The first Chapter. What God Manifested is: and of the Trinity.

1. IF we would understand what the new birth is; and how it is Wrought, or effected. brought to passe: then we must first know what man is; and how he is the Image of God: and what the divine Or how God dwel­leth in man, and filleth all things with his presence. inhabitation is: also what the Revealed God is; of whom man is an Image.

2. When I consider what God is, then I say, He is the One; in reference to the Creature, as an Eternall Nothing: he hath neither foundation, beginning, or Abode: he possesseth nothing, save onely himselfe: He is the will of the Abysse: he is in himselfe onely one: he needeth neither Space, or Place: He begetteth him­selfe in himselfe; from Eternity to Eternity: He is neither like or resembleth any thing: and hath no peculiar place where he Or no Sundry habi­tation above the Stars in an Emperean Heaven, as Reason phan­cieth. dwelleth: the Eternall wisdome or understanding is his delight: He is the will of the Wisdome: the wisdome is his manifestation.

3. In this Eternall Generation we are to understand three things: viz. 1. An Eternall will. 2. An Eternall minde of the will. 3. The Efflux. effluence the proceeding-forth. Egresse from the will and minde, which is a Spirit of the will and minde.

[Page 2]4. The will is the Father: the minde is the Compre­hension, or Receptacle. Conceived of the will: viz. the Seat, or habitation of the will: or the Centre to Something: and it is the Wills Heart: and the Egresse of the will and minde, is the Power and Spirit.

5. This Or Tri-Une. threefold Spirit is one onely Essence; and yet it is no Es­sence, but the Eternall understanding: an Originall of the Something: and yet it is the Eternall Or mysticall Mystery. hiddennesse (as the understanding of man is not confined in time, and place, but it is its own comprehension, and Seat) and the Egresse of the Spirit, is the Eternall Originall Con­templation, viz. a Lubet of the Spirit.

6. The That which is flown forth from the One Eternall Will. Egressed is called the Lubet of the Deity, or the Eternall wisdome, which is the Eternall Originall of all Powers, Colours, and Vertues; by which the threefold Spirit in this Lubet comes to a De­siring; namely; of the Powers, Colours, and Vertue: and its desire­ing is an Impressing: a conceiving it selfe: the Will conceiveth the wisdome in the minde; and the conceived in the understanding is the Eternall Word of all Colours, Powers, and Vertue: which the Eternall Will Or Speaketh forth. expresseth by the Spirit from the understanding of the minde.

7. And this Speaking is the Motion, or life of the Deity; an Eye of the Eternall Seeing, where one power, colour, and vertue, doth di­stinctly know each other: and yet they all stand in Equall Text Pro­perty. pro­portion or Analogy devoid of weight, limit, or Measure, also undi­vided one from another; all the Powers, Colours, and Vertue, lye in One; and it is a distinct Mutuall well-tuned Pregnant Harmony: or, as I might say, a Speaking Word: in which Word, or Speaking, all Speeches, Powers, Colours and Vertues are contained, and with the Pronouncing, or Speaking, they doe unfold themselves, and bring themselves into sight, and ken.

8. This is now the Eye of the Abysse, the Eternall Chaos; wherein all, whatsoever Eternity and time hath, is contained: and it is cal­led Counsell; Power: Wonder, and Vertue; its peculiar and proper name is called GOD or JEOVA or JEHOVAH: who is without all Nature, without all beginnings of any Essence: a Working in him­selfe: Generating, finding, or Perceiving himselfe; without any kinde of Source from any thing, or by any thing: He hath neither beginning, nor End; (he is immense: no number can expresse his largenesse, and Greatnesse) he is deeper then any thought can reach: he is no where far from any thing, or nigh unto any thing: he is through All, and in all: his birth is every where: and without and besides him there is nothing else; he is time and Eternity, Bysse and Abysse, and yet nothing comprehends him save the True understand­ing; which is God himselfe.

CHAP. II. Of the Word, or Heart of God.

THis is now what Saint John saith; Chap. 1. In the beginning was the word: and the word was with God: and God was the word: the same was in the beginning with God: the word Im signifi­eth in the. ( In) is the will of the Abysse: ( A [...]fang. beginning. beginning) is the Conception [or apprehension] of the will; where it conceiveth, and bringeth it selfe into an Eternall Be­ginning; the Wort signi­fieth the word. Which words in the High-Dutch he ex­pounds ac­cording to the Language of Nature. ( Word) is now the Conceived, which in the will is a Nothing, and with the Conception there is a generation: this was in the beginning with the will, and in the will: but with the Lubet of the will it receiveth its beginning in the Conception of the will: therefore it is called [a] Heart; viz. a Centre, or Life-Circle; wherein the Originall of the Eternall Life is.

2. And John saith further: By the same were all things made: and without it was not any thing made that was made: In it was the life, and the life was the light of men: heere O man take now this light of life, which was in the Word and is Eternall: and behold the Being of all Beings, and especially thy Selfe; seeing thou art an Image, life, and being of the unsearchable God; and a Likenesse as to him: heere consider time, and Eternity; Heaven, Hell: the world: light, and darknesse: paine, and Source: life, and death: Something and Nothing: Here examine thy self, whether thou hast the light and life of the Word in thee, so that thou art able to see, and understand all things: for thy life was in the Word; and was made manifest in the Image which God Created; it was breathed into it from the Spirit of the word: now lift up thy understanding in the light of thy life; and behold the Formed Word: Consider its inward Generation; for all is mani­fest in the light of life.

3. Saist thou, I cannot; I am corrupt, and depraved? heare me! thou art not as yet borne againe of God: otherwise, if thou hadst again that same light, then thou couldest: Goe to then! we all indeed come far short of the Glory, which we ought to have in God: but I will shew thee somewhat: have a care; and conceive it aright: be not a Mocker, as the Confused Babel is. Lo! when we would speake of the Being of all Beings; then we say, that from God, and through God are all things: for Saint John saith also, that without him was not any thing made, that was made.

4. Now saith Reason, whence or how hath God made Good, and Evill, Paine, and Joy, Life and Death: is there any such will in God which maketh the evill? Heere Reason beginneth to Speculate; and will apprehend it; but it goeth onely about the outside of the Circle, and cannot enter in: for it is without▪ and not in the word of the Life-Circle.

5. Now then behold thy selfe, and consider what thou art: view what the outward World is with its Dominion; and thou shalt finde, [Page 4] that thou with thy outward Spirit and Beeing, art the outward would: thou art a little world out of the Great world: thy outward light is a Chaos of the Sun and Stars: else thou couldst not see Or receive light from the Sun. by the light of the Sun: the Stars give the Essence of distinction in the intellective Sight: thy body is fire, aire, water, earth: therein also lyeth the Metaline pro­perty, for of whatsoever the Sun with the Stars is a Spirit, of that the Earth with the other Elements is a Essence Substance, or body. Being, a Coagulated Power: what the Superiour [Being] is that is also the inferiour: and all the creatures of this world are the same.

6. When I take up a stone or clod of earth and look upon it; then I see that which is above, and that which is below, yea, the whole world therein; onely that in each thing one property hapneth to be the chiefest and manifest; according to which it is named: all the other properties are joyntly therein; onely in distinct degrees and centres, and yet all the degrees and centres are but one onely centre; There is but one onely root whence [...]ll things proceed: it onely severizeth it selfe in the Compaction, where it is Coagulated: Its originall is as a Smoak or vaprous breath from the Great Mystery of the Expressed Word; which standeth in all places in the re-expressing that is, in the Re-breathing (or ecchoing forth) a likenesse according to it selfe: an Essence according to the Spirit.

7. But now we cannot say, that the outward World is God, or the speaking word, which in it self is devoid of such essence; or likewise that the outward man; is God: but it is all onely the expressed Word: which hath so coagulated it self in its re-conception to its own expression; and doth still continually coagulate it self with the 4 Elements, through the Spirit of the desire ( viz. of the Stars) and bringeth it selfe into such a motion and life; in the mode and manner as the Eternal Speaking word maketh a Mysterie, which is Spirituall, in it selfe; which Mystery I call the Center of the Eternall Nature; where the Eternall Speaking Word bringeth it selfe into a Generation, and also maketh such a Spirituall World in it selfe; as we have materially in the Expressed Word.

8. For I say, the inward world is the Heaven wherein God dwel­leth; and the outward world is expressed out of the inward: and hath onely another beginning then the inward; but yet out of the inward; it is expressed from the inward (through the motion of the Eternall Speaking Word) and closed into a beginning, and End.

9. And the inward world standeth in the Eternall Speaking Word: the Eternall Word hath spoken it (through the wisdome) out of its owne Powers, Colours, and Vertue, into an Essence, as a Great Myste­rie. from Eternity; which Essence also is onely as a Spiration from the Word in the wisdome, which hath its re-conception to Generati­on in it selfe; and with the Conception doth likewise Coagulate it selfe, and introduceth it selfe into formes, after the manner of the Genera­tion of the Eternall Word: as the Powers, Colours, and Vertue doe generate themselves in the word through the wisdome; or as I might say, out of the wisdome in the Word.

10. Therefore there is nothing nigh unto, or a far off from God: [Page 5] one world is in the other: and all are onely one: but one is Spiritu­all, the other Corporeall: as soul, and body are in each other; and also time and Eternity are but one thing; yet in distinct beginnings: the spirituall world in the internall [ Principle] hath an Eternall be­ginning, and the outward a temporall: each hath its birth in it selfe: but the Eternall Speaking Word ruleth through and over all: yet it can neither be apprehended or Conceived, either by the Spirituall or externall world, that it should stand still; but it worketh from Eter­nity to Eternity, and its Or operate. Worke is Conceived; for it is the Formed Word; and the working Word is its life, and incomprehensible: for it is without all Essence; as a bare understanding onely, or a Power that Or worketh it selfe out in the Essence. bringeth it selfe into Essence.

11. In the inward Spirituall world, the Word conceiveth it selfe into a Spirituall Essence as one onely Element, wherein the foure lie hid: but when God, viz. the Word moved this one Element: then the hidden Properties did manifest themselves; as there are foure Elements.

CHAP. III. How out of the Eternall Good, an Evill is come to be; which in the Good Or [...] had no beginning to the Evill: and of the Ori­ginall of the Dark World, or Hell, wherein the Devills dwell.

1. NOw then, being Light and darknesse; moreover Paine and Source, are seen in the outward world: and yet all Ori­ginally proceed from the Eternall Mystery: viz. from the inward Spi­rituall world: and the inward Spirituall world proceedeth out of the Eternall Generating and Speaking Word; thereupon we are to con­sider, how out of the Eternall Good, an Evill is come to be? which in the Good hath no beginning to the Evill; whence Darknesse, Paine, and Source arise? and then from whence a lustre or light ariseth in the Darknesse?

2. For we cannot say that the Eternall Light, or the Eternall Dark­nesse, is created; otherwise they should be in a Time and a Com­prehensive beginning; and of this they are devoid: for they are con­comitant in the Generation; yet not in the Note. wisdome, or Generation of the Word of the Deity; but they take their Originall in the Desire of the Speaking Word.

3. For in the Eternall Speaking Word (which is [...] without. devoid of all na­ture, or beginning) is onely the Divine understanding or Sound: there is neither Darknesse nor Light, neither thick nor thin: neither Joy nor Sorrow: moreover no Sensibility, or Finding [...] apprehensio [...] Perceivancy; but it is barely a Power of the understanding in one Source, Will, and Dominion: there is neither friend nor foe unto it: for it is the onely Good, and nothing else.

[Page 6]4. Seeing then this Eternall good cannot be an unsensible Essence, (for so it were not manifest to it self) it introduceth it self in it selfe into a Lubet, to behold, and see what it selfe is: in which Lubet is the wis­dome: and then the Lubet thus Seeing what it selfe is; it bringeth it selfe into a desire to finde out, and feele what it selfe is: viz. to a Sensible Perceivance of the Smell, and Taste of the Colours, Powers, and Vertue: and yet no perceivancy could arise in the free spirituall Lu­bet, if it brought not it selfe into a desire, like a Hunger.

5. For the Nothing hungreth after the Something, and the hunger is a desire: viz. the First Verbum Fiat: or Creating Power: for the Desire hath nothing that it is able to make or Conceive: it conceiv­eth it selfe; and impresseth it selfe: it Coagulateth it selfe: it draweth it selfe into it selfe: and comprehends it selfe: and bringeth it selfe from Abysse into Bysse: and overshadoweth it selfe with its Magneticall attraction: so that the Nothing is filled, and yet remaines as a Nothing: it is onely a Property: viz. a darknesse: this is the Eternall Originall of the darknesse: for where there is a Property; there is already Something; and the Something is not as the Nothing: it Or causeth Darknesse. yeeldeth obscurity unlesse something else, viz. a Lustre, doth fill it; and then tis Light, and yet it remaineth a Darkness in the Property.

6. In this Coagulation, or Impression, or Desire, or Hunger, by any of which I might expresse it to the understanding; I say, in this Compa­ction or Comprehensive Complication, we are to understand two things: 1. The free Lubet, which is the Wisdome, Power, and Ver­tue, of the Colours: and 2. The Desire of the free Lubet in it selfe: for the free Lubet viz. the wisdome, is no Property; but it is free from all inclination; and is one with God; but the Desire is a Property: now the desire ariseth from the Lubet; therefore the desire doth con­ceive and comprehend the free Lubet all along in the Compaction, in the Impression; and bringeth it also into feeling, and finding.

7. And understand us aright, and punctually here: the desire ari­seth out of the Will to the free Lubet, and maketh it selfe out of the free Lubet, and bringeth it selfe into a desire: for the desire is the Fathers Property; and the free Lubet, viz. the wisdome, is the Sons Property: albeit God being he is Or One. a Spirit, is not called Father, or Son in this place: untill the manifestation through the Fire in the Light: and there he is called Father and Son, but I set it down by reason of the birth of nature, for a better understanding of the true Ground, that man might understand: to what Person in the Deity, Nature, and to what, the Power in nature, is to be ascribed.

CHAP. IV. Of the Two Principles: viz. Gods Love, and Anger: of Darknesse, and Light, very necessary for the Reader to con­sider of.

1. IN this Flagrat, or Enkindling of the Fire, two Kingdomes Se­ver themselves; and yet are onely one; but they divide in the Essence, Source and will; and are invisible to one another: the one comprehends not the other in its owne Source; and yet they proceed from one Originall; and are dependant on one another; and the one without the other were a nothing; and yet both receive their Source from One Originall: understand it thus.

2. When the blaze, or Flagrat ariseth, then it is in the Punctum, and and maketh in the Twinck a Tri-Angle

[figure]

, or a

[figure]

Crosse: and this is the true meaning of the Character

[figure]

: First it is the Keen­nesse of all things; and God manifested in Trinity: The Triangle be­tokeneth the hidden God: viz. The Word or Divine understanding; which is threefold in its Eternall un-inchoative birth: and yet only one, in [Page 11] its Manifestation: In the fire and light world this Trinity doth manifest it selfe in the Birth; not as if there were any place, where such a fi­gure did stand, no; but the whole Birth is so; where ever the Divine Fire manifesteth it selfe in any thing, it maketh in its inflammation a Tri-angle,

[figure]

which the children of men ought seriously to ob­serve, and how likewise the life doth enkindle it self in a Tri-angle: which betokeneth the Holy Trinity: and being the light of life was in the Word of the Deity; which [ word] was breathed into man; (as John saith in his first Chapter) and yet did disappeare in Paradise ▪ in relation to God; therefore it must be borne again on the

[figure]

.

CHAP. V. Of the five Senses.

CHAP. VI. Of the Essence of Corporallity.

CHAP. VII. Of the Holy Trinity, and divine Essence.

1. THe Eternall, and Temporall nature is especially under­stood in the darke and fire world, viz. in the foure first formes: as 1. in the astringent desire: 2. in the bitter Compunction: 3. in the Anguish, or Sensation. 4. In the fire; where the Severati­on proceedeth forth in the Enkindling [of the fire] in the Flagrat; but the powers both in the internall and externall world, are all un­derstood in the light, or love-fire viz. in the love-desire.

2. For their first ground is the Eternall Word viz. the One; wherein all things are coucht: the Second ground is the free Lubet of the word; viz. the wisdome; wherein all the Colours of the onely Power are ma­nifest in the will of the Deity: the third ground is the Love-desire: wherein the free Lubet with its colours and vertues of the powers hath exacuated it selfe through nature; and introduced it selfe through the fires inflammation into a Spirituall Dominion; which [ Lubet] display­eth it selfe with the powers in the light in an Eternall Kingdome of Joy.

3. The fourth ground is the oyly Spirit; in that the free Lubet doth [Page 24] amasse it selfe in the fiery Love-desire in the meeknesse: as in its own peculiar forme: and co-amasseth the Lustre, and essence of the fire and light, and introduceth it into the first Essence; which power of the fire and light in the meekness of the free Lubet in the oyly pro­perty, is the true and holy Tincture.

4. The fift ground is the watry Spirit, arising from the mortifica­tion in the fire, where the first Spirituall Essence in the Astringent harsh darke desire was consumed in the fire: now out of the Devo­ration of the fire there proceedeth forth a Spirituall Essence; which is the oyly ground; and a watry Essence from the mortification, which depriveth the fire-spirit of its wrath; so that it is not able to set its wrathfull properties on fire in the oyly ground: so that the fire must burne through death, and be onely a light: else the oyly ground would be enflamed: thus the fire in its Devoration, must beget the water, viz. its death; and yet must againe have it for its life: else neither the fire nor the light could subsist: and thus there is an Eter­nall Generation, devoration, receiving, and againe Consuming; and yet also its thus an Eternall Giving: and hath no beginning nor End.

5. Thus we now understand what God and his Essence is: we Chri­stians say, that God is threefold, but onely one in Essence: but that we generally say and hold that God is threefold in person, the same is very wrongly apprehended and understood by the ignorant, yea by a great part of the learned: for God is no person save onely in Christ: but he is the Eternall Begetting Power, and the Kingdome, with all Beeings; all things receive their Originall from him.

6. But that we say of God; he is Father, Son, and holy Spirit; that is very rightly said: onely we must explaine it: else the un-illumi­nated minde apprehends it not, the Father is first the will of the Abysse: he is without all Nature or beginnings: the will to Some­thing; which doth conceive it selfe into a Lubet to its own Mani­festation.

7. And the Lubet is the Conceived Power of the will, or of the Fa­ther: and it is his Son, heart, and Seat: the first Eternall Beginning in the will: and he is therefore called a Son, because he receiveth an Eteernall beginning in the will, with the wills owne Conception.

8. Now the will speaketh forth it selfe by the Conception out of it selfe, as a Spiration, or manifestation: and this Egresse from the will in the Speaking or Spiration is the Spirit of the Deity; or the third Person as the ancients have called it.

9. And the Spirate is the wisdome; viz. the Power of the Colours, and the Vertue of the will, which it Eternally conceiveth to a Lifes-Center, or Heart for its habitation; and doth again Eternally speake it forth out of the Conception; as from its owne Eternall forme; and yet eternally conceiveth [or Comprehends] it for his Hearts Centre.

10. Thus the Conception of the will viz. of the Father is from Eter­nity to Eternity, which conceiveth his Speaking Word from Eternity, [Page 25] and speaks it forth from Eternity to Eternity; the Speaking is the mouth of the wills manifestation: and the Egress from the Speaking or Generation, is the Spirit of the Formed Word; and that which is spoken forth, is the Power, Colours, and Vertue of the Deity: viz. the Wisdome.

11. Heere we cannot say with any ground: that God is three Persons: but he is threefold in his Eternall Generation: he begetteth himselfe in Trinity; and yet there is but onely one Essence and Ge­neration to be understood in this Eternall Generation; neither Fa­ther, Son, nor Spirit, but the onely Eternall Life, or Good.

12. The Trinity is first rightly understood in his Eternall Manifesta­tion; where he manifesteth himselfe through the Eternall Nature, through the Fire in the light.

13. Where we understand three properties in one onely Essence: viz. the Father with the fire-world: and the Son with the Love-desire in the light, viz. with the light-world, or with the great Meeknesse in the fire; and the holy Spirit with the moving life in the Tincture; in the oyly, and watry life: and Dominion; who is manifest in the fire, and light: viz. according to the Property of the free Lubet, that is, the Divine property, he is manifest in a great fiery flame of light, and Love: and then according to the property of the darke fire-world, in a wrathfull, painefull, Sourcive property: and yet he is the onely one; in the light he is the Love-fire-flame: and in the enkindled fire in nature he is a Consuming fire, according to which God is called a Consuming fire; and in the darke wrathfull Source he is an angry zea­lous avenger, in which property the Spirits of the darke world consist.

14. The Father is onely called an holy God in the Son, that is, in the power of the light in the divine Kingdome of joy; viz. in the great meeknesse and Love: for that is his proper manifestation where­in he is called God: in the fire he is called an angry God: but in the light, or Love-fire he is called the holy God: and in the darke nature he is not called God.

15. We must make distinction; each world hath its Principle, and Dominion: indeed All is from one Eternall Originall: but it severiz­eth it selfe into a twofold Source: a Similitude whereof we have in the fire, and light: where the fire is painefull, and Consuming, and the light meeke and Giving: and yet the one were a nothing without the other.

16. The fire receiveth its Originall in nature but the light hath its Originall from the free Lubet; viz. from the Powers of the Deity: the will of God doth therefore introduce it selfe into a fire, that he might manifest the light and the powers, and introduce them into Es­sence.

17. Albeit I have written heere of the formes of nature (under­stand the etetnall nature) yet it must not be understood as if the Dei­ty were circumscribed, or limited: his wisdome, and Power in divine property is devoid of limit or measure, innumerable, infinite, and un­speakable; I write onely of the properties; how God hath manifest­ed [Page 26] himselfe through the internall, and externall nature; which are the chiefest formes of his manifestation.

18. These seven Properties are to be found in all things; and he is void of understanding that denyeth it: these seven properties, make, in the internall world, the holy Element; viz. the holy natu­rall life, and motion: but this onely Element severizeth it selfe in this externall world, into foure manifest properties: viz. into foure Elements: and yet it is but one onely; but divides it selfe into foure head-Springs: viz. into fire, aire, water, and earth.

19. From the fire ariseth the aire: and from the aire the water; and from the water the earth, or a Substance which is earthly: and they are onely the manifestation of the one internall Element, and are, in Or before. respect to the internall, as an enkindled smoake, or vaprous steame: so also the whole Or Constel­lations. Astrum is nothing else, but Powers breathed forth from the inward fiery darke and light world; from the Great Minde of Divine Manifestation; and is onely a formed Modell or Platforme, wherein the great minde of divine Manifestation, beholds it selfe in a time, and playeth with it selfe.

CHAP. VIII. Of the Creation of Angells, and their Dominion.

1. THe Creation of Angells had a beginning, but the Powers out of which they are created never had any beginning; but were concomitant in the birth of the Eternall beginning; not that Viz. The Powers. they are the holy Trinity, or in the same; but they were conceived of the desire of divine manifestation, out of the Eternall darke fiery, and light-nature; out of the Manifested Word, and introduced into creaturely formes and shapes.

2. God who is a Spirit, hath by and through his manifestation, in­troduced himselfe into distinct Spirits, which are the voices of his Eternall pregnant harmony in the Manifested Word of his Great Kingdome of joy; they are Gods Instrument, in which the Spirit of God melodizeth in his Kingdome of joy: they are the flames of fire and light, but in a living understanding Dominion.

3. For the Powers of the Deity are in them, in like manner, as they are in men, as John saith Chap. 1. the life of men was in the word; so also the life of the angells was in the word from Eternity: for Matth. 22. ver. 30. its written; in the Resurrection they (understand men) are as the Angells of God in Heaven.

4. And as we understand principall-formes in the divine manifesta­tion through the Eternall nature: so likewise we are to understand Arch-angells, or Angelicall Principalities, with many legions: but especially in three Hierarchies according to the property of the holy Trinity, and also the three Principles, as cannot be denyed.

[Page 27]5. As 1. One Hierarchy is to be understood according to the darke world with the Kingdome of Lucifer, who hath plunged himselfe thereinto; and the other is understood with the light fiery, and darke world: and the third is understood with the Mystery of the outward world; wherewith the internall hath made it selfe manifest.

6. Each Hierarchy hath its princely dominion and Order: viz. they in the darke world, in Gods wrath; and those in the holy world, in Gods Love; and they which are in the outward world, in Gods great wonders, both according to Love, and Anger.

7. They which are in the darke world beare the Name (or the names) of the great Anger of God according to the Properties of the Eternall nature in the wrath: and they, which are in the light beare the names of the holy God, viz. of the divine Powers: and they which are in the creation of the wonders of the outward world, beare the names of the manifested powers of the outward world; viz: of the Pla­nets, Stars, and foure Elements.

8. They which are in the darke world, domineere in the nature of the manifested wrath: viz. in the properties of Gods Anger, and have their Princely Dominions therein: and they which are in the holy world rule in the Powers of the Triumphant world: viz. in the great holy Kingdome of joy in the wonders of the holy wisdome: and they which are in the outward world reigne over the Powers of the Stars, and foure Elements, and have also their Princely Dominion over the world; and their Kingdomes and Principalities, for defence against the destroyer in the wrath.

9. Each Country hath its Princely Angel-Protectour with its Legions: also there are Angells over the foure Elements, over the fire, and over the aire, over the water, and over the Earth; and they are altogether only ministring Spirits of the Great God, sent forth for the Service of those which shall obtaine Salvation; as its written, the Angell of the Lord encampeth about them that feare him: they are the officers, and Servants of God in his Dominion, who are active and full of motion.

10. For God never moveth himselfe save onely in himselfe: but seeing his manifestation of the Eternall and Externall Nature is in Combate: thereupon the Spirits of the darke world are against the Spi­rits of the holy world but especially against man, who is manifest both in good and evill: God hath set the one against the other, that his Glory might be manifest both in his Love, and in his Anger.

11. For as we men have Dominions upon the Earth: so likewise the Superiour Hosts under the Or Starry Skie. Astrum have their Dominions: so al­so the oyly Spirits in the Element Aire: the whole Deep between the Stars and the earth, is inhabited and not void and empty. Each Do­minion hath its owne Principle: which seemes somewhat ridiculous to us men; because we see them not with our Eyes; not considering that our eyes are not of their Essence and property; so that we are neither able to see nor perceive them; for we live not in their Prin­ciple, therefore we cannot see them.

12. As in the Divine Manifestation of the Divine Powers, one De­gree [Page 28] orderly proceedeth forth from another, even unto the most ex­ternall manifestation: the like also is to be understood of the Angells or Spirits: they are not all holy which dwell in the Elements; for as the wrath of the Eternall Nature is manifest in the darke world; so likewise, in the outward world, in its property.

13. Also the Spirits of the externall world are not all Eternall, but some are onely Having a beginning, and an end. Temporall. inchoative, which take their Originall natu­rally in the Spirit of the externall world, and passe away through na­ture, and onely their shadow remaines, as of all other Beasts upon the Earth.

14. Whatsoever reacheth not the holy Element and the Eternall fire-world, that is devoid of an Eternall life; for it ariseth out of time: and that which proceedeth out of Time, is consumed and eaten up of Time; except it hath an Eternall being, es­sence, pro­perty, life or Principle. Eternall in its Temporall: that the Eternall doth uphold the Temporall.

15. For the Eternall dwelleth not in time: and albeit it be cloath­ed with the Essence of time; yet the Eternall dwelleth in the Eter­nall in it selfe, and the Temporall in the Temporall: as it is to be understood with the Soule and Body of man; where the Soule is from the Eternall, and the externall body from time; and yet there is an Eternall in the Temporall body; which verily disappeared in Adam as to the Eternall light; which must be borne againe through Christ.

16. And we are not to understand, that the holy Angells dwell onely above the Stars without the place of this world, as reason which understands nothing of God, phancieth: indeed they dwell without the Dominion and Source of this world; but in the place of this world: albeit there is no place in the Eternity: the place of this world, and also the place without this world is all one unto them.

17. For the beginning of the Source, viz. of the foure Elements, together with the Or Plane­tick Orbe. Astrum maketh onely one place: there is no place in the internall; but All wholly entire: whatsoever is above the Stars without this world, that is likewise internally without the foure Elements in the place of this world; else God were divided.

18. The Angelicall world is in the lieu or place of this world internally; and this same worlds Abysse is the Great darknesse, where the Devills have their Dominion; which also is not confined or shut up in any place; for the Eternity is also their place, where there is no Bysse: onely the Essence, and property of their world is the Bysse of their habitation; as the foure Elements are the habitation of our externall humanity: they have also in the darknesse an Element, according to the darke worlds property, else God were divided in his wrath; for where ever I can say, here is God in his Love: even there I can also say; that God is in his Anger, onely a Principle Severs it.

19. Like as we men see not the Angells and Devills with our eyes; and yet they are about us, and among us: the reason is, because they dwell not in the Source and Dominion of our world; neither have they the property of the externall world on them: but each Spirit [Page 29] is cloathed with his owne worlds Property wherein it dwel­leth.

20. The beginning of each worlds Source, is that limit, which di­vides one world from the view and ken of the other: for the Devills are a nothing in the heavenly Source: for they have not its Source in them; and albeit they have it, yet it is unto them as if it were shut up in death; like as an iron that is red hot; so long as the fire pierc­eth it, its fire: and when the fire goeth out, its a darke iron: the like is to be understood concerning the Spirits.

21. So likewise the Angells are a nothing in the darknesse; they are verily in it: but they neither see nor feele it: that which is a paine to the Devills, that same is a joy to the Angells in their Source: and so, what is pleasing, and delightfull to the Devills, that the Angels cannot abide: there is a great Gulfe between them; that is, a whole birth.

22. For what else is able to sever the light from the darknesse, save onely a birth of Sight, or light: the light dwelleth in the darknesse and the darkenesse comprehendeth it not, John 1. As the externall Sun-shine dwelleth and shineth in the darkenesse of this world; and the darke­nesse comprehends it not: but when the light of the Sun withdraw­eth, then the darknesse is manifest: Heere is no other Gulfe between them, save onely a birth.

23. Thus we are likewise to conceive of the Eternall light of God, and the Eternall darknesse of Gods Anger: there is but one onely ground of All; and that is the Manifested God: but it is severed in­to sundry Principles and properties: for the Scripture saith, that the holy, is unto God a good Savour to life, understand to the holy di­vine life: viz. in the Power of the light, and the wicked is unto God a good savour to death: that is in his wrath: viz. in the Essence Source, and Dominion of the darke world.

24. For the God of the holy world, and the God of the darke world, are not two Gods: there is but one onely God: he himselfe is the whole Beeing▪ he is In his wrath, Plagues▪ and Hell Tor­ment. Evill and Good, heaven and hell, light▪ and darknesse, Eternity and time, Beginning and End: where his love is hid in any Beeing Es­sence or Sub­stance. thing, there his Anger is manifest: in many a thing Love and Anger are in equall measure and weight; as is to be under­stood in this outward worlds Essence.

25. But now he is onely called a God according to his light in his Love, and not according to the darknesse, also not according to this Outward world: Albeit he himselfe be ALL, yet we must consider the Degrees; how one thing mutually proceeds from another: for I can neither say of heaven, nor of darknesse, or of this outward world; that they are God: none of them are God: but the expressed and formed Word of God; a Mirror of the Spirit which is called God: wherewith the Spirit manifesteth it selfe: and playeth in its Lubet to its selfe with this manifestation as with its owne Essence, which it hath made: and yet the Essence is not sundred from the Spirit of God: and yet also the Essence comprehends not the Deity.

26. As body and Soul are one; and yet the one is not the other; or as the fire and the water: or the aire and the earth are from one [Page 30] Originall, and yet they are particularly distinct; but yet they are mu­tually bound to each other: and the one were a nothing without the other: and thus we are to conceive and consider likewise of the Divine Essence; and also of the divine Power.

27. The Power in the light is Gods Love-fire; and the Power in the darkenesse is the fire of Gods anger: and yet it is but one onely fire: but divided into two Principles, that the one might be manifest in the other: for the flame of anger is the manifestation of the great Love: and in the darknesse the light is made knowne, else it were not manifest to it selfe.

28. Thus we are to understand; that the evill, and good Angells dwell neere one another: and yet there is the greatest immense di­stance [betweene them]: for the heaven is in hell; and the hell is in heaven: and yet the one is not manifest to the other: and although the Devill should goe many millions of miles desiring to enter into heaven, and to see it; yet he would be still in hell, and not see it: also the Angells see not the darknesse, for their Sight is meere light of divine Power; and the Devills sight is meere darknesse of Gods Anger: the like is also to be understood of the Saints, and againe of the wicked: Therefore in that we in Adam have lost the Divine Sight; in which Adam saw by the divine Power: Christ saith: you must be borne anew; else you cannot see the Kingdome of God.

29. In the fire-Spirit we are to understand the angelicall Creation: where the will of the Abysse introduceth it selfe into Bysse: and mani­festeth the Eternall Speaking Word or life with the fiery birth; viz. with the first Principle, where the spirituall Dominion is manifest by the fire-birth: In this Spirituall fire, all Angells doe take their Ori­ginall; viz. out of the formes to the fire-Source; for no creature can be created out of the fire: for it is no Essence; but out of the proper­ties to the fire a Creature may be apprehended in the desire viz. in the verbum Fiat; and introduced into a creaturall forme and Pro­perty.

30. And therefore there are many, and divers sorts of Angells: al­so in many distinct Offices: and as there are three formes to the fire-Source; so there are also three Hierarchies; and therein their Princely Dominions: and likewise three worlds in one another as one; which make three Principles or Beginnings: for each Property of the Eternall Nature hath its Degrees; for they doe explicate and mutually unfold themselves in the fire-blaze, and out of those degrees, the different di­stinction of Spirits, is created.

31. And we are to understand nothing else by the Creation of the Angells and of all other Spirits; but that the Abyssall God hath intro­duced himselfe into his manifested Properties and out of those Pro­perties into living Creatures: by which he possesseth the Degrees, and therewith playeth in the properties: they are his Strings in the All-Essentiall Speaking: and are all of them tuned for the Great Harmo­ny of his Eternall Speaking Word: so that in all degrees and Properties the voice of the unsearchable God is manifest and made knowne: they are all created for the Praise of God.

32. For, All whatsoever hath life, liveth in the Speaking Word: [Page 31] the Angells in the Eternall Speaking; and the Temporall Spirits in the re-expression or Ecchoing forth of the Formings of Time, out of the Sound, or breath of time; and the Angells out of the Sound of Eternity: viz. out of the voice of the manifested word of God.

33. And therefore they beare the names of the severall degrees in the manifested voice of God; and one degree is more holy in the Power then another; Therefore the Angells also in their Quires are differenced in the Power of the Divine Might: and one hath a more holy Function to discharge then another; an example whereof we have by the Priests in the old Testament in their Ordinances; which were instituted after an angelicall manner.

34. Albeit earthly; yet there was even such an angelicall under­standing and meaning coucht therein; which God did represent up­on Jesus which was to come into the humane Property; and so al­luded with Israel in the Type, at the Eternall which was to come, which, Jesus out of Jehova did restore, and introduce into the humane, property; which the Earthly Reason hath neither apprehended or un­derstood: but seeing the time is Manifest or come about. borne, and the beginning hath againe found the End, it shall be manifest, for a witnesse unto all Na­tions: sheweth the Spirit of Wonders.

CHAP. IX. Of the Fall of Lucifer with his Legions.

1. ALbeit selfe-Reason might heere cavill at us, and say, we were not by, when this was done: yet we say that we in a Magicall manner according to the Right of Eternity, were really there, and saw this: but not I, who am I, have seen it; for I was not as yet a Creature; but we have seene it in the Essence of the Soule which God breathed into Adam.

2. Now then, if God dwelleth in this same Essence; and hath from all Eternity dwelt therein: and manifesteth himselfe in his own mir­ror; and looketh back through the Essence of the Soule, into the be­ginning of all Beeings; what then hath Reason to doe, to taunt, and cavill at mee about that, wherein it selfe is blinde? I must warne Rea­son; that it would once behold it selfe in the Looking-Glasse of the understanding, and consider what it selfe is; and leave off from the Building of mad Babel; it will be time.

3. The Fall of Lucifer came not to passe from Gods purpose or Ap­pointment; indeed it was known in the wrath of God, according to the property of the darke world, how it could or would come to passe; but in Gods holinesse, viz. in the light, there was no such de­sire manifest in any such property; otherwise the holy God must have a devillish or hellish wrathfull desire in his Love; which is nothing so; but in the Centre of the Eternall nature, viz. in the formes to fire, there is verily such a property, in the Darke impression.

[Page 32]4. Every good Angell hath the Centre in him; and is manifest in a creaturall Property in one degree or other in the Centre; what property is Chiefest, most predo­minant. or manifest. greatest in the Creature, according to that, it hath its office, and Dominion.

5. Yet the Angells, which were created out of the degrees of the Centre, were created for and to the light; the light was manifest in All; and they had Free will from the Manifested will of Gods will.

6. Lucifer had still been an Angell, if his owne will had not intro­duced him into the fires-Might, desiring to domineere in the strong fiery-Might, above and in all things as an absolute sole God in dark­nesse and light; had he but continued in the Harmony wherein God had created him; [what would have cast him out of the light?]

7. Now Reason saith, he could not: then tell me who compel­led him? was he not I preethee the most glorious Prince in heaven: had he introduced his will into the Divine Meeknesse, then he could [have been able to stand;] but if he In his own will, which was from the Eternall will, was both the possibility and Ability. would not then he could not; for his owne desire went into the Centre: he would him­selfe be God; He entred with his will into Selfe Selfe-hood, or Selfenesse.; and in Selfe is the Centre of Nature; viz. those properties wherein his will would be Lord and Master, in the house.

8. But God created him for his Harmony, to play with his Love-Spirit in him, as upon the musicall Instrument of his manifested and formed Word: and this the selfe-will would not.

9. Now saith reason; how came it, that he would not? did not he know the Judgement of God and the fall? yea, he knew it well enough: but he had no Sensible Perceivance of the fall; but onely as a bare Or Notic­nall Theory, in the Myste­ry of his minde. knowledge; the fiery Lubet which was potent in him: did egg him on; for it would faine be manifest in the Essence of the wrath; viz. in the root of fire: the darknesse also eagerly desired to be cre­aturall, which drew Lucifer, its crafts-Master, in the great Potency of fire; indeed it drew him not Outwardly. from without; but in the Proper­ty and will of his owne fiery and darke Essence: the Originall of the Fall was within the Creature and not without the Creature: and so it was in Adam also: Selfe-will was the beginning of Pride.

10. Thou askest; what was that which did cause it in himselfe? Answer: his great beauty, and glory; because the will beheld what it selfe was in the fiery mirror: this Lustrous glance did move and affect him so that he did eagerly reach after the Properties of the Centre; which forth-with began effectually to worke: for the Astrin­gent Austere Desire, viz. the first forme or property, did impresse it selfe, and awakened the compunction, and the Anxious desire: thus this beautifull Star did overshadow its light; and made its Essence wholly Astringent, rigorous, and harsh, and its meeknesse and true Angelicall Property, was turned into an Essence wholly Austere, harsh, rigorous and Darke: and then this bright Morning Star was undone; and as he did, so did his Legions: and this was his fall.

11. He should have been wholly resigned in the holy Power of God; and heare what the Lord would speake and play by his owne Spirit in him; this, Selfe-will would not doe; and therefore he must [Page 33] now play in the darke: yea his will is yet opposite; albeit now after the fall he cannot will [viz. to resigne to the divine will of the light] for his meeknesse, whence the Love-will ariseth, is shut up and En­tred againe into a Nothing: viz. it is retired into its own Originall.

12. Now the Creature still remaineth, but wholly out of the Cen­tre viz. out of the Eternall Nature: the free Lubet of Gods wisdome is departed from him; that is, it hath hid it selfe in it selfe; and letteth the wrathfull fire-will, stand: as hapned to Adam also, when he ima­gined after Evill and good, then the free Lubet of the holy worlds-Essence did disappeare in his Essence.

13. This was the very death, of which God told him, that if he did eat of the tree of the knowledge of good, and evill; he should dye the very same day: thus it was in Lucifer, he dyed to the holy divine world, and arose to the wrathfull world of Gods Anger.

14. Thou saist; wherefore did not God uphold him, and draw him from the evill inclination? I preethee tell me wherewith? should he have poured in more Love and meeknesse into this fire-Source? then had his Stately light been more manifest in him; and the Look­ing-glasse of his owne knowledge, had been the greater, and his owne fiery Selfe-will the Stronger: I pray was not his High light, and his own-selfe-knowledge, the Cause of his fall.

15. Should he then have drawn him with Rebuke? was it not his purpose aforehand to rule the magicall ground as an Arstist: his Ayme and endeavour was for the Art, that he would play with the Centre of the Transmutation of the Properties; and would be and doe, all whatsoever he alone pleased; had he not known this, he had still remained an Angell in humility.

16. Therefore the children of darknesse, and the children of this world also, are wiser then the children of the light as the Scripture saith. Thou askest, why? they have the Magicall roote of the Originall of Essences manifest in them: and this was even the desire of Adam: however the Devill perswaded them that they should be wiser; their eyes should be opened, and they should be as God himselfe.

17. This folly caused King Lucifer to aspire, desiring to be an Ar­tist, and absolute Lord, like the Creatour. The water of meeknesse had been good for his fire will; but he would none of that: hence it is, that the children of God must be the most plaine, syncere and Sim­ple; as Esaias prophecyed of Christ; who is so simple as my servant the righteous one who turneth many unto righteousnesse: viz. Or to. upon the way of humility.

18. All Angells live in humility and are resigned to the Spirit of God, and are in the Eternall Speaking Word of God as a well-tuned pure-Sounding Instrument, in the harmony of the Kingdome of hea­ven; of which the Holy Ghost is chiefe Master, and Ruler.

19. But the Devill hath forged to himselfe a strange fooles-play; where he can act his gulleries with his sundry Enterludes, and dis­guizments; and demeane himselfe like an Apish foole; and transforme himselfe into monstrous strange, and hideous shapes and figures: and mock at the Image of Angelicall Simplicity, and Obedience; and this was his ayme and intent, for which he departed from the harmony [Page 34] of the Angelicall Quires: for the Scripture saith, tthat he was a mur­therer and lyar from the beginning; his jugling feats, and fictions, are meere strange figures and lies; which God never formed in him; but he brings them to formes and shapes in himselfe: and being that they are contrary to his Creation, they are lies and abominations.

20. He was an Angell, and hath belyed his Angelicall forme and obedience; and is entred into the Abomination of fictions, lies, and mockeries: he hath awakened the envious hatefull formes and pro­perties of the darke world, in his Centre, whence wrath and iniqui­ty springeth: he sate in heavenly Pomp and glory; and introduced his hatefull desire, and malicious will, into the Essence, viz. into the water-Source; and cast forth his streames of Enmity and ma­lignity.

21. His Properties were as the venemous stings of Serpents, which he put forth out of himselfe: when the Love of God was withdrawn from him, he figured his Image, according to the Property of the wrathfull formes; (wherein there are also evill Beasts, and wormes in the Serpentine shape,) and infected, or awakened the Sal-niter of the Centre of nature in the Expressed Essence, in the Generation of the Eternall nature; whence the Combate arose, that the Great Prince Michael fought with him, and would no longer endure him in Hea­ven among the fellowship of the holy Angells.

22. For which Cause the will of the Abysse: viz. of the Eternall Fa­ther moved it selfe, and swallowed him downe, as a treacherous per­jured wretch, into the Gulfe and Sinck of Eternall darknesse: viz. into an other Principle: the Heaven spewed him out of it selfe; he fell into the darknesse as lightning, and he lost the mansion of God in the Kingdome of Heaven, in the holy Power; and all his servants with him: There he hath the Mother for his enchanting delusions; there he may play them jugling feats, and Antick tricks.

23. Moreover we are to know, that he had his Royall Seat in the Place of this world: therefore Christ calleth him a Prince of this world: viz. in the Kingdome of darknesse in the wrath in the place of this world.

24. His Kingly Throne is taken from him; and another hath pos­session of it in the heavenly worlds Property, in the place of this world: he shall not obtaine it again.

25. Also (at the instant of the Creation of the Stars and foure Ele­ments) another King was established over him, in this place in the Elements; which albeit we could mention; yet at present it remain­eth in Silence by reason of the false Magick; also by reason of other Superstitions and Idolatries we will not speake any thing of it heere: and yet hint enough unto our School-fellowes.

CHAP. X. Of the Creation of Heaven and the Outward World.

1. IT seemes strange, and wonderfull to Reason, to consider how God hath Created the Stars, and foure Elements; especially when it doth contemplate, and consider of the Earth with its hard Stones, and very rough indigested harsh, substance; and seeth, that there are great stones rocks and cliffes created, which are in part use­lesse, and very hindersome, to the employment of the Creatures in this world: then it thinks, whence may this Compaction arise in so many formes, and properties: for there are divers sorts of stones, di­vers mettalls, and divers kindes of Earth whence manifold hearbs and Trees doe grow.

2. Now when it doth thus muse and contemplate, it findes no­thing, save onely that it doth acknowledge, that there must be an hidden Power and Might, which is Abyssall, and unsearchable; which hath Created all things so; and there it sticks; and runs to and fro in the Creation, as a bird that flies up and down in the aire; and lookes upon all things, as an Oxe upon a new doore of his Stall, and never so much as considers what it selfe is; and seldome reacheth so far as to know, that man is an Image extracted out of this whole Beeing: it runneth up and downe as a Beast void of understanding: which desireth onely to eat and procreate; and when it comes to its high­est degree as to search out and learne Something; then it searcheth in the outward fiction, and artifice of the Stars; or else in some carved worke of outward nature: it will by no meanes simply and sin­cerely learne to know its Creatour; and when it comes to passe that one attaineth so far, as to teach the knowledge of him; yet then it calleth him a foole, and phantastick; and forbids him the precious un­derstanding of God, and imputes it to him for sin, and revileth him therein.

3. Such meer Animalls we are, since the Fall of Adam; that we doe not so much as once consider that we were created in the Image of God; and endued with the right naturall and genuine understanding, both of the Eternall, and Temporall nature; so as to minde and be­thinke our selves by Great Earnestnesse, to re-obtaine that which we have lost: whereas we have yet that very first soule, wherein the true understanding lyeth: if we did but seriously labour to have that light which we have lost, to shine againe in us; which yet is offered unto us out of Grace.

4. Therefore there will be no excuse at the great day of the Lord, when God shall judge the Secret and hidden things of mankinde, because we would not learne to know him, and obey his voice; which daily hath knocked amongst us, and in us; and resigne up our selves unto him; that so our understanding might be opened: and a very Severe Sentence shall he receive who will undertake to be called Master▪ [Page 36] and Sir. Rabbi; and yet neither knoweth the way of God, or walketh therein, and that which is yet more heinous Or hin­dreth. forbiddeth those that de­sire to know, and walke therein.

5. The Creation of the outward world, is a manifestation of the inward Spirituall Mystery: viz. of the Centre of the Eternall Nature, with the holy Element: and was brought forth by the Eternall Speak­ing Word through the motion of the inward world as a Spiration; which Eternall Speaking Word hath expressed the Essence out of the inward Spirituall world; and yet there was no such Essence in the Speaking, but was onely as a breath or vaprous exhalation in refe­rence to the internall, breathed forth, both from the property of the darke world, and also of the light world: and therefore the outward Essence of this world is good and Evill.

6. And we are with very entire and punctuall exactnesse to consi­der of this Motion of the Eternall Mystery of the Spirituall world. 1. How it came to passe that such a wrathfull rough grosse and very Compunctive Essence and Dominion, was brought forth and made manifest, as we see in the outward formes of nature, as well in the moving things, as in the stones and Earth. 2. Whence such a wrath did arise, which hath compacted and introduced the Powers of the Pro­perties into such a harsh nature, [or rude quality] as we see in the earth and stones.

7. For we are not to thinke, that there is the like in Heaven, viz. in the Spirituall world; in the Spirituall world there are onely the properties of Possibility; but not at all manifest in such a harsh pro­perty; but are as it were swallowed up; as the light swalloweth up the darknesse, and yet the darknesse doth really dwell in the light, but not apprehended.

8. Now we are yet to search out, how the desire of the darkenesse became manifest in the Power of the light; that they both came mu­tually into the Compaction, or Coagulation: and yet it affordeth us a far greater and more profound consideration; that when man could not stand in the Spirituall Mystery of the Paradisicall, property, [and estate] that God cursed this Compaction, viz. the Earth; and ap­pointed an Earnest judgement to sever the good in this Compaction again from the Evill: so that the good must thus stand in the Curse, that is, in death; he that doth heere see nothing is indeed blinde; why would God curse his good Essence; if something were not come into it, which was opposite to the Good; or is God at odds with him­selfe, as reason would be ready to phancy: for it is written in Moses; that God looked upon all that he had made, and behold it was very good.

9. Now Man for whose sake the earth was accursed; had not intro­duced any thing into the earth, whereby it was now made so Evill, as to cause God to curse it, save onely the false and faithlesse Imagina­tion of his desire to eat of the evill and good: so as to awaken the vanity; viz. the Centre of nature in him, and to know Evill and Good▪ from which desire the hunger entred into the earth; whence the out­ward body was extracted as a Masse; which set the hunger of its desire againe upon its mother; and araised the root of vanity out of the dark Impression of the Centre of nature, whence the Tree of Temptation [Page 37] viz. Evill and good, grew manifest to him; and when he did eat there­of the Earth was accursed for his sake.

10. Now if man by his Powerfull Desire, did awaken the wrath in the Earth; what might then Lucifer be able to doe, who was likewise an enthroned Prince, and moreover had many Legions? Lu­cifer had the will of the Strong Might and Power of the Centre of all Beeings in himselfe, as well as Adam, Adam was onely one Crea­ture, but Lucifer was a King, and had a Kingdome in possession: viz. an Hierarchy, in the Spirituall world, viz. in the heavenly Sal-niter in the Generation of the Manifested Word: he was an enthroned Prince in the manifested Power of God: therefore Christ calleth him a Prince of this world: for he sate in the Essence, understand in the Spirituall Essence, whence this world was breathed forth as a Spiration.

11. He it is that by his false desire, which he introduced into the Essence, did awaken the wrath in the internall; as Adam araised the Curse; he raised the Centre of nature with his darke wrathfull Pro­perty in the like wrathfull properties: for he had first awakened the wrath of God in himselfe; and then this awakened wrath entred in­to its mother, viz. into the Magicall generation; out of which Lucifer was created to a Creature: whereupon the Generation was made proud and aspiring contrary to the Right [or law] of Eternity.

12. Also he sate in his Angelicall forme in the good holy Essence, as to the Generation of the divine meekenesse; and therein exalted him­selfe to domineere in the will of his wrath above the meeknesse, as an absolute peculiar God contrary to the Right of Eternity.

13. But when the Speaking Eternall Word in Love and Anger, for his malicious iniquity sake, did move it selfe in the Properties; viz. in the Essence wherein Lucifer sate; to cast this wicked Guest out of his habitation into Eternall darknesse; then the Essence was compacted: for God would not beteem that he should any longer have these ma­nifested Powers, wherein he was a Prince; but created them into a Coagulation, and spewed him out of them.

14. And in this Impression, or Conjunction, the Powers, viz. the watry and oyly Properties, were compacted; not that Lu­cifer did compact, or Create them; but the Speaking Word of God, which dwelt in the manifested Powers, and properties: the same tooke away the disobedient childs Patrimony, and cast him out as a perjured wretch out of his inheritance into an Eternall Prison, in­to the house of darknesse, and Anger; wherein he desired to be Ma­ster over the Essence of Gods Love; and rule therein as a jugler, and Inchanter, and mix the holy with unholy, to act his jugling feats and proud pranks thereby.

15. And we see very clearly with quick-sighted eyes, that it is thus: for there is nothing in this world so evill, but it hath a good in it: the Good hath its rise Originally out of the good or heavenly Property, and the Evill hath its descent from the property of the darke world; for both worlds, viz. light, and darkenesse, are in each other as one.

16. And therefore they also went along together into the Compacti­on or Coagulation; and that from the Degrees of the Eternall nature: [Page 38] viz. from the properties to the fire-life; and also from the properties in the oyly, and Spirituall watry lights Essence.

17. For the Metalls are in themselves nothing else but a water and oyl; which are held by the wrathfull properties; viz. by the Astringent Austere desire; that is; by a Saturnine Martiall, fiery property; in the Compaction of Sulphur and Mercury, to be one body: [or congealed bulke] but if I wholly destroy this body, and severize each into its own property; then I clearly finde therein the first Creation.

CHAP. XI. Of the Mystery of the Creation.

1. THe Reason of the outward man saith; whence is it, that God hath not revealed the Creation of the world unto man; that Moses, and the children of God have written so little there­of, seeing it is the Greatest and most principall worke, whereon the Maine depends.

2. Yes! deare Reason smell into thy owne bosome; of what doth it Savour: contemplate thine owne Minde; after what doth it long; likely, after the cunning delusions of the Devill: had not hee known this ground, very like he had been yet an Angell; had he not seen the Magicall birth in his high light, then he had not desired to be a selfish Lord and maker in the Essence.

3. Wherefore doth God hide his children, which now receive the Spirit of knowledge with the Crosse; and cast them into tribulation, and mire of vanity? for certaine, Therefore, that they might play the Tune of miserere; and continue in humility; and not sport in this Text, Time. life with the light of nature; else if they should espie, and apprehend what the Divine Magick is: then they might also desire to imitate the Devill, as Lucifer did, for which cause it is hid from them: and nei­ther Moses, or any other, dare write clearer thereof, untill the begin­ning of the Creation beholdeth the End of the world in it selfe: and then it must stand open.

4. And therefore let none blame us: for the time is come about: that Moses putteth away his vaile from his Eyes, which he hung before his face when he spake with Israel: after the Lord had spoken with him: Moses desired to see it: in that he said, Lord if I have found grace in thy sight: let me see thy face; but the Lord would not; and said, thou shalt see my back part: for none can see my face.

5. Now the Eye of God was in Moses, and in the Saints, they have seen and spoken in the Spirit of God, and yet had not the through-vision of the Spirituall birth in them, save at times onely: when God would worke wonders; as by Moses, when he did the wonders in Egypt: then the Divine Magick was open unto him: in manner and wise as in the Creation.

6. And this was even the fall of Lucifer; that he would be a God of nature; and live in the transmutation: and this was even the Idolatry of [Page 46] the heathens, in that they understood the Magicall birth they fell from the onely God unto the magicall birth of nature, and chose un­to themselves Idolls out of the Powers of nature.

7. For which cause the creation hath remained so obscure; and God hath covered his children in whom the true light shone, with tribulation; that they have not been manifest unto themselves, Seeing Adam also according to the same lust, did imagine to know and prove the Magick, and would be as God; so that God permitted him, that he defiled his heavenly Image with the vanity of nature; and made it wholly darke, and Earthly, as Lucifer also did with the Centre of nature; when he of an Angel became a Devill.

8. Therefore I will seriously warne the Reader, that he use the Magick aright: viz. in true faith and humility towards God: and not meddle with Turba Magna in a Magicall manner: unlesse it conduceth to the honour of God, and Salvation of mankinde.

9 For we can say with truth: that the Verbum Fiat is yet a Creating: albeit it doth not create Stones, and earth; yet it Coagulateth formeth and worketh still in the same Property: All things are possible to na­ture; as it was possible for it in the beginning, to generate stones and Earth, also the Stars, and foure Elements, and did produce them, or worke them forth out of one onely ground; so it is, still, unto this day: by the strong Desire (which is the Magicall ground) All things may be effected, if man use nature aright, in its order to the worke.

10. All Essences consist in the Seven Properties: now he that know­eth the Essence; he is able by the same Spirit of that Essence, whence it is come to be an Essence, to change it into another forme, and like­wise to introduce it into another Essence; and so make of a Good thing an Evill, and of an Evill thing a Good.

11. The Transmutation of all things must be effected by Assimula­tion or like­nesse. Simility: viz. by its owne native Propriety: for the Alienate is its Enemy: like as man must be regenerated againe by the divine Essentiality in the Si­mility; by the simility in his holinesse of the divine Essentiality, which he lost.

12. And as the false Magus or Magician. Magist woundeth man through Inchantment with the Assimulate, and through the desire introduceth Evill into his Evill viz. into the Assimulate; and as the upright holy faith or di­vine desire also entreth into the Assimulate, and forfendeth man, so that the false desire takes no place.

13. Thus all things consist in the Assimulate; Every thing may be introduced into its Assimulate, and if it comes into its Assimulate, it re­joyceth in its Property be it Good or Evill, and beginneth effectually to worke: as is to be seen both in Good and Evill.

14. As for example: let a man take downe a little poyson: it will presently receive with great desire the poison in the body, which be­fore rested; and therein strengthen it selfe, and begin to worke pow­erfully; and corrupt and destroy the Contrary: viz. the Good: and that now which the Evill is able to doe in its property; that likewise the Good can doe in its property: when it is freed from the wrath, it may also introduce its Assimulate into the reall true joy.

[Page 47]15. The Essence of this world consisteth in Evill and good: and the one cannot be without the other: but this is the greatest iniquity of this world; that the Evill overpowreth the Good; that the Anger is stronger therein then the Love; and this by reason of the Sin of the devill, and men; who have disturbed nature by the false desire, that it mightily and effectually worketh in the wrath as a poyson in the Body.

16. Otherwise if nature in its formes did stand in the Property in Equall weight, and in equall Concord, and Harmony, then one pro­perty were not manifest above the other: heat and cold would be equally poyzed in the operation, and qualification: and then Para­dise would be still upon the Earth: and though it were not without man; yet it would be in man: if his properties were in equall weight [number and measure, if they did yet stand in the Temperature] then he were incorruptible and immortall.

17. This is the Death, and misery of man and all creatures that the Properties are divided, and each aspiring in it selfe, and powerfully working, and acting in its own will: whence sicknesse and paine ariseth: and all this is hence arisen; when the one Element did manifest and put forth it selfe into foure properties: then each property desired the Assimulate viz. an Essence out of and according to its selfe; which the Astringent Fiat did impresse, and Coagulate; so that Earth and Stones were produced in the properties.

18. But now we are to consider of the greatest Mystery of the out­ward world between the Elements and the Astrum: the Elementall Spirit is severized from the Astrall Spirit, and yet not parted asunder, they dwell in each other as body and Soule: but the one is not the other: the Astrall Spirit make thits bodies as well as the Elementall, and that in all Creatures; in Animalls, and Vegetables.

19. All things of this world have a twofold body viz. an Elementall from the fire aire water and Earth; and a Spirituall body from the Astrum: and likewise a twofold Spirit: viz. one Astrall the other Ele­mentall.

20. Man onely (among all the Earthly Creatures) hath a threefold body, and Spirit: for he hath also the internall Spirituall world in him; which is likewise twofold: viz. light, and darknesse; and also cor­porally, and Spiritually: this Spirit is the Soule; but this body is from the water of the holy Element, which dyed in Adam, that is, disappeared as to his life, when the divine Power departed from him, and would not dwell in the awaked vanity.

21. Which holy body must be regenerated, if his Spirit will see God; otherwise he cannot see him; except he be againe borne anew of the water of the holy Element in the Spirit of God (who hath manifested him­selfe in Christ with this same water-Source: that his disappeared bo­dy may be made alive in the holy water and Spirit: else he hath no sense, nor sight in the holy life of God.

22. This twofold outward body is now punctually to be pondered, and considered of, if we would understand nature: and without this understanding let none call himselfe a master [or Learned] for in these (bodies) the dominion of all externall creatures, and Essences is couched: [Page 48] they oftentimes are contrary one unto another; whence Sicknesse, Corruption, and death ariseth in the body; that one severeth from the other.

23. The Sydereall body is the highest excepting the divine in man: the Elementall body is onely its Servant or dwelling-house, as the foure Elements are onely a body or habitation of the dominion of the Stars.

24. The Elementall Spirit, and body; is inanimate and void of un­derstanding: it hath onely Lust and desire in it: vegetation is its right life: for the aire hath no understanding without the Astrum; the Astrum giveth the distinct understanding of the knowledge of all Es­sences in the Elements.

25. But the inward light, and power of the light, giveth in man the right divine understanding; but there is no right divine apprehension in the Sydereall Spirit: for the Astrum hath another Principle: the Sy­dereall body dwelleth in the Elementall; as the light-world in the darknesse: it is the true rationall life of all Creatures.

26. The whole Astrum is nothing else but the externall expressed Word in the Sound: it is the instrument whereby the holy Eternall Speaking Word Speaketh and formeth externally: it is as a Great Har­mony of unsearchable manifold Voices and Tunes, of all manner of instruments: which play, and melodize before the holy God.

27. For they are meere Powers which enter into and mutually em­brace each other, whence ariseth the Sound in the Essence: and the desire viz. the Fiat receiveth this Sound, and maketh it Substantiall: this Substance is a Spirit of the Stars: which the Elements receive into them: and Coagulate it in them, and hatch it, as an Hen her Eggs: whence the true rationall life is in the Elements: and thus also the Sy­dereall Spirit is hatched, and Coagulated in all Creatures.

28. For the Male and Female, doe mutually cast a Seed into one an­other; which is onely a Sulphur of the Astrum and foure Elements, af­terward it is hatched in the Matrix, and Coagulated to a living Spirit.

29. And when the fire is enkindled in the Seed which is sowne in the Matrix: the Spirit severs it selfe againe from the body, as a Pro­priate; as the light from the fire according to the right of the Eternall nature: and two become manifest in one, viz. a Spirituall body from the Astrum, and a fleshly body from the foure Elements.

30. And this Sydereall Spirit is the Soule of the great world which de­pends on Punctum Solis; and receiveth its light and life from it: as all the Stars doe take light, and power from the Sun; so likewise their Spirit.

31. The Sun is the Centre of the Astrum: and the Earth the Centre of the foure Elements: they are to one another as spirit, and body: or as man and wife: albeit the Astrum hath another wife, where it hatcheth its Essence, viz. the Moone, which is the wife of all the Stars; but especilly of the Sun; I meane it in the Essence of operation.

32. Not that we meane, that the Astrum is wholly arisen from the Punctum of Sol, in that I call it the Centre of the Stars; it is the Cen­tre of the Powers: the Cause that the Powers of the Stars doe Act in the Essence: it openeth their Powers, and giveth its Power into them; [Page 49] as a heart of the Powers, and they mutually rejoyce in its Essence, that they are moved to act or desire, in its Essence.

33. And even here lyeth the great Mystery of the Creation, viz. that the internall ( viz. God.) hath thus manifested himselfe with his Eter­nall Speaking Word (which he is himselfe) the externall is a Type of the internall: God is not alienate: in him all things live and move, each in its Principle, and degree.

34. The outward Properties dwell in themselves in the externall, viz. in the expressed Word, and are wholly externall: they cannot in their owne strength reach the Powers of the holy world: onely the holy world penetrates them: it dwelleth also in it selfe: but in the Punctum of Sol the eighth Number is open: viz. the Eternall Nature: the Eternall Magicall fire: and in the fire the Eternall Tincture: which is the ninth Number: and in the Tincture the Cross, where the Deity manifesteth it selfe: which is the tenth Number: and Or fr [...] beyond this manifestation is the Eternall understanding: viz. the ONE (that is God JEHOVAH) viz. the ABYSSE.

35. Not That God is divided [or a far off] onely we speake of his ma­nifestation: from what Ability and Power the Sun hath its shining Lu­stre: that the same is immutable, so long as time endureth; namely from the Lustre of the fiery Tincture of the Eternall Spirituall Magicall fire.

36. For its Lustre or shining light, hath a degree of a more deep Ori­ginall then the externall world hath manifest in it selfe, this the wise heathen have observed, and Adored it for God, seeing the True God, who dwelleth without all Nature in himselfe, was not konwn unto them.

CHAP. XII. Of the six dayes Workes of the Creation.

1. THat God hath created Heaven and earth, and all things in six dayes, as Moses saith; is the greatest Mystery, wholly hid­den to the externall Reason: there is neither night, Morning or Evening in the Deep above the Moone; but a Continuall Day from the begin­ning out of the outward world even to the End of the same.

2. And albeit the Creation was finished in such a time as in the length of six dayes: yet the dayes-workes have a far more Subtle [or abstruce] meaning: for the Seven Properties are also understood there­with; Six whereof belong to the Active Dominion to good and Evill; and the Seventh (viz. the Essence) is the rest: wherein the other pro­perties rest, which God hath expressed, and made visible.

3. We have in the Dominion of the Planetick Orbe the figure, how the six properties of the Active life (which rest in the Seventh) have in six dayes introduced and manifested themselves out of the inward Spirituall world in an externall visible world of foure Elements: for [Page 50] the Planetick Orbe hath its rise from the Punctum of Sol: for there was the Royall Place of the Hierarchies; of which the whole Circle (be­tween the Stars in the internall and externall) is a Member or Cor­pus.

4. But seeing the Prince of the Hierarchies (when he sate in the Hea­venly Essence in the rest) did fall, and Aspired for the Centre of the Eternall nature; he was cast into the darknesse: and God by his moti­on created him another Prince out of this Place (but without divine un­derstanding) for a Ruler of the Essence; and that is the Sun.

5. From this Place proceeded in the Divine Motion the Seven Pro­perties of nature: (understand the Planets) which governe the Essenti­all Beeing in Good and Evill (in which [Essence] Lucifer sate, and whence he was cast) and lost his Dominion in the Essence; and as the Seven Properties have their Dominion in the beginning of Each day in the weeke: even so were the six dayes-workes of the Creation.

6. For Lucifer forsooke the Rest of his Hierarchies, and entred into the Eternall disquietnesse: now God hath created all things of this world in six dayes and rested on the Seventh day from the Creation, which is Dies Saturni vel Sabbathi. Saturday according to the Scripture, that is, from the day of Rest, un­derstand from the Eternall day of Rest he hath moved himselfe to the Creation; and in the first forme of nature he began the first day: that is; he hath brought it forth out of the Impression; and moved himself with his Word: this was the most inward motion according to the Speaking Word of Power.

7. Then began in the expressed Word Sunday, that is the Paradi­sicall Day, where the Powers did mutually worke in each other in great holinesse and glory; for on Sunday the Enkindled Sulphur, and Salniter of the Earthly Property was created out of the great deep of the whole Hierarchie, out of the Spirituall worlds into a Or Lump. Masse (which is the Terrestriall Globe) and put forth out of the Austere Pro­perty of the first forme of Nature.

8. Even then began the first houre of the first day: and the Power of Nature did mutually rule in great joy in the expressed Word; out of which Power of joy the Sun was created on the fourth day in the Princely Place: so that this Power whereout the Sun was created, ruled the first houre of the beginning of the world; and so it began its Do­minion, which continueth even unto the End of the world: and there­fore the Sun ruleth the first houre on Sunday; and the day is rightly so called.

9. The words of Moses concerning the Creation are exceeding clear; yet unapprehensive to reason: for he writeth thus: In the beginning God created Heaven and Earth, Gen. 1. v. 1, 2, 3, 4. and the Earth was desolate and voide: and it was darke upon the deep; and the Spirit of God moved upon the water, and God said let there be light, and there was light: and God saw that the light was good: and God Severed the light from the darknesse; and called the light Day; and the Darknesse Night: and The Even­ing and Morning were the first day. out of the Evening and morn­ing was the first Day.

10. The whole Understanding is coucht in these words: for the be­ginning is the first motion: which came to passe when Prince Michael fought with the Dragon; when he was spewed out with the Creation [Page 51] of the Earth: for even then the Enkindled Essence (which with the Enkindling did Coagulate it selfe into Earth and stones) was cast out of the internall into the externall.

11. And he, viz. the Dragon fell from Heaven (viz. out of the holy world) upon the wrath of the Earth as lightning: as it is written: I Saw Sathan fall from Heaven as lightning saith Christ: moreover it was wholly darke in the deep above the Earth: and the Austere enkindled wrath was manifest: for Hell was prepared for him, whereinto he fell viz. into the Great darknesse of the first Principle, wherein he liveth.

12. Here now lyeth the vaile before Reason, that it cannot looke into the eyes of Moses for he saith: and the Earth was desolate and voide: yea Desolate indeed; had not the Spirit of God moved upon the internall water (which was amassed with the Fiat in the Heaven) and had not God said, let there be light: the Earth should have been yet Desolate, and void.

CHAP. XIII. Of the Creation of the fourth Day.

1. THe fourth day Mercurius hath the first houre of the day, who causeth the Sensitive life: heere we understand very fully and exactly the ground of the manifestation of the inward nature in­to the externall: for on the fourth day the Sun and Stars were created, which are the right Mercuriall life: heere the fires property opened it selfe in the Sulphrous Source through the water, and the fift Essence became manifest through the light of nature, which is a Mercurius Sal­nitri, an incentive Mercurius, a quick perceptive Mercurius.

2. In the third forme of nature there is a Sencelesse life in Sulphur and Mercurius, but in the fourth there is a feeling life: for the Proper­ties are made painefull in the fire: and in the oleous [life] they become meeke pleasant and full of joy: therefore now the motion in the oyly is feeling from the painefullnesse.

3. Heere we now understand very fundamentally how the Separa­tion in the fire of the Eternall nature hath manifested it selfe in the Es­sence of the outward world, with forme, and shape: for in the Enkind­ling of the fire in the Salnitrall Flagrat, two Essences doe Severize, viz. one watry from the Devoration in the fire: where the fire devoureth the rough harsh Source of the Impression in it selfe; then out of the Consuming there proceedeth a great Meeknesse, which is mortified to the fire, and is unsensible, and giveth the water-Source.

4. Secondly the fire-Source doth sever it selfe likewise into its Prin­ciple, viz. the properties to the fire-Source, (which now with the En­kindling of the fire are full of paine and sence); this fire-Source could not subsist, unlesse it did againe devoure [or take] the water into it selfe, whereby it doth strengthen it selfe: whence also the Salnitrall Flagrat ariseth, where the wrath is dismayed at the Essence of the wa­ters meeknesse; whence the feeling, so also the Lustre of the fire ariseth.

5. For that water which is devoured in the fire is dissolved into a Spirituall oyle, in which the fire shineth; and out of the oyle proceed­eth the Aire, viz. the moving Spirit of the fire which is motive in the fire.

6. The Aire is nothing else, but the moving life, where the Speak­ing Word doth diffuse it selfe in the water-Source through nature, [Page 57] through the powers of nature, through the fire, in the oyle of the na­ture of the light: it is the fires life: but it is mortified to the fire, and yet it is made manifest by the fire; it is the life of nature according to the property of meeknesse.

7. Thus Or by, or with. in the enkindling of the fire in the light of the fire, which is the light of nature, foure Properties are to be understood, viz. a fiery, an airy, and an oyly wherein the light is manifest, and a watry; all which, doe originally spring forth out of the first desire to nature; in that the free Lubet introduceth it selfe into a desire, and nature: and they all display themselves through the fire into a moving life; and yet there is no intellective life, but onely Properties to the true life: the intellectuall life is the Spirated Word which manifesteth it selfe through the properties: these properties are impressed in the CreaT; that is, in the Verbum Fiat, and brought into an Essentiality; wherefrom is come a Sulphur Salnitri, that is; a Magicall Astrum, in manner and mode as the Minde of man is; which also hath thence its Reall Originall.

8. This Salnitrall and Sulphureous property, was brought forth out of the third dayes worke, viz. out of the fire- flagrat; and thence the fourth motion is arisen, viz. the Mercuriall, which the Fiat hath amassed, and impressed it into it, and made it visible, which are the Starres; which are nothing else but properties of the powers of na­ture▪ whatsoever narure is in a little Sparke in it selfe, that the whole Astrum is in its Circle; and what nature is in its hiddennesse, and Se­cretnesse, the same the Astrum is, in an open working life: under­stand it thus.

9. Each Star hath the property of all Stars in it but hidden in nature, and it is manifest onely in one sole Property: else, if the whole nature were manifest in each thing, then all things, and Essences would be but one thing and Essence: and therefore God hath by his Speaking Word moved the Sulphur Salnitri according to the properties, that the distinct Severation might be manifest: and this manifestation is a Mercurius; for the the Eternall Speaking Word, which is called God, hath mani­fested his voice or will, through nature.

10. Therefore the whole Astrum is a pronounced voice (or breathed tone) of the Powers, an expressed Word, which doth againe give forth from it selfe its spiration and speaking out of the Properties; it is an Eccho out of Gods Love and Anger; out of the darke and light world.

11. Next the Stars. After the Astrum are the foure Elements, which also have their Originall out of this fountaine: which also, have their mutuall Spira­tion [or outbreathing]: they also speake forth their properties out of themselves, and they are as a Body of the Stars: for they speake, or breath forth from themselves, a corporeall Essence; and the Stars doe breath forth a Spirituall Essence: and this twofold Essence ruleth mu­tually in the visible world, as body, and Soule.

12. And we give you this rightly to understand, in each Element there lieth a whole Astrum, the fire hath a whole Astrum in it, and also the aire, wrter, and earth: but it is not manifest in them: therefore God hath enclosed [or encircled] the Place of this world with a ma­nifest [Page 58] Astrum: that it might enkindle the other Astrum in the foure Elements, that the manifest Astrum might worke in the hidden Myste­sterie, viz. in the Astrum of the foure Elements, and procreate wonders; for so a wonderfull figure and Property may be produced out of a thing, which otherwise is impossible for nature to doe, in its owne [naked] Selfe.

13. Also we are to know that there is an Astrum in the divine Ma­gick; which is the fountaine of the Eternall Minde of the Abysse, whence nature, and all Essences are arisen: likewise there is an Astrum in the manifest heavenly world, and also an Astrum in the darke hellish world: and these Or Constel­lations. Astrums are but one onely Astrum, but they are Se­verized into distinct degrees and Principles; that which is in the out­ward world open and manifest in the Figure; the same is manifest in Power in the Spirituall world, and not in formes.

14. And we understand; that the Verbum Fiat on the fourth day moved the fourth Property of nature, viz. the fift Essence, and opened it out of the Sulphureous property out of the fire- flagrat, viz. out of the third Property: and thus an Astrum became manifest in the Aire which are the visible Stars: and an Astrum in the fire, which is the ra­tionall life of all Creatures: and an Astrum in the water, which is the vegetative life: and an Astrum in the Earth, which is the wrathfull Earthly life.

15. The Fiery, [ viz. Astrum,] giveth Soule; and the aiery, Spirit; the watry, affordeth the mansion of the soule and the Spirit, viz. bloud; wherein the Tincture of the fire and light dwelleth; and the Earthly, giveth flesh: and every of the foure Astrums, giveth a Spirit, and body according to its Property: onely God hath thus associated one unto another, that the one might be manifest in the other, and be joyntly together one body: like as all the foure Elements are onely one Ele­ment but they divide themselves into foure Properties according to the Centre of nature.

16. These foure Constellati­ons. Astrums doe procreate out of themselves their Of­ficer, viz. the outward nature, that is, the Soule of the outward world, as a constantly enduring Minde; wherein lieth the Omnipotency, as a manifest great Mystery: in this Officer God hath awakened and raised a King, or as I might set it down by way of Similitude a nature-God with six Counsellers, which are his assistants: that is, the Sun with the other six Planetick Stars, which were spoken forth out of the seven Properties out of the place of Sol; and in the Speaking were intro­duced into a rouling Sphear according to the Property of the Eternall Generation in the Centre of nature: and this was opened in seven de­grees out of the birth; where the first degree of the motion in the light of nature, (from the inward Spirituall fire and light world) was the Sun, which receiveth its Lustre from the Tincture of the inward fire and light world: it standeth as an opened Punctum to the fire-world.

17. And with the Spiration, the sixfold life of the six degrees of the dayes-workes and formes of the Centre, came forth externally and Severized it selfe, after the kinde and nature of the eternall birth: as first, Venus which is the water-Source out of the meeknesse out of the mortification in the fire, which is a desire of meeknesse By reason of. from the [Page 59] fire, for the fire enkindleth the meeknesse whence is desirous, this is now the love-desire according to the Spirit, and according to its Es­sence, it is water, which water in the metalls affordeth the noble Cor­pus Solis.

18. This Venus, being shee (as to her owne naturall right) is morti­fied to the fire, is submissive, and giveth the holy water; understand as to her own peculiar Property: Water. which is holy in the Spirit, and yet in the Essence it is captivated in the wrath, where it giveth the mate­riall water according to the deadly property: it giveth body unto all the Seven Metalls, and Essence to all the six Planets; which we see in the metalls, for each Planet maketh its Essence in its Property accord­ing to it selfe: as the Sun, in gold; the Moone in Silver; Jupiter in tin; Saturne in Lead; Mercurius in quicksilver; Mars in Iron; and yet it is the Essence of the onely Venus Property: but they give their Power and Spirit into it, and hold the body for their owne, being they rule the same.

19. This Venus Property in the place of Sol sunck downewards in the first Egresse: and the fire-Source above it, is Mars; and out of Ve­nus Property beneath, the heavie Sound, and that is Mercurius out of the Sulphur Salnitri through the water: and upwards out of Mars, the power of the fire and light, that is Jupiter: and beneath from Mer­curius, the Essence of the desire, where Venus comprehends the Es­sence in her fiery desire, as a body of the Powers, that is, Luna: and above Jupiter, Saturnus, viz. the expressed Impression of the first forme of nature.

20. These Properties were spherated in the Spiration, in manner as the birth of nature is in the Essence, which the Verbum Fiat received and amassed into a body, and ordained it for dominion unto the foure Astrums, over which he hath appointed Angelicall Rulers as a Supreame Counsell: which we give onely a hint of heere, being we have spoken thereof at large in another place.

CHAP. XIV. Of the Creation of the fift Day.

1. NOw when God had Opened the Astrum, and foure Elements as a moving life, wherein the Superiour Astrum gave the distinction in the moving life and actuated the foure Astrums in the foure Elements; then he Educed out of the Essence of all the Astrums, and Elements (through the motion of his Speaking Word in the Ver­bum Fiat, the Impresse, or expresse; as the Power of that same life, which was free from the paine, and amassed it through the Verbum Fiat, and spake forth that same life (by the holy Eternall Speaking Word through the Fiat) into formes and shapes, according to the properties of the Astrums in the Spirituall Corpus, in which the Fiat, or the desire attracted the Elements according to the outward Essence un­to it selfe, as a body.

[Page 60]2. And thence were creatures produced in all the foure Elements; in each Astrum according to its Property: as birds in the Astrum of the Aire: fishes in the Astrum of the water: cattle and foure-footed beasts out of the Astrum of the earth, and foure Elements: so likewise Spirits in the fire- Astrum, which also is in the other Elements: and we see very exactly in the difference of the creatures that the degrees of the Astrum [or constellations] are so distinct, and various: for the wormes of the Earth live in the third degree, viz. in the fire-flagrat, in the Sulphur, Mars, and Mercury, in the life devoid of understanding; and whereas they have an understanding [or instinct] by the enkind­ling of the Superiour Astrum, in which third degree in the property, also grass, hearbs, and trees doe stand, and yet they receive assisting influence from the Superiour [Astrum] in the Enkindling, by which they are otherwise qualifyed.

3. And we see, that each kinde hath a Spirit and body according to the Degree of its Astrum; for we understand, that out of one Con­stellation [or Astrum] many kindes of creatures doe proceed: the cause whereof is, that each Astrum hath againe its degrees in it: for there is in each Astrum, whatsoever all the Astra have; but yet in sun­dry distinct degrees in the manifestation; and therefore the Properties in each Astrum are manifold: so also divers sorts of creatures are pro­ceeded from each Astrum, the Spirit of each kinde is from the Astrum, but all kindes must use the foure Elements; for they arise out of that fountaine whence all the Astra doe originally proceed:

4. On the fift day Jupiter hath the dominion the first houre of the day among the Planets: and that, because he hath his Originall in the Creation of the Astrum out of the fift Degree of nature, viz. out of the power of the Sulphureous and Salnitrall oyle, and that on the fift day, this joviall property was opened and educed, out of the fourth dayes property▪ as a pleasant powerfull life, out of all the Constella­tions: unto which life God created all Creatures (except man) each out of the property of his Constellation; out of his Degree; so that they might all live in the Soule of the outward nature, and be under the Government of one Officer; which is the outward Constellation wherein the Sun is chiefe Regent.

5. Each Constellation hath its Compaction of Sulphur and Mercury: the Sulphur giueth Essence, and Mercurius give Spirit into the Essence: and from both these Sal is generated, viz. out of the sharp Fiat accord­ing to the property of Sulphur and Mercury: and out of these three pro­perties, viz. out of Sulphur Mercurius and Sal all creatures entred into a life and creaturall beeing: and now such as the Sulphur was on each place in every Punctum in the property, as was taken or conceived in the Fiat, in the motion of the fift Property, in all the Elements; even such a creature was opened or brought forth, as the Compaction was Coagulated in each Punctum: and so each Kinde had its Spirit and Seed in it, to generate, and bring forth againe.

6. The two Sexes, viz. the male and its female arise from the Separati­on of the watry and fiery Tincture in Sulphur: for the Separation was in the Verbum Fiat: where, out of one Sulphur in one onely Pun­ctum two Sexes came forth out of one Essence, viz. the fiery property [Page 61] in it selfe to a male, and the lights or waters property, to a female, where then both tinctures severed.

7. And as we see, that the fire cannot burne without the water, and the water were a nothing without the fire, and they mutually be­get one another, and also doe againe vehemently desire each other; and their right life consisteth in their conjunction in that they have produced each other and afterwards doe enter into, and mutually em­brace, each other as one; where also they are againe changed in the fire into one: and yet doe againe proceed forth from the fire in one Essence, viz. in an oleous Property, in which they stand in the bond of the highest Love-desire; for their light shineth in the oyle: and as the fire-world desireth the light-world and the light world the fire-world, as Father and Son: the like also is to be understood of the two Sexes.

8. The Female is from the male; as the tincture of the light and wa­ter is from the fire: and they joyntly belong together in nature as one: thus the one may not be without the other, and they have a ve­ry Ardent Longing after each other for the Tincture of the light, viz. Venus Tincture desireth the fires- tincture and the fire the lights, as its Meekning. pleasing delight.

9. For Venus giveth Essence, and the fire taketh the Essence to its life, and yeeldeth out of the received Essence the light; and in the fiery light the oyle, and out of the oyle againe the water and Es­sence; and hence it is that all creatures doe desire copulation each with its owne kinde; and so they doe generate a third, viz. an Assimu­late according to two in one: every Ens brings forth a Similitude ac­cording to it selfe.

10. And we see very clearly that each Kinde is created out of a sun­dry Ens, each out of a different degree: and how each kinde liveth in its mother whence it hath taken its Originall; and that it cannot live in another Degree: as the Beasts upon the earth; which are a limus of the earth and aire: therein they live; and thence they take their food and nourishment; for the Fiat extracted them out of the Earths Property and amassed them in the fift manifestation of the Essence as a Sulphur of the fift Ens; whereon the foure depend.

11. The Birds were created in the Sulphur of the aire, therefore they flye in their mother: also the fishes in the Sulphur of the water: and the wormes in the Sulphur of the Earth: thus each thing liveth in its mother whence it was taken in the beginning, and the contrary is its death.

12. And the Essence, and life of this time is nothing else, but a Contemplation of the inward Spirituall world; what the possibility of Eternity hath in it, and what kinde of spirituall play is in the Ens of the inward spirituall world, accordingly it came forth into a creaturall beeing, out of good and evill, into a Time, and that through the Di­vine Motion.

13. And hereby the Kingdome and Dominion of the Prince of the place of this world was taken from him, for the Ens hath introduced it selfe into another Principle, wherein he cannot be; for he was not made a creature in this Principle, and he hath no life therein, save [Page 62] onely in the property of the awakened wrath in the Vanity.

CHAP. XV. Of the Sixt dayes worke of the Creation.

1. THe Sixt day in the Creation is Friday, on which Venus rul­eth the first houre of the day; which doth rightly signifie unto us the order of the degrees, how the Eterall-speaking Word hath manifested it selfe with nature, through the time; how the Spirit hath brought forth the six Properties of nature into six degrees or dayes, into a working life, and yet hath introduced them all againe into the Seventh, viz. into the Rest, or into the mansion, wherein they should worke; denoting, that all whatsoever they should worke manifest and produce out of the wonders of the Eternall wisdome, should re­enter into the one, viz. into the Rest; which is the Seventh Property; viz. a house of the working life, wherein it should stand as a figure to the Contemplation of the Great Glory of God.

2. Now when God had educed the five dayes of nature through five properties or degrees, into five Constellations, (all which are not indeed Constellations, but a fountaine of an Astrall Property) viz. in­to a Sundry Peculiar heaven; as it might be given and expressed to the understanding: then he did on the Sixt day educe out of the Jo­viall property, viz. out of the fift Constellation, the sixt, viz. he pro­duced out of the Joviall Power, the fiery Love-desire; wherewith the ruleth through all the Constellations: whence it is, that each life doth long after its likenesse; that is, it againe desireth such a creature as each life hath in it.

3. Each life desireth, in this Venus Property, to generate againe, such a creature as it is in it selfe: hence ariseth the strong ardent imagination and fiery desire, that the properties doe againe desire into one, viz. into the fountaine whence they proceeded; for in the same they may ge­nerate the Assimulate of themselves.

4. Now when God had educed this fiery Love-desire out of the Centre through all the properties, then nature was now desirous (in this Love-property) of the likenesse of God, viz. a Similitude accord­ing to, and in the Generation of the holy Love-desire; that so this ho­ly Constellation of the Love-desire, might also be creaturized, and fi­gurized.

5. And being this Love-desire was Educed out of all the properties of nature and the heavens, viz. out of the Verbum Fiat: wherein all the Creatures lay from Eternity in a Mystery; and introduced into a Separation, viz. into a sundry distinct Degree: therefore now the Pro­perty longed to be an Image of all degrees and properties: viz. a living rationall and understanding Image, according to the manifestation of this manifested property.

6. Now said the Speaking Word in the Verbum Fiat; Let us make man: that is out of the Masse or Mixture. Mesh of all Essences; out of the Property of [Page 63] all Powers and Constellations; the Love-desire desired a Limus out of all Essences for a living Image: An Image that may be like and re­semble Us: and let them have dominion over the fish of the Sea and over the fowle of the aire; over the Cattle and over all the Earth, and over every worme (or creeping thing) that creepeth upon the Earth.

7. Understand this thus: the sixt Property of nature ( viz. the Love-desire) was produced expressed or breathed forth out of all the pro­perties, and was the desirous life in the joy, viz. in the light of na­ture: this was not it selfe a Limus; but it was the desire to the limus: for the Speaking Word which God expressed, moved therein: viz. the intellectuall life; God was therein manifest.

8. This manifested word of God, desired in this Love-desire a limus out of the earth, and all the created Essences, out of all the Constellations and degrees, for a Corpus. Body, unto it selfe: therefore God said, an Image that may rule over fish, fowle, beasts, wormes, and over the Earth, and all the Essences of the Constellations: now if it must have dominion therein, then it must be thereout, for each Spirit ruleth in its mother whence it is arisen and proceeded; and eateth of its mother.

9. But heere we must rightly understand this Love-desire in the ex­pressed Word; the expressed Word had in this Venus-desire the desire of all heavens, that is of all entities and properties in it self, viz. the pro­perties of the inward Spirituall holy heaven, which is the mansion of the power of God; and of the outward created heaven with the heavens of all constellations and Elements; yet not essentially [or in substance] but as a Spirituall desire: and these properties, desired in the Spirituall desire to be essentiall.

10. Now the Text in Moses speaketh very clearly and fully: where it saith; and God created man in his owne Image; in the Image of God cre­ated hee him: by the creating is understood the body, which is twofold, viz. a Spirituall body and a Corporeall; for the Venus-desire is a spiri­tuall body, and that which it hath attracted unto it self in the Fiat into the desire of the spirituall body, that is a fleshly body: the Verbum Fiat it self did figurize and forme it into a Spirituall man, out of all the three Principles, viz. according to the inward divine world, both ac­cording to the fiery-light-world and the outward world.

11. And the Spirituall body is the Image of God: which the Fiat cloathed with the Essence out of all the Essences, viz. it cloathed it with the heavenly holy Essence, the heavenly holy Corporality of the in­ward holy Love-desire: and from the outward Love-desire it was cloathed with the limus of the Earth and the other Elements, together with the visible Constellation of the third Principle.

12. The inward holy man was in the heaven of God, and the out­ward man was in the outward heaven a limus of the outward heaven: and the inward man a limus of the holy Spirituall heaven: therefore saith Moses very right; God created man in IN his Image, TO ZVM the Image of God: for, IN (betokeneth that) he was known by the Spirit of God in this Essence from Eternity in the mystery of wisdome as a Constel­lation of Magicall Power: Into this knowledge God introduced the Essence and created the Essence TO the ZVM Image of the Magicall Image of God.

[Page 64]13. Thus understand by the inward creating, the true heavenly Image, viz. an holy Spirituall man out of all the properties of the Angelicall di­vine world: understand the inward body for the one only Element, whence the foure were expressed: and understand the outward man for the outward world with the Stars, and foure Elements viz. fire, aire, water, and Earth, and also for the outward Tincture, which is lincked with the inward in the holy expressed Word, and is onely Severed by a Principle: where also the inward putteth forth an externall life: the inward is holy and the outward [life or Principle] in the Tincture, were likewise holy, if the Curse were not come into it by reason of the awaked vanity: yet if the vanity be Severed Or from. by the Tincture: then it is holy and a Paradise, which shall open it selfe at the End of this world.

14. And Moses saith further: God breathed into man the breath of life, and he became a living Soule: this signifyeth the living, Speaking, under­standing Spirit, out of all the three Principles, viz. out of the inward fire-world; which is manifest through the darke world: and out of the holy light-world, and out of the outward Aeriall world; this is the Soule.

15. The inward fire-breath is the true Eternall Creaturall Soule, and the Lights-breath is the true understanding Spirit of the soul: where­in it is an Angell: and the outward air-breath is the rationall Soule in the vegetative bestiall life, wherewith man ruleth over all the Creatures of this world.

16. As the onely understanding of the Abyssall unsearchable Deity, hath manifested it selfe with three Principles; so likewise he hath breathed in the true life out of all the three Principles into the Created Image: the body is a limus of all beeings, and the Soule is the expres­sed Word, viz. the Power and understanding of all Essences, viz. the manifestation of the divine Understanding.

17. The Spirit of God hath inspired or given in it selfe, from the properties of all the three Principles, into the Created Image: viz. the Father of all Essences hath breathed or spoken forth the Spirit out of all the three Principles through his Eternall Speaking Word out of the whole Essence of the Powers; or as I might set it down, he hath in­spoken it, viz. the Egressed Sound or expressed voice of the under­standing; which through the motion of God did Educe and manifest it self, through the Eternall and Temporall nature; the same [Spirit] God did again in▪ Speake or as the Text in Moses hath it, breath in to this onely Image, for a Ruler of the body and all other Creatures.

18. And the Soul in its reall life and understanding, consists in three Kingdomes: the first is the Eternall nature, viz. the Potent might of Eternity, the dark and fire-world, according to which God calleth himself a strong zealous Angry God and a consuming fire, in which the Devill hath wholly plunged and diabolized himself.

19. The Second is the holy light-world, where the Eternall under­standing hath displayed it self through the fires-sharpness, in the light of the great fiery Love-desire, and turned the wrathfu [...]l dark and fie­ry property, to a Kingdome of joy; which is the true manifestation of the Deity; and its called the holy heaven of the Angelicall delight, and blisse.

[Page 65]20. The third Kingdome or world, is the outward Astrall and Ele­mentall Kingdome, viz. the aire, with its domineering Constellation, wherein all the five outward Constellations rule, viz. the Superiour, and the inferiour of the foure Elements: out of which [constellation] the five Senses take their Originall: wherein the vegetable and reaso­nable life consisteth: this is the animall [or bestiall] Soule; which ruleth over all the creatures of this world; so also over all the out­ward heavens or Constellations; and over all the Earth, or Essences of the outward world.

21. Understand it thus: the fire-breath out of the first Principle ruleth in its Originall, viz. in its own mother, whence the Spirit of God amassed (or moulded) it, viz. in the Centre of the Eternall na­ture; in the Might of the darke-and fire-world: and it is the Cause of the light life: and also of the air-fire: if that were not, none of the other would be neither.

22. And the lights-breath ruleth in the Second Principle, viz. in the holy Kingdome of the manifested Power of God, which is the Man­sion of the holy Spirit of God, the Temple of God, viz. in the heaven­ly holy Essence; understand in the holy Spirituall body of the holy Pure Element, which with its properties standeth in equall weight and measure; as a fit prepared Instrument of the Spirit; wherein he mani­festeth Gods wonders out of the Eternall wisdome, and introduceth them into the melody of joy, viz. into the holy harmony of the Eter­nall Speaking Word of God, into the divine Kingdome of joy, viz. into the manifestation of the divine Powers; in which the holy Spirit is the true Musician.

23. And the air-Spirit hath dominion also in its mother whence it ruleth over the outward world over the figure and Similitude of the inward world, viz. over the outward Mystery of time, and manifest­eth its mother, which is brought forth out of Eternity into a time, to the Contemplation of the Wonders of the wisdome of God.

24. And yet they are not three Souls, but onely one; yet it stand­eth in three Principles; viz. in the Kingdome of Gods Anger, and in the Kingdome of Gods Love, and in the Kingdome of this world; and if this were not, then it could not be said, the soule went into heaven or hell, if Heaven or Hell. they were not in it; when the Air, viz. the outward King­dome of time doth leave it, then is the Soule manifest either in the dark fire-Kingdome of God, or in the holy Kingdome of light, in the Love-fire of the Power of God; whereunto it hath given up it selfe in this life-time, therein it standeth, when it foregoeth the outward life.

25. And we are in no wise to thinke, that the soule is God hims [...]lfe, (who is neither nature nor Creature, also dwelling in nothing save onely in himselfe, and yet dwelleth through all things, and is neither f [...]r off or nigh unto any thing): but The soule. it is the expressed Word; the Formed Word; it is the Spirit and the life of the three Principles of di­vine manifestation; but if it were God, then it were immoveable, un­controuleable, and no judgement could passe upon it.

26. But a judgement may passe upon it, if it departeth out of that Order wherein God introduced it in the beginning; if it goeth out of the divine harmony, out of the Order of the manifested word of Gods [Page 66] Power: if it doth manifest or produce another will in it selfe, viz. other properties, out of the Strong Might of the Eternall nature.

27. The whole man with body and Soul, is threefold; and yet but one onely man: the body is out of a threefold Essence: and the Soul is out of a threefold property of the Spirit: an example thereof you have in the fire light and aire: the fire hath another property then the light and aire have; the fiery body is the Eternall Constellation, viz. the Magicall Constellation, the Great Mystery, out of which the out­ward Constellation was produced, and brought into a creaturall Beeing.

28. The fire-Spirit, viz. the fiery Soul dwelleth in the fiery Spirituall body: And in the lights body (which is from the holy Element, viz. from the true heavenly Image, which consisteth in a Spirituall Sulphur Mercurius and Sal) dwelleth the holy Soule, viz. the true Spirit of the soul which is of a Temple of God: and in the outward Body (which is a limus of the Earth and the other Elements) viz. in the outward Constellation of the five Sences, the outward Soule, viz. the reall Spirit of the outward world; doth dwell.

29. Each Property of the Soule hath a Corporeall property in it self, which may be called an heaven, viz. a Sundry Speciall Magicall Astrum: As the fiery Property of the soul hath a body from the inward Con­stellation of the darke and fire-world, which is a Spirituall Body.

30. And the Or light. Lucid Property of the Soul, hath a spirituall oleous, and watry Body, wherein the two properties, of the highest Tincture of the fire and light doth open the Lustre and beauty of the Colours wonders and vertue of the divine wisdome: this water is the water above the Firmament, of which Moses speaketh; and this oyle is the holy Oyle of the divine Powers, and this was a usuall Type in the old Testament, in that the reall oyly body of the heavenly property, did disappeare in Adam in the awaked vanity, God ordained the Type of the new Regeneration with an unction of Oyl, wherein he pow­erfully wrought, through the promised Covenant, as in a Type.

31. The Third outward Property of the Soul, hath likewise every way, such a body of many Constellations in it, as the inward proper­ties; all which multiplicity of properties, may be called heavens: for each property of the outward body hath a Magicall Constellation: as there is a body of the Sulphurean Constellation of the Earth: also a Body or Constellation of the Mercuriall poysonfull life: also a body of the Salt-Powers of Bodies: also a body of the soul of the outward world, viz. of the upper Created Constellation; all according as the outward Powers of the outward soul are: thus each Power hath a Corporeall property in it: and thus also the inward Powers of the Spirituall Property, are to be understood with the inward body.

CHAP. XVI. Of the difference of the Heavenly and Earthly Man.

1. WHen we consider the Image of God which God created in Paradise unto the Eternall uncorruptible life, then we can in no wise say of the grosse fleshy Image, that the grosse property of the earthlinesse is the Image of God, which can possesse the holy world: for it is not of the same Essence and Ens; whereof also Christ speaketh John 6. The Spirit is life; the flesh profiteth nothing: also flesh, and bloud shall not inherit the Kingdome of Heaven: and yet verily the true Body is coucht in this bestiall grosse property; as the Gold in the Oare.

2. All that is Earthly on man, that is bestiall and corruptible, and not man; Albeit God created Man an externall body out of the limus of the Earth: yet it is not to be considered of us, as now it is; for the true humane Body according to the inward world, is a Spirituall Sulphur, a Spirituall Mercurius, and a Spirituall Sal: each property of the Soul hath a Coporeall or Essentiall quality on it.

3. God created such a Body, as the Soul was in its Essence, viz. in the Spirated Word of the understanding; and breathed the Soule thereinto for the Understanding; also the outward Sulphurean body, is in no wise the Grosse Beast, which passeth away and returneth not againe; the true reall body which is hidden in the Grosseness, is a spi­rituall body, in comparison to the Grossenesse: it is created in deed in flesh and bloud; but in a fixed stedfast [uncorruptible flesh and bloud.]

4. By the Lust and Imagination of Adam, the Grosseness was mani­fest; the True outward body is a Sulphureous, Mercuriall, and Saltish Property; a pure Essentiall Power according to the nature of the Soul: That which the Soule is in the Spirit, the same is the true humane body in the Essence, as a mansion of the Soul.

5. All the Properties of the inward holy Body, together with the outward, were (in the first man) composed in an equall harmony, none lived in selfe-desire, but they all gave up their desire unto the Soul, in which, the divine light was manifest, as in the holy heaven: the light shone through all the Properties and made an equall Tempera­ture in the properties: all the properties gave their desire into the light, viz. into the manifested sweetness of God, which penetrated all the properties; in which Penetration they were all Tinctured with the Sweet Love: so that there was nothing but meer pleasing relish Love-desire and delight betwixt them.

6. The inward holy Corporallity Of. from the pure Element penetrated through the foure Elements, and held the limus of the Earth ( viz. the outward Sulphureous body) as it were swallowed up in it selfe; and it was really there, but in manner as the darkness dwelleth in the light, and yet its darknesse cannot be manifest for the light, but if the light extinguisheth, then the darknesse is manifest.

[Page 68]7. Thus the inward man held the Outward captive in it selfe, and penetrated it, as a fire through-heats an Iron, that it seemes as if it were all fire: but when the fire goeth out, then the dark swart Iron is manifest.

8. Thus likewise was the first man when he stood in Paradise, in his fixed condition, in manner, as time is before God, and God in the time; and they are distinct, but not parted asunder: as the time is a play before God, so also the outward life of man was a play Before. unto the inward holy man, which was the reall Image of God.

9. The outward Spirit, and Body, was unto the inward as a wonder of divine manifestation, according to the fire-darke-and light world, a mirror of the Great Omnipotence and Omniscience of God: and the in­ward was given unto it for a Ruler, and Guide.

10. As God playeth with the time of this outward world, so like­wise the inward divine man should play with the outward in the manifested wonders of God in this world, and open the divine wis­dome in all Creatures (each according to his Property) so likewise in the Earth in stones and metalls, in which also there is a two­fold Essence, viz. one from the originall of the fire-dark-world, and one of the Originall of the holy-light-world.

11. All this was given him for his play: he had the knowledge of all Tinctures: all was subject to him, he ruled in heaven and earth and over all the Elements, so also over all the Constellations; and that because the divine Power was manifest in him: no heat nor cold did annoy him; as a Tincture penetrates a body and preserves it from sickness, and as the warmth of the Sun defends the body from cold; so likewise the highest Tincture of the fire and light, viz. the holy Power of the inward spirituall Body, penetrated the outward Body of flesh and bloud, and took every outward Elementall properry, as also the limus of the Earth, into its preservation or protection.

12. For as there was a Temperature in the body of the inward and outward man: so likewise there was nothing without the Body that could either destroy, or annoy this Temperature: as Gold indures in the fire, and as a Tincture penetrates all things, and yeelds or gives way unto nothing; so likewise, man was not subject unto any thing, save onely and alone to the onely God, who dwelt through him, and was manifest in him with rhe Power of the holy Essence; and this was an Image and likenesse of God, in whom the Spirit of God inhabited.

13. Reason will understand us amiss, and say, I speak of a twofold man: but I say no! I speak onely of one onely man, which is a likenesse according to God, viz. according to the manifested God; according to the expressed Formed word of the divine Power; of divine un­derstanding.

14. As all things are in God Text in Es­sence. Essentially, and yet he himselfe is not that very Essence; and yet that Essence ruleth every Essence according to its Property; so likewise the inward spirituall man is an Image of the formed Word of divine Power, and the outward an Image of the inward, viz. an Instrument of the inward; as a Master must have an Instrument wherewith to finish and performe his work; so likewise the outward man from the limus of the Earth and foure Elements, with [Page 69] its outward Constellation, is onely an Instrument of the inward, wherewith the inward frameth and maketh what the inward Spirit of the soul willeth.

15. As we see that the Will is the Master in all purposes and under­takings; and see further, that the inward man hath divine will and desire, but the outward a bestiall will, which is so by reason of the fall: the whole man is but one onely man: but his property lyeth in Sundry degrees according to the inward and outward heavens, viz. ac­cording to the divine manifestation through the Seven Properties of Nature.

CHAP. XVII. Of Paradise.

1. MOses saith; that when God had made man, that he planted a Garden in Eden, and there he put man, to till and keep the same: and caused all manner of fruits to grow, pleasant for the Sight and good for food: and planted the Tree of Life also and the Treee of knowledge of good and evill, in the midst.

2. Heere lyeth the vaile before the face of Moses; in that he had a bright shining Countenance, that Sinfull Israell cannot look him in the face; for the man of vanity is not worthy to know what Paradise is; and albeit it be given us to know it according to the hidden man: yet by this description, we shall remaine as dumb, to the Beast, but yet be sufficiently understood by our fellow-schollars.

3. The Garden Eden was a place upon the Earth where man was Tempted: and the Paradise was in heaven; and yet was in the Garden Eden; for as Adam before his Eve [was made out of him,] before his sleep was as to his inward man in heaven, and as to the outward, upon the Earth; and as the inward holy man penetrated the outward, as a fire through-heats an iron: so also the heavenly Power out of the Pure Element penetrated the foure Elements, and sprang forth through the Earth, and bare fruits, which were heavenly and Earthly, and were qualifyed [sweetly Tempered] of the divine Power: and the vanity in the fruit was held as it were swallowed up, as the day hideth the night, and holdeth it captive in it self, that it is not knowne and ma­nifest.

4. Paradise was nothing else but the Seventh dayes property; the heavenly Essentiality of the second Principle is couched or shut up in the Earth, the curse of God hath hidden it, it budded (in the beginning of the world) through the Earthly Essentiality, as the Eter­nity is in the time, and the divine Power is through all things; and yet is neither comprehended or understood of any earthly thing in selfehood.

5. But in Paradise the Essence of the divine world penetrated the Essence of time, as the Sun penetrates the fruit upon a tree, and effe­ctually works it into a pleasantnesse, that it is lovely to looke upon and good to eat: the like also we are to understand of the Garden in Eden.

[Page 72]6. The word Ede ex­pounded ac­cording to the Language of Nature. Ede is nothing else, but what Moses saith of the Earth: that it was Void. eed, and empty: that is, it should not manifest its Might according to the wrath of vanity, it should be still, as a mother to bring forth: for the internall would rule through the externall, as the Spirituall world through time, heaven through the Earth; the Earth was empty without fruit: but the heaven was its husband, which made it fruitfull, and bare fruit by it untill the Curse, where heaven did hide [disappeare, or withdraw] it self, from the Earth.

7. The whole world would have been a meer Paradise, if Lucifer had not corrupted it, who was in the beginning of his Creation, an Hierarch in the place of this world; but seeing God knew well, that Adam would fall; therefore Paradise sprang forth and budded onely in one certaine Place, to introduce and confirme Man therein; whom, (albeit God saw that he would again depart thence,) he would againe introduce thereinto, by Christ, and establish him anew in Christ, to Eternity in Paradise.

8. For Lucifer poysoned the first Paradise with his false and wicked desire, therefore God promised to regenerate it anew in Christ; for the seventh day which God appointed for Rest, is nothing else but Paradise regenerate anew in the Spirit of Christ in the humane pro­perty, wherein the poore soul shall rest Eternally from the Source of the six dayes-workes, viz. of the six properties of the life.

9. Also it is the Seventh time or manifestation of God, in which the Mystery of Gods Kingdome shall be finished, when it shall be againe Pure in the place of this world, when heaven shall be again manifest in the world, and the Devill driven out with his Text evill Essence. wickednesse: wherein­to no unclean thing shall any more enter; for this world, in which, Adam was, before his Eve, must againe returne, as it was, before the Curse, in which, Righteousnesse shall rule: but the vanity shall be purged away through the fire of Gods Anger, and given to the dark world.

10. But that Moses saith, the Tree of life stood in the midst of the Garden; and presently next after setteth down, and the Tree of Knowledge of good and Evill: Heere lieth the vaile before his eyes, that the earthly Sinfull man, cannot behold him; for he is not worthy of it; for his earthliness in the Curse of the bestiall vanity, shall not inherit Paradise.

11. The precious Pearl lieth in [the knowledge of] the difference of the two Trees; and yet it is but onely one, but manifest in two King­domes for the Tree of life standeth wholly in the midst of the Garden: for it standeth in two Principles, in the midst, viz. in the holy world, between the Eternall dark world of Gods anger, where God is an an­gry zealous God, and a Consuming fire; and the outward visible world.

12. The holy Power of God in the Tree, was the middlemost Kingdom, and Paradise was the outermost Kingdom; for the middlemost penetra­ted, the outermost and manifested it self with the outward; this was the Knowledge of the Good; which Adam should have as little known, in its Originall, as the Evill: he was created for an Instrument of God, with whom God would manifest his wonders in figures; he should onely keep a child-like minde, and be resigned unto God.

13. Now the Tree of the Knowledge of evill, was the dark world, which [Page 73] also was manifest on this Tree; likewise the vanity, as As at this Day. now it is; all earthly fruit▪ was manifest therein▪ therefore Moses distinguisheth the Tree, and saith, the Tree of life; thereby he understandeth the pro­perty of the Eternall life in the Tree; viz. the Second Principle; and by the words of the Tree of the Knowledge of Good and Evill he Or mean­eth. under­standeth the wrath of the Anger of God, which was manifest by the Essence of the outward world, in earthlinesse in this Tree, of which Adam should not eat; for he should Or eat. have eaten with the inward mouth, and not with the Earthly desire but with the heavenly, for he had such fruit growing for him, which the inward mouth could enjoy ▪ indeed the outward mouth did also eat thereof, but not into the wormes Carkasse.

14. For as the light Avalleth. swalloweth up the darknesse, so the celestiall swallowed up the Terrestriall, and changed it again into That, whence it proceeded; or as the Eternity swalloweth up the Time, and in it, is as a nothing; so likewise there were two Centres in Adams mouth, for the Kingdom of God stands in Power; and Adam also before his Eve stood in the Kingdome of God, for he was male and female with both divine heavenly Tinctures: and neither the Fires or Lights Tincture or desire, should be manifest in him, for they should stand in Equall weight [in the true Temperature] resigned Or to▪ in God.

15. But in the Tree of the Knowledge of good and Evill; the properties, viz. of Gods Love, and also the earthlinesse, as it is at this day in the Curse, were peculiarly manifest, each in it self, and did eagerly put themselves forth, that is, they were departed out of the likenesse out of the equall harmonious Accord; and all the three Principles were each of them, in an especiall manner, manifest in this Tree, and there­fore Moses calleth it, the Tree of the knowledge of good and evill.

16. Reason saith: wherefore did God suffer this Tree to grow seeing man should not eat thereof? did he not bring it forth for the Fall of man? and must it not needs be the cause of mans destruction? This is that, about which, the high schooles contend, and understand it not, for they goe about to seek and apprehend the inward in the outward, and it remaineth hidden and dead unto them, they understand not what Man is.

17. Man was created out of all the three Principles; and was placed in the principle, in the properties of the inward and outward world, in equall number weight and measure: none of the Principles did ex­ceed the other: there was an agreeing harmony: the Divine light temperized all the properties, so that there was a mutuall melody and play of unanimous Love between them.

18. The Fiery dark world rejoyced in the holy light-world, and the light-world in the outward [world], as in its manifestation; again, the outward world joyed it selfe in both the inward worlds; as in its life: and there was a meer pleasing harmonious will, pleasure, and sweet delight, between them: the Mercury, viz. the Sounding, hearing, and feeling life, viz. the manifestation of the divine Word in the Fiat, did mutually penetrate all Essences, in a very exceeding joyfull Pro­perty.

19. The property or essence of all the Three worlds reached Or set their desire upon the light. with [Page 74] the desire after the light; and in the light the expressed Word was holy; this holy word gave its power and vertue to the Sound of the inward dark fireworld; and also into the Sound of the outward Elemen­tall world; viz. it gave it selfe into the inward fiery Word, or life, and also into the outward earthly life.

20. Thus the holy divine World was predominant through all the three Principles of the humane Property, and there was an Equall Ac­cord; and no Enmity or opposite will was manifest betwixt the Prin­ciples, but a meer harmonious affection and inclination of will, pleas­ing relish, ravishing melody, sweet Smell, a friendly smiling, and most pleasant Aspect, a meek and kinde sence, and mutuall fruition of delight.

21. For, Man was on the sixt day, taken and created unto a divine likenesse and Image in the sixt manifestation of the Seven properties of the divine harmonious manifestation in the Expressed Power, which hath diffused and manifested it selfe through the fift property, viz. through the fiery Love-desire; his true lifes-Centre was the fift pro­perty of the Eternall nature, viz. the fiery Love-desire; which held the Fire, and darknesse, hidden [or shut up] in it self, and used it to its joy and delight.

22. But it is very needfull for us to understand aright in this place, whence the desire to fall away from the Equall Accord did arise both in the Hierarch Lucifer, and also in Adam the second Herarch or Royall Prince in the Divine Image.

23. When the Eternall Onely God once moved himself through the Eternall Spirituall nature, viz. in the Eternall great Abyssall Mystery, and Comprized [or amassed] this Mystery into a Circumference or Place, to manifest his great wonders; and introduced the Eternall wis­dome into a formall visible contemplation, and manifested all the seven Properties of the inward Eternall Spirituall world, and introduced them into a Creation of the Angells; then all the properties were moved, and affected, and each desired to be in a Creaturall forme, in the Place, so far as the Verbum Fiat, had Or given it selfe in. put it selfe forth to motion and manifestation.

24. And the Angelicall Princes also with their Legions, were taken and created out of the properties in the Verbum Fiat; even from the first Centre where the Eternall Lubet betaketh it selfe into a desire, and introduceth it selfe into nature, unto the most externall manifestation, each hierarchy in its heaven or Property.

25. But being Lucifer, was in his Creation or formation of the pro­perties apprehended in the Principle of the Property, where the En­kindling fire ariseth, where the light is manifest, thereupon he became so Aspiring in himselfe, as the most Mighty Prince; and being in the root of his Creaturall Originall, he understood the great Magicall Con­stellation, viz. the Mystery of the Ground of all beeings, but yet in the dark property, which yet was now moved and affected; which Magi­call constellations also Or would be. desired to be manifest and creaturall in the darke world) thereupon it set its desire upon this mighty Prince and Hierarch.

26. And hee, viz. Lucifer, turned himselfe away from the divine light [Page 75] into the fiery Mystery, towards the darknesse, whence the fire ariseth; and so the Magicall Astrum of the Grand Mystery of the dark world, apprehended him; for, his desire, which the Verbum Fiat had extro­duced through the fire in the light, turned it selfe back againe there­into, and would be like the Creatour of all beeings, and change him­selfe and the Essence according to his owne pleasure.

27. Thus he contemned the meeknesse in the light, viz. the Second Principle, which [ariseth] through the fire-death, (where the wrath or the Spirituall Essentiality of the wrathfull dark Property, dyeth in the fire; and out of which death of Devoration, the Second Princi­ple, viz. the holy Love-world of great meekness and humility, is ge­nerated) and went back into the first Principle, viz. in magiam natu­rae into the Originall of the Eternall Nature; and would be an Om­niscient Artist: he would rule and domineer, in and above the whole Creation, and be a Co-former in all Properties.

28. Thus the light was extinct to him, for he made his Angelicall Es­sence which stood in great meeknesse and in fiery Love-desire, wholly rough, Austere, cold, wrathfull and fiery, in the darke wrathfull pro­perty; and the properties of Enmity instantly arose in him, for, in the light they could not be manifest; but when the light extinguished they were manifest; and he became a Devill and was driven out of the Angelicall world out of his own heaven of the Second Principle.

29. Thus we are to know, that the fall befell him from his creature, for had he not turned away his creaturall desire from the divine meek­ness and Love, in Pride, and stubborne will to rule in the Matrix of the Pregnatresse which tooke him as a Player; he had remained an An­gell: had he continued under Gods Love-Spirit and will, then his an­ger-Spirit and will, had not captivated him.

30. But seeing he hath freely and willingly broken himselfe off from Gods Love-will; he hath now Gods Anger-will in him, wherein he must be a Manifestour and worker of the darke worlds Property, for it would also be creaturall; Heere it hath a right captive, that can ar­tificially act in Apes-sport; and now as the darke world is in its pro­perty in its desire; such is also its Hierarch or Creaturall Prince.

31. And heere it is very requisite for us to know aright, how man came to fall. Man was created in the stead and place of extruded Lu­cifer, understand the inward Spirituall man; he was created in the same heaven according to the inward humane Soul, and should pos­sesse the Hierarchy which Lucifer had lost; and hence the Devills Envy against man is arisen.

32. But seeing God did well know; that the Devill would Tempt him, and not beteem him that honour; the deepest Love of God ( viz. the high Name Jesus out of JEHOVAH) hath freely given it selfe here­in, to regenerate this Hierarchy which Lucifer had defiled; and to purge it through the fire, and to introduce his highest Love thereinto, and to overcome the wrath (which Lucifer had awakened) with Love, and change it again into divine joy, viz. into an holy heaven; Or unto which end the last judg­ment is ap­pointed. in which place the Last Judgement standeth: and this is that which Saint Paul saith, Man was chosen [or elected] in Christ Jesus before the foun­dation of the world was laid.

[Page 76]33. And for this end, God created man out of three Principles in One, that [being] he did not live wholly in the Place of Lucifer, that so he might help him; for God saw very well, according to the pro­perty of his wrath, that Man would fall; but he would bring him again through and in the Name Jesus through the corruptible Death, into the Royall Kingdome whence Lucifer was fallen; in whose stead the Man Christ God and man in one Person, should sit as an Hierarck, high Priest, or the Great Prince of men, in the Name and Power of Jesus out of JEHOVA.

34. Therefore we are heere rightly to consider of the fall of man; how he stood in Paradise and was tempted; and what the Paradise was; man stood in three Principles, which indeed stood in man him­selfe, viz. in body and Soul, in equall Accord and harmony, but not without him; for the dark world hath another desire then the light-world; now the Image of God stood between three Principles; all which three did set their desire upon this Image; each would be manifest in Adam, and have him in their Dominion for a Ruler, and manifest their wonders through him.

35. But hee viz. the man, should have introduced his desire onely into the Sixt Property of the divine manifestation, wherein he was cre­ated to an Image of God; he should be wholly resigned to God: he should onely live in the manifested Divine Word, in obedience to God, and not enter into his own will, but introduce his desire into Gods will, viz. into the sixt Property; that so the manifested Word of God might be his will, knowing, and Doing: even as the holy Angells doe so live and rejoyce onely in the Divine Will, and melodise in the ho­ly Ghost, as he doth open and manifest himself in them according to the Divine wisdome; and thus they live, will, and Act, with a child-like minde and will.

36. Paradise, or the Garden in Eden did indeed stand with its pro­perties, in equall Concord as to man: but the properties were in them­selves an Awaked hunger, each in it selfe; which verily the Divine light did againe intoduce into a Temperature: but the Devill opposed man, in his Enkindled Envy, and insinuated his venemous Imagina­tion into the humane Property, and Enkindled the humane proper­ties in the Centre in the first Principle of the Souls Property, wherein the Soul standeth in like Essence and Beeing, with the Angells and Devills.

37. Whence Adams Imagination, and earnest hunger did arise, that he would eat of the Evill and Good, and live in his own will; that is, his will departed out of the equall Concord into the multiplicity of the properties: for he would prove, feele, taste, heare, smell, and see them; as the Devill did perswade them also in the Serpent; they should be as God and their eyes should be open in the properties, which also hap­ned unto them in the Fall, that they knew tasted saw and felt Evill, and Good: whence arose unto them sicknesse disease, paines, and Cor­ruption [or the dissolution of this carkasse.]

38. And being the Divine Providence, did afore know that the De­vill would tempt man, Note. and bring him into strange lust; least he should long after the Centre of the dark world, and become a Devill as Lucifer [Page 77] did, God did represent unto him, the Tree of life, and of the knowledge of Good and Evill, wherein the dissolution of the outward life was manifest.

39. For it was long of Adam, when he was yet in Paradise, when he lusted after vanity, and brought his Imagination into the Earth, viz. into that Essence, whence the limus of the outward body was ex­tracted; and desired out of his mother to assay of the Enkindled va­nity which the Devill had inflamed, thereupon the Fiat drew him forth such a Plant out of the Matrix of the Earth, whence also it had extracted Adams body, so that Adams hunger, had to eat.

40. For the Essence in the Tree of the knowledge of Good and Evill, and the hunger of the desire in Adam, were alike; what he de­sired was represented unto him by the Fiat; Adams Imagination was the Cause of it.

41. Reason saith; wherefore did God suffer it to come to passe? Christ said, if you had Faith as a graine of Mustard-Seed, and should say to this Mountaine be cast into the Sea, it should be done: I preethee, was not the Souls spirit sprung forth out of the Great Divine Omnipotence out of the Centre of the Eternall Spirituall nature, whence all Beeings were created, and should it not then be potent?

42. He was a fire-spark of Gods Might, but when he was formed into a creaturall beeing of the Creatures, he withdrew into Selfe lust, and brake himself off from the Universall Beeing, and entred in­to a selfefullnesse, and so he wrought his own destruction, and this he had had, if Gods Love had not redeemed him.

43. The Soules power was so potent before the vanity, that it was not subject to any thing; and so it is still powerfull, if the understand­ing were not taken away from it: it can by Magick alter all things whatsoever are in the outward worlds Essence, and introduce them into another Essence, but the vanity in the outward Aires Domini­on hath brought a darknesse thereinto, so that it doth not know it selfe, the Curse of God hath cast the defiled childe into the dirt, that it must pray for a Laver; and must be in this life time its own Enemy, that it may learne to be humble, and continue in the divine Harmony, and not become a Devill.

CHAP. XVIII. Of the Paradisicall Dominion life or condi­tion. State, shewing how it should have been if Adam had not fallen.

1. I Know the Or Sophist. Sophister will heere cavill at me; and cry it down as a thing impossible for me to know; being I was not there, and saw it my selfe: To him I saw, that I in the Essence of my Soul, and body, when I was not as yet I, but when I was in Adams Essence, was there, and did my selfe foole Negligently lose. away my Glory in Adam; but be­ing Christ hath restored it againe unto me, I see in the Spirit of Christ, [Page 78] what I was in Paradise; and what I am now in Sin, and what I shall be againe: and therefore let none cry it out as a thing un-knowable; for although I Indeed know it not; yet the Spirit of Christ knoweth it in me; from which knowledge I shall write.

2. Adam was a A husband and also a wife. Man, and also a woman, and yet none of them [ di­stinct] but a Virgin full of chastity, modesty and purity, viz. the Image of God: He had both the Tinctures of the fire, and light, in him; in the Conjunction of which, the own Love, viz. the Virgi­neall Centre stood; being the faire Paradisicall Rose-Garden of delight, wherein he loved himselfe; as vve also in the Resurrection of the Dead shall be such; as Christ telleth us: Matth. 13. and 22. that we shall neither marry, nor be given in marriage, but be like the Angells of God.

3. Such a Man, as Adam was before his Eve, shall arise and againe enter into, and eternally possesse Paradise, not a Man, or Woman; but as the Scripture saith, they are Virgins, and follow God, and the Lamb, they are like to the Angells of God, yet not onely pure Spirit, as the Angells, but in heavenly bodies, in which the Spirituall Angelicall body in­habiteth.

4. Seeing then Adam was created in Paradise to the Life Eternall in the Image of God; and God himselfe breathed his life and Spirit, into him; therefore we can well describe him, how he was in his inno­cency, and how he fell, and what he is now, and shall againe be at last.

5. If God had created him Or for. unto the Earthly corruptible, miserable, naked, sick, beastiall, toilsome life, then he had not brought him in­to Paradise; if God. he had desired [or willed] the bestiall copulation, and propagation, then he would instantly in the beginning have cre­ated Man, and woman, and both Sexes had come forth in the Verbum Fiat, into the division of both Tinctures, as it was in the other earthly creatures.

6. Every creature bringeth its cloathing from its Or mothers body. Dam; but Man cometh miserable, naked, and bare, in deepest poverty, and un-abili­ty; and is able to doe nothing; and in his arrivall to this world he is the poorest miserablest, forlornest, and most shiftlesse Creature amongst all kindes, which cannot at all help himselfe; which doth sufficiently shew unto us, that he was not created of God unto this misery, but Or unto. in his perfection, as all other creatures were, which [Perfection] the first man fooled away [or lost] by false lust; whereupon God after­ward in his sleep did first figurize him in the outward Fiat to the Natu­rall life in Man, and Woman, according to the Property of all earth­ly Creatures, and hung upon him the wormes- Carkasse with the bea­stiall members for propagation, of which the poore soule is to this day ashamed, that it must beare a beastiall forme on the body.

7. Two fixt and stedfast Essences were in Adam; viz. the Spiritu­all body Or of. from the Love-Essentiality of the inward Heaven; which was Gods Temple; and the outward body, viz. the limus of the earth▪ which was the mansion, and habitation of the inward Spirituall bo­dy, which in no wise was manifest according to the vanity of the Earth, for it was a limus, an extract of the good part of the earth; which at the last Judgement shall be Severed in the Earth from the vanity of the Curse, and Corruption of the Devill.

[Page 79]8. These two beeings, viz. the inward heavenly, and the outward heavenly, were mutually espoused to each other, and formed into one Text, Cor­pus. body, wherein was the most Holy Tincture of the fire and light; viz. the great joyfull Love-desire, which did inflame the Essence, so that both Essences did very earnestly and ardently desire each other in the Love-desire, and loved one another: the inward loved the outward as its manifestation, and Sensation, and the outward loved the inward, as its greatest sweetnesse, and joyfulnesse, as its precious Pearle and most beloved Spouse, and consort; and yet they were not two bo­dies, but onely one; but of a twofold Essence, viz. one inward, hea­venly holy; and one from the Essence of time; which were espoused and betrothed to each other to Or eternally. an Eternall [beeing.]

9. And the Magicall Impregnation [or conception] and birth did stand in this fiery Love-desire; for the Tincture penetrated through both Essences; through the inward and outward, and did awaken (or stir up) the desire; and the Desire was the Fiat, which the Love- Lu­bet [or Imagination] Conceived. tooke, and brought into a Substance; thus the likenesse of the expresse Image was formed in this Substance being a Spirituall Image according to the first: As the Fiat had conceived, and formed the first Image, viz. Adam, so also the likenesse was con­ceived out of the first for propagation; and in this Conception also the Magicall birth was forthwith (effected,) where, in the birth, the Spi­rituall body became externall.

10. Understand, if it had been that Adam had stood, then the Magi­call birth had been thus [effected,] not by a sundry peculiar issue from Adams body, as now; but as the Sun through-shineth the water, and rends (or teares) it not; even so, the Spirituall body, viz. the birth, had been brought forth, and in its comming forth had become Sub­stantiall, without paines care and distresse, in a great joyfullnesse, and delight; it had been in a manner, as both seeds of man and woman doe receive in their Conjunction a pleasant Aspect; even so also the magicall Impregnation and birth, had been a Virgin-like Image whol­ly perfect according to the first.

11. Which afterward, when Venus's Matrix was taken from Adam, and formed into a woman, must be done through Anguish trouble smart, pangs, and distresse; as God said to Eve; I will multiply thy Sor­rowes when thou conceivest, thou shalt now bring forth Children with Sor­row, and thy will shall be subject to thy Husband; Wherefore? because it was sprung forth from the Mans will: Eve was halfe the Adam, viz. the Part wherein Adam should have loved and Impregnated himselfe; the same, when as he stood not, was taken from him in his sleep, and formed into a woman: therefore when Adam saw her, he said; she shall be called Or Manness. woman, because she is taken out of man.

12. Man should have walked naked upon the Earth, for the heaven­ly (part) penetrated the outward, and was his cloathing; he stood in great beauty glory, joy, and delight, in a childe-like minde; he should have eaten, and drunk in a magicall manner; not into the body, as now, but in the mouth, there was the Separation; for so likevvise vvas the fruit of Paradise.

13. All things vvere made for his sport, and delight; no sleep was [Page 80] in him; the night was in him as the day; for he saw with Glorified, illustrious. pure eyes in in his own genuine in­nate light. peculiar light; the inward man, viz. the inward Eye saw through the outward; as we in the other world shall need no Sun; for we [shall] see in the divine Sight, in the light of the Peculiar nature. No heat, nor cold had touched them; there had also no winter been manifest upon the earth, for in Paradise there was an equall Temperature.

14. The Tincture of the Earth had been their delight and pass­time; they had had all metalls for their play untill the time that God had changed the outward World: no feare or terrour had been in them, also no Law from any thing, or to any thing; for all had been free unto them; Adam had been their chiefe Prince; and they had lived in the world and also in heaven, inhabiting in both worlds at once; Paradise had been through the whole world.

15. But seeing the divine Providence did well know, that Adam would not stand, being the earth was corrupted by its former Prince; in that the wrath of God had moved it selfe, and Or tooke Amassed the Essence into an Impression; therefore God created all manner of fruits and beasts, also all sorts of Or Sove­raine healing Animalls ve­getables and mineralls. Medicines for the future sicknesse of man; and likewise all kindes of meat; that the man might have food, and ray­ment also in this world.

16. For he had determined to send another Prince, by whom he would redeeme man from his sicknesse and death, and purifie, and purge the earth through the fire of God, and introduce it into the holy (being) as it was when Lucifer was an Angell, before it came into such a Or Creatu­rall being. creature.

17. And Adam was created onely Or in. unto the divine Image which should be eternall; and though it was known in the wrath of God, that man would fall; yet the Or restorer. Regenerator was also known in Gods Love; Text, for. to whom this Hierarchy should be given for a Royall Possessi­on in Lucifers stead.

18. But that the Fall Or might not so much as appeare to arise from the divine decree. might not proceed (or come) from the divine Appointment, God made man perfect, and created, and ordained him unto Paradise, and forbad him the false lust, which the Devill stirred up through the limus of the earth, in Adams outvvard body, with his false Imagination, and Hungry-desire.

19. And Adam was (before his Eve) forty dayes in Paradise, in the Temptation, before God made the woman out of him; if he had stood stedfast, then God had so confirmed him to Eternity.

20. But that I write of forty dayes, contrary to the Custome [and opinion] of other writers, is, that we have certaine knowledge and sufficient ground of the same, not onely by conjecture, but from an­other knowledge, of this also we will shew you the Types. As (first) of Moses upon Mount Sinai when God gave him the Law, this vvas done in forty dayes, and Israel was tryed vvhether they would conti­nue in divine obedience; but seeing they made a Calfe, and an Idoll, and fell from God, therefore Moses must break the first Tables of the Lavv, signifying, the first Adam in the divine Lavv, vvho departed from it: therefore the same vvas broken from him, and he fell into the Destruction. breaking of his body, as Moses brake the Tables in peece.

21. And God gave Moses another Scripture or writing upon Round ba [...]l▪ or Globe. a Table [Page 81] of Stone; which signifieth the Second Adam (Christ) who should restore the first, and againe introduce his Law into his Table of the heart, viz. into the life into the humanity, and write it with the li­ving Spirit in the sweet Name JESV; thus the other Law was also written, how Gods Love would destroy or break in peeces the An­ger; of which the Covenant in the Law was a type, as shall be here­after mentioned in Moses.

22. The Second figure of Adam in Paradise are the forty yeares in the wildernesse; where Israell was tryed in the Law with the Hea­venly Manna, whether or no they would be obedient to God, that the Anger might not so much devoure them. The Third figure is the true reall one, viz. Adams hard Combate. encounter with Christ in the wildernesse, where he stood in Adams stead before the Devill and Gods Anger, where he did eat forty dayes magically, viz. of the Text of the Verbum Domini. word of the Lord, in which Adam also was tempted, whether he would remaine wholly resigned unto Gods will, Christ was Tempted in Adams Place or liew. stead in Adams Temptation, and with all that whatsoever wherein Adam was tempted, as shall be mentioned hereafter.

23. The fourth Figure are the forty houres of Christ in the Grave, where he awaked Adam out of his first sleep. The fift Figure are the forty dayes of Christ after his Resurrection in the last Proba, where the humanity was last of all tryed, whether it vvould now stand and be wholly resigned in God, being that death was destroyed, and the invvard humane life new-borne in God.

24. These five figures belong unto the five degrees of nature; from the first forme of nature even to the fift, viz. to the holy Centre of the Love-birth; if it were not too large we would set it forth very clearly, it shall be shewn in its place.

25. These forty dayes Adam was Or stood in the Proba. tryed in his Innocency, whether or no he would or could stand, to possesse the Throne of Lucifer, as an Hierarch, and Prince of God; but seeing God knew that this would not be, he determined to move himselfe with his deepest Love in this Adamicall, Angelicall Image of the inward holy man, which did Vanish or withdraw. disappeare in Adam, and to regenerate him anew, viz. in the seed of the woman, understand in the Love-desire's Seed, wherein Adam should have impregnated generated or brought forth himselfe in a Magicall manner. In this seed the Mark or Bound of the promised Covenant Or with. in Christ was set; who should restore the Angels-Image, viz. the divine man, as it is effected.

26. These forty dayes, Adam, viz. the Soule of Adam in the flesh, vvas tempted betwixt three Principles; for each Principle drew the Soule in the flesh, and would have the upper-hand or Dominion.

27. This was the Right Tryall. Probra of what the free will of the Soul would doe; whether it would remaine in the divine Harmony, or whether it vvould enter into the Selfehood; Here it was tryed in Soul and body, and drawn by all the three Principles, each vvould ac­complish [or vvorke forth] its wonders With or by him. in him.

28. Not that the three Principles did stand in un-equall measure, and weight, in Adam, they were in equall weight in him, but not without him; moreover the Devill was very busie in Gods Anger in the first [Page 82] Principle, vvith his false Desire; and introduced continually his Ima­gination into the Soule, and into the outward flesh, viz. into the Li­mus of the Earth, and insinuated it into the first Principle, viz. into the fiery property of the Soule, even into the Eternall Nature; where­upon the first Principle in the soule was moved to speculate it selfe in the Devills Imagination (or glasse of phancy) viz. to contemplate in the magicall birth, how, and what, Evill and Good were, how it would relish, and be, in the In the dissi­militude or various dispa­rity of the properties which were without it selfe. unlikeness of the Essence, whence the Lust did arise in the soul▪

29. Viz. The Earthly lust to eat of the manifold properties did arise in the outward part of the Soule; and in the inward fiery part of the soule the lust of Pride did arise, to know and prove evill and good; desiring to be like God, as the Devill also did, when he would be an Or crafts-master. Artist in the magicall birth; after vvhich Adam heere also lusted.

30. Albeit Adam did not desire to prove the first Principle, as Lu­cifer hath done, for his lust was onely bent to taste, and prove evill and good, viz. the vanity of the Earth, the outward Soule was awakened so, that the hunger entred into its mother, where from it was drawn, and introduced into another Source.

31. And when this hunger entered into the Earth to eat of Evill and good, then the desire in the Fiat drew forth the Tree of Temptation, and set it before Adam; then came the Severe com­mand from God, and said to Adam: thou shalt not eat of the Tree of the Knowledges of good, and evill, in that day that thou eatest thereof thou shalt dye the death.

32. And Adam also did not eat thereof in the mouth, onely with the Imagination or desire he did eat thereof, whereby the heavenly Tincture disappeared, which stood in a fiery Love; and the earthly one did awake in the outward Soules property, whereby the heavenly Image was obscured.

33. Thus the magicall birth was spoiled, and it could not then be, although Adam Or had stood. stood in Paradise, yet it had not availed Or them. him; for in the Imagination or hunger after evill and good the outvvard man did awake in him, and obtained the Dominion; then Adams faire Image fell into a Svvound, and drew neer to the Or Rest. Cessation of its operation; for the heavenly Tincture was captivated in the earthly desire; for the outward desire impressed into it its essence out of the vanity, whereby the man was darkned, and lost his cleare pure Constant permanent. Ste­dy Eyes and Sight, which was from the divine Essence, from whence before, he had his sight [or Seeing.]

34. Now Moses saith; that, the Lord God said, it is not good that this man should be alone, we will make an help meet for him; vvhen God had created all creatures with the vvhole creaturall host, Gen. 2. v. 18. Moses saith; and God beheld all things which he had made; and loe! it was very Good; and confirmed all to its propagation; but heere he saith of man; it is not good that he should be alone; for he saw his miserable Fall, that he could not magically propagate himselfe; and said, we will make an help for him.

CHAP. XIX. Of the Or framing. building of the Woman; shewing how Man was ordained to the outward Naturall Life.

ANd Moses saith, God caused a deep steep to fall upon the man, and he slept, and he tooke one of the ribbes out of his side, Gen. 1. v. 21. and built a woman thereof, and closed up the place with flesh. Moses saith the woman was made of a rib out of Adams side; who vvill understand this, without divine light? but heere lieth the vaile before the brightnesse of Mo­ses's face, by reason of the unworthinesse of the bestiall Man.

2. For we finde, that the woman was taken and formed in the Fiat out of Adams Essence; Or out of his body and Soule. both in body and soule. But the Rib betoke­neth Adams dissolution, or breaking; viz. that this body should, and would be Or destroy­ed. dissolved; for in the place of this rib Longinus's Speer must afterward, when Christ vvas crucified, enter into the same, and tincture, and heale the breach in the wrath of God with heavenly bloud.

3. Now when Adams hunger was set after the earthlinesse; it did by its magnetick power, impress into his faire Image, the vanity of evill and good; whereupon the heavenly Image of the Angelicall worlds Essence did disappeare; as if a man should insinuate some strange matter into a burning and light-shining candle, whereby it should become darke and at last wholly extinguish: so it went also with Adam, for he brought his will and desire from God into selfehood, and vanity, and brake himselfe off from God, viz. from the Divine Harmony.

4. Even then, he forthwith sunke dovvn into a faintnesse, or impotency. svvound, into Sleep, viz. into an unability, which signifieth the death: for the Image of God vvhich is immutable, doth not sleep: whatsoever is eternall hath no time in it; but Or with. by the sleep the time was manifest in man, for he slept in the Angelicall world, and awaked to the outvvard world.

5. His sleep Signifieth or was the reall type. is the Rest of Christ in the Grave, where the new regenerate life in Christs Humanity, Or was to. must enter into Adams sleep, and awaken it againe to the Eternall life, and bring it out of time into the Eternall beeing.

6. But the breaking [or dividing] of Adams Essence, when the wo­man was taken out of him, is the breaking or bruising of Christs body on the Crosse, from the sixt houre unto the ninth; for so long was the Fiat in Adams Sleep Or a making the Sex of Male and Female. in the Separating of the Man and Woman; for in such a space of time the woman was compleatly finished [or brought forth] out of Adam into a female person [or Image.]

7. And when Christ on the Crosse had againe accomplished this Redemption of our Virgin-like Image from the divided Text, from the Man and woman. Sex of Male, and female, and tinctured it with his heavenly bloud in the di­vine [Page 84] Love; He said, it is finished: for before, he stood in Adams thirst: As Adam did thirst after the vanity; so Christ did now fill or satiate this thirst of vanity, with the holy divine Love-thirst, and turned about the will of the Soul, that it might againe introduce its thirst in­to God: and when this was brought to passe, he said; now it is fi­nished, and converted; Christ turned back Adam in his sleep from the vanity, and from the Man, and woman, againe into the Angelicall Image. Great and wonderfull are these Mysteries, which the world cannot apprehend; for it is as blinde in them, as a man that is borne blinde, is, to behold this world; but he that Regardeth and findeth them, hath great joy therein.

8. Eve is the right Understand; as to the right life which was then manifest, but after­ward disap­peared, for in her lay the womans seed, which was to breake the monstrous Serpent of the earthly Eve. magicall childe; for she is the Matrix in which the Love-desire stood in Adam, viz. the Magicall Concepti­on. Impregnation and birth; she was Adams Paradisicall Rose-Garden in peculiar Love, wherein he loved himselfe; For the Amassing [or conceiving] of the Magicall Impregnation, or Incarnation, or divine formation of pro­pagation, was [or did stand,] in the conjunction of both Tin­ctures.

9. And God said, after the eating of the Apple, unto them, the wo­mans Seed shall bruise the Serpents Head; the Ground, and Corner-stone lyeth here in this Matrix; for the womans Matrix wherein the divine formation stood; was as to the Right life, heavenly, being out of the heavenly Essentiality, vvherein consisted the Right Paradise.

10. But Adam with his Imagination brought earthlinesse and vanity thereinto, viz. Selfe-will; and then the holy part, viz. Venus's desire, which was the divine Centre in the humanity, viz. the manifested Love-word in the Image of God did disappeare in this Matrix; there­fore Eve Out of, or by reason of. from this strange will introduced into the Matrix brought forth at first a selfe-willed proud murtherer; for Adam vvith his false Imagination had introduced this vanity, so also the Devills desire, [thereinto.]

11. But the divine Love-will vvould not forsake this disappeared Angelicall matrix; and gave himselfe by promise thereinto with the Deare and precious Name of Jesus, who should againe awaken it in the Holinesse's property; and bruise the head of the Devills insinuated desire and false Rebellious will, that is, destroy, and take away the Might of its life, and introduce it againe, through divine Love, into the First life; and even in this holy matrix, which the word, and power of God did againe awaken in the sweet Name [of] Jesus in the Seed of Mary in the Ayme, mark or limit. Bound of the Covenant, the Serpents poyson in the Soule and flesh, was destroyed.

12. And this is the Seed of the woman: dear bretheren, observe it, it is highly known: The Text, the promised marke of the Cove­nant. Ayme of the Covenant of Promise was pight [or set] into this Matrix: but Eve was not the very childe; for the part of the Heavenly Matrix stood disappeared in her but [yet it was] in the Covenant of God, as the dry rod of Aaron (which budded forth afresh) did tipify unto us.

13. Shee was indeed the whole Matrix of Adam, but the holy part was shut up in her; and the outward part of the outwrrd world with evill and good, viz. the matrix of the third Principle, which had in­deed [Page 85] an halfe soule-like property, but (captivated) in the prison of Gods anger: the holy Covenant of Love Rested in the disappeared part, in the midst of the awaked anger; from which Covenant, the Propheticall Spirit in the old Testament spake, and prophecied of the future opening (or manifestation) in the Covenant.

14. The greatest mystery is to be understood in the formation of Eve; for a man must very entirely, and intimately understand and apprehend the birth of nature, and the originall of man, if he will see the ground; for she is the halfe Adam; not taken onely and wholly out of Adams flesh, but out of his Essence out of the female part: she is Adams Matrix.

15. The woman received no more from Adams flesh and bones, save the rib in his side, and the halfe Crosse in the Or skull. Head which was the life's birth-Crosse, whereon Christ destroyed death: The Matrix of the heavenly part was in Adam, Or Magi­cally. Magicall, that is moving in the Essence; but the outward part of the outward world was made fleshie; and both were mutually bound [or espoused] to one another; as the Time with the Eternity: the Holy part was in heaven, and the heaven it selfe; and the outward fleshie part was in the outward world in in the ma­trix of the third Princi­ple. matriee mundi.

16. Thus the Female property was in the Fiat extracted out of Adams Essence, as his dearest Rose-garden, and he kept the limbus celestiall and terrestriall, according to the Eternall Fathers manifested Property, viz. the fire-soules matrix's property; and the woman [kept] the part of the Spirits Soules-property; the woman had the Centre of the angelicall world, in her disappeared part of the Soul-like property, viz. the manifested Love-word, viz. the fift property of the Eternall nature; and the man had in his limbus the divine fire-world, viz. the centre of Or to. of the light world; the Centre of all bee­ings.

17. The mans limbus which he kept when the woman was made out of him, was the Fathers property, according to all beeings; and the woman out of [or proceed from] the man, was the Sons proper­ty, according to all beeings, understand the heavenly part (both of the limbus, and matrix) therefore Christ became man in the womans part, and brought the mans part againe into the holy matrix, so that the limbus and female matrix were againe one Or person. Image, viz. a manly Virgin, above and in all the three Principles, as a creaturall formed God, in whom the Eternall unformed God dwelt, with universall ful­nesse, both in the formed, and without the Formed [divine creature or God-man;] for thus was Adam also, before his Eve, and so must we also be in Christ, if we would be the Image and Temple of God.

18. Now when the pregnant matrix was taken from Adam, the wo­man was every way formed with such members for propagation as she is at this day; and so Adam also; for before vvhen Adam was Male and Female, he needed no such members; for his birth vvas Magicall, his Conception moving in the Matrix [was to be] done through Imagina­tion; for the Fiat was manifest in him.

19. And the bestiall wormes carkasse of the bowells, with the for­mation of other inward Principall members pertaining to the earthly [Page 86] life, was hung upon Adam in stead of the female Matrix, and the like wormes-carkasse was also hung upon the woman in stead of the hea­venly limbus, that they might stuff in, a deale of vanity, and live like the Beasts, seeing they did so eagerly lust after Evill, and Good.

20. Reason will object against me, and say; God created Adam in the beginning such a man, and even with all members as he now is; which, notwithstanding it cannot make out or demonstrate; seeing the soule is ashamed of this beastiall property: also I would faine know of this selfe-full Reason; whether or no such an Adam (if he were created so miserable, destitute, naked, and bare, unto this bea­stiall life) were created to eternall life without defect▪ and also without need distresse, and death? and whether this Sinck [or filthy carkase of earthly flesh and bloud] were the Paeadise, and Temple of God; and how could he have been able to defend himselfe from hurt, and ruine? for such a beast-like man may be drowned in the water, and burnt in the fire, and also crusht to pieces with Rocks, and stones.

21. But if thou saist, that God did vvell know, that it should be so with Adam, therefore he created him so at the very first? Against this the Scripture declareth, saying, God created man in his Image, yea to the Image of God created he him; not to the beastiall Image; what Sin would God have imputed or charged upon man, if he had created him in a beastiall Image; what then would the new birth availe him [to what end then should he be borne againe?] The new birth con­taines in reall Summe, this; That the Angelicall Image must be borne againe, which God created in Adam. God formed Adam in the Image of God, and though he knevv, that he would not stand; yet he ap­pointed him the Saviour, who should bring him againe into the first Image, and therein establish him for ever.

22. Novv it plainely appeares that Adam stood in the Divine Image and not in the beastiall, for he knew the property of all creatures, and gave Names to all creatures from their essence, forme and property; He understood the Language of nature, viz. the manifested and formed Word in every ones Essence, for thence the Name of every Creature is arisen.

23. Now being he knew how the vvord of Power was Text, stood in the forme. formed in every creature, thereupon we cannot esteeme him Or make a meer animall of him, as the schooles in their bru­tish reason doe, who un­derstand not what Adam was, before he lost the Image of God. Beastiall; he was vvithout doubt Angelicall; for none other man shall arise, but such an one as Adam was before his Eve: God created him perfect, but he stood not in the Proba; whereupon it must now follow; that God suffered him to fall into the outward Magick; and ordained him to the Image of this world; and set him into the naturall life, viz. in­to the Degenera­tion, and Re­generation. Corruption and new birth, for in heaven there is neither Male nor Female, but all one kinde in peculiar Love vvithout further pro­pagation, in an Eternall Confirmation.

24. This therefore doth set forth unto us, that Adam dyed in Paradise, as God said unto him; if thou eatest of the Tree, thou dyest: he dyed to the holy [heavenly] Image, and lived to the awaked beastiall Image. For now, vvhen Adam did awake from sleep, he was indeed still in Para­dise, for the vanity in the flesh and Soule did not yet actually and ef­fectually worke, and was yet dumb, still, and sencelesse, untill they [Page 87] did eat of the forbidden fruit; and then the earthly Dominion began to rise; then the vanity awaked, viz. the formes of the life, each in its selfehood, and forsooke severally their mutuall harmony, and forth­with heat, and cold fell upon them; for the outward (Image or be­ing) did assimulate [or ensource] with the inward, and the heavenly Image at last quite disappeared; which in Adams sleep, and also in his awakening, did yet live both in Adam and Eve, but in a very ob­scure, and impotent manner.

25. Adam in his Perfection, while he was man and vvife, and had the magicall conception in him, did amuse himselfe on (or Imagine after) the Beasts, and introduced himself into beastiall lust, to eat and generate according as the beasts doe: and so likevvise the Fiat tooke in the same lust, and formed him in his sleep even as the lust was; and every mem­ber was formed in its place to the Conjunction of the beast-like copula­tion; for each Desire hath obtained its mouth to manifestation: Thus the Image of God formed it selfe in the Verbum Fiat into such a beast as vve are still to this day; and this same (was done) in it selfe, viz. Mans own Fiat, viz. the first forme of nature, which is the desire of Gods manifestation, did effect it, and none other maker from without him.

26. We are not to conceive, that there was any thing else upon Adam, which made his Eve out of him, or that formed them both to the outward naturall life, save onely the Verbum Fiat in them, their own very propriate, and not any alienate (or any thing strange,) from vvithout them, as the first creation of Adam and all kindes of creatures, was so brought to passe; the Verbum Fiat Coagulated each Ens, and the manifested word Severed it selfe in the Ens according to its property, and formed the Creature according to its Astrum and kinde; where also in every Ens the Matrix was separated from the limbus, and formed into a Male, and Female, [into an He, and She.]

27. The picturing of God as a man in making Adam, and aftervvard standing over Adam as he sleepeth, and making a woman out of him, is more Idolatrous then reall; and God hath earnestly forbidden in Moses to make the likenesse of any God, for he is no Image save onely in the Creatures, according to the Expressed Formed Word, both ac­cording to the creatures of Eternity, and of time: he is no [ such] ma­ker, but a former of the properties, a creatour, and not ( such a) maker.

28. The Creating is the Fiat vvhich amasseth [or formeth], and the Word in the power of the Amassed [or conceived being,] gives the distinction according to the Ens: As the Ens is in the generation of the Spirit, so a thing is formed; for the body or substance of all things is nothing else but a Signature or mansion Or of. according to the Spirit, as the Birth is in the Ens where the Spirit formeth it selfe, so is likewise the body of all kindes of Creatures both in Animalls, and vegetables; as we plainly see, that the first Creatour, who hath moved himselfe and brought himselfe into a Creaturall Manifestation, hath left in all creatures a Power to their own Multiplication, or Encreasing, propaga­tion, and Text, make­ing. procreation, and incorporated the Fiat in them as a Maker, for their own propriety [or most innate Instinct]

CHAP. XX. Of the lamentable and miserable fall and Corruption of Man.

NOw when Adam did awake from sleep, he saw his wife Eve standing before him, and tooke her unto him; for he knew that she was his owne; that she was his Matrix; and cast the property of his desire upon her, as he had done before when he loved himself, so now also the Fiery Tincture of Adams soule entered into the Spirits or lights Tincture in Eve.

2. But they both stood yet in Paradise in the Garden in Eden, and knew neither Evill, nor Good; for they lived yet in joy, and delight, in the Kingdome of Heaven, and it was Eves first longing to eat of good and evill: for Adams desire had introduced and imprinted it into the Magicall Image while it was yet in Adams Essence, as a childe receiveth a marke [or Impresse] in the wombe, which the mother imprints on it.

3. Thus also Adam did Impress the false desire into his Essence, whence the woman was made: therefore the woman so soone lusted after the vanity; as to this day, meer earthly Lust of the flesh is found in most of them: so soone as this Sex comes but to any yeares, the selvish lust [and will] doth predominantly appeare in pride and glister­ing shewes of fleshly desires, and they soone long after the forbidden tree, contrary to the Virgin-like modesty, chastity, and angelicall humility.

4. The Abomination which Adam introduced into his Matrix, is so exceeding strong in them, that they are as 'twere Or very weake, and poore. in Naked shame, before the Image of God which God himselfe created in Adam, there­fore they must be subject to the man, in that they are the cause, that the vanity was enkindled, to which the Devill also was a strong Sollicitour. pro­motour.

5. For when he saw Eve, he then knew his insinuated desire in her, which he had introduced into Adam; the same did shew forth and dis­cover it selfe in Eves lust; therefore the Devill came now in a strange forme, viz. in the Serpents Essence, which vvas the most suttle Beast, and laid himselfe on the tree of temptation towards Eve, that the in­troduced Concupiscence in Eve which the Devill had also infected, did Was much taken with. amuse it selfe upon the outward Serpent, and so one lust tooke another; whereupon Eve did strongly Imagine, and long after the forbidden fruit, which the Devill perswaded her to eat; and then her eyes should be opened, and she be as God, and know Evill and Good.

6. Which indeed was true; this knowledge did stick in the fruit; for the Essences were discordant, and un-like therein; but he told her not that the enmity would awaken in the Essences of her body and that heat, and cold, moreover sicknesse, and death would force into her; Herein he was silent, and fairely coloured it over, and drew her [Page 89] in by collusion; as if God had withheld some great thing from them, which she might finde as a treasure; so craftily did he deceive Eve.

7. And when she yeelded to discourse with the Serpent, she was taken in the voice; for the Devill infected the same with false delight, untill he perswaded her, she should be wise, if she did eat thereof.

8. For the Devill thought, that if Eve should bring forth chidren in Paradise, then his Text, his cause might prove naught. Designe would miscarry: they might then pos­sesse his Angelicall Kingdome.

9. Now the question is: wherefore the Devill did deceive Eve by the Serpent onely, and not by some other meanes? could he not doe it in his owne forme, why did he even speake Or in▪ through the Ser­pent to Eve? and wherefore did the Serpent addresse it selfe to the Tree to perswade her, against Gods prohibition?

10. Heere the vaile lyeth before Moses his cleare eyes, for he sets down the Hystory very right, but how can an un-illuminated minde understand it; in that he writeth of the Serpent; saying, that the Serpent spake with Eve, and deceived her; whereas indeed it cannot speak, and also is onely a beast, without divine understanding, and in its selfe cannot know the Image of God, much lesse did the Serpent under­stand the heavenly Powers, or the Prohibition.

11. But heare what Moses saith: the Serpent was more subtill then any beast of the field, which the Lord God had made: Here the first question is, whence its suttlety came, that even the Devill would chuse to speake through its suttlety, and deceive Eve: Herein sticketh the Mystery.

12. When God moved himselfe according to his Expressed Word, in the Verbum Fiat, according to both the inward worlds, viz. accord­ing to Gods Love and anger, according to the Eternall Nature of the darknesse, and according to the Eternall nature and power of the light; then all the properties in evill and good did Or were brought into a Compacti­on. amasse them­selves; for the Fiat was the Centre in all those properties, as well as in those wherein the divine Power vvas manifest in holinesse: now ac­cording as each [centrall] point was opened; understand, according as the Lubet to the manifestation of the Grand mystery of all beeings [was in every punctum], even so the Fiat, viz. the first forme to nature, did apprehend and bring forth an Ens, or limus, out of the earth, and so also above the earth in each Magicall Star. Astrum according to the degrees of Severation; and so in the same Ens there was a Spirit ac­cording to the same degree or magicall Astrum, and the Fiat did figure, and shape even such a body or corpus as the same Spirit was.

13. Now being that Prince Lucifer did sit as an Hierach in divine pomp, and would domineere in divine power in the fires-might, above and in all, and contemned Gods Love, and humility, and entred with his false desire into the Essence of the expressed Word in the Fiat, as a Or false Ma­gician. Jugler or wicked Impostor, that would also forme and make [ac­cording to his proud perverse will,] thereupon he infected that same Essence, according to the darke worlds property; which came forth also in the Fiat into a Compaction, viz. into an Ens, wherein evill and good are mutually linckt together. For he ( viz. the Devill) did as an Apostate rebellious Jugler desire the greatest suttlety proceeding [Page 90] from the Centre of nature, and would domineere in the Revealed Ma­gick in the Fiat.

14. And out of the like Ens proceeding from this Infected Ens (where Evill and Good was manifest in great Power), the Serpent was created in the Fiat: therefore Moses saith very right; it was more subtill then all the beasts of the field; for the Devills will, viz. his desire, which he introduced into that Ens, whence it was created, was in it; it had the Devills suttlety, and will; and as the Devill was an Angell in the be­ginning, and was from a good Essence, and yet introduced himselfe into an evill one: so likewise the Serpents Ens was good before the Devills infection, before its creation, but in the Devills desire it was brought into a property of subtlety, and craft.

15. For the Devills desire drew forth the Compunctive Stinging thorny sharp subtlety out of the Centre of nature, and introduced it through the Enkindling of the fire into the Heavenly Salniter, viz. in­to that property wherein he sate and was an Angell; and heere that very craft came forth along in the same Ens into a Compaction in the Fiat.

16. For the Serpents Ens was as to one part, viz. as to the Heaven­ly, a great Power; as also there was a great Heavenly power in the Devill; for he was a Prince of God; and so he brought his extracted sublety and lies into a povverfull Ens desiring to play his enchanting feats thereby as a peculiar un-controulable God.

17. This the learned Searchers of nature doe in like manner under­stand, viz. that there lieth excellent Art, and also vertue, in the Ens of the Serpent; if the Devills poyson be taken from it, the greatest Cure doth then lie in it for the Healing of all fiery venemous hurts and distempers; yea the best Antidote, against poyson, and all whatsoever hath the Semblance of a fiery poyson; for therein the divine Povver ly­eth in a fiery Hunger, but hidden in the Curse of the Anger of God.

18. As God doth dwell hiddenly in the Cursed Earth; so likewise it is heere; yet it is given to the wise Godly Searcher of the Art, and he need not be astonished or afraid of the Curse: for he shall rule in di­vine power in faith over all creatures; if he were not so much capti­vated in a beastiall and proud manner in the Serpents Essence, our sence and meaning might be opened unto him, and he might here well finde the Arcanum [or Secret] of the world.

19. This crafty Serpent vvas now in externall shew and Semblance, an exceeding well-favoured, comely, handsome, neat, fine, brave, pret­ty beast, accurately drest, and set forth, according to the pride of the Devill; not that we are to conceive, that the Devill was a creatour of the Serpent, but the Fiat was manifest in it according to Gods great good power, and also very potently manifest according to the power of his wrathfull Anger.

20. This Serpent was a living figure of the Tree of Temptation; like as the Tempting Tree was a dumb power [or livelesse resemblance] so the Serpent was a living power, and therefore the Serpent applyed it selfe to this tree as to its likenesse, even the likenesse of its Essence; which the Devill saw, and possessed the Serpent in the part of his in­fected, and introduced poyson, and armed its tongue, and spake out [Page 91] of its great Subtlety to Eve, so that she knew not the horrible Enemy, and very hideous ugly Guest the Devill.

21. And the Devill therefore brought the Serpent to the Tree of Temptation, (being he saw that Eve was taken much with beholding of the Tree, and faine would eat of its fruit) that so he might make Eve Or, forme strange Ima­ginations of pride, in seeing the faire Serpent. monstrous by the Serpent; and the true eye-marke [to reach the, reall understanding of the Serpents deceiving Eve] is this.

22. Eve did now long after the fruit of the tree of the Knowledge of Good, and Evill; for Adam had introduced this lust into his Ens whence Eve was created: but now the Command stood against it, and she feared God, and would not doe contrary to the prohibition; there­fore the Devill cunningly insinuated into the Serpents Ens, viz. into the greatest Subtlety; and yet craftily puts forth the great power and wit in the Serpents Essence; that Eve might see, and know how pru­dent wise and Subtill the Serpent was; and hung there upon the For­bidden tree, and it did it no hurt, and she looked upon the Serpent and set her minde amusing after it, in manner as a woman with childe doth amuse her selfe and strangely or monstrously forme her selfe [in her minde] and bringeth such a figure upon the childe, even so did Eve amuse her selfe upon the wit, and craft of the Serpent, and also upon its nimble Agility, and Art, whereupon she longed to eat of the tree; for the Serpent perswaded her by the Devills voice, and speech, and pretended that it had its craft, and Art from the Tree.

23. Eves Essence was heavenly, but already somewhat poysoned and infected by Adams Imagination; now Eves good desire of the good Essence in her, entred into the Serpents great power and inward vertue, which it had from the heavenly Essence, viz. from the good part of the Ens of the Earth; and the infected property of Eve, which Adam had insinuated, and let in by Imagination, entred into the Ser­pents Craft, viz. into the Centre of the darke world, into Gods an­ger; and on the other side the Devills strong desire, and Imagination, entred through the Essence of the Serpent, into Eves Essence; both by the sound and voice in their intercourse of speech, and also by the Conjunction of both desires.

24. And heere Eves desire, and the Devills desire, were espoused [or united] in this conjunction; for the Devills desire made Eves lust wholly monstrous, and did so egg or force her on in the lust, till he overcame her; and she gave full consent thereto in her desire; she would faine also eat of the Tree of understanding, and vvise subtlety; and desired likewise to be, or be made so wise, prudent, and crafty, as the Serpent.

25. For the Devill said: the fruit would not hurt, but the eyes of her sharp understanding would be opened; and they should be as God; this Eve did like of very well; that she should be a Goddesse, and wholly consented thereunto; and in this full consent she fell from the divine Harmony, from the Resignation in God, and from the divine desire, and entred with her owne desire into the Craft, distemper, and vanity of the Serpent, and the Devill.

26. Heere in this juncture [or point of time] the Devills desire, tooke full possession of Eves will, and introduced it into a Serpentine [Page 92] Substance; and even heere Eve became monstrous in her owne Es­sence, according to the Essence of the Serpent; and heere the Devill built up his Fort Rampant, and strong hold, in the Humane Essence; and heere Or was. is the Death of the Heavenly Essence, viz. of the Heaven­ly beeing; Heere the Holy Spirit of God departed from Eve her Es­sence: thus in this point [of time] the heavenly part of man, viz. the heavenly limus, in the flesh, did disappeare; and this is it, which God said, in that day that thou eatest thereof thou shalt dye the Death,

27. When Eve had turned her will from the obedience of God, and introduced it into the Serpents craft, then the power of the heavenly meeknesse and humility in the heavenly Limbus, did disappeare; not that she fully received the darke worlds Essence into her Essence; but as God said to her; thou shalt dye; that is dye or disappeare Or as to., in the Kingdome of heaven; for the Kingdome of heaven receiveth no true Death; onely when the light of the divine Principle extinguisheth, then that Essence wherein it did burne, and from whence it shoane, is dumb, and as 'twere dead, without feeling, and understanding, as a Nothing; like as a candle burning in a darke place maketh the whole Roome light, but if it goeth out, there is not the print or impression of it, to be seen, its power entreth into the Nothing, in manner as God made all things of Nothing.

28. Not that we are to understand that mans Heavenly Ens became a Nothing; it remained in man; but it was as 'twere a nothing to man in its life; for it stood hidden in God; and was un-apprehensible without life, to man; Nothing dieth in God; but the holy Ens in the humane life, did disappeare.

29. And as Eve did now reach to the Tree, take the fruit, and pluck it off; the same she had already done by the earthly limus; and by the will of the Soule, which desired the suttlety from the Centre of na­ture; which suttlety [or discretion] she already perceived in her, in the Centre, and yet was not manifest in the divine Power, and in the Resigned Humility: In this essay the devills desire, reacheth along in her monstrous Image, to the fruit; and when she tooke the fruit into the mouth, and did eat thereof, that her bodies Essence, received in, this Essence, the humane Essence took the Essence in the Tree.

30. And beeing she did not forthwith fall down and dye, she thought it would not hurt her, for the Anger-source yet rested still in her, and she perswaded Adam, that he also did eat thereof, being he saw that it hurt not Eve.

31. But now when they had eaten, the wrath of Gods Anger did awake in the monstrous Image, viz. the properties of the darke world, viz. the Devills introduced desire, which now had its Seat in the mon­strous Image in the Serpents Essence: in this instant, all the formes of suttlety and craftiness did awake in the Humane Or hidden­nesse. Mystery; for so long as man stood resigned in God, in the Equall Accord, in the divine Harmony, the heavenly part, viz. the life of the heavenly limus, pene­trated the earthly limus; and the properties could not be manifest; for they were all in equall measure and weight; as the time is in God and God in the time.

32. But when mans owne will began effectually, and actually to [Page 93] worke, then also the properties of the universall Magicall Astrum be­gan also to worke in him each [ Astrum or Star] in its selfehood; for the universall Magicall Astrum lay in man, for he was created on the sixt day in the sixt manifestation of the divine Mystery, as a limus of all beeings; a limus, or externe [or extracted] birth, whence all the creatures were created; an Astrum of the universall Astrum; for he should rule above all creatures of this world, and be Lord over all creatures, and yet not be ruled or lorded over by any.

33. For he stood in Equall Essence; but now every Astrum of every Essence of all the creatures doe depart from their mutuall accord, and each steps into its selfehood; whence the strife, contrariety, and en­mity arose in the Essence, that one property doth oppose it selfe against the other: thus likewise the outward Spirit of the outward Astrum, and foure Elements did presently domineere in them, and heat, and cold were also manifest in their body; moreover the property of all evill and good Beasts: all which properties before did lye hidden.

34. Heere the craft, and suttlety of the Serpent was manifest, and the pretious Image was corrupted, and became according to the limus of the Earth, a Beast of all beasts; whereupon there are now so many and various properties in man; as one a Fox, Wolfe, Beare, Lion, Dogg, Bull, Cat, Horse, Cock, Toad, Serpent; and in briefe as ma­ny kindes of creatures as are upon the earth, so many and various pro­perties likewise there are in the earthly man; each of one or other; all according to the predominant Stars which make such a property in the Seed, in the time of the Seeding, by reason of their predomi­nation or [potent influence,] that Astrum which is most predomi­nant in the Constellation, that hath its desire in the Seed, and if it be sown, such a property is hatched forth in the earthly part of man.

35. Not that the whole man is such a [very brute beast in outward shape] but there is such a figure of the desire in the earthly Essence; and the man must beare such a Beast in the body, which stirs him up and drives him to the beastiall property; not that he hath this forme according to the outward [person]; but really in the earthly Essence: according to the outward [personall shape] he remaines in the first formation [or platforme.]

36. Yet this Beast doth somewhat put forth its Signature externally in every one; if one doe but heed and well minde the same, he may finde it: Hence Christ called the Pharisees a generation of Vipers, and the Seed of Serpents; also others he called wolves, ravening wolves, foxes, doggs and the like; for they were such in the earthly Essence: and He taught us; that we must be borne anew; and forsake this beastiall property; and become as children or we should not possesse the Kingdome of God.

37. For as the Essence is in the body, even so the Spirit doth figure, and forme it selfe internally, and the poore soule stands in this pri­son, bound, and married to such a beast, unlesse that a man be borne anew: for which ground [and end] God ordained the Circumcision in the old Testament; and in the new the Baptisme in the Spirit of Christ.

38. Heere we are highly to consider, what horrour lamentation [Page 94] and misery; Anguish, feare, and distress, did arise and awake in man; and was manifest as a false life and will in man; of which we have a type in the Death of Christ, when he destroyed the Death in our Humane awake­ned property, upon the Crosse; and overcame [it] with the great Love in his heavenly bloud, which he introduced thereinto; that even then the earth, viz. the limus of the earth, whence Adams outward Essence was extracted did tremble and shake at it; now when the great Love forced into the humane earth wherein the anger of God was living and effectually working, in the Curse, [I say] when it now was to dye, and to be changed into another Source, it did tremble before this great Love-fire; like as the Love-fire in Adam and Eve did tremble in the awakening of the anger in them; whereby they were astonished, and creap behinde the trees in the Garden; and were afraid, for the dread and horror of Gods anger was awakened in their Essence, and they knew their beastiall properties.

CHAP. XXI. Of the Impression, and Originall of the Beastiall man; and of the beginning and ground of his sicknesse and mortality.

WHen Adam, and Eve were become monstrous; the Holy Spirit, proceeding from the part of the heavenly limbus, departed; for the part of the Heavenly property disappeared in the Soule, in which [part] the divine light shoane; and in which the Divine power of the holy Tincture dwelt.

2. Understand, the power of the light Or with­drew. departed from him into the Centre, in manner as a shining light which flameth forth from a can­dle, extinguisheth, and the fire- Source onely, of the light, remaineth; even so likewise the Magicall fire-source onely of the soules property remained, viz. the Centre of the Eternall nature, viz. the Fire-world, and the darknesse.

3. And on the outward part of the soul, the Air-Spirit with its Astrum, remained, wherein the light of the outward nature shoane, which now, the fire-soule must make use of; for the Fiat was enraged in the wrath of God, viz. in the fiery property of the soul, and also of the body, and in a fiery hunger, in the awakened Flagrat of Gods anger, had entred into, and taken possession, of the Essence in soul and body, and with hard Attraction did impresse it selfe in the Es­sence of the Or matter outward Essence substance, in the Or limus. limbus of the body, whereupon the flesh became grosse hard thick and corruptible.

4. For in the Flagrat of the wrath, all the properties of each Astrum according to the property of all the creatures, did awake in the Es­sence, whence the enmity antipathy, and contrariety, did arise in the Essence of the body and soul, so that one property is against another, one taste Or a loath­somnesse to another. against anothers: for all departed out of the Temperament, paine, tormenting malady and sickness Or arose in them. hapned unto them.

[Page 95]5. For if an opposite Essence entreth into another, it makes an enmi­ty, and an hatefull overmastring, and destroying each the other: one property annoyes weakens, and destroyes another, whence the death, and dissolution of the body is arisen.

6. For whatsoever stands not in the Temperature cannot subsist eternally; but whatsoever standeth in the Temperature, that hath no destroyer; for all properties doe [there] mutually love one another: and in the Love is the growth, and preservation of the life.

7. And we are heere fundamentally to understand, how the grosse properties in the wrath of the Fiat in the Essence of the body have obscured and wholly shut up the heavenly essentiality in the Sulphur, so that the heavenly man was no longer known; as Lead doth hold the Golds spirit Or blended. avalled in it selfe, that it is not knowne [or di­scerned.]

8. For the desire viz. the first forme of nature, which is the Fiat, hath swallowed, Or with, in the grosseness, the heavenly part both in man and Metalls: like as all the soverain power, of [or from] the holy worlds Essence, which is in all hearbs, and all other fruits, lieth shut up in the wrath and Curse of God, in the darke worlds property in the Earth; and springeth forth by the strength of the Sun, and the light of the outward nature, in the Essence, through the Curse, and wrath; which budding or pullutation giveth a Soverain power, and healing vertue for the malignant Essence in the living bodies, whence the Physitian is arisen, who seeketh and learneth to know the vertue [and temperature thereof,] that he may resist and remedie the oppo­site Essence in the body; which notwithstanding is onely a luke­warme, and faint Sparckle thereof, if he be not able and skilfull, first to Separate the gross ravv wildness, (which is from the darke worlds property) from his Cure.

9. For if the captivated Essence of the heavenly worlds property, may be redeemed from the Curse and wrath of nature, then it standeth in the Temperature; and if it then so commeth into a living body, it doth awaken also the shut up [or imprisoned] life of the heavenly worlds- Ens, if that likewise be in the body, and expelleth the wrath, whereby the Sicknesse is destroyed, and the Essence entreth into the Temperature.

10. That this is certainly thus, we may see by Adam and Eve, when the wrath did awaken in their Essence, and the Fiat did Impress the beastiall properties, and formed (them) in the Essence, that when the soul, viz. the Image of God, did experimentally know this, it was ashamed of the beastiall deformity, and of its beeing in a beastiall vessell, viz. in another Principle.

11. For the outward part of the Soul, viz. the Aire with its Astrum, did arise, and obtaine the upperhand; as we may plainly see, that amongst the greatest part of men; the outward part of the Soule bear­eth the sway and domination over the whole body, in that the bea­stiall man doth onely seek and labour after the pleasure of this world, viz. after externall honours, authority, and beauty, and also how to pamper, fill and gluttonize the Beast; and so to vapour and proudly pranck with the beast as with a God, and yet it is onely a Corruptible [Page 96] Evill Beast, in which the reall true man lieth shut up without life.

12. Also this Gross Beast shall not possesse the Kingdome of God; and also it profiteth not at all; John 6. but the Hidden man, which lyeth shut up in this beast, as the Gold in the gross Oare, which [hidden in­ward] man the grosse beast scarce regardeth or gives any respect unto, save onely that it doth sometimes a little play the hypocrite with it, and comforteth it with devout words, but exalteth it selfe in its place as a proud Peacock; and bravely trimmeth adorneth and fatneth his beast, that the Devill may have an horse to ride upon, and thereby mock God: and he rideth thereupon in the vanity [of this world] in the Kingdome of Gods anger, as upon a false Whore which desireth to live in its own selfefull might and wit.

13. For such a [beast] the Serpents craft did awaken and stir up in Eve, in her awakened beastiall monstrous property; that now every man almost carrieth a beast in the body which doth plague molest, and burthen the poore captive soul, whereby it doth make it selfe also Mon­strous, and amuse it selfe on the beast, and brings it selfe into a bea­stiall figure; which, so long as it hath this Image and figure in it, can­not see, or feele the Kingdome of God: it must be againe transmuted in­to an Angells forme, or else there is no remedy for it; therefore saith Christ, unlesse ye be borne anew, you shall not see the Kingdome of God.

14. The enclosed body of the heavenly part must be again borne anew in the water of the heaven, viz. in the Pure Elements-water, in the Matrix of the water, and in the Spirit of Christ, out of the heavenly Essence; that the Soules holy part of the Angelicall world may be revived and quickned, and live and worke in its disappeared, and again new-borne body in the divine heavenly Essence; and therein receive its food from the divine Power of the Second Principle; other­wise the heavenly Image which God created in Adam is not capable of the Kingdome of God; and without the same also it cannot possess it: no glistering shewes of devout hypocrisie, flattery, [seeming ho­liness, or soothing the minde with an outward application of Christs merits] or tickling consolations, doe availe any thing; it must be borne [anew] or quite forlorne; for the Pearle-tree is withered in Adam, and Eve, it must re-obtaine divine Essence and Dye to the Beast; or else it cannot spring forth, and beare fruit for the soule to eat

15. Now when Adam and Eve were awakened in the beastiall pro­perty, the beast stood then naked and bare; for before, the heavens Image did wholly penetrate the outward man, and cloathed it with di­vine Power; for the beast was not afore manifest: this property lay hidden in the temperature, as likewise it is so, without the creature; but now when the Image of the heavenly Essence did disappeare, then the beast, viz. the beastiall property was manifest; so that now the poor soule which vvas from the first Principle, stood forth encom­passed with this beast wholly naked, and bare.

16. But if the Beast had been manifest in the beginning of man, then it had also brought its cloathing along with it from its Essence as other Beasts did; but the man was not created unto the beastiall life; and though God knew, that it would so come to pass; for which end he created so many kindes and sorts of beasts for his Food and Ray­ment; [Page 97] yet he created man in and unto the true Image of God out of the heavenly Essence; so that if this Image fell, he might againe bring it, through a new motion and Regeneration into its first state, as it is brought to pass in Christ.

17. The Scope and eye-marke of our writing is, to search out the Image of God; how it was created, and how it is corrupted, and how it shall come againe into its first estate: thereby to understand aright the new-birth out of Christ, and to knovv the inward and outward man, even what the mortall and immortall [man] is, and how he is be­come mortall; and what he is to doe that he may come againe into his first estate.

CHAP. XXII. Of the Originall of Actuall Sin, and of the Enkindling stirring up or provocation. Awakaning of Gods Anger in the humane Property.

THe Scripture saith God hath made all things by his word, and with­out the same, nothing was made which is made, John 1. out of his Expressed Word (which was Essentiall in the Verbum Fiat) all things came forth into formings: first into an Ens, or desire of a property, and out of the same propriety, into a compaction of Sulphur, Mer­cury, and Salt, as into a formed nature; and out of the same Ens in the formed nature the word becomes a creatarall life; and brings it selfe forth out of the Cumpaction of Sulphur Mercury, and Salt Or into a body. out of the Body, that is, it manifests it selfe in a plaine visible beeing; to which end God hath created nature and creature.

2. Thus each creature hath a Centre to its re-expressing, or breath­ing forth of the formed word, in it selfe, both the Eternall, and tem­porall creatures, the unrationall, as well as man: for the first Ens was spoken forth out of Gods breath through the wisdome out of the Cen­ter to the fire and light, and taken into the Fiat and brought into a Compaction.

3. This same Ens is out of the Or eternall beeing. Eternity, but the compaction of the foure Elements are out of Time: thus an Eternall [ Ens] lyeth hidden in every thing in the Time, in all things with life, or without life, in Elements and creatures, in vegetative and un-vegetative; The first Ens is in every thing, whence the forme of Compaction, (which is arisen from the time,) was Spoken forth out of the spirituall worlds be­ing, as an Eternall Ens out of the Eternall-Speaking Word, through the wisdome into a time, viz. into a formed Essence according to the Spirituall Ens; which Ens cannot be destroyed by any Element or thing whatsoever.

4. And although the Elementall Compaction, viz. the body, (which the Ens hath attracted to it selfe, that is, breathed it forth from it selfe, as an externall Degree) doth vanish and come to nothing; (for it hath a temporall beginning); yet the first Ens cannot perish: As we also see, [Page 98] that all things enter againe into their mother from whence they are arisen and come forth, viz. into the foure Elements.

5. Now, in this Consideration, we finde the true ground of Sins. Originall: Seeing that the living powerfull understanding Speaking Word, was breathed forth out of all the three Principles into the Ens of Mans Image, for his Intellectuall faculty. understanding, that he should and could rule the properties of the compaction of Sulphur Mercury and Salt, but he hath now introduced this understanding, viz. the Speaking powerfull Word againe, into the Compaction of time, viz. into the earthly limus: where also the Fiat of time is Awakened in the body, and hath taken the understanding, viz. the inspired Sound or harmony. breath captive in it selfe, and placed it self master over the understanding.

6. So that we doe now see by wofull With great lamentation. experience, how it is now with us; that when we would speak (albeit the understanding Word doth [Idea or] conceive it selfe in the inward Ens, and desires to ma­nifest the truth) yet the awakened vanity in the earthly limus of the body, doth soone forthwith catch it, and [cunningly blendes] and works it forth, into its own property, [or Serpentine suttlety]; so that the word of the humane understanding, doth breath forth Lies, ini­quity, malice, falsehood, and such cunning vanity, and foppery, in which voice the Devills desire doth mix it selfe, and makes it to a Sub­stance of Sin, which the Kingdome of Gods Anger doth receive.

7. For in what property every word doth forme and manifest it selfe in Mans Speech, when he speaks it forth, let it be either in Gods Love, viz. in the holy Ens, or in the Ens of Gods anger, of the same it is againe received, when it is Spoken, the false word proceeding from the false Ens being infected by the Devill▪ and Sealed to destru­ction, is also taken into the Mystery of the wrath, viz. into the pro­perty of the darke world: Every thing entreth with its Ens into that, whence it takes its originall.

8. Seeing then the Speaking Word is a divine manifestation, where­with the Eternall word of God hath manifested it selfe, and that this same Speaking Word is inspired into man, we are therefore heere to consider what Man doth manifest with this Speaking Word: under­stand it thus: if the humane Lubet and desire (which is the Fiat or the creating of the humane word) doth conceive the forme of the word, in the holy Ens, viz. in the heavenly part of the humanity, then the word Or speaketh. soundeth from an holy Povver, and the mouth speaketh Truth.

9. But if it be from the vanity, from the Serpents craft, which Eve imprinted into her selfe, and thereby awakened its Suttlety, then the word sounds from the Ens of the darke world, viz. it proceeds from the Centre to the fire-word; and thereinto also it entreth (in its Ens. End) when it goeth forth out of the forme, viz. out of the mouth, and whithersoever it goeth, it Worketh. bringeth forth fruit.

10. If it entreth into another mans Text, into the mansion house of his Tone or Hearing fa­culty. Hearing, in whom the hunger of craft, and vanity, stands in open desire, it is soon received as into a fruitfull Soyle, and takes deep spreading root and brings forth such evill fruit; whence also such sharp words and stinging Text, Thornes, or jerking Taunts. Taunts of the Devill are hatched in the devillish essence.

[Page 99]11. But if it proceeds forth empty and bare onely, into the false Imagination, then it ascends into the will of the Minde, and conceives it selfe in the Minde into a Substance, for a Seat of the Devills desire, even for his murthering Fort which he hath in Man.

12. But if the false word be uttered against an holy man, in revil­ing, and reproaching him, and the holy man will not let it take place in him, and not stirre or move himselfe in the evill part of his proper­ty with the like evill word, then the wrath of God receives it from without the man, and is thereby mightily Enkindled; and not one­ly the inward Ens of Gods anger according to the Spirituall darke worlds property is thereby enraged, but also the outward Ens of the wrath in Turba magna is inflamed, and hangs over the wicked mans Head, and doth even encompasse him, and he is therewith taken, and possest as if he sate in the Hellish [flames of] fire.

13. Of which Christ said, that when the wicked did curse us we should blesse him, that is, Eccho forth the word of Love against his fiery word, and not suffer his malicious word to enter into us for to take root, and then it goeth backe againe, and apprehends the wicked Reviler himselfe, for Christ said: we heap fiery coales upon his head.

14. For Every word of man proceeds from an Eternall Ens; either from the Ens of Gods Love, or from the Ens of Gods Anger; and if now it be brought forth out of the Ens, viz. out of its owne place, or mother, it will have againe a place of its Rest, wherein it may work.

15. Now if it cannot take rest and worke in its likenesse, without the wicked man, who hath awakened and brought it forth out of his Ens, and introduced it into a Sound, or Vocall. wordy Substance, then it catcheth or surrounds its Expresser [or author] who hath brought it into a Substance, and entreth againe with its root into its mother whence it did arise; that is, with the Enkindled Spirit, and with the Substance (of its contrived matter) it doth lay hold of and apprehend the Or expres­sors Speakers. Inventers Body; viz. the outward Essence of the outward Sul­phur.

16. For every word when it is expressed, is outwardly made and formed; for in the expressing or pronouncing thereof the outward Spirit, viz. the outward part of the Soule receives it to its own Sub­stance; and afterward beeing enkinded in the wrath, and infected by the Devill in its comming forth, in its witty glancing suttlety of the Serpent, doth enter again into the Soul and Body of the monstrous Image; and worketh according to its property Enkindled and infe­cted by the Devill, and continually bringeth forth such evill fruits, and words,; as wee plainly see, that out of many a wicked mouth no­thing but vanity proceeds.

17. Moreover we have a very great and weighty point here to con­sider of, concerning the Serpents craft; that if the Devill hath infe­cted the word (when it is borne in the Heart and formed in its Ens, and have taken possession of the will, and made it substantiall) this Ser­pents craft doth then hold and entertaine the fame in the Devills mur­thering Fort, as a fine adorned pleasant Text, Kitt­ling. brat; as the Serpent lying on the Tree spake very pleasingly and takingly with Eve, untill it could [Page 100] by its friendly intercouse, catch her in the desire: even so likewise the false, crafty, conceived Serpents word, which proceedeth from the false heart doth hold forth it selfe as a very lovely Eloquent per­swasive Syrene, and calls it selfe holy, till it can discover mans de­sire set open for it, there it layes open its very heart, and entreth in to the desire [of him], and maketh it selfe a place to worke, and re-procreate [its like.]

18. Hence now doe come the false close backbiters tale-bearers, per­verters and wrong interpreters of other mens sayings, secret lyars who are very faire before and behinde are a Serpent, Revilers and foule mouthed slanderers who take away a mans good Name from him; and in this false smooth and well-coloured and adorned Ser­pents property, the Devill hath his Counsell Chamber, his schoole, where he learneth the children of Eve his Art, viz. jugling delusions, foppery, pride, Covetousness, Envy, Anger, and all vices and abomi­nations proceeding from the Abysse of the darke worlds property.

19. Thus the Devill ruleth man in Body and Soule by the crafty Essence of the Serpent, and worketh abomination with abomination, iniquity with iniquity, Sin with Sin; and this is even the first Originall of Actuall Sin, that Eve and Adam did introduce the Serpents crafty Essence which the Devill had infected, into their [will and] de­sire; and so made themselves forthwith Monstrous in the Serpent, where upon the darke worlds Essence did awake in them, that so soon as this was brought to passe, the will did imagine into this monstrous property, and formed it selfe into a Substantiall word.

20. Even thus the word was now also manifest in man in the pro­perty of Gods Anger, viz. in the darke worlds Ens; and thus man doth now speake lies and truth; for there is a twofold Ens in him, viz. one from the darke world awakened and stirred up by the desire of the Serpent, and Devill; and one from the Heavenly limus which is now stirring in man, wherein the free will taketh the word that is, whence it doth generate a fruit out of the divine Expressed, and formed word, which is againe received of the likenesse, either in heaven or hell, that is in the darkness or light.

21. For the two worlds are in each other as one, the wicked form­eth and maketh [for] God a good word in his wrath unto Death, viz. unto the sting of Death, and Hell; and the holy man formeth and maketh [to] God, out of his good Ens, a good word unto the holy life, and Operation, as the Scripture speaketh very clearely: the holy is to God a sweet savour unto life, and the wicked a sweet savour unto death, viz. to the darke world.

22. Now every man is a creatour [or framer] of his words powers, and Doings; that which he maketh and frameth out of his free will, the same is received as a worke of the manifested word, into each pro­perties likeness.

23. For Gods word is also manifest in the darke world; but onely according to its property, as the Scripture saith, such as the people is, such a God they also have: Gods word is manifest in all things, in each thing according to its Ens, whence the free will proceedeth; the free will is the creatour or maker, whereby the creature maketh [formeth and worketh] in the Or revealed. manifested Word.

[Page 101]24. There is no hearb or thing whatsoever that can be named, wherein there lieth not an Ens from the manifested Word of God, an Ens both according to Gods Love, and Anger, according to the dark and light world: for this visible world was breathed forth out of this same Word; now each Ens of the forth-breathed Word hath a free will againe to breath forth out of its Ens a Its owne likenesse. likenesse according to it selfe.

25. But this is now the Greatest Evill, that the Ens in its Centre is departed out of the likenesse [and harmony] of the property into an Elevation, viz. out of one onely Ens into many entities, into many properties; of which, the Devill being an Hierarch of the place of this world, and also the Curse of God upon the Earth, is a cause, which Curse man stirred up and awakened.

26. For now, an evill Ens, which is from the Awakened property, doth Text, or is borne carried in, &c. infuse it selfe into a good vessell and corrupteth the vessell, whence the free will should Or create. draw from a good property: but the evill doth mix it selfe into the good; and both come forth againe in the formed Word, into a Substance; as an evill man doth oftentimes stir up an evill word and worke in a good man which he never before conceived [or purposed] in his will.

27. For the Anger is become stirring [or quick] in the humane Ens, and adhereth to the good Ens, and the will of the fire-soule is free, it Formeth. createth or draweth forth. conceiveth as soone in the Ens of anger, as in the Ens of Love, nay, in many a one the Love-Ens is wholly impotent, and as 'twere dead or extinct, He worketh onely from the craftinesse of the Serpent, fruit, unto Gods Anger, and though his mouth doth flatter in the Serpents craft, and make a devout shew of the holy Word, and sets forth it selfe as an Angell, yet it is onely the Ens and forme of the crafty Ser­pent, in the light of the earthly nature, and the man deceiveth him­selfe.

28. Therefore Christ saith, unlesse that ye be converted, and become as children, ye cannot see the Kingdome of God: the free will must wholly goe out from the Ens of the Serpent, and enter againe, in the Spirit of Christ, into its heavenly Ens, which did disappeare in Adam, and againe awaken and stir up this Ens in the hunger of its desire, that it also may be againe awakened and borne unto a living Ens, in the new Regenerated Word in the humanity of Christ, and which did araise, and powerfully quicken it selfe, in the great Love-property in the mans property, in the person of Christ: where also, the free will becomes a new innocent childe, and neither willeth nor letteth in the Serpents Craft, otherwise the free will cannot forme, and manifest Gods holy Word in it selfe, the free will must draw onely out of the good Ens, if it will worke and live in the holy Word.

29. Now understand aright our writing concerning the Serpents Craft, and its Adorned Art, and false vertue; (I say) understand our very profound and high meaning, opened out of the Counsell of God, thus: The Serpents Ens and Originall was a virgin of heavenly pomp, a Queen of Heaven, and Princess of the Beeings of God, ap­prehended, and formed in the Fiat of the divine desire, through the fire in the light: in like manner as Hierarch Lucifer was so, and Prince [Page 102] Lucifer sate in heavenly pompe in the Serpents Ens, who had infected the Ens out of which the Serpent was created, and therein awakened the darke worlds property, viz. the Centre of the Eternall nature, whence evill, and good doe take their Originall, but when the Good did in the Fire, sever it selfe into the light, and the Evill into the darkness, the Serpents Ens which vvas good, was then infected, fil­led, and possessed, with the darknesse; and from hence cometh its Craft.

30. For even such a craft the Devill desired, which also tooke him in the Eternall-Speaking word, in such a property, and confirmed him therein to For ever. Eternity; for it is also a Wonder in God, how an Evill could come to be, out of a Good, that the good might be known, and ma­nifest, and the creature might learne to feare before God, and hold Willingly submit to. still to the Spirit of God; that he onely might act, and worke in the Eternall-Speaking Word, and make, and doe what he please with and by the creature.

31. And to this End Lucifer was swallowed up in the wrath, seeing his free will went forth from the Resignation and departed from Gods Spirit, into the Centre, to be its owne selfe-full maker and creatour; that the Angells now have an Warning, Text, Look­ing glasse. example in this revolted fallen Prince and Puissant Hierarch; for the Kingdome of God, which is [peculiar­ly and properly] called Gods Kingdome, stands in the deepest Humi­lity, and love, and not at all in the wrathfull fires-might, but in the lights Ardent might, viz. in Power.

32. But the Devills Kingdome, after which he longed, and laboured, stood in the wrathfull fires-might, but the same was In the bee­ing Essence or Substance. Essentially taken from him in his place, and he was spevved out into the eternall hun­ger of the darkness.

33. And that he had infected and possessed the Ens of the Serpent which was so crafty, may be seen in its Body, which is onely a dry, hungry Skin, and fills it selfe with poyson in the Taile, in which pro­perty the great craft ariseth, and therefore the Serpent carrieth the poy­son in the Taile, which may soone be pulled off, in that the same in the beginning was introduced into its virgin-like Ens.

34. For the Serpent is therefore called a Virgine according to the Right of Eternity, because it hath both Tinctures; which is in no kinde of earthly creatures besides; but it is now in the curse of God, yet if the Artist knew what its pearle was, he would rejoyce at it: yet by reason of the worlds false desire, which seeketh onely the false magick, it remaines Hidden, also [it is not manifest] that the wicked may beare his Rebuke.

34. For the Pearle of the whole world is trodden under foot; and there is nothing more common then the same, yet it is hidden; so that the holy Ens might not be introduced into an ungodly one which is not worthy of it; and so Gods power and Word in the Virgin-like Essence be thereby brought into a Serpentine [ Ens] as it is to be un­derstood in the Serpent: enough for our schoole-fellowes.

36. Thus we doe fundamentally understand the Originall of Sins birth; how Sin was borne, and opened in the Humane Word; and how God is provoked to anger in his Expressed Word by the Humane [Page 103] Re-expressing: for man beareth the Word which created Heaven and Earth in his Ens, for the same word is brought to Substance.

37. Now God hath inspired into mans Ens, viz. into the formed Compacted Word, the living Soule, viz. the Or under­standing. Originall out of all the three Principles, as a Spirit of the formed Word; this understanding hath now power and might to re-conceive, and to Generate againe a formall Voice in the Ens, viz. in the Formed Compacted Word.

38. But being the Serpents craft, viz. the Devills introduced desire, became manifest in the Ens of Adam and Eve, viz. in their Compacted, and formed Word: thereupon the free will doth now draw forth from this Serpents Essence, meere Adders poyson, and death, and form­eth its word therein, unless the holy Ens or Seed of the woman be again awakened in the new-borne Love of God in Christ; then the free will may conceive in this same holy Ens, and bruise the head of the Ser­pents, and Devills Ens in the Anger of God; that is, reject and abhorre the evill will, which desireth to Idea, and imprint it selfe, from the Serpents, Ens in the formation of the words, and bruise it in the will of the Thoughts, with the Ens of the woman, viz. of Christ, and esteeme it as the Devills Mire, and Dirt, which in the children of God is a con­tinuall Combate and strife between the Ens of the Serpent in the flesh, and betvveene the Regenerate Ens of the heavenly part.

39. Also know this: Every Thought which is formed in the Will, so that a man consenteth unto lies, or any thing else which is false, or if his will hath conceived [and contrived] any thing that is uniust, and he bringeth that contrivance into the desire, that he would very willingly doe it, or express it in the false Evill formed word, if he could or knew how, and yet must let it alone, either for feare, or shame sake; this same is all Sin; for the will hath formed it selfe in the Ser­pents Ens.

40. But understand it well; if a good will doth Or forme it selfe. conceive in a good Ens, and yet the evill desire doth adhere to it, and willeth to poyson the good; if then [I say] the good conceived will overcometh the evill, and casts it out, that the evill cannot also be formed or received into the Compaction or Substance; it is no Sin; and though the evill desire which adhereth to the good be Sin, yet if the good will doth not close with it and bring it into Substance, but rejects it out of the good will, as an Evill, then the sinfull desire cannot come into Es­sence, and the good will hath not hereby wrought any Evill, if it hath not consented to the Craft of the Serpent.

41. Every Sin is borne of the strange Ens; if the free vvill departs from the Ens, vvherein God hath created it; then the Sin which is conceived in the will in false desire, and brought to Essence in the Ens of the will (so that man would faine doe wickedly or unjustly if he could but bring his intent to pass) is also great in the sight of God; but if it proceeds so far as to hurt, and injure any one, by word or deed, then the Sin is double; for it is formed in its owne Ens, and formeth it selfe also in that whereinto it introduceth the false word, so far as the false word in its Speaking findes a place of Rest to work [and bring forth its evill fruit.]

42. And therefore the holy word shall judge the False; as also at the [Page 104] end of this time the holy word shall cast out from it selfe all false Carved work of phancy. Idoll Opinions, and all whatsoever hath been formed in the Serpents Ens, and give them to the darke world.

43. All those that take, or conceive the word in them, in their de­villish, and Serpentine Ens, and use it against Gods children, in whom the holy Ens is manifest, and doe stir up also an offence [or occasion of stumbling] in the children of God, that the free will in them doth also conceive it selfe in the Serpents Ens, viz. in Anger, and averse­nesse, where alwayes the holy Ens doth likewise forme it selfe, and the Spirit of zeale ariseth: these false authors beginners and Causers, doe all sin against the holy Ghost.

44. For they doe extreamely despight, and defye him, that he must even proceed forth, through the anger of the children of God, where­by he is stirred up, and oftentimes shewes himselfe in the Turba of the children of God, and falles upon the neck of the wicked; as may bee seen by Elias, and Moses, and also by Elisha, who cursed the Boyes, that the Beares came out and tore them to pieces; for thus the sword of God comes forth, through the mouth of the Saints; if the holy Spi­rit be extreamly displeased, and set into a fiery zeale: then he awake­neth Turba magna, which draweth the Sword against a wicked people, and devoureth them.

45. Thus understand it in its full scope, and meaning; Man hath Gods Word in him, which created him; understand; the word hath imprinted, and formed it selfe with the Creating; both in its Holiness, and also in the Anger; and that also Or out of. in the outward world; for the limus of the Earth, or the Earth it selfe was amassed and compacted, through the word; so that the formed Word which tooke its begin­ning in the divine desire, viz. in the Fiat, is an exhalation forth-breathed from the Spirit of God out of Love and Anger: therefore it is evill and good, but the Evill was hidden, and as it were wholly swallowed up in the light, as the night in the day.

46. But the sinfull desire in Lucifer and Adam, hath awakened the Anger, so that it is become essentially manifest: now the Gates of the formed Word both in Love, and Anger, doe stand open in the earth, and also in the limus of the earth, viz. in man, and also in the free will of man, whatsoever he doth now forme and amasse in his free will, that he hath made, be it either evill or good.

47. But now the Evill shall in the judgement of God be separated from the Good; and in what part [either of the evill or good] the humane understanding, viz. the soule shall be found, thereinto it must enter, with all whatsoever it hath done, as into its owne made habi­tation; and therefore Christ saith; their workes shall follow them, and be purged (or proved) by the fire: Note. also at the end, when the bookes of the Essence shall be opened, they shall be judged according to their works; for the worke be it evill or good doth embrace the soule, un­lesse it doth wholly depart from the [evill] and destroy it againe, by reconciliation of his offended and wronged brother, and drown the Substance in the Bloud and Death of Christ, else there is no remedy.

48. Therefore a man must vvell consider what he will speake; for he speaketh from the formed Ens of Gods manifestation; and well [Page 105] bethinke and ponder with himselfe, before he intendeth [or conceiv­eth in the will] to doe any thing; and by no meanes consent unto any false backbitings or approve by a yea, neither privately nor openly.

49. For all forged tales, and sharp taunts, proceed from the Ser­pents Ens; all Cursings, and swearings, and stinging girds, proceed from the Serpents Ens; yea though they be but in Jest, yet the Ser­pents Ens hath stuck it selfe with them to the good, and compacted them with the word: therefore Christ saith, sweare not at all: let your speech be yea yea, nay, nay; for whatsoever is more then these cometh of evill; Note. that is, it is borne of the Serpents Ens.

50. All Cursers, and swearers, have introduced their free will, viz. the poore soul, into the vanity of the Serpents Ens, and forme their Curses, and Oaths, vvith all their lewd wanton talke, which is wrought, in the Serpents Ens, and sow into Gods anger: and on the contrary all Gods children, who are in right earnest, doe forme their words in the holy ens, especially the Prayer, when the free will of the soul, doth amasse or conceive it selfe in the holy Ens (which is opened by Christs humanity) then it formeth the true essentiall word of God in it selfe, so as it comes to Substance.

51. Therefore Saint Paul saith; the Spirit of God doth mightily inter­cede for us in the sight of God as it pleaseth him; for the Spirit of God is formed in the desire of the holy word; he is taken (or apprehended) and this taking or receiving is that, which Christ said, he would give us his flesh for food, and his bloud for drink.

52. The soules will taketh Christs Ens, and in Christs Ens, the word of Christ became man, which the soules desire, or Fiat doth receive or impresse into its holy Ens disappeared in Adam; and here Adam ariseth in Christ, and becomes Christ [the second Adam or the Anointed one] according to the heavenly Ens and divine word, and from this Ens of Christ, proceeds forth, divine knowledge, out of the word of God.

53. Thus the children of God are the Temple of the holy Ghost which dwelleth in them, and so they speake Gods Word; and without this there is no true knowing or willing, but meere fable, and Babel, a Confusion of the crafty Serpent.

54. Therefore Christ called the Pharisees, a Seed of Serpents, and a generation of Vipers, and although they were the High Priests, yet he knew them to be so in their essence, for they had formed their will in the Serpents Ens; they carried the words of Moses in their mouth, and therein they mixed the Serpents Ens; as many still doe to this day; where the incarnate Devill carrieth Gods word upon his tongue; and yet doth onely hide the Serpents Ens thereby, and introduceth the Dia­bolicall Ens into the litterall word, whence Babell the mother of all Spi­rituall whoredome is borne, a meere verball contention, and wrang­ling about Words, where the Ens of the Devill and the Serpent, doth oppose the divine Ens in the Formed Divine Word.

55. But so it must be, that the formed and Conceived Word in Gods children may be stirred up, whetted and exercised, and the truth come forth to light; Deare brethren: this is the Inheritance which we have received from Adam and Eve; and that is the cause that the Body must [Page 106] Dye, and wholly putrifie, and entet againe into its first Ens; for the Serpents Ens must be wholly done away, it cannot inherit the Kingdome of God.

56. The first Ens in the limus of the Earth which was coagulated in in the Verbum Fiat, must be wholly renewed in the Spirit of Christ, if it will possesse the Kingdome of God, but if it remaineth captivated in the Serpents Ens, it shall never be any more manifest, understand the holy Ens which disappeared in Adam, and was captivated in the Ser­pents Ens, whereby Death came into the flesh.

57. Therefore a man must consider what he speaketh, thinketh, and doth, least he conceive his Thoughts in the Serpents Ens, and frame a will in the Minde, in the Ens of the Serpent; for else the Devill doth set himselfe therein, and hatcheth a Basilisk, viz. an hellish forme in the word.

58. For all wrath which is conceived in man for Revenge, doth pri­marily arise in its Centre out of the nature and property of the darke world, viz. in Gods anger, and formes it selfe further in the Ser­pents Ens to Substance; let it be what zeale it will, if it brings it selfe into a wrath to its owne Revenge, it is formed in the Ens of the Serpent, and is devillish.

59. And though the same were a Prophet, and an Apostle, and yet would bring himselfe in the wrath to his owne Revenge, then this Sub­stance is formed from the Anger of God in the Serpents Ens, and goeth into the wrath of God; and the Anger of God is therein zealous, which oftentimes doth so stir up and forme it selfe in the holy children of God, that The Saints. they must against their purposed will, bring down the Tur­ba upon the house of the wicked, also upon his Body and Soule, as may be seene by Moses, upon Chorah, Dathan, and Abiram, whom the Earth swallovved up; so also by Elias in the Fire, concerning the two Cap­taines over fiftie, whom the fire devoured, also by Elisha, and many other Prophets.

60. And there are many remarkable examples to be found concern­ing this in in the holy Histories, how oftentimes the children of God have been forced to carry the Sword of the Turba in them: a great ex­ample whereof we see in Sampson, and also in Joshua with his warres, and likevvise in Abraham; how the zeale of God did enkindle it selfe in them; that they in their spirit of zeale have oftentimes awakened the Turba magna in the Anger of God, and raised great Rebukes judg­ments, and plagues, upon whole Countries; as Moses in Egpit did with the plagues upon the Egyptians.

61. But we must heere distinguish, if the zeale of God should awaken it selfe in an holy man without his purposed will, and give him the Sword of Gods anger) such a one differs much from those who in their owne Thoughts contrive and plot in the wrath, and introduce the Conceived or purposed will into the Serpents Ens and make it to Substance, for that is Sin, yea though the The great­est Saint. most holy man should doe it.

26. Therefore Christ so emphatically and punctually teacheth us in the new birth, Love Humility and Meeknesse; and would that a Christian, should not at all Revenge, Note. also not be Angry, for he saith, that whoso­ever [Page 107] is angry with his brother is guilty of the judgement; for the Anger is a conception in the Serpents Ens, which must be cut off, by the judg­ment of God, from the Good Being: and whosoever shall say unto his brother Racha, shall be in danger of the Counsell: for the desire of Or Re­venge. Racha ariseth in the Centre of the darke fiery wheele of the Eternall nature; therefore in the fire-soule there is a forme of the fire- word [in man­ner] of a wheele like a madnesse; and the soules fiery-forme stands in the Racha as a mad furious wheele, which confounds the Essence in the Body, and destroyes or shatters in peeces the understanding: for every Racha desireth to destroy Gods Image: thus the soule hang­eth on the wheele of the Eternall nature, viz. on the Centre of the horrible Anxious birth; as is before mentioned concerning the Cen­tre of the birth of nature.

63. Moreover Christ saith; Whosoever saith to his brother thou foole shall be in danger of hellfire: this is thus wrought, when the Conceived will hath formed it selfe in the furious wrath of Gods anger, and in­troduced it into the Serpents Ens, then it standeth in the furious wheele as mad, and if it doth now purposely goe on, and so forme the word, and casts or speaks it forth against its brother, and enkindles in him also an hatefull enmity in the Serpents Ens, the same burneth in his Expressed Word in the fire of Gods anger, and he is guilty of it, for he hath enkindled it in his Racha.

64. Therefore said Christ, if thou wilt offer thy Gift, goe first, and be reconciled to thy offended brother or neighbour, for otherwise he bring­eth his wrath into thy offering, and withholdeth thee in thy desire towards God, that thou canst not reach the holy Ens which else wash­eth away the Turba in thy Enkindled vanity.

65. For, the Word foole, is in it selfe in the Essence, nothing else but an enkindled wrathfull fiery wheele, an outragious madness; and he that so calleth his neighbour without a cause, he hath brought forth a word in the fire-wheele in Gods wrath, and is guilty of it; for the forth-produced word is arisen out of the Ens of the Soule and Body.

66. Every word vvhen it is formed; doth first awaken its owne Ens, whence it taketh its originall, then it leads it selfe forth through the Counsell of the five Senses against its brother: now whosoever useth such a wrathfull devouring fire-word against his brother, he soweth into the Anger of God and is in danger to reape the fruit which he hath so sown, when it springeth up, and groweth.

67. Therefore take heed and beware O Man what thou thinkest speakest, or desirest to doe, looke vvell alwayes in what zeale thou standest, whether it be divine, or onely of thy own poysonfull nature! thou Father, thou mother, thou brother, and Sister, which proceed and come from one bloud, from one Ens, and mutually Assimulate each with other as a tree in its branches: thinke and consider what kinde of Sound [or tune] thou introducest into the vitall Ens of thy fellow-twiggs and branches, whether it be Gods Love-word, or his Word of Anger, if yee doe not destroy the introduced Evill againe with Love, and introduce againe the Love- Ens into the Anger [to overcome and reconcile it] then the Substance must come Or before. into the [Page 108] judgement of God and be separated in the fire of God; as the Devill is Severed from the good Ens; and so shalt thou oh wicked man with thy vvicked formed Word, [which thou hast conceived], out of the Ens of Gods Anger.

68. And therefore God hath introduced his holy Word out of his deepest Love againe into the humane Ens, being the same was intro­duced into Adam and Eve in the Anger, that man might conceive [or forme his will and doings] againe in the introduced Love of God in Christ Jesus, and in him destroy the wrathfull anger: and therefore Christ teacheth us that he is the Gate which leads us into God, that he is the way and the light, whereupon vve may enter in to God, and in him Regenerate [or quicken again to life] the holy Ens.

69. And therefore Christ forbids us to be angry; and conceive our will and word in the Revenge: but if any one did curse us we ought to blesse him; and if any did strike us, him we should not resist; least our Turba should be stirred up in the new-borne Holy Ens of Christ, and intro­duce the Serpents craft, iniquity, and Ens, thereinto.

70. But we should be as children in Love, who understand nothing of the Serpents craft; therefore we declare in divine Knowledge, as a dear and pretious truth, that all contention, covetousnesse, Envy, An­ger, War, false desire, or whatsoever may be of the like name [and nature] doth take its originall out of the Centre of the Or devoure­ing property or wolvish gulfe. Revenge of the wrath of God, out of the darke world, and is brought in the Ser­pents Ens to a Substance, wherein the false Serpents Ens will behold and contemplate it selfe, in Pride.

71. Whatsoever doth strive, and contend in this world about selfehood, selvish interest, temporall honour, its own profit, for its owne advancement; the same is bred and borne of the Serpents Ens; be it either rich or poore, in Superiour or inferiour, no order ranke or condition vvhatsoever excepted: all men who vvould be called Christians, or children of the Love, they must be borne againe in their First Ens (which disappeared, and corrupted in Adam) out of the Divine Love in the holy and heavenly Ens, or else none of them can be a childe of the Love of God: All the greediness, and covetousnesse of all Places and Politick Powers under what name or Title soever doth wholly proceed from the Serpents Ens.

72. I speake not of the Offices but of the falsehood of the Officers: the Office in its place and station is Gods Ordinance, if it be carried on in holy desire, and ariseth out of a divine roote, for good, if not, but that it riseth onely out of a root for selfehood, and pride, then it is from the Serpents craft, and goeth into Destruction.

73. All warre however blanched over, and under what pretence soever taketh its originall out of Gods Anger; and he that beginneth it, doth it from a selfe-full desire to Selvish interest, from the Ser­pents Ens: unlesse that war ariseth from the Command and injuncti­on of God, that a Nation hath brought forth (it selfe) in his wrath, that he would his Anger should devoure it, and ordaine an Ho [...]ier in the roome, as was brought to passe by Israel among the Gentiles, otherwise it is wholly borne in the Selfefull Turba in selfehood. It doth not belong to any true Christian borne of Christ to raise the [Page 109] Sword of the Turba, unlesse the zealous Spirit of God doth stir it up in him, who often will Rebuke Sin: whatsoever exalts it self in the wrath about its own Honour, and pride, and brings it selfe to Re­venge [or bloud-shed] is from the Devill, be it either by Nobles or ignobles, none excepted; before God they be all alike.

74. Earthly Dominion and Government hath its Originall from the Fall, in the Serpents craft; being man departed from the Love-will, from the Obedience of God, therefore he must have a Judge to Rebuke the false desire in its Substance, and destroy the false Substance; therefore Magistracy, and Superiority, Note. is ordained of God for a defence of the Righteous Substance and will, and not for its Selvish interest, and its owne perverse will, to break down and destroy Governments at its pleasure, and to oppresse the poore and impotent, whatsoever doth that, is arisen from the Serpents Ens, let it glister and colour over it selfe with what Hypocrisie it will; and though it were cloathed with Gold, and Pearles, yea even with the Sun, it is bred and borne out of the Serpents Ens, and hath the Serpents Ens in its Government, and tendeth into Destruction, unlesse it be borne anew [in the Ens of Christ.]

75. Whatsoever is not borne out of the Ens of Love, and beareth forth a will of righteousnesse, and truth, to worke something that is good upon the earth for the Service and profit of his neighbour, the same is Idolatrous; for in Adam we all are one Tree; we are all sprung from one onely Root.

76. And God hath begotten us in his Love, and brought us into Pa­radise, but the Serpents craft hath set us at variance, so that we are departed out of Paradise, and come into its villanous suttle craft, into Selvishness; whence we must again depart, and enter into a Childes Coat.

77. We have nothing in this world for our own propriety but a shirt whereby we cover our shame before the Angells of God, that our Abomination may not appeare naked; and that is our owne and nothing else, the other is all common: Whosoever hath two coats, and sees that his brother hath none, the other coat is his brothers, as Christ teacheth us.

78. For we come naked into this world, and carry away scarce our shirt with us, which is the covering of our shame, the Rest we possesse either by necessity of Office, or else out of covetousnesse, out of the Serpents false desire: Every man should seeke the profit and preservation of his neighbour, how he might serve and be helpfull to him; as one branch of a tree giveth its power Essence and vertue to the other, and they grow and bear fruit in one desire; even so we are all one Tree in Adam.

79 But we are in Adam withered in the Serpents Ens as to the Love-will; and we must all be nevv-borne in Christs Love- Ens, and will; without that, none is a childe of the Love of God; and though there may be Something of the divine Love in many an one, yet it is wholly covered with the Serpents Ens; which devillish Ens doth continually spring forth above the love, and beareth fruit.

80. There is not any who doth good in selfehood, and owne will; Note. un­lesse that he forsake in the owne (appropriating) will, all whatsoever he hath, even to the Infants-shirt, that he must keep for his owne and [Page 110] give it none; for it is the Covering of his shame, the other is all Com­mon, and he is onely a servant and Steward of the same; a Guardian, and distributour to every one in his place.

81. whosoever suffereth the poore and miserable to be in want and di­stresse under his charge; and gathereth into his Minde Temporall Goods for his own property, he is no Christian but a childe of the Serpent, for he suffereth his under branches to wither, and keepeth away his sap and power from them, and will not work forth fruits by his fellow-branches.

82. We doe not hereby meane the wicked Idle Crew which will one­ly suck the sweet, and not worke and bring forth fruit themselves in the Tree, that they should be pampered, to exercise pleasure and va­nity: but we speake of the twigs which stand in the tree, and co-ope­rate, and would faine grow and beare fruit, from whom the great branches of this world doe withdraw the Sap and hold it in themselves, that they as leane overdript twiggs doe wither, by and under their charge: such are the rich, Potentates, and Nobles; with them, the Spirit of zeale doth heere speak; so far as they doe keep and hold their Sap within themselves, and suffer their small branches to dry up and wither, and wholly withdraw the Sap from them, they are branches on the tree of the Serpent, which is grown up in the Curse of Gods anger, and is reserved for the fire of Gods Anger; saith the Spirit of Wonders.

CHAP. XXIII. How God re-called Adam and his Eve when they were entred into Sin and vanity, and awakened in the Serpents Ens; and laid upon them the Estate or calling, or Ordinance. Order of this toilsome laborious world, and ordained the Serpent-bruiser for an Help (or Sa­viour) to them.

NOW when Adam and Eve had eaten of the tree of the Knowledge of Good and Evill, and were become Monstrous by the Ser­pent; Moses writeth of it thus: Their eyes were opened, and they knew that they were naked, Gen. 3. v 7. and they sewed Figg-leaves together and made them­selves Aprons: Heere the Soule did even now know the monstrous Image, and was ashamed of it; that such a grosse beast with grosse flesh and hard bones should awaken [or shew it selfe], with a beastiall wormes-carkase of vanity in their tender delicate Body; and they would have covered the same from the eyes of God, and for shame crept be­hinde the trees; so very ashamed were they of the foule deformity of the beast, for the Beastiall Ens had swallowed up the heavenly, and got the upper hand, which they had not before known; now they could not tell for shame what they should doe.

2. The Serpents craft would not Heere cover the shame, but did lay [Page 111] it onely more open, and accused them, as revolting faithlesse Rebells; for Gods anger did awake in them, and arraigned them now before the Severe judgement, to devoure them into it selfe, as into the darke world, as hapned to Lucifer.

3. And this is the State, Con­dition or Thing which caused the Earth to Tremble, &c. Place whereby the Earth trembled in the death of Christ, and the Rocks clove in sunder: Heere Gods Anger shut up the holy Ens of the heavenly humanity in Death; which, Christ vvhen he destroyed death on the Crosse, did againe Open, at which the wrath, in the Curse of the Earth, and rocks, shooke and trembled.

4. And heere was the Soare combate before Gods Anger, in which combate Christ in the Garden (when he prayed, and was to overcome this Anger) did sweat drops of bloud, when he said; father, if it be pos­sible let this Cup passe from me; but if it be not possible but that I must drink it, thy will be done.

5. Christ on the Crosse must drinke dovvn this wrathfull anger, which was awakened in Adams Essence, into his holy heavenly Ens, and change it with Great Love into divine joy; of which the drinke of gall and vineger, being a mixed Draught which the Jewes gave him was a type, signifying what was done invvardly in the humanity of Christ.

6. For the outward Image of man should also be redeemed from the Anger and death and again arise out of the Earth: therefore Christs outward humanity from the Kingdome of this world must also drinke of this Cup, which God the Father had filled to Adam in his anger; the same, Christ must drink off, and change the anger into Love; therefore said Christ; is it possible then let it passe from me: but it was not possible to overcome the anger, unlesse the sweet Name Jesus, drinke it into it selfe, and change it into joy: then said Christ, Father! thy will be done, and not the will of my humanity.

7. Gods will should also have been fulfilled in Adam, but he ex­alted his ovvne will by the Serpents craft: now the Humanity of Christ upon the Crosse must give this own selfe-will unto the Anger for to devoure it: but the holy name Jesus brought it into the death of selfehood, that it must dye in the wrathfull death; and enter again through death in his Resurrection into the true Resignation viz. into the divine Harmony.

8. Adam when he had awakened the Anger in him stood in Paradise in great shame and scorne, before God and all holy Angells; and the Devills did mock and deride him: that this Image of God which should possesse his Royall Throne, vvas become a monstrous Beast: and into this Scorne Christ must enter, and suffer himself to be reviled, mocked, spit upon, whipped, crowned with Thornes, as a false King; for Adam was a King and Hierarch, but become false, and Rebellious.

9. Heere Christ stood in his stead; and was condemned to death; for Adam also should have been judged by Gods Anger; Heere Adam that is Christ in Adams humanity, stood in his stead: Adam should have been rejected as a curse, even as a scorne before Heaven and Earth, and and in Sum, the vvhole processe of Christ from his Incarnation unto his Ascention, and sending of the holy Ghost, is Adams estate, what Adam had merited as a malefactour; Christ himselfe must take upon [Page 112] him in Adams person, and bring againe the life out of death.

10. Adam was made by the word of God, but he fell from Gods Love-word into his Anger-word; thus God out of meer grace did again awaken his Love-word in the deepest humility Love and mercy in Adams wrathfull Image, and introduced the great Love- Ens into the Ens of the awakened anger, and changed the Angry Adam in Christ into an holy ONE.

11. Moses describeth it very clearly, but the vaile lyeth before the beastiall man, that he doth not know him: for he saith: And they heard the voice of the Lord God, Verse 8▪ which walked in the Garden, when the day grew coole, and Adam and his wife hid themselves from the presence of the Lord God amongst the Trees.

12. Moses saith; they heard the voice of the Lord God, which walked in the Garden: what is now this voice which was [or stirred] in the Gar­den? for Adams eares were dead to the Divine hearing, and were awakened in the wrath; he could not in his own might heare any more Gods holy voice, for he was dead as to the Kingdome of Heaven, as to the divine holinesse; as God told him: in that day that thou eatest of this Tree thou shalt dye.

13. The voice was Gods Anger, which forced in to Adams Essence, when the day became coole, understand the Eternall day in Adams Essence vvas awakened in cold, and heat; threfore now they heard the voice of God the Lord in his Anger in their Essence; for the Turba was awakened: the Tone or Hearing of the darke world did Sound [or ring its sad knell.]

14 But that which walked in the Garden, and re-called Adam was another voice which brake forth out of the Anger; and walked [or moved] in the Garden for the word ( which Der walke [...] gieng in the Garden im Garten) is the diffe­rence, or note of distinction, and signifieth the voice JESVS proceed­ing from [...] JEHOVAH; the voice was [...]. Nomen Qua­tuor Litera­rum, That Name of foure Let­ters. TETRAGRAMMA, but that which walked in the Garden was TON, viz. the Centre of the light world; and the voice TETRAGRAMMA is the Centre to the fire-world, viz. the first Principle, and the TON, the Second Principle, as fire and light are one, but they Sever themselves in their coming forth to manifestation into a twofold Source, the like also is to be considered concerning this.

15. The voice of the fire-world entred into the Essence of Adam and Eve; the same they heard, therefore they were afraid, and crept among the Trees: but the voice of the light-world is this, whereof Moses spake, which Der walked gieng in the Garden: im Garten the holy voice walked in the Garden of Paradise, for the Word ( Text, Der. which Der) denoteth the Person of Christ, who vvalked in the Spirit, in the Garden, and went forth from the fires Centre, vvho took possession of Paradise, and would invest Adam again with it.

16. Therefore saith Moses now: and the Lord God called unto Adam: and said unto him, Verse 9. where art thou? wherefore said he not Adam and Eve where are ye? no, He called to Adam; viz. to the first Image which he created in Paradise; and not unto the man, and woman; for He that called, was He which walked in the Garden; viz. the word of the light-world, the voice of the Second Principle, which called [Page 113] back againe in [and from] the enkindled Anger, and espoused it selfe again unto the disappeared heavenly Ens, that it would araise, and stir up it selfe againe therein, in the Name Jesus, viz. in the deepest love of the Deity, and unite, and manifest it selfe in the fulnesse of time, in the disappeared Ens with the introducement of the holy divine Ens of the heavenly worlds- Essence thereinto, and open Paradise again; and in the meane time bruise the Head of the Serpents Ens; this Ser­pent-bruiser said to Adam; where art thou?

17 Now saith Reason; He saw him well enough, wherefore said he then, where art thou? he did indeed see [...] Adam, but Adam did not see him; for his eyes were departed from [...] Adonái, from the divine vvorld, into time, viz. into the outward world; into the Serpents Ens [both] evill and good; into the Death and Corruptibility, out of these Monstrous eyes Adam saw in the property of the Fires Tin­cture; but the property of the lights Tincture, which he had wretch­edly lost, said unto him, where art thou Adam? which is as much as if he had said, Seek me, and see me againe: I am come to give my selfe again unto thee; Verse 10. and Adam said I heard thy voice in the garden and was afraid for I am naked.

18. This Calling him was nothing else, but the voice or Sound of the holy word introducing it selfe againe into the vitall light, else Adam could not have heard this voice: therefore he said; I am naked, and afraid.

19. Of what vvas he afraid? he felt in him the world of Gods an­ger, and feared, that it would wholly enkindle it selfe, and devoure him as hapned to Lucifer: therefore he trembled at the Call of the holy Voice; as the Anger trembleth at the Love, as may be seen on the Crosse of Christ; for even heere was the feare and dread of the Serpent; for she knew the voice which called into Adams Ens; and feared be­fore the face of God, for it knew [or perceived] the falsehood, which was in it, which it would hide.

20. And God said, who told thee, that thou art naked? that is, Verse 11. the Serpents Ens hath told thee, that thou shouldest imagine after the bea­stiall property, and awaken the same.

21. And we see heere very clearly; that Adam knew nothing of this naked beastiall property in his innocency; but if it had been manifest in him, surely he had then known it; but now God saith to him; who hath told thee it; hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat? Did not I charge and com­mand thee that thou shouldest not awaken the property of nakednesse in thee; wherefore hast thou by Lust brought thy selfe into the Bea­stiall property? did not I create thee in the Angelicall property; wherefore art thou then become a Beast in my Power: have not I made thee in and through my word? why hath thy own free will changed my Word?

22. And he said; Verse 12, 13. the woman which thou didst joyne with me gave me and I did eat of the Tree: and God said to the woman wherefore hast thou done this? and she said, the Serpent beguiled mee and I did eat. Herein it is plainly and clearly laid open, that the Devill in the Ens of the Ser­pent, did deceive Man, as it is before mentioned; and that they both, [Page 114] Adam and his wife, were made monstrous by the Serpent.

23. For God said to the Serpent, by whose property the Devill had made himselfe a Seat, and habitation in mans Image: because thou hast done this be thou accursed above all cattle, Verse 14. and above all the beasts of the field; upon thy belly shalt thou goe; and Dust shalt thou eat all the dayes of thy life.

24. But heere the vaile lieth before the face of Moses, who passeth by the Serpent, and doth not describe what it was: but seeing now God said unto it, that it should goe upon the belly, and eat earth, and no Law was given to it in the beginning; thereupon we are here well able to finde what it was; being it was the most suttle Beast among all the Beasts, and slew Eve her virgin-like chastity, that she lusted after the beastiall copulation; thereupon we understand in the Serpents property, the desire of [carnall] brutall copulation, and all unchastity, wanton uncleannesse, and Beastiall Whoredome of man.

25. For it, viz. the Serpent in its inward limus whereinto the De­vill introduced his desire Or had been. was a virgin-like Ens; understand, in the good part of the heavenly Ens which was taken in the Verbum Fiat, and brought into a creaturall Image according to each property; as also the Devills Ens before his Creatur-[ship] was a virgin-like Ens of Angelicall property.

26. This Serpents Ens was modellized, and ingrafted in Adam and Eve, for the desire of Eve took hold of this beastiall property, and imprinted it into her selfe, as a blemish [or foule marke] into the right pure Virginity, into the Pregnant Matrix; therefore God cursed the Image of the outward Serpent, and bid her goe upon the belly, and eat earth, and herewith also the marke [or blemish] of the impressed monstrous Serpent [was enstamped] in Man.

27. For as now the outward Serpent must goe upon the belly and eat earth, which had brought its figure into the Matrix in Eves Belly, so must now the Belly of Eve eat of the Cursed earth, and the Matrix goeth as a subtill Serpent upon its belly, and beguileth the limbus of of the fires Tincture; thus it longeth after its Belly and Serpent-creep­ing, whereas it is onely, that this Serpents Matrix might exercise whoredome, and effect a beastiall worke, as Eve did deceive Adam, so that he did eat of the fruit, and as the outward Serpent was cursed so also the Serpents Matrix of the beastiall property in Eve, from whence all her children are corrupted, and are all borne of a mon­strous Matrix, which is a Text, an whore. defloured Mayd in the sight of God; for Adam had already corrupted it when as he stood in both Tinctures; but when Eve was separated from Adam it came with her into Act.

28. And God said: I will put enmity between thee and the woman; be­tween thy Seed, Verse [...]. and her Seed; it shall bruise thy head, and thou shalt sting it on the Heele. Now the ground doth lye herein; for God did not meane hereby the outward beastiall Serpent Extra Hominem. without Man, which hideth it selfe in holes, and cranies of the Rocks, and inhabiteth in the rude Solitary places [of the earth] but the monstrous Beastiall Serpent in Man, which was figured in the womans Matrix.

29. For when God called Adam when he hid himselfe among the Trees, and was ashamed, and feared; then the voice of the holy [Page 115] Word entred againe into the vitall light; and heere vvhen God said; I will put enmity, the Seed of the woman shall bruise the Serpents head; then the holy voice of God went forth out of JEHOVAH, which would once more move it selfe in time, and manifest JESVS in the womans matrix, in the disappeared heavenly Ens; and incorporated it selfe anew with the holy Word [therein] as into an Mark, limit or Bound. Ayme of an Eternall Covenant.

30. And this word which did promise in-hest and incorporate it selfe into the Womans Seed, was that same word which did move it selfe in Mary's Seed, and opened the Name Jesus out of the Centre of the deepest Love in the word, and quickned the disappeared heaven­ly Ens with introducing of the holy living Ens into the disappeared Ens of Mary.

31. Understand the heavenly chast Virginity was againe revived in the Name of Jesus in the Seed of Mary in the motion of the Incor­porated Word; and this Incorporated [or Engrafted, or In-Spoken] Word stood in Eve her Seed in the Matrix as an Butt, limit, the Eternall Loves Eye-Marke. Ayme of a certaine Covenant; and was all along propagated in Eve's seed, from man to man in the Heavenly part, as a Sound, or Incentive of the divine ho­ly lights fire, wherein the Name Jesus was all along propagated in an Ayme, and Covenant, as a glimmering Incentive, untill the time of the Awakening [or manifestation] of it in Mary, where the Covenant was Text, stood at the end. fulfilled, and the doores of the shut Chamber were againe ope­ned: and this is that Holy Fire out of which the Name Jesus was manifest, which holy Fire did burne in the Jewish offerings, which appeased [or Atoned] the Anger of God, and bruised the head of the monstrous Serpent in man, viz. the monstrous fire-Spirit, and wil.

32. The bruising of the head, is nothing else but to destroy the Abo­mination of the Serpent, to take away its power by a right desire of Faith; and by such a strong importunate Imagination of faith on the promised Word, to take the same word, and introduce it into the Ser­pents Ens, and therewith destroy and ruine the Devills Theft-fort; and thereby kill the matrix of the whorish desire, and introduce the matrix with its desire into the virgin-like Ens, into the Ayme of the Covenant.

33. In which Covenant the The female and male property. Woman and Man shall and must Dye; and the chast Virgin must be borne out of the Death in the word of the Covenant, with both Tinctures of Peculiar Love, and then the Serpent in its desire in the Anger of God, will sting the virgin-childe of the new-birth in the Faith on the heel.

34. For the Virgin-like child is fast bound by the heele with a strong chaine, all this life time, unto the monstrous Image; and is not able to get quite rid of the Serpents chaine all this life-time; this chaine is the brutall beastiall monstrous man, in whom lieth the monster of the whore, and Serpent; a figure whereof we have in the Revelation of John, where the woman standeth, with the Crowne and twelve Stars upon the Moone.

35. The Moon signifieth the beastiall man, and the woman signifieth the virgin like matrix in the Ayme of the Covenant, out of which the virgin-child is borne.

[Page 116]36. When as Adam was man and woman, and yet none of them both, the virginity according to the lights Tincture in the holy Ens was poysoned and infected in him by false desire, for the fiery property of the Soule carried [or directed] its lust into the earthlinesse; and out of that virginity, the woman, by the adjoyning of all the Three Principles, was made; and the woman made her selfe monstrous by the Serpent, and corrupted the virgin-like matrix, and by her Lust did introduce a beastiall monstrous Serpentine Or whorish property. [ matrix] thereinto, infected with the Devills will and desire.

37. Now this holy Virgin-like matrix in Eve was captivated by the monstrous property, and the Image of the heavenly Ens did disap­peare in her, and in this heavenly Ens, understand in the Right vir­gin-like Seed of chastity, Sanctity, and Purity, which was captived in Eve by the monstrous Serpent, and beastiall Whores-desire, the word of God did Inspire in­fuse or recall or apply it selfe as a Bal­same, that is, put or pro­mise it selfe. inhest it selfe with the deare pretious and holy Name Jesus; that it would againe introduce [a] living heavenly Ens into this captived disappeared Ens and bruise the head of the Serpents Ens, viz. the Whores Monster, and mortifie its desire, and cast away the Whores-Image [or Bastard] and over-povver and al­lay the Enkindled anger of God in this virgin-like matrix with the deepest Love of God, and wholly kill and Or doe away. null the Monster [of the Serpent in flesh and bloud], and this is that which God said, the Seed of the woman shall bruise the Serpents head.

38. Understand it aright, the virgin-like Seed of Eve in the word of God, should doe it in the Name and sweet power of Jesus: the Seed included in the Covenant of God, whereout the Virgin-child is borne as the dew out of the morning, that (I say) should, and must doe it.

39. For the childe which is from the bloud of the man and wo­man, shall not inherit the Kingdome of Heaven; but that which is [borne] of the virgin-like Ens, in the Ayme of the Covenant, out of the pro­mised Word of God; the childe of the man and woman is a Monstrum, and must dye, and putrifie, and rot in the earth; but the virgin-like Ens which lyeth hidden in this Monstrum, is the true Seed, of which the children of Christ are borne, yea even in this life time, for the life of this childe, is the true Faith and great divine desire.

40. This virgin-like childe doth live in Christs children in the Spirit and flesh of Christ, in a spirituall body outwardly covered with the Monstrum in the childe of the whore and Serpent; there is no man, which doth not outwardly carry on him the Serpents childe.

41. But the virgins-childe, borne of the divine virgin-like Ens, of Jesus, doth not live in all: there is indeed in many an one a glimmer­ing incentive thereunto, viz. a Weak Faith, and Or godly. divine desire; but the true holy, and pretious life of the virginity is not borne, it standeth captivated in the judgement of God.

42. Yet well for those, who have but an incentive in them; to those we give this direction; that their Soules desire should in the Spirit of Christ dip, plunge or baptize. dive it selfe into the divine Incentive; and with the fire-desire enkindle that Incentive, and also forsake and hate the Ser­pents Monster, and bastard, and introduce their great hunger and thirst into the virgin-like Ens, into the Word of Gods Covenant, and [Page 117] into the fulfilling of the Covenant viz. into the humanity of Christ, and ever mortifie, and trample under foot the Whores Monster in the will of the desire, as a venemous stinging evill Serpent, a false bastard, that cannot inherit the Kingdome of God, and is onely an hinderance to the Virgins childe.

43. For the word of the promise in the Covenant would not incor­porate it selfe into the mans Tincture, viz. in the Souls-fire- Ens, but into the womans, viz. into the Lights Tincture; into the virgin-like Centre, which should have brought forth magically in Adam; even into the heavenly Matrix of the holy pregnatresse; in which lights Tincture the fiery Soules Ens was weaker, then in the Mans Fire- Ens.

44. In this Lights Ens God would araise the Fire- Ens, viz. the true Soule, and as it were beget it anew, as may be seen in the person of Christ, according to the humanity, who in this virgin-like Ens did as­sume a manly fire-soul from the womans property, from the female virgin-like Seed, wholly contrary to natures proper and peculiar Abi­lity, for the Image of God is a Man-like virgin, neither woman nor man.

45. And if a man will rightly consider both properties according to the divine property, then let him ascribe the male to God the Father, viz. to the first Principle, where Gods word doth manifest it selfe with the fireworld, which is the first Centre of the Creature; and the Female let him ascribe to God the Son, viz. to the Second Principle, where the divine eternall word doth manifest it selfe in the light of Love, and openeth another Centre in the Love-desire, and cometh in­to the Fires-Centre; in manner, as the fire produceth a light; and the light [is] a great meeknesse of an oyly, watry, and aëry property, which property the fire draweth in again, whence it receiveth its shining Lustre, and also its life to burne, else it would smother and suffocate.

46. And as these three, viz. the fire, light, and aire, have one onely Originall, yet they give a very evident distinction in their property; the like also we are here to minde: into this property in the life of mans Soul, the most sweet name JESVS hath incorporated it selfe in the word of promise; as into the likenesse, which stood in the lights Centre of the heavenly matrix, viz. in the Right virgin-like Ens, in­spired out of the lights property into Adam; and hath awaked [it selfe] in the same limus, as a true Centre of the Second Principle, viz. of the Angelicall world, a [...]eall Temple of the Spirit of God; an open, and Or stirring. wide Gate of the divine wisdome, in the highest beauty excellency and love, wherein the holy Angelicall life consists, and beareth therein the Name of the great holy God, viz. the holy word of the Deity.

47. Into this property the word of God did betroth and espouse it selfe in the Covenant; for it was opened out of the holy Word in Adam; God would not forsake his holy Manifested Word, which had introduced it selfe with the Creating of Adam into an Ens, which the Devill obscured and darkned in the Serpents Ens from the Anger, but would againe open the same, and thereby bruise the head of the [Page 118] Serpents Ens, and beget the humane Soule out of this divine Ens, to a manlike virgin, viz. to an Angell, Servant, and childe of God.

48. We doe not meane, that this holy Ens did receive the Serpents desire into it selfe, when Adam and Eve became monstrous, no; but it disappeared; yet the soul according to the first Principle, took it into the fires property, viz. into the Fiat, and introduced the Ser­pents Ens with the desire of the Fiat into the Earthly Limus, where­upon out of the One onely Element foure Elements were manifest in man.

49. Therefore the virgin-like Ens of the One onely Element must now bruise the head of the introduced Serpents Ens in the foure Elements; and the man of the foure Elements must dye and putrifie, and the first [man] must returne at the last Day cloathed with the Virgin-like Ens in the One onely Element wherein all things lye in equall weight, [or perfect harmony.]

50. For this virgin-like Ens, new-born in the Spirit of Christ, dyeth not any more, although the foure Elements man, viz. the Image of this world dyeth, but it liveth in Gods Kingdome; and shall in the Resurrection of the dead embrace and put on the limus of the earth, Note what shall rise againe at the last Day. vix. the third Principle, as a Garment of the wonder-deeds of God, but the Serpents Ens remaineth in the Earth; and shall be burnt away at the last Day through the fire, from the pure limus of the Earth; where the dark world shall devoure it with all its Workes.

51. Thus we herein understand very clearly; how God out of great Love, hath promised the Serpent-bruiser to the fallen man, and espoused, and betrothed it unto the virgin-like, and disappeared Centre, and given in it selfe, therewith, for an help, and companion; for when they were fallen from God, and had made themselves mon­strous, then the Image out of the limus of the Earth, became whol­ly brutall, and lived in opposition, in distemper, in sicknesse, and al­so in heat, and cold, as all other Beasts.

52. Now therefore God told them what their labour work and employment should be in this world, viz. that they should bring forth children in Sorrow with painfull smart, in trouble, and distress, and eat the hearb of the field, and now cloath their beastiall Image in tur­moile, and cumbring care in toile and labour, untill the foure Ele­ments man in the beastiall Serpents Image should againe be broken and dissolved, and returne unto the earth, from whence it was taken, and extracted as a limus.

CHAP. XXIV. Of the Cause, and rise of the Curse of the Earth, and the Body of Sicknesse.

Gen. 3.17, 18.GOds Cursing of the Ground for mans Sins sake that it should bring forth Thornes, and Thistles, and commanding Man not till after Sin was [Page 119] committed, to eat of the hearb of the field, and in the sweat of his face to eat his bread, doth plainly and sufficiently shew us, that this had not been in Paradise, the Ground should not have borne Thornes and Thistles, and other evill hearbs, which are poysonfull, but in the Curse, all these properties became manifest; for as the body was after the fall, so likewise its food, the halfe-Serpentine man must now eat such food as his desire required, [or coveted.]

2. The Curse is nothing else, but the Holy Element hiding of it selfe, viz. the holy Ens, which budded forth through the Earth, and bare fruit, and held the property of the foure Elements as 'twere captive in it self; [did withdraw or closely conceale it selfe]; the Hea­ven in the earth hid it selfe from the Earth; the holy Tincture, from the awakened vanity, viz. the heavenly Part, which was from the heavenly Ens (did keep Secret) from the Part in the Curse, viz. in the Ens of the darke world.

3. Thus the heavenly part was a mystery unto man, and so re­mained in the Curse between time and Eternity, half dead as to the heavenly part, yet anew embraced with the promise in the Ayme of the Covenant, and as to the earthly [part] strongly bound, to the band of the Stars, and foure Elements, infected with the distemper of the Serpent and the Devill, very hard tyed vvith three strong chaines from which he cannot get free till the totall dissolution of his earthly Body; for the Curse of the Earth and the Serpent forced also into the earthly man, viz. into the limus of the Earth.

4. For God said, thou art Earth and unto Earth thou shalt returne; Verse 19. for when the desire of the limus of the Extract of the Earth, ( viz. of the outward man) did enter againe into the Earth, and Imagine after the earthly fruit, then the Devill infected this desire by the property of the Serpent, and in each desire is the Fiat, which doth Or amasse it into fashion forme and figure. Impresse and make the desire essentiall; thus the earthly hunger became at this instant wholly earthly; therefore God said now unto him: thou must turne againe to Earth from whence thou wast taken; for the heavenly, disappeared in the earthly, as the Gold is disappeared in Lead.

5. Thus an Earthly body is now Sowne into the Earth, and the Earth receives it as its owne propriety: but the Ens which is from the Eternity (which cannot be destroyed) lyeth in this earthly Or enterred. sowne body; nothing is broken or dissolved but the grosse beast, viz. the being [or Substance] of time; As a fixt metall is not destroyed [or corrupted] in the Earth; even so also the fixt part of the humane Bo­dy; and as the Artist brings forth an excellent Gold out of the Earth, so likewise the humane Gold lyeth buried in the earth, and waiteth onely for the Artist to raise it up.

6. And as there is a various, and manifold diversity of metalline property in the Earth; so likewise of the Ens of humane property; therefore all things shall be proved through the Fire; what kinde of property every one hath in this Time assumed to himselfe, and impres­sed on his Body, ( viz. with the desire of the Fiat) that shall be tryed in the fire, whether or no he hath impressed a fixt stedfast property from the divine Ens into himselfe, or an hellish beastiall one; all this shall be tryed and proved in the Fire of God, and as the Ens is, in each [Page 120] body, such a fire also shall be enkindled, in the same Ens.

7. And as Quicksilver doth Evaporate in the fire; even so shall all the wicked devillish Serpentine workes, which have been Brought forth or formed. Impressed out of the dark world, and Devills desire.

8. Now if a man hath in this life time impressed into himselfe [a] divine Ens by earnest Faith and divine desire; understand by the hu­mane Soul, introduced into the mortall part of the limus of the Earth, then it lyeth shut up in the mortall part, yet as a glimmering incentive which longeth and laboureth to burne and shine, or as the pretious Gold lyeth shut up in a grosse drossy Oar, or in Lead, and wait­eth onely for the Artist to come and release it, even so likewise shall the delivery, and releasment of mans body be, out of the Earth.

9. Now also we doe herein understand the body of sicknesse, and the Physitian [or Curer thereof], for when the heavenly Ens did disap­peare, and was captivated with the earthly, as the Gold in the Lead; then the outward Astrum awakened in the Body; and now as the outward Astrum doth mutually destroy and ruine one anothers Ens, and change it into another Ens according to the greatest and most predominant power; so likewise the humane Minde (which is a Ma­gicall Astrum) is hereby governed and ruled, and the Body also; and is thereby brought into Strange desire and lust; whereby man doth weaken plague, and perplex himselfe; and one introduced Ens doth marter weaken and annoy another both through Meat, and thoughts, or cumbring molesting care.

10. As we plainly see, that man for the most part doth rack and plague himselfe in the Astrall minde, with the desire about that which cannot be his own, which stands not open in his Astrum; and his Astrum cannot apprehend take or receive it, about this the false introduced desire from the strange Astrum doth plague perplex and spend it selfe day and night, whence the great Covetousnesse doth arise, that man doth desire and introduce that into his Astrum, which is an hurtfull poyson, and plague unto him: and yet with such [in­foisted] strange matter, cannot make any fixt stedfast [thing or being] in him, which may subsist in Eternity.

11. All whatsoever the own peculiar Astrum (viz. the lifes right Astrum) doth impresse [or foist] in to it selfe from [or of] a strange Astrum, is false, and an adverse will; whence enmity ( viz. the great Envy in nature) doth arise, that the humane Minde willeth to domi­neere over the strange Ens; and if he cannot get it, yet that strange in­foisted introduced Ens burneth in him in a spirituall manner as a poy­sonfull hungry fire of Envy; that doth not freely beteeme that to any, that it willeth to possesse it self.

12. And though it comes about, that it may through the Serpents Craft, draw it, to it selfe, or possesse it, yet it hath no fundamentall Seat [or true root] in its Right lifes-Astrum; for it is not capable of it, but the desire doth advance, and set it up as a King, and vaunt it selfe therewith, as an absolute peculiar God, which hath taken upon it selfe, Might over others, and sets it selfe upon Strange Authority, and domination; whence the Pride of Riches, and Self-assumed Honours, and Domination doth arise, and yet in its ground and originall it [Page 121] hath taken its rise from the Devill, (through the Serpents Ens), who also departed with the free will from his owne peculiar Ens into strange desire, whereby he hath introduced and awakened in him­selfe (by reason of his strange in-foisted Ens) the hellish torment paine and Sicknesse, so that his lifes Astrum, is wholly departed from its mutuall accord and harmony, and entred into an Inchanting Sor­cering property; and so likewise it goeth with the fallen man.

13. But now, Man hath his Cure, and the Devill hath not; for when the divine providence knew that he would not stand, he caused all manner of Medicine [for hunger and health] to grow out of the Earth, to resist and withstand the strange introduced property, both from the Astrum and Elements; and for the Cure of the Minde God hath given his holy word; that the minde should Immerse it selfe in­to the word, and through the Power of the word, continually cast away the introduced Strange Abomination.

14. And if it doth not this, but continueth in the strange intro­duced Ens (which the Devill continually introduceth through the Serpents Image) then the strange Ens becomes Substantiall, and Surrounds the Hidden Ens of the heavenly worlds Beeing; and even then that Ens which is from and of the divine property, remaineth disappeared in Death, and cannot attaine the Place of God; and hence cometh the eternall death, as is to be seen in Lucifer, in whom also his divine Ens, is included or shut up into the nothing, viz. into the greatest Hiddennesse, [or privation] that he in his Magicall Astrum in the creaturall property cannot reach or obtaine the place of God.

15. Therefore it is very necessary for man wholly to sinke, and dive himselfe into the promised incorporated Word of God; and conti­nually, and fully reject, and cast away the strange introduced Ens, which the Devill insinuates into his Minde, whereby he desireth strange things, and onely take that he may obtain with good truth, and reall upright honesty, which befalleth him in his Employ­ment Busi­nsse or Af­fa [...]res. Calling for his Cor­porall necessity, and livelyhood; the same, his Right lifes Astrum doth bring unto him, and he is capable of it, and it creates him no vexation trouble discontent and paine, if he doth not let in the Ser­pents Covetousness, pride, envy, and Anger thereinto.

16. And it is the greatest folly that man doth eagerly and tearingly strive and hale for Heterogene and hurtfull to his soule. strange things, and bring that into his desire, which doth onely discontent, and disturb him, and at last cast him quite from God; which doth shut up his heavenly Ens in body and Soule; what profit is that unto him, which he sees without him, and doth exalt himselfe in an outside lustre [as in a specious shadow and resemblance of a looking-glasse] and yet is not capable of the same? and if he doth get to be capable of it he turnes it to his temporall, and Eternall vexation, and disquietness.

17. God hath created man naked, and given him nothing in this world that he can or may call his own, saying this or that is mine; Indeed all is his, but it is Common: for God created onely One man, to that one onely man he gave all whatsoever is in this world, now all men are proceeded out of this onely man, he is the Stemme or body, [Page 122] the other are all his branches, and doe receive power from their Stem, and bring forth fruit upon one, and each twig enjoyeth the Trees Ens, also they doe all enjoy the foure Elements and the Or Stars. Astrum alike.

18. What folly [and madnesse] is it then, that the twig willeth to be an owne [selvish] Tree; and growes up of it selfe as a strange plant, as if its fellow-twig did not stand also in its Stem; it is the Serpents introduced Ens which seduceth, and divideth the branches on the lifes tree of man from the Onely life of man, bringing each twig into a peculiar Sundry hunger, desiring to be a tree by it selfe in selfefull Power, and domination; and therefore it desireth the Or abun­dance. muchnesse of this world for its owne propriety, that it might great­ly enlarge it selfe in the Serpents Ens, and be a great, thick, strong, fat, well spread Tree.

19. O thou selfe-exalting Vapourer; of what doest thou smell, and Savour? even of the Serpents wantonnesse, Lust, concupiscence and Poyson, and the Temporall and Eternall Death; and this thou art in thy own selfe-Tree, and not a whit better, and though thou wert a King, yet that which is under thy jurisdiction is onely for thy Office, and not thine own.

20. If thou wilt enter againe into the life-Tree and be a twig on the onely life of man, then thou must utterly forsake in thy minde and desire, all whatsoever is in this world; and become as a little childe; and looke onely upon that which thy own life's Astrum doth cast upon thee in thy estate calling and place; and therein thou must worke, and not say it is mine alone; albeit thou art a Steward therein, yet thou servest therein the root onely, upon which thou standest; thou bearest fruit to the root in thy Labour, which thou must let stand free, and therewith be diligent and carefull in preserving thy Cal­ling, and place, to serve thy brother, and help to encrease his Sap, that he may grow up with thee, and bear fruit.

21. In all Selvish in­terests, mine-hood, and thine-hood, meum & [...]u­um. selfehood, and own-hood there is a false plant; one brother should be the Soveraine Cure and refreshment to another, and delight or content his minde with the Insinuation of his Love-will, There were enough, and enough, in this world, if Covetous­nesse drew it not into a selvish propriety; and would beare good will to his brother as to himselfe, and let his pride goe, which is from the Devill.

22. He runneth with great pride, and Belly-carking, onely to the Devill in the Into the Abysse. bottom-lesse Pit: he will be Noble, and better then his brother; but whence will he have it? did not God give but one life to man, and out of that one cometh the life of all men.

23. But that he phancieth to himselfe that he is more Noble and Gentile therein (then others) and vaunteth therewith; is an Apo­stacy and fall from God, and his word: for in the word of God was the onely life of man, which the Word breathed into the created Image, and this same One onely life is from Eternity, and never had any be­ginning; wherefore doth man then bring in a strange life thereinto, that doth disquiet and disturb the onely life; now it must come to that pass, that he doth either with his will and desire enter again [Page 123] into the Onely childlike life, and forsake all whatsoever he hath in­troduced; or else remaine for ever in disquietness in that his infoisted Essence [or life.]

24. Now then, being I must forsake all whatsoever I have intro­duced into my selfe for propriety, and that the same is onely my Losse, or dammage. hurt, wherefore then doe not I forsake this false desire, which bringeth Death and hellish vexation and torment into me? better it is to quash and destroy the desire, then afterward the Substance with great An­guish and sadnesse; as it is a very difficult, and painefull combate when a man must come to destroy the Substance in him by an earnest Conversion into the child-like life.

25. But if the Free-will doth in the beginning break and quell the desire amd lust, so that the lust becomes not Substantiall, then the Cure is already produced, and afterward there need not be such an Earnest Purpose and Endeavour, as he must have, who is to depart from his Contrived Abominations, and forsake and destroy that Sub­stance [or matter] which he hath forged, and made in his minde, and yet it must come so about, or else he cannot attaine the Gates of the Eternall Onely life, which God gave to man; and if he reacheth it not, then he also Or enters not into Pa­radise. reacheth not the Gates of God.

26. For the onely Eternall life must be introduced into the No­thing without [or beyond] every creature, and Substance or thing. being; for it hath its Eternall originall out of the Nothing, viz. out of the divine understanding and it is in a disquiet Source in the Something; unlesse that its Something be also bent and set with its desire into the no­thing; and then the Something is a joy to the life; that the life of the Nothing in it selfe may dwell and work in Something.

27. For God in reference to the creature is as a nothing, but if the creature introduceth its desire into him, viz. into the Nothing; then the Creature is the Something of the Nothing, and the Nothing moveth willeth and worketh in the Something of the Creature, and the Creature in the Nothing; and in this Working, no Turba can arise, for it is its own Love-play, a mutuall Loving it selfe, and it stands at the end of Nature with its life.

28. Thus we understand what inheritance Adam hath left us, viz. the Curse, and the vaine desire, and we consider the outward man in its life as a monster of a true humane life, unlesse that the pretious noble minde be borne againe in the Spirit of Christ, else the outward Centre in the Minde is a Serpent.

29. And in this Serpent, the Grosse Beast which is from the Astrum and foure Elements, doth sit, and holds possession in the house of the minde; and according to its beastiall property produceth va­rious desires, one desiring this, another that, and causeth manifold figures in the Mindes of men; one maketh in his minde a fixt Project, de­vise, or mat­ter. Sub­stance, another a [shattered] ruinable matter, that which he maketh to day that he breaks down to morrow, and hath an unconstant Beast in the Minde, falleth sometimes upon this, sometimes upon that [and often changeth his minde.]

30. But he that brings up a fixt Beast, he holdeth it in him for his Treasure, and vaunteth therewith as if it were the virgin-childe, and [Page 124] gathereth up Earthly Treasures for his beastiall pleasure, and yet before God he is onely a foole with his beast, for he must leave it to the Earth and the judgement of God.

31. But he in whom the Virgins child is borne, he treadeth the beast in the Minde underfoot, and must indeed suffer it outwardly upon him, to creep and faulter, as a Laden Asse that must carry the earthly Sack; but he hath enmity with it, as God said to Adam, I will put enmi­ty between thee and the Serpent, and between the Womans Seed and the Seed of the Serpent, which shall bruise the Serpents head, viz. the Serpents Beast: This monster of the Beast in the earthly minde, the true man doth bruise the head of its desire and Might.

32. Thus a godly man must have enmity in himselfe, and trample under foot the monster, viz. the Serpents childe, and continually kill it, for if this beastiall Serpents Seed Or had not been. were not impressed, and whol­ly incorporated in us, God would not have said, I will put enmity be­tween the womans and the Serpents Seed, the enmity is within man and not without man with the Creeping Serpent; this Serpents Seed in man is the Devills riding Horse, his strong Hold and Fort, where he is able to dwell in man.

33. And therefore because the Devill was a Prince of this world, and still is so, in the Anger, it is his will and Ayme to possesse the Image of God, which God created in his stead, and to rule it under his jurisdiction, and bring it into his Kingdome, and this the Curse of Gods anger hath brought along with it, which now worketh migh­tily unto Destruction.

34. And on the contrary the Serpent-bruiser worketh unto Eter­nall life, and the humane Minde stands in the midst of these in the free-will, to which the free-will doth Inoculate, or incorpo­rate. Engraft it selfe, therein the minde worketh: it bringeth up a beast, and also an Angell, or a beast and a Devill, according to the outward world a Beast, and according the inward spirituall world an Angel or Devil.

35. Here a grain of seed is sown, which standeth in three Principles, and is fitt or pregnant to bear a creature in and to all three; for the Di­vine possibility from Gods manifested word in love and anger, viz. the Verbam Fiat lyeth therein: as the free-will conceives it selfe so it begets (or generates) an Ens; and in the Ens the spirit ariseth, which formeth it a creature out of the Ens, and the spirit signeth it selfe in the Body, what it is: and so stands its figure.

CHAP. XXV. How God drove Adam out of Paradise, and laid the Che­rub before the Garden.

WHen God had cursed the Serpent, and the Earth, then the Beast-Man was no longer profitable in Paradise, for he could not any more enjoy the fruits of Paradise; therefore he laid upon him the la­bour, [Page 125] and toil of the world; and drove him out of the Garden of Eden, and placed the Cherub with the fire sword of judgement before it, that if the new born virgin-child of the seed of the woman, would again re­turne and enter into Paradise, this Angel with the fire-sword should cut away the Serpents-beast from it, and not any more suffer Understand the beast. it to come into Paradise.

2. The Angel with the fire-sword is the right destroying Angel, who carrieth death and life in his Sword; he hath therein Gods Love, and Anger, and when man Dyeth in this world, then he cometh before the Gates of Paradise, before this Angel: and even there the poor Soul must passe through this [Garden] judgement.

3. Now if it be captivated in the Anger of God, then it cannot passe through this judgement, but if it be a virgin child, born of the Seed of the woman, then it may passe quite through this Sword, and then the Angel cutteth off the Beast begotten of the Serpents Ens, and even then the Soul is an Angell of God, and serveth him in his Temple, in Pa­radise, and expecteth the Day of judgement, viz. the Resurrection of the outward body, when this Angell with the fiery Sword shall Sever the Earth from the Curse, then the right humane body returnes again, for it must also passe through this Sword, and the Sword will cut off its Beast, that he may be onely a Man and no more a Beast.

4. The Speech of Moses concerning this Mystery, is wholly hid­den to the Earthly Man: for Moses speaketh of an Angel, and Sword; and albeit the Outward figure was even just so (for so was Adam driven out) yet it hath far another A. B. C. internally, the naturall man without Gods light understands nothing thereof.

5. This Sword is in man, when man converteth and entreth into sor­row for his committed Sins, and casteth away the vanity, and steppeth into the Infants Shirt, then the morning- Star ariseth in the spirit of Christ, in the virgin-like Or shut up Ens. occluse Ens, in the true womans seed.

6. And in this Anxious Sorrowfull Gate of true Repentance, the An­gel standeth with the fire-flaming sword, and the virgin-Bud forceth quite through this fire-sword into Paradise, viz. into the light, into the life of Christ, and groweth forth through this sword.

7. And now the virgin-child standeth with its faire Rose in the New Plant in Paradise, and the poore Soul which begetteth this child, standeth the whole time of this life, under the reach and Swinge of this fire-sword, and is fast bound with a band, to the grosse beast in the outward world, where the virgin-child is sufficiently thrust at, and wounded with this fire-sword; for the fire-soul, which in the fire-Sword of Gods Anger, is bound to the Serpents Monster, doth daily amuse it selfe upon the Serpent-Monster, and Sinneth; and even then this fire-sword doth cut away the Sins, and devoures them in­to Gods Anger, where they are examined and judged.

8. Therefore the poore virgin-child which is borne out of the Soul must stand under Christs crosse, in Christs death; and the pierce­ing Sword of Tribulation and grief passeth quite through it; it must suffer it selfe to be drawn quite through this flaming Sword; and the fire burneth away the Abomination which the soul continually brings into it selfe from the Serpents Or false Image. Monster; and even then it is [Page 126] in a Sore strait, when that is cut off from the fire-soul, which it faine would have from its Monster.

9. Then must the virgin-child Supplicate the fire-soule and ten­der it the Love, that it should onely forsake the Monster of the Ser­pent; heere then ariseth strife and opposition; for the part of the fire-soul hath introduced the Serpents Monster into it, and desireth also to have its joy therein, and loveth the Evill Beast.

10. Then Sophia, viz. the Second Principle, viz. the Part of the light world doth speak against it, and hence cometh up the Strife be­twixt the Seed of the woman and the Seed of the Serpent, and then man goeth up and down in Sorrow and Sadnesse, trouble and perplexty, sometimes the virgin-child prevailes, and sometimes the Serpent-childe.

11. And then the Devill stirs up, and incenseth all Monsters against the virgin-child, to strike it, to mock it, scorne it, revile, and laugh it to shame, and make it ridiculous; that it may by no meanes be known, least the Devills Kingdome should become manifest.

12. Thus the virgin-childe must be exercised by this, in the Spirit of Christ, and suffer it selfe to be whipped, persecuted, and injuri­ously reproved, and often called, one possessed by the Devill; be cursed, and continually accounted an off-scouring of the world, untill the out­ward Beast hath finished its Course in its Constellation; and then the Cherub cutteth off the grosse beast, and lets it fall even unto the judg­ment of God, and then the part of the fire-soule must forthwith force through the judgement of this Sword.

13. Now if the fire-soul hath Impressed. taken in much vanity into it self, viz. much of the Serpents craft, and lust; then the part of the fire-soule must stand Or in. under this Sword, untill the fire of Gods Anger consumes this introduced vanity, which to many a one is Refining fire. Purgatory enough; which this present too too wise world will not beleeve, and will be onely an Adopted child from without, and so have an externall wash­ing away of Sins in Grace; but it hath another A. B. C. here, God will not let the Serpens Ens, neither in body nor Soule, come into Paradise.

14. The fire-soule must subsist in the fire of God, and be so pure as the clear refined Gold, for it is the husband of the Noble [virgin] Sophia, [which is] from the womans Seed, it is the fires Tincture, and Sophia the lights Tincture; if the Tincture of the fire be wholly and throughly pure; then its Sophia will be given to it; and so Adam receiveth again into his armes his most pretious and endeared Bride, which was taken from him in his sleep, and is not any Or from thence for­ward. longer man or woman, but a branch on Christs Pearl-tree, which standeth in the Paradise of God.

15. To the description whereof we need an Angels Tongue, and yet we are understood well enough by our School-fellowes; we have not written this for Swine; for none but those onely who have been by and at the marriage of the Lambe doe understand what kinde of intire inward great joy and Love-delight is therein: and how Excellently with surpas­sing beauty glory and de­light. dear­ly the Bride receiveth her Bridegroome in his pure cleare and bright fires property: and how she gives him her Love-kisse: unto others, this is dumb.

[Page 127]16. When Reason heareth one speake of Paradise, then it under­standeth onely a certaine place apart: and it is even so, there was a certaine place which was called the Garden in Eden where Adam and Eve were tempted, and from which place they were driven after the fall; but yet the whole world was such a Paradise before the Curse: yet seeing God knew the fall, the holy Paradise was onely opened unto them in one certaine place: for to what End should the whole world bring forth Paradisicall fruit, seeing there was no crea­ture upon the Earth that was capable to enjoy the same.

17. But Adam and Eve were however brought into Paradise, that, although this first Body should fall and come to ruine, yet they and their children might by the new Regeneration in the Spirit of Christ, enter in again through this fire-Sword: this Mystery is exceeding Great.

18. For Prince Lucifer, before the time of the Created Earth, sate in the heavenly Ens in the Angelicall world in the Place of this world, wherein the Ens of the Earth was comprehended in the Fiat, and brought into a Compaction, his false Imagination had Made it sub­ject to infe­ction and pollution. tainted the limus before the Compaction, it was the place of his Hierarchies: now the outward body of man was taken out of the limus of the Earth in the Verbum Fiat, and formed according to the property of the humane life, which was in the Word: the word, formed (by or through the Fiat) the Ens or limus of the Earth according to the forme of the humane soulelike life which was in the word; and be­ing God had set himselfe, through his word, to be judge, against the false Infection and desire of the Devill, to judge him and his enkind­led whickednesse which he had brought to Substance, the judiciall Or Sword of execution. Sword was already in the limus of the Earth whereof Adam vvas made.

19. For when God created the Earth, he Certainly appointed and set a time. founded its time, when he would keep the judgement, and sever the evill from the good, and give the evill for an habitation to the Apostate Prince; but being the Good in the occluse Earth was without heavenly creatures (seeing its Prince was cast out;) God created Adam an other Hierarch out of this good Ens to be a Ruler of this place; and hence came the De­vills Envy against Man and all good creatures of this world.

20. But now we are heere to consider of the Apostacy of man, with the Sword of the Cherub; for Saint Paul saith: we are chosen in Christ Jesus before the foundation of the world was laid; and even heere this say­ing of Paul doth belong: God knew that this Ens, of which Adam was to be created, was already somewhat subject to false lust by reason of the Devills introduced desire; therefore God foresaw or provided for. chose this limus in Christ Jesus before the foundation of the world, out of which he would make man; that he would through the judgement of the fla­ming Sword bring it through death, and through the fire, and whol­ly burne away the false infected desire of Lust; and regenerate him anew in Jesus in his deepest Love in his Word in Jehovah, that is opened out of Jehovah, and introduce a new limus into the tainted one; and bring them together, quite through the judgement of the fire-Sword, and purge and purifie them wholly and throughly.

[Page 128]21. And heere also is Christs descention into hell, where the Love of God in Christ entered into this fire-sword, and changed the wrath into Love; and did also destroy the sting of death which was insinuated into the limus of the Earth out of which Adam was created accord­ing to the outward humanity; and this fire-sword had its raising and Originall in the Corruption of Lucifer.

22. For albeit Adam was created as to one part out of the heavenly Essentiality, that was in the word of mans life, which was inspired and breathed into his outward and inward limus; yet this fire-Sword lay hidden as a glimmering incentive in the earthly limus of the out­ward body, which also assaulted Adam, so that he lusted against the command of God, and the Kingdome of Heaven; in which incentive the Devill also introduced his desire into him, and provoked him to fall; which being God well knew that the poore man would not stand, he ordained an help and Saviour in Christ, to guide, and bring him into that holy Ens whereinto he should be brought, viz. into the true Sabbath, and Eternall rest.

23. Indeed Adam was set wholly perfect in equall harmony and accord, and brought into Paradise (to try) if the soule could have overcome the incentive [of vaine lust] and therefore the tree of temp­tation was represented to him, to see if it were possible for the soul to over-power this contamination of lust, and remaine wholly and fully in the likenesse [and harmony].

24. But it was not possible; therefore Christ must afterward Undergoe this Proba. come into this place; and be tempted forty dayes in the wildernesse in Adams Ens, and in his new introduced heavenly Ens, to see whether the fire-soul would stand in perfect purity; and being it did now stand in Christ, the new intoduced heavenly Ens did destroy the sword in the death of the outward body of Christ, and brought the outward body which he, in Mary, received from her Seed, quite through this sword of the Anger of God into the holy Ens, and in this Power the outward body did arise from death and got victory over death and this fire-sword, and tooke the fire-sword into its power, wherewith at the end of the world he will purge his Floar; as a judge over De­vills and men; as well as of the Earth.

25. For the maine ambition was about the fire-Sword, for King Lu­cifer had changed it from the pure clear light into fire, wherewith he willed to domineere and rule as a God; but God sent to him another Prince and King, who tooke it from him; and thrust him from this Throne; and should turne this Sword in the Ens of the Earth againe into the divine property, and cast out, and judge the Devill, with this Sword.

26. And there is not such a silly, and narrow Meaning of the fire-sword as hitherto hath been generally understood; although it hath been hidden by the Counsell of God, yet we should now open our eyes, and deeply consider what this manifestation importeth; that it doth even foretell and signifie the judgement of this sword; that he will come, who carrieth it in his mouth; and it is also a messenger, [declaring] that Babell shall [soon] come to its End by this Sword, and be given to this Sword to be devoured.

[Page 129]27. Now saith reason; wherefore did not God examine this Ens afore, out of which he created the Earth, and man out of the same Earth, before he created the Earth and man? forsooth, deare Rea­son, heere thou hast hit the matter right; Gods Omnipotence, and omniscience must serve thy turne; whereby thou art able to bring all things into Gods will, as rationall phancy dictates: hearken, o Reason! dost thou know, whence the Earth is generated? thou saist, through the Word, viz. in the Verbum Fiat; I say so too: now, what was this word? Here looke upon the Earth and the whole Creation and thou wilt see what the desire of the word hath brought into Es­sence out of the spirituall Ens, thou wilt every where see good, and Evill, and finde out Gods love, and anger.

28. The Word was a full Spiration from the spirituall fire-and light-world, according to which God calleth himselfe a Strong jealous an­gry God as to the fire, and a mercifull Loving God as to the light.

29. Now if God should have Nulled abolished or taken away. quelled the first Principle, viz. the fire-Source, in the Ens of the Earth, out of which it was created; whence should the light have its might? doth not the Father viz. the fire-world, beget the Son viz. the light-world; but now being the word in the fire-world was vehemently enkindled by Gods mo­tion to the Creation, as we may see by the Coagulation of the Stones; if we were not blocks, and had onely calvish understand­ings; wherewith then should this Fire but especially the enkindled Ens in the Coagulation be reduced and brought againe into the light into the Equall Temperature and harmony; Gods Love must then onely doe it.

30. Now; how will [or can] a creature, viz. a fire-soule or Angel, come into a creaturall being or formation, if the fire-Source were not moved and stirred in an especiall manner: Like would onely then remaine in Like; and if it be onely a meere Likenesse, then it hath its Sport with and in it selfe, as it was from [and in] Eternity; and therefore the unchangeable God hath moved himselfe according to the fire and light, and stirred up the fires property that he may make him a play, and melody, viz. a formed Word out of himselfe; that there might be a play before and in the un-formable Word.

31. Now we doe here understand this, that if God should have againe introduced the enkindled Ens, out of which the Earth and man were created, into the un-formable Word, viz. wholly and fully in­to the likenesse, into the Love, then no creature might have been produced, or brought forth; for every Soules-Spirit; yea the Angels, and vvhatsoever liveth, must be a stirring [or working] fire.

32. Now no fire-Soure can be generated out of the perfect like­nesse, unlesse the likenesse doth move it selfe: yet the Eternall like­nesse viz. God, had before moved himselfe in his Mystery with the creation of the Angelicall Thrones; now if he should have changed this motion, which was Enkindled, and also poysoned by the Hie­rarck Lucifer with false distemper, into Love, before he had created the Earth and man, then he must yet once more have moved himselfe according to the fires property, if he would have created another Hie­rarck, and Angelicall Prince.

[Page 130]33. But being that might not be, he created the Earth, and out of the Earth, Man, out of the first motion, and breathed into man the Light-and fire-soule out of that breath of his manifested and moved word, viz: out of the first motion, for out of the first moti­on of the word, another Prince should come into the princely created Throne of Lucifer, and take in, and possesse the first motion.

34. And God appointed the Judgement to the first motion; and tooke away Lucifers Domineering Fire-Sword, and gave it unto Adam; and afterward introduced the deepest Love of God in Christ, into Adam, and brought the Moved Word againe into the likenesse, viz. into an Eternall Confirmation, and gave Adam in Christ the Fire-Sword over the fallen Prince Lucifer.

35. For Adam, viz. the corrupted limus of the Earth, should, in Christ its first enjoyed Prince, judge with this flaming Sword; as Christ hath told us, that the Saints shall judge the world; understand, the Enkindled Ens of man and of the Earth, should judge the false Prince of Lies, who had perversely changed the Truth in the holy Ens into Lies, and corrupted it with such [false desire.]

36. But beeing the Ens of man was corrupted, and could not, God out of his deepest Hiddennesse introduced the most holy Ens into the Corrupt Ens of man, viz. into the heavenly part, and brought the outward [part] also through the Sword of the fire and death into the inward, into an Eternall likenesse [or temperature:] And thus there is heere a Looking-glasse for Reason; if it be illuminated of God, It will then understand us heere; but if it be not, then there is not any possibility to understand this.

37. And we faithfully and seriously warne the caviller and carper; not to say, it is a blasphemy: let him first put away his Calvish and Beastiall Eyes; and looke us heere in the face, before he takes upon him to censure and cavill at us, it hath far another A. B. C. then Reason hath. It must have its Birth a degree deeper.

38. Thus we are able very well to understand the casting out of Adam, wherefore he was tempted, and driven out of Paradise: be­ing his Ens was somewhat enkindled by the Devills poyson, he could not possesse Paradise, and therefore God drove him out from thence, with the Sword of judgement into death and corruption, and yet gave the promised word of his deepest Love to be with and in him in the Ens of the heavenly worlds-being, for a sure and certaine Co­venant; wherein Adam and his children should Trust; and beleeve that at the end, and accomplishment of this time, he would in this Incorporated Word bring them againe with the introduction of the ho­ly Ens, out of death through the fire-sword; and clean cut off the false infection and lust with the Sword of judgement, and set them as Angels of God in the place of fallen Lucifer; and this is the mystery of the Angel and Sword of Paradise.

39. The Angel did beare the Name of the Covenant, out of which God would manifest Jesus, viz. the High and Almighty Prince; and it was even this Angel, which afterward wrought many wonders up­on the Earth, who was with Abel Sem Enoch Noah Abraham, and Moses, who appeared to Moses in the fire-sword of flame in the bush and brought [Page 131] Israel out of Egypt, and went before them in a fiery Pillar [by night] and in a cloudy Pillar by day; who gave them the Law in the fire, and at last brought them by Joshua (being the type of him who was to be borne out of the fire-sword) into the Land [of] Israel.

40. This fire-Angel turned its internall light outwards, and mani­fested it selfe in Christs person in the humanity, Or in which. with whom, Christ, viz. the holy Anointing Oyle of the deepest hidden Love, changed the fire-sword of the Angel into a Love-sword, and holy Dominion.

41. And this is the true Cherub which drove the false Adam out of Paradise, and brings him in again by Christ, the virgins child, new born out of Adam in Christ; and it hath no other ground or meaning.

CHAP. XXVI. Of the Propagation of man in this World and of Cain the first borne the murderer of his brother.

1. WE are here to consider this weighty Point, in right ear­nestnesse; and not to make Conclusions with fictions and fables as hitherto hath been done as touching the Election of Grace; whereas it hath been handled onely in a very blinde and absurd man­ner, and no right [fundamentall] understanding hath been found thereof.

2. Seeing that men have onely sought in Reason; and have not been able through true Repentance to force through the fire-Sword and see with divine Eyes; thereupon the fire-Sword of Gods Anger, and Severe purpose and Decree of judgement hath remained onely in the eyes of [their] Reason; and further they have not seen, therefore they have made dreadfull and dangerous conclusions without funda­mentall and plaine understanding.

3. But Christendome is hereby faithfully and truly admonished, once throughly to awake, and shake off the conclusions of Reason, and to see Gods clear countenance, which desireth no evill nor can desire it; but hath also set himselfe to be judge against all wicked­nesse; and will destroy all such Conclusions in the Sword of his anger, and doe away the Cherub.

4. Now it doth heere offer it selfe to our consideration, how it came to passe, that Adam and Eve at first brought forth an evill child and a murderer: to this, Reason saith, that it was from Gods pur­pose, who hath made to himselfe an Election, and chose one company of men to damnation, and the other unto his love.

5. Forsooth! dear Reason; whence art thou borne, and from whence dost thou speake under the covert of the Scripture? Dost thou not speak from the Ens, and words of the Serpent? who brought the false Ens into Eve her Matrix, vvherein Cain was appre­hended? did not the Devill doe it through the Serpent, and make the matrix of Eve monstrous?

[Page 132]6. Dost thou not understand how the word of promise did forthwith incorporate it selfe in to the matrix of Eve in her Seed, and that the contest betwixt Gods anger and Gods Love did presently begin; for Gods Love had incorporated it selfe [and betrothed it selfe] to bruise the head of the Serpents Monster in the anger of God; and thereinto the fire-soul, which lay captivated in Gods anger, should give its free-will.

7. For the fire-soul is a root proceeded from the divine Omnipo­tence, and therefore it hath free-will, and nothing can deprive it thereof; it may conceive either in the fire or light.

8. But if thou askest, why the Serpent-bruiser did not forthwith bruise the head of the Serpents Ens in the first seed; and not suffer the Serpents, murtherous, poysonfull will, to get the upper hand in the Souls Ens? It is just as if I should ask; wherefore did not God when he saw that Adam became evill, wholly reject him, or make him to nothing, and create a new Adam? thus likewise will Reason judge of the Devills, saying, that it hath pleased God that there should be Devills that it might be knowne what an Angell is.

9. Hearken Reason! I have already above answered thee, that if God should once more have moved himselfe for mans sake, and intro­duced the first motion in the humane and earthly Ens into a Still­nesse, then the six dayes workes of the creation must have retired back; and have been brought into a worke-lesse Rest; and this, God would not; the whole creation, should and must subsist in its first motion; its first formed Ens in the Verbum Fiat must stand, be it either in Love or anger; let who will apprehend either; the Anger was open, and so was the Love also.

10. The Love onely is called God, the Anger is called his Strength, and might; Now what the free-will would desire, therein it should be confirmed either in the Love or anger.

11. For the free-will was borne or sprung forth from the Love and Anger, viz, from the fire-and light-world: and so likewise it might chuse it selfe a place for its working Life; If Gods Love should have drowned the free-will in the Ens in Eve's seed in the Love, in which [seed] The free will. it was enkindled in the Anger, then the fiery motion in the matrix must have ceased; now out of the light's Ens onely and alone, no soul may be brought forth.

12. Also the corrupt Ens of the earthly limus, must have then been presently judged through the fire, which could not be, for the motion of the new Regeneration, and the opening or full explication of the divine Sweetnesse and the overcoming of the fire, viz. of the anger of God, did belong onely to the Name of Jesus.

13. The word which had incorporated it selfe, had from without, the fire-sword, viz. the Cherub, and from within, the Jesus who should overcome the fire-sword with Love: thus the Name JESV stood hid in the fire-sword and was not manifest untill the Time that God would move himselfe therein, and manifest the same.

14. Thus the insinuated Ens of the Serpent, that Eve had introduced through Imagination into lust, must be wholly cast away; for in Cain the murthering Or the evill corrupt na­ture and pro­perty. Image of the Serpent was manifest, which cannot [Page 133] inherit the Kingdome of God; but on the contrary the Marke of the Co­venant in the promised word was in the free-will and in the heaven­ly disappeared Ens of the Soul, into which [covenant of the promised Grace] the Soul should enter.

15, And although the Serpents Ens should have been rejected, as it must be, in all the children of Eve, yet the part of the heavenly worlds being, lay hid in the Covenant of the Word in the disappeared Ens, as a possibility to the new Regeneration; therefore God said to Cain, when the murthering Spirit perswaded him, Rule over the Sin.

16. If thou saist, wherewith? he could not: but wherefore could he not? the Serpents desire held him, and brought him to kill his brother: wherefore? the free-Will had given it selfe up into the Ser­pents Ens which held him captive.

17. Now saith Reason; God would have it so, else he had turned away his will. No: indeed Gods Anger-will in the Serpents Ens which had captivated the free-will, would have it; but yet Gods Love-will said in him Rule over Sin, that is over the wrath and Anger of the Serpent, and let it not have its power and prevalency.

18. And here we are rightly to know, how Gods Love and Anger are in continuall contest, understand, in the manifested Word in the limus of the Earth, and in the Ens of the humane property out of the Earth; for the Anger- Ens is stirred up and driven by the Devill, and desireth continually to devoure the Love- Ens, and possesse this King­dome in the Anger- Ens.

19. The Anger- Ens desireth to have man; for it hath its King in Lu­cifer; and the Love- Ens desireth also to have him; for it hath its King in Christ, and therefore Christ must bring the humane Love- Ens through death and the Anger- Ens, and open another Principle, viz. another Kingdome, and leave Prince Lucifer in his own Anger, for his free-will had chose it him.

20. Thus also the free-will in Cain did chuse the false, viz. the De­vills-will: but thou saist; was then the murthering-will wholly re­jected; it did Reprobate or abandon. NOIE. reject it selfe; but if the free-will had againe conceived in the Love Ens it would have been againe borne anew, yea even after the murther, which we leave unto the judgement of God, whe­ther it were so or no, seeing the Text in Moses doth give him so bare a name in despaire; for the word out of which the Name Jesus was made manifest, was given, to call, poor lost Sinners to Repentance, and not the righteous ones, who were apprehended in the Love; as Christ said.

21. Cain was a type of the first corrupt Adam in Sin, and Abell was a type of Christ the second Adam, viz. of the virgin-childe; for the Tree of evill and good began in Adam; and so likewise the fruit did forthwith appeare, viz. Christs children, and the children of the De­vill and the Serpent.

22. Now reason saith: was Cain then wholly conceived of the Ser­pents Ens in the Anger of God and predestinated to damnation? Answer: no; He was (conceived) of the Ens of Adams soule and body; and so also of the Seed and Ens of Eve her body; but the Monster in the matrix of Eve did environ the sown Seed, and it was that which did seduce and beguile him; but the marke [and Aym] of the Covenant [Page 134] lay hidden in the Ens of the Soul and body; for the Ens of the Seed of Adam and Eve was out of the heavenly disappeared [ limbus] and then also out of the earthly awakened limus, but the will of the Ser­pent, and of the Devill took possession of the house; as the like was in the Devill, who was an Angell but the will of the darke world took possession of the house in him, and got the upperhand, so also it was here in Cain.

23. But thou askest, how this came so to be? hear, and see thou fair child in the will of Adam and Eve, what their desire was before and af­ter the fall, they onely desired the Earthly Kingdome; as we see that Eve was so wholly and onely minded, for when she brought forth Cain; she said, Gen: 4. Verse 1. I have gotten a man [who is to be] a Lord; she thought him to be the bruiser and breaker of the Serpent, he should take in and possesse the earthly Kingdome, and expell the Devill; she did not consider that she should Dye to her false earthly fleshly will and be borne anew Or with. in an holy will; and such a will she also brought into her Seed, and the like did Adam also.

24. And hence now the will in the Souls essence did arise; the tree brought forth a twig out of (or like) it selfe; for it was Cains desire onely that he might be Lord upon the Earth; and being he saw that Abell was more acceptable in Gods Sight then himselfe, his free-bea­stiall will in him did elevate it selfe to slay Abel, for Cains Ayme and endeavour was onely about the outward world, to domineer and be Lord and master therein; but Abel Sought Gods Love.

25. Thus there are yet Two such Churches upon the Earth; One which onely seeketh worldly pleasure might honour and the outward God Mammon and Mausim, and therein it lodgeth the Serpents child, the other which seeketh the virgin-child, and Gods Kingdome, and must suffer it selfe to be persecuted, reviled, reproached, and killed by the Cainicall Church, as Cain did to Abel.

26. For the Devill will yet be continually a Prince of this world in the Serpents child; and if the virgins child which bruiseth the head of the Serpent be not manifest in the Serpents child, then the Devill is and remaineth Prince and Host in the house of the Soul, as hapned to Cain.

27. And doe but understand the ground aright: in the birth of this world two Kingdomes lie manifest; viz. Gods Love: Kingdome in Christ, and the Kingdome of Gods Anger in Lucifer: these two Kingdomes are in Contest and strife in all creatures; for the Originall of all Spi­rits is in the Contest, and in the Combate of the fire the light is made manifest: the fire is a cause of the light, Gods anger is a cause that God did yet once move himselfe in his deepest Love in the Name Jesus and thereby vanquish the Anger.

28. Now what can the Love doe, if the free-will espouseth it selfe to the Anger? or vvhat can the Anger doe against it, if the free-will conceiveth in the Love and destroyeth the Anger? must it not hold still and suffer it to be done; and though it doth oppose and rage against it, yet the Love pierceth quite through it, and changeth it into Joy; the Anger is the root of Love as the fire is the root of the light; but in the Free-will is the understanding, which maketh it selfe to what it pleaseth.

[Page 135]29. Dost thou not see this in the Earth, that the free-will in the Ens of the word hath made it selfe stones, metalls, and Earth: the stones and Earth are not the free-will; but the free-will hath in­troduced it selfe into such an Ens, and by its Lubet, and motion intro­duced the Ens into a Compaction or coagulation; there was no other maker there but the free-vvill in the formed and manifested word: thou mayest indeed see wonders enough.

30. Behold the unreasonable Creatures, as wormes, toads, Spiders, and other wilde venemous and horrible Beasts, and thou shalt see somewhat in very deed, if thou beest not dead; but thou saist, God hath created it so: yea, Right! his desire in Love and anger hath amas­sed the Ens with the motion, and compacted each Ens according to the free-will into a forme; there was no other maker there, but the free-will in the word.

31. The desire in the word was the Fiat, which introduced the free-will into an Ens; thus the same Manifested Word is yet in all things, and hath the Fiat, viz. the desire in it selfe; As the free-will in every thing introduceth it selfe into a Spirit, even so the Fiat formeth, and Signeth each thing; every Root bringeth forth from it selfe a branch of its own likenesse; but when the branch or sprout is to be borne, and receive its beginning in the Ens of the root, the Ens doth then forme it selfe to such a twig, as the root at that time is apprehended in its power and free will both by the Superiour and inferior constel­lation.

32. The like is also to be understood in man; as the will is in the Seed, that is, as the desire of the father and mother, together with other Influences from the Stars and Elements, yea oftentimes from the Devills assaults and insinuations, are at that time, Even such a Spirit is formed in the Ens of the Seed, sometimes an Angel if the Parents be in Holy Desire [or in the true faith of the engrafted Word] Sometimes also a beast, a Serpent, and Image of the Devill, both according to the Ens of the Soul and the outward flesh.

33. The power of the manifested Word doth give in it selfe into all things, into every thing according to its will, according to the de­sire in the Ens, for the desire in the Ens is that which formeth the word, viz. the Sound of life; as it is written; such as the people is, such a God they also have, with the holy thou art holy▪ and with the perverse thou art perverse; this is wholly to be understood, concerning the Expressed Word in the Fiat, viz. in the desire of nature: and therefore God hath espoused and betrothed another word out of the Centre of his Love to the Image of man, that, although he be arisen out of an evill property, yet the free-will Note. hath power and information to disclaime its Selfehood, and dy to its Selfe in this holy incorporated Word; and then the Fiat begetteth and formeth another new creature in the Free-will out of the Ens.

34. The Possibility lyeth in all men, but the making or forming of the child of God belongeth now to the holy Fiat in the new intro­duced Word, for it lyeth not on any mans selfe- willing, contriving, running, and toyling, but on Gods mercy: He hath mercy upon whom he please, Note. viz. upon those onely who with their Free-will dye to their [Page 136] Selfehood in his grace, and resigne up their selves to him; and he hard­neth whom he please, viz. those onely who run with selvish Cain, and would themselves take the Kingdome of God in their own evill will, and will not dye to their own selfe-full-will.

35. Now saith the Scripture: hath not a Potter power to make of one lump of clay what he please; Note. a vessell to honour, and a vessell to dishonour; that is; will the selfefull will be Angry, if it be Evill, that the Fiat in the Word makes it to be a vessell of the Anger; or will it there­fore be angry, if the holy Fiat in the holy Word maketh that will (which diveth it selfe into the Love and Mercy of God, and dyeth to its Selfehood) to be a vessell of honour; hath not this Potter power to doe with his clay, viz. (with the Ens or Seed) what he please; whereunto every Seed is good and profitable, thereunto he maketh him a vessell either to the use of his Anger or the use of his Love.

36. The Holy is unto God a Sweet Savour to life; and the wicked a sweet Savour to the death in his anger; all must enter into his Glory, and praise him, one in the property of his Anger, who must call the Evil good; the other in the property of his Love who must call the Good, good; for so it must be, that the difference of the Good and Evill, of the light and darknesse, of the life and death may be known; for if there were no death then the life were not manifest to it selfe, and if there were no darknesse, the light were not manifest to it self.

37. And therefore the Eternall free-will hath introduced it selfe into darknesse, Paine, and Source, and so also through the darkness into the fire, and light even into a Kingdome of joy, that so the nothing might be known in the Something, and that it might have a Sport in its Contra-will, that the free-will of the [...] ▪ Abysse might be manifest to it selfe in the [...]. Bysse, for without Evill and Good there could not be any Bysse [ground or foundation.]

38. For the Evill maketh pain and motion, and the Good causeth Essence and power, and yet both Essences are onely One Essence, as fire and light are onely one Essence, also darknesse and light are onely one being; but it Severs it selfe into two mighty distinctions, and yet there is no Sundry Separation, for one dwelleth in the other, and yet doth not comprehend the other; the one doth deny the other, for the one is not the other.

39. God dwelleth through all and that all is not God, also it doth not reach him; but whatsoever quitteth it selfe free of its free-will, that falleth into his possession, that he must have, for it is will-lesse and falleth into the Nothing; and he is in the Nothing: thus the Re­signed will may dwell in the Nothing, and there is Gods Mercy; for he will have Something out of the Nothing, that he may be mani­fest in the Something, and therefore he hath mercy upon the Some­thing, which is fallen into his Nothing, and maketh it in himselfe to be his Something; which he himselfe ruleth, driveth and acteth with his Mercifull Spirit.

40. And herein lieth the pretious Pearle, deare bretheren who are driven too and fro with Contention; if ye did but know it; you would leave off from strife and call Reason a foole: no Searchings of Selfe, obtaineth it, but the will freely Resigned into Gods Mercy, [Page 137] which entreth in by the way of Earnest Repentance, and mortificati­on of its own evill will, that falleth into Gods Mercy, and doth ap­prehend [and obtaine the right understanding], and without this, there is meere selfe-running walking, and willing; and yet nothing can be obtained, save onely in the will freely resigned into Gods Mercy.

41. We have a very excellent and notable example and type of this in the first birth, which opened the wombe, that it was to be sanctified, and offered up to the Lord, and yet the true living offring proceedeth from the Second, new birth, as we may see in Abell Isaac and Jacob. Cain Ismael and Esau were the first-borne, the inheritance belonged to them; but the lot, and Mercy fell upon Abell Isaac and Jacob; for the first Ens of man was infected and made crasie by the Devill; therefore it must be given to the fire for an Offring, and food; and out of the offring, viz. out of the fire of Gods Anger, the Love of God was made manifest in Mercy; and the first Adam was the Inmate; or of his fa­mily, Servant. Sojourner of the Se­cond in Christ, for the Second redeemed the first.

42. The Devills desire and the beastiall Ens of the Serpent had got the upper hand in the matrix of Eve, and apprehended the first Seed in the desire: now the Kingdome of God did yet belong to the first man, but being he did lose it by his negligence, the first Adam must be offered to the Earth, and also its first Seed to the Anger.

43. And after this first Seed, Abel came forth in the holy Covenant, and offered his sweet bloud for the sinfull Seed, to the Anger, that the anger might let its flame fall, and suffer the first birth to press Viz. through death and the anger into life. through in the bloud of the Second.

44. The first birth was a murtherer, which signifieth the Devill in man; the Second was the offering of [or for] the first, that the Anger-Devill in the first Adam might be appeased in the offering of the Se­cond.

45. Not that we would exalt or take in the wicked, into the of­fering of Christ, so long as he is wicked; the Devill devoureth most of the wicked crew: onely the wicked Sinner hath an open Gate made for him in the offering of the Second [ Adam] if he did convert, and turne himselfe (from his wickedness.)

46. But that some write, there was a twofold Seed which did Sever it self in Eve, viz. one wholly devillish from the Ens of the Serpent, and the other from the Ens of Christ [or the promised Seed of the woman] in the Covenant, is nothing so; these have not at all learned the A. B. C. in this schoole; they have onely a dreaming shadow and fiction of the Mystery, and not the true Sight; thus they build the Election of grace upon this; but they are much mistaken: Note. they speak onely the Serpents words, which desired to have it so: observe it thus:

47. Adam had onely one limbus to his Seed, and Eve onely one Ma­trix for her Seed, but they both stood in three Principles: the Prin­ciples were in Contest, as still they are at this day: the Second Princi­ple viz. the Kingdome of God, or Angelicall world, did disappear in the Souls Seed, and God espoused his onely most holy word again therein unto the new-birth.

48. And this espousall or betrothment stood aswell in Cains Ens, [Page 138] as in Abels Ens, but Cains Ens was apprehended in the Contest of the three Principles in the Anger, and covered with the Serpents Mon­ster; not so, to an impossibility, as if he were borne to condemnation; but even to a possibility of the Free-Will, whether he would lay down the selfefull assumed and selfe appropriated Right in Adam, and live in Gods will, or whether he would live unto himselfe; upon this was the Election set.

49. Now God knoweth whereinto the free-will is entred: if it be entred into iniquity, and selfe-hood; then Gods Anger establisheth or confirmes it in its choise to condemnation; but if it be entred into the word of the Covenant, then God confirmes it to be a childe of Heaven, and here that saying hath its proper signification and appli­cation: I have mercy on whom I will and whom I will I harden: God knoweth his children even in the Ens in the mothers wombe; to what end should he give his Pearle to him, whom he yet knoweth would turne himself away from him; the Pearl's ground lieth indeed in him but hidden, and shut up, if he brought his will into the Pearl it would open it self in him.

50. All men proceed from one onely Seed; but in one the holy fire glimmereth and in another it lyeth as 'twere shut up, and cannot, by reason of the Mire of the Serpent.

51. Thou sayst then: is the Serpents Ens more mighty then Gods Love: I have already answered thee: that Love and Anger are in Contest; whereinto the Ens doth espouse it selfe, of that it is appre­hended and confirmed, yet so, that the will is free to goe from the Evill into the Good, and from the Good into the Evill; and that while it liveth upon the Earth, both doores stand open unto it: for the free will is not bound: but if it were bound then no judgement could with righteousness passe upon it: it hath Lawes and instructions, which are given it, not unto death but unto life, but if it transgresseth these, and continueth in the transgression; now the judgement passeth upon it; for every judgement [or sentence of Condemnation] ariseth from the transgression of the Command.

52. Thou sayst he cannot keep them; he is drawn [to transgressi­on], yea very right; doth not the Truth rebuke him even to the face, that he is a faithlesse wretch, that suffers himselfe to be drawn to Evill: the Law to doe Right is in his vitall light as a continuall Look­ing-glasse: he seeth and knoweth it very well, that he is a lyar, and walketh upon the way of the Devill: it sheweth him the way of truth but the free-will rejecteth it, at present he is predestinated to con­demnation, yet so that the will is free, so long as he is in this Cot­tage; but the heavy band of Gods anger in the drawing of the De­vills desire, drawes many an one to the damnation of death.

53. Reason saith: if a man hath free-will, then God is not omnipo­tent over him, to doe what he please with him: The free-will is not from any beginning, also not amassed or taken out of any ground, in­to any thing, or formed by any thing; it is its own peculiar Originall out of the word of the divine Power out of Gods Love, and Anger; it formeth, it selfe in its own will, a Centre to its Seat; it begetteth it selfe in the first Principle to the fire and light; its right and genuine [Page 139] Originall is in the Nothing, where the Nothing, viz. the [figure] (or as a man might unfold it A. O. V.) doth introduce it selfe into a Lubet to contemplation; and the Lubet brings it selfe into a will, A. O. V. and the will into a desire, and the desire into a Substance.

54. Now the Eternall Originall, viz. God, is a Judge over the Sub­stance; if the Lubet (which is departed from him) hath introduced it selfe into an Evill being; then he judgeth that being or substance in its Principle; in what Source and property soever, or in what Ens so­ever, the Lubet, proceeding from the departed [figure], hath introduced it selfe into a Principle; therein the universall Eternall free-will which is the Abysse, and Cause of all Bysse, doth confirme and settle it.

55. The Abyssall judgeth That which doth intoduce it selfe into Bysse, and severs the good▪ (which hath introduced it selfe into a good Ens) into the good, viz. into the divine Love; and the Evill (which hath brought it selfe into an Evill Ens, and set, and formed it selfe in­to a Centre to an evill Spirit, and will) into his wrath and Anger.

56. For how can he judge a thing whose own it is not? how would God judge the will of the creature if it were not sprung [or arisen] from him? or rather how can a Judgement passe upon a thing, which is bound, and not free in its willing and working?

57. The humane and Angelicall will is arisen with the motion of the Abysse (when the Diety once moved it selfe in its Contemplation and Sensation, and with the motion introduced it selfe into a begin­ning of the Spirits) [the will of Men and Angells did spring forth] out of this beginning; now every beginning goeth into its End; and the End is that which was before the beginning, and there is the tryall of the beginning; [which shewes] whereinto the beginning hath intro­duced it selfe.

58. Now God is before and without all beginnings, and from him every beginning proceedeth, also he is the End of all beginnings; now the middle of all inchoated things standeth between the beginning and the End; for it must with its beginning enter again through the End into that whence it did arise.

59. Seeing then that God is a jealous God and a consuming fire, and also a loving mercifull God: Every free will with its introduced Centre hath its own judge borne in its selfe; either divine Love, or divine An­ger; for when a thing beginneth; it goeth into a time; but when this time is apprehended of the End, viz. of the Eternity; then it is in its own Eternall [beginning, and End] whence it hath introduced it selfe into a Compaction, so confirmed to Eternity.

60. Therefore the free will hath its own Judgement either for the good or evill in it selfe: It hath its own judgement in it self: it hath Gods Love and anger in it, what it amasseth, and defireth, that it formeth in it selfe; and doth onely so forme its owne self in its owne Lubet into a Centre.

61. For thus the world hath likewise its Originall: namely in the Free-will of the two Eternall Principles, both from the darke fire-lubet and also from the divine lightfull fire-lubet; The free-will introduced [Page 140] it selfe in the Verbum Fiat into distinct and severall Entities; and that even according to the Possibility of the Eternall Pregnatresse; as the Will in the Verbum Fiat conceived it selfe in each place in the Preg­natresse, even such an Ens was brought forth, and out of the Ens arose its Spirit according to the Ens, viz. from Gods Breathing or stirring up. Spiration or motion in the Principles.

62. But being the Principles were together as one; no thing was ever amassed or formed in the free-will but the same hath a good and an evill in it; according to the nature and Power of the Eternall Preg­natresse to light, and darkness.

63. But now every Spirit ariseth with its free-will first out of the Compaction of its Centre, and is, after its effected birth, free, and may draw into it selfe either out of Gods Love, or Anger, and introduce its will as it pleaseth: but this is the maine thing; as the mother ( viz. the Ens) is, whereof the Spirit is borne, even such a Lubet ariseth also in the Spirit.

64. Now the Spirit hath understanding, and the Ens hath none; al­so Viz. the Spirit. it hath a Law, for it knoweth what is evill and good, what is right, and wrong, also God hath given it lawes, that it should break the lust [to evill] and with the understanding of the light, rule over the Lu­bet of the darknesse.

65. Now if it doth not, but departeth with the Lubet out of the understanding into a Selfe-Lubet, then the Lubet or lust doth amasse it selfe into a Substance, whereof a new false will is againe borne, and this same is a bastard before God and the Eternall nature; for it ariseth not out of the Law and Right of the Eternall nature but out of Selfe; and upon this the judgement of the Eternall nature doth passe; and at its end (when the Centre of the Spirit shall step again into the begin­ning) it will be spewed out from the free-will of Eternity.

66. Understand Us but aright: The first free-will, which was breathed into Adam, was good, indeed it was both from Gods Love and anger, viz. from the Centre of the Eternall Pregnatresse, of the Eternall Spirituall nature; but it had the understanding in it to rule and governe it selfe, so as it might stand and subsist Eternally.

67. But the crafty distemper or infection introduced by the Devill was in the Ens of the Earth Or whereof. whence Adams outward body was formed: into this earthly Ens the Devill brought his desire by the Serpent, viz by the Serpents crafty Ens, so that the Lubet arose in the Ens of the body, whereinto the first free-will of the inspired Soul entered, and assumed the Lubet of the body, and introduced this Lubet into a de­sire to Substance.

68. And out of this Substance another new Selfefull will did now arise, viz. a bastard, a false Serpent-childe; and this bastard, Adam did Originally propagate to his Eve, and Eve to her Son Cain, and so one man to another: thus we have now in this Earthly flesh this same false will proceeded from the Serpents Substance, whereinto the Devill in­troduceth his desire, and tempteth us, and continually makes us lust and long after the devillish property [ viz. pride, covetousnesse, envy, and anger,] that so his desire which he insinuareth into the false bastard in us, might become substantiall and essentiall; out of which such an [Page 141] whorish and devillish Serpentine Seed is continually begotten; and out of the same false Ens [or Seed] a Devills will.

69. Thus the Devill rideth in and upon man, in and upon body and Soul: but now the first introduced free-will, which God breathed into Adam, lyeth yet in all men, for it is the true reall Soul, the Centre of the fire and light, a spark of the Divine Power and Omnipotence, but wholly hem'd in and captivated in this wicked introduced Ba­stard.

70. Therefore God hath againe Imputed introduced recalled, or really pro­mised into the Soule. in-hested, and incorporated the Aym of his new Covenant, in the word of the divine holy power, in the Name of Jesus into the property of the lightfull fire ( v [...]z. into the disappeared heavenly holy Ens, which did disappear in the dark­nesse) that the first free-will which now lyeth captive, in the childe of the whore and Serpent, should introduce its desire into this Ayme of the promised Covenant (which he hath fulfilled in Christs hu­manity), and with the desire of the Soules free-will re-introduce the holy Ens of Christ (which he in the Seed of Mary introduced into our disappeared Ens) into its disappeared heavenly Ens; and if it doth bring it so to passe, then out of this introduced Ens of Christ, ariseth Christs Spirit which destroyeth the false will of the Serpents Bastard in the flesh, and trampleth upon its head.

71. Now saith Reason: God giveth this holy new Ens of Christ to whom he will, and suffereth whom he please to harden, and remaine cap­tive in the Serpents Ens: yes very right: He giveth none this holy Ens into the Selfe-will of his Serpents-child; there belongeth far an­other earnestnesse thereto; for selfehood cannot now any more take any thing of God.

72. But this is the processe which the free-will must goe, if it will receive the holy Ens: it must winde it selfe out of the Serpents desire, ( out of its selfish selfe and somethingnesse) and winde it selfe into Gods mercy; and become a deadly mortifying Enemy to the fleshly desire in it selfe, it must wholly forsake and depart from the selfe-full desire of the flesh; and bring its hunger wholly and onely into the mortification of its selfish somethingnesse, desiring and endeavouring continually and willingly to dye to its iniquity and false desire which sticketh in the flesh, in the Serpents childe, and in Christs Ens arise with a new will.

73. This desire, which departeth from the Serpents Ens, and hun­greth after Gods mercy, receiveth Christs Ens into it selfe, whence a new will is borne, which bruiseth the head of the Serpent in the flesh, for it is the new-birth out of God in Christ Jesus.

74. But if thou wilt say, thou canst not desire any good, that is not true; onely thou sufferest the Serpents will in thy right Eternall Souls will, to hold thee; and with the Soules will, dost play the whore with the Serpents will, in the flesh; from whence ariseth Gods Election.

75. God knoweth the false whorish soul, which doth onely woe and wantonnise with the Serpent, (with the Idol Babell) and will still live in the lust and will of the flesh and of the Serpent; and yet will­eth to be an outwardly Adopted child: God should forgive it its sins by [Page 142] an outward Word-speaking, but it willeth still to hang and cleave to the wanton Love of the Serpent in its false lust; this, God chuseth to Judg­ment.

76. For the free-will, which was inspired into Adam, and which The Soule. it hath inherited from Adam hangeth on Lucifer; and therefore God Con­firmes it unto the Kingdome of darknesse with Lucifer; but the Gate of grace standeth yet open unto it this time of the outward life.

CHAP. XXVII. Of Cains, and Abels offering, and of the false and antichri­stian Church, and also of the true Holy Church.