say from a good meaning.

15. And we give you no Answer to this Question particularly by it self, you will find enough of it in the other Questions, for we ought to do no otherwise.

The Nine and Thirtieth Question.
What and where Paradise is, with its Inhabitants.

1. THis hath been explained to you in the Enochian Life, that it is in this World, but in the Mystery as it were swallowed up, whereas yet in it self it is not altered: It is only withdrawn from our Eyes, from our source or quality; else if our Eyes were open we should see it.

2. Nay God in his Number Three is with us, how then should Paradise be lost? indeed we have lost the quality or source and fruit of it, in the outward Life; as the Devil lost God, when he with his own self will went forth as a proud arrogant Spirit, and would be Lord, so it hath gone with us;

3. When Adam would have Eaten of the Earthly Fruit, Evil and Good, then he gat also an Earthly Life, Evil and good, and became thrust out of the fair delight­ful Garden of Paradise, where Heavenly Fruit grew, into the outward Life.

[Page 407] 4. Many have written wonderfully of Para­dise, but their blindness appears now in the Day Light, whom yet we shall not con­temn, for they have been seekers, every Age hath had its seekers; who have sought the Mystery; but it hath been a long time very dark in Babel.

5. Now within two hundred years it hath begun to open it self again, wherein Anti­christs Fall hath been discovered, where Men have begun to storm Babel on One side, but the strong Fort in Babel standeth firm still; Men have revealed or manifest­ed the Whore indeed, but her Beast, is but the more grown.

6. Therefore there is yet a Wonderful time at hand, which shall change all; Ma­ny Ezek. 38. 20. high Mountains and Hills shall be made a plain Field, and a Fountain shall flow out of Sion, wherein the Miserable shall drink and be refreshed.

7. And they shall be led to Pasture with a staff, and the Shepherd will rejoyce with his Sheep; that God is so Gracious.

8. For Silver and Gold is as common as in Solomons time, and his Wisdom Ruleth over the Face of the Earth, this is a Won­der.

The Fortieth Question.
Whether Paradise is Alterable, and what shall be afterwards.

1. AS little as God is alterable, so little also is Paradise alterable; for it is a part of the Deity; when the outward Do­minion shall pass away, then will in the Place where this world now standeth, be meer Paradise, For there will be an Earth of Heavenly Substantiality, which we may be able to dwell in Through and through.

2. At the Last Judgement Day, we shall not fly away from the Place of this World, but continue so in our Native Countrey, and go home into another World, into ano­ther Principle of another source or quality.

3. For there will be no Frost nor heat, also no Night, and we shall be able to go through the Heavenly Earth, through and through, without dividing or disturbing any thing.

4. This Earth will be Rev. 4. 6. Like a Cristalline Sea, wherein all the Or Works that have been in the World. Wonders of the World will be seen, [Page] all very Transparently, and God's Glance Lustre or brightness, will be the Light there­in; and the Holy Jerusalem the Great City of God, where Men shall offer to God the Calves of their Lips, there will be Paradise, Note. Rev. 21. 1, 2, 3, 5. And the Tabernacle of God with Men: For it is Written, Behold I make all things New, a New Heaven and a New Earth, so that Men shall not regard the Old any more; in that will the fair bright City of God, with the Wonders and Wisdom, stand; and the Temple of God, the New Jerusalem, will stand upon the New Earth, which is prepared and made ready out of God's Power and Wonders:

5. ALL whatsoever the Prophets have written will there be fulfilled, for God's Word and Wonders, will spring and grow as Grass upon the New Earth;

6. Rev. 21. 4. There is no more Death, also no fear, or sor­row or sadness, No sickness, No Superiour Lord but only Christ, who will dwell with us; and we shall be in one Communion with the Angels; Our Fruits will Spring and grow to us there according to our De­sire and Wish.

[Page 410] 7. There will be no old Age there, but a Man of a Hundred Years, will be as a Child newly Born, and live in meer de­light of Love,

8. All whatsoever is Joy will be sought after, and which way soever one can pro­cure Joy to another, to that is his will en­clined.

9. We shall lead a Holy Priestly Life, and all speak of God's Wisdom and Eter­nal Wonders; for the Divine Magia hath Wonders without Number, the more is sought, the more is therein, and that is the Multiplication and increase or procre­ation of the VVill of God;

10. And to this End hath God mani­fested himself in Images Created, as in Angels and Men, that so he might have Joy in himself, and rejoyce himself with his Lifes-Essences Eternally. Hallelujah.