The Third Booke of t …

The Third Booke of the Authour being The High and Deepe Searching out of The Threefold Life of Man through [or according to] The Three Principles by JACOB BEHMEN, aliàs Teutonicus Philosophus.

Written in the Germane Language, Anno 1620.

Englished by J. SPARROVV, Barrester, of the Inner Temple, London.

LONDON Printed by M. S. For H. Blunden at the Castle in Corn-hill. 1650.

A SHORT CONTENTS of this BOOKE.

BEing a High and Deepe Searching out, of the Three-fold Life of Man, through the Three Principles.

Wherein is clearly shewen, that which is Eter­nall; and also that which is Mortall.

And wherefore God (who is the Highest Good) hath brought all things to light.

Also wherefore one thing is contrary to another, and destroyeth it: and then what is right [or true, and what is evill] or false, and how the one Or, distin­guisheth. seve­reth it selfe from the other.

Wherein especially the Three Principles are founded, which art the onely originall or fountaine whence all things flow and are generated.

VVhereby the multitude of Meanings and Opi­nions about Faith and Religion may be knowne: and what is the cause of the multitudes of Opini­ons among Men, concerning the Essence and Will of God; also what is best for Man to doe, that he may attaine the highest and Eternall Good.

And then concerning the End and issue of All things: wherefore all things have appeared in such a property and Essence as they have had, for the comfort of the poore wounded sick soule of Man, and for the Rebuilding or Edification of the true [Page] Christian Religion, wherein the Antichrist stand­eth quite naked and revealed.

Set downe for a Remembrance to our selfe, and for a stay to uphold us in these distracted misera­ble Times.

THE THIRD BOOKE OF THE AUTHOUR. Being a High and Deep Search Concerning The Threefold Life of Man.

The First Chapter.

1. WHen wee consider the beginning of our Life, and compare the same with the Eternall Life, which we have in the promise; we cannot say nor finde that we are at home in this life. For we see the begin­ning and the end of the outward life, as also the totall decay and finall corruption of our bodies: and besides we see or know of no returning into this [outward] life, neither have we any promise of it from the high and eternall Good.

2. Seeing then there is a Life in us which is Eternall and Incor­ruptible, wherewith we strive after the highest Good; and a life (from this world) which is finite and corruptible, and also a life in which the source & originall cause of Life standeth, wherin the high­est danger of Eternall Perdition, misery, and calamity doth consist; therefore it is of necessity that we consider the beginning of Life, from whence all these things proceed and have their originall.

3. So now when we consider the life, what it is; then we finde that it is a burning Fire, which consumeth, and when it hath no more [fuell] to feed upon, it goeth out: as may be seene in all Fires. For the life hath its nourishment from the body, and the bo­dy from the food, for when the body hath no more food, then it is [Page 2] consumed by the fire of the life, so that it fadeth and perisheth, as a faire flower when it hath no water, withereth.

4. But seeing there is in Man a life which is Eternall and Incor­ruptible, which is the soule, which is also a Fire, and hath need of nutriment as well as the Elementary life hath therefore we ought to consider the property and food of that life, what that is which continually feedeth it, so that it never goeth out in Eternity.

5. And thirdly we finde in the life of our soules, that there is in it a greater hunger after another higher and better life, viz. after the highest Good, which is called the Divine Life: insomuch that the soule is not contented with its own food, but it desireth with great longing and panting, the highest and best Good, not only for a plea­sant habitation, but in a hunger for a food.

6. And so now we perceive in our very great and true know­ledge, that every life desireth its [own] Mother (out of which the life is generated) for a food; as the Wood which is the Mother of the Fire, that the Fire desireth to have, and if it be severed from its Mother it goeth out. In like manner, the Earth is the Mother of all Trees and hearbs, and they desire it; and the water (with the other Elements) is the Mother of the Earth, or else it would be dead [or barren], and there would grow neither metalls, trees, hearbs, nor grasse out of it.

7. We see especially, that the Elementary life consisteth in a boyling, and is a [kinde of] seething, and when it leaveth boyling it goeth out: also we know that the Constellations kindle the Ele­ments, and the Starres are the Fire of the Elements, and the Sunne kindleth the Starres, so that there is a boyling and seething amongst them: but the Elementary life is finite and corruptible, and the life of the soule is Eternall.

8. Now seeing it is Eternall, therefore it must also be from the Eternall: as the deare Moses hath written very rightly of it; That God breathed into Man the living breath, and so Man is become a living soule.

9. Yet we cannot say, though indeed Man standeth in a Three­fold Life, that each life is apart in a severall forme: but we finde that they are in one another, and yet each life hath its own work­ing in its Dominion; viz. in its Mother: For as God the Father is all, because all cometh from him, and he is present every where, and is the fullnesse of every thing, and the thing doth not compre­hend him, also the thing is not God, nor his Spirit, nor the true Di­vine Essence; so that it cannot be said of any comprehensible thing, that it is God, or that God is here present, more then in other pla­ces, and yet he is really present, he containeth the thing, and the thing containeth not him, he comprehendeth the thing; and the [Page 3] thing comprehendeth not him; for he dwelleth not in the thing; but in himselfe, in another Principle.

10. So also is the soule of Man breathed in from God, it dwelleth in the body, and is invironed with the Spirit of the Starres and Ele­ments, not onely as a Garment covereth the body, but it is infected with the Spirit of the Starres and Elements, as the Pestilence or other [infectious] disease infecteth the Elementary Spirit, so that it poy­soneth its body, and so it decayeth and dyeth, and then the source [or property] of the Starres also breaketh it selfe off from the soule, and consumeth it selfe: whrereby the Elementary Mother breaketh off, and so the Spirit of the Starres hath no more food, and there­fore consumeth it selfe, but the soule remaineth Or, Crude, empty, or feeble, or faint. naked, because it liveth by another food.

11. Understand us here in this manner; though the soule be thus captivated with the Spirit of the Starres and Elements; so that the source [or property] thereof dwelleth in the soule, yet the soule hath another food, and liveth in another Principle, and is another [thing or] Beeing or substance. beeing.

12. For its Essences [or the faculties or powers of its substance] are not from the Constellation, but have their beginning, and corpore­all union out of the Eternall Band, out of the Eternall Nature, which is Gods, the Fathers, before the light of his Love, wherein he ente­reth into himselfe, and maketh to himselfe the second Principle in his Love; out of which he continually generateth his Eternall Word and Heart, from Eternity to Eternity: where the holy name of God continually ariseth [or discovereth it selfe] and holdeth its Divine Nature, as a Spirit in the second Principle, in it selfe, and dwelleth in nothing else, but meerly in it selfe.

13. For although the band of the Eternall Nature is in it, yet the Divine Spirit is not subjected under that Band; for the Spirit kind­leth that Band, so that it becometh enlightened and Or, Sprouting. springing with the vertue of the Light in the Love, in the life of the Word and Heart of God, so that it is a holy habitation and Paradise of that Spi­rit, which is called God.

14. So also the soule of Man is out of the band of the Eternall Originall, Eternally standing therein, and desireth in it selfe, in the second Principle, to presse into God, and to satiate it selfe in the Power of God: but because it cannot with its whole beeing (with its own Essences) enter into the light and power of God; as little as the Eternall Nature can presse into the Light of God, so that it may have the light for its own in its own power, but the Light shineth out of the Love in its own Principle in the Eternall Nature, so that the Light remaineth Lord in the Eternall Nature, because the Eter­nall Nature doth not comprehend it, but rejoyceth in the Light, [Page 4] and bringeth forth its wonders in the power and understanding of the Light, where then they are revealed. Thus also the soule can­not in its Essences presse into the Light of God, and over-master it, but must in it selfe, in another Principle presse into God, into his Love.

15. For you must here understand another new Birth in the soule: for it must not onely presse forth out of the Life of the Starres and Elements, but also out of its own source [or property] of life, and incline its will into the Life of God, endeavouring to be therein: this [inclined or] created will is received of God, and God dwel­leth in that will, and so cometh the Divine Life and Light into the soule, and so it is a childe of God: for it standeth in its source [or property] and life, as God the Father himselfe [doth] in the source [or property] of the Eternall Nature.

16. And here we understand, that Or, beyond. without the Divine Light (which is the second Principle) in the Eternall Nature there is an anguishing source [or property]: for the band of life stands in the Fire; but when that fire is Inficiret, is in­fected or filled. inspired and captivated by the Divine Love, then the life in it self goeth forwards forth into another source [or property]: for another Principle is broken open for it, where­in it liveth, and that Life is in God; even as God dwelleth in him­selfe, and yet is really all himselfe, all is come from his Nature: yet you must understand, not as from the Eternall Nature, onely the soules and the Angelicall Spirits [are so;] but from his Or, Creature­ly. created will, which hath a beginning, viz. from the Externall; and there­fore every thing of this [outward] world is Transitorie. And herein we finde the great and terrible Fall of our soule in our first Parents, that it is entred into the Spirit of this world, into a strange lodging, and hath forsaken the Divine Light, wherein it was an Angel and Childe of God: therefore it must goe forth againe out of the Spi­rit of the Starres and Elements, and [passe] in a New Birth, into the Life of God.

17. But because that was not possible for the soule to doe, there­fore the Life of God came to us out of Love and Grace into the Flesh, and tooke our humane soule againe in it into the Divine Life in the power of the Light, that we might here be able to presse into the same life to God in a New Birth. For as we went wholly with the soule of Adam out from the life of God; (for the children of Adam have inherited [all] from their Parents soule, being sprung wholly [from them] as from a Tree) so also hath the life of God in Christ regenerated us againe, so that we can enter againe in the life of Christ into the life of God. And thus now, our soule standeth in the Band of the Eternall Originall, infected with the Spirit of this world, and captivated by the wrath of the originall, in the life [Page 5] of the eternall fire, viz. in the Eternall Nature; therefore we must every one of us by our selves, presse with our soule in the l fe of Christ, to God, into the New Regeneration in the Life and Spirit of Christ: and here no hypocrisie, appearing holinesse, or any merito­rious works will availe any thing, for the poore soule can no other way be helped, except it enter into it selfe (in a new created will) with stedfast earnest purpose and resolution, into the Life of Christ: and then it will be received with very great Or, honour. Glory by God and his children, in the second Principle; and the noble precious Treasure ( viz. the Light of the Eternall Life) will be given to it, which en­lighteneth the source, [or property) of the soule in the first Princi­ple, wherein it standeth substantially with its Essences for ever, and turneth the anguish into love, and the rising and burning own pro­perty, into an humble lovely mirth in meeke joy.

18. And thus the soule is a joyfull habitation in the Divine Life, as if I should liken it to a kindled Light, when the wicke of the Candle burneth, and casteth a pleasant light, [or shineth bright] and hath no paine in the shining, but a lightsome pleasantnesse, and yet the wicke continueth burning: yet you must understand, that there is in the burning wicke no paine or woe, but that there is one­ly a cause of the glance of life; for no fire is comparable to the Di­vine [fire].

19. For, the Divine Nature, out of which the Divine fire of life burneth, is Inspired or infected. filled with the Love of God, so that the light of God maketh another Principle in it selfe, wherein Nature is not Or, perceived. felt, for it is the end of Nature: therefore the soule cannot comprehend in its own Essences, the light of God to possesse it. For the soule is a fire in the Eternall Nature, and doth not reach the end of Nature: for it continueth in Nature, as a creature created out of the Eternall Nature, which yet hath no comprehensibility: but is a Spirit in a seaven-fold forme: Whereas yet in the Originality there is not seaven, but onely foure formes knowne, which uphold the Eternall Band, and those [foure] are the source [or property] in the Anguish, wherein That which is Eternall. the Eternall consisteth: and thereout the other formes are wholly generated, wherein God and the Kingdome of Heaven con­sisteth, and in the foure formes the Anguish and Torment con­sisteth, if they are fingly alone, and therein we understand Hell-fire [to consist,] and the Eternall wrath of God: and although we do not know the Originality of the Essence of God, yet we know the Eternall Geniture. Birth which never had any beginning. And seeing it had no beginning, therefore it is the same this day, that ever it was from Eternity: and therefore we may well comprehend what we see and know this day, in the Light of God.

20. None ought to account us ignorant, because God hath given [Page 6] us to know his own Beeing or substance. Essence, which we cannot nor must not deny, upon paine of the losse of the Divine Light, and of our eternall sal­vation, for it is impossible for any man to have it, except it be gi­ven him out of Grace in the Love of God: and when that is given to a Man, then that soule standeth in the knowledge in the Won­ders of God; which [soule] then speaketh not of things strange and afarre of, but of the things wherein it standeth, and of it selfe: for it becometh seeing in the Light of God, so that it can know it selfe.

21. Now that this can be, consider, that the Essences of the soule stand in the Originall in the first Principle, and that the Divine Light shineth in it selfe, and maketh the second Principle, and so there are two of them; and the soule seeth into the high knowledge of the light of the Second Principle, which shineth in it: why then should it not speake of its native Countrey wherein it liveth: and how wilt thou mad world (in the third Principle in the Spirit [or wisdome] of the Starres and Elements) forbid that to it, whereas thou art blinde as to God, and lyest captivated in the Eternall Wrath, in the source [or property] of the Originall.

22. Now seeing it is so: we will therefore set downe the Ground of the Eternall Band, to be a looking Glasse for him that desireth to see: though it be true indeed, that he cannot learne it of us, unlesse he himselfe enter into the New Birth into the life of Christ, that the Di­vine Light it selfe may shine in him, or else That which is here written will be but as a Historie with­out understand­ing of the my­sterious Wis­dome couched under it. wee are but as a Histo­rie to him, and shall not be understood by him.

23. But when wee speake of the source [or Originall] of the fire, and of its kindling (wee meane, concerning the Fire of Life) wee know for certaine, that in its Originall before the kindling of the fire, it consists onely in two formes, and hath but one Mother, which is Astringent or attractive. harsh and draweth to her, and yet there is nothing in her selfe, but a willing of the Eternall Father in the Eternall Nature which he hath appointed in himselfe to reveale, and to declare his wonders.

24. Now that Will is Eternall, and is not stirred up by any thing but by it selfe: and if that were not, all were nothing; nei­ther darknesse nor light: therefore seeing there is somewhat, it must needs be the Eternall Will; and that is astringent and desirous Or, to Create the Wonders. of the Wonders of the Creation. Therefore seeing there is a Desire, the Desire attracteth to it selfe, and that which is attracted in the De­sire maketh the Will full, so that the Desire is fulfilled: for the Will is as thinne [or empty] as Or, a vacuum. a Nothing, and that which is attracted into the Will maketh the Will thick [or grosse and full] and that is its Darknesse: and the Eternall Desire standeth in the Dark­nesse.

[Page 7]25. Now when the Will in the Desire doth attract, that attract­ing is a sting [ Pricking or spurring to Motion. puncture or Goade] of the stirring; for the Will is thinne as a Nothing, and is quiet and still, as [if it were] No­thing: but the Will being an Eternall Desiring, therefore it attract­eth to it selfe Eternally: and having nothing to attract, it attracteth it selfe, and impregnateth [or filleth] it selfe, and so the Nothing cometh to be a Darknesse, and the attracting Is the spurre to the beginning of the beeing of a thing. maketh the sting of the first Essences, so that there is a stirring and originall of Mobi­litie.

26. Now the Will cannot endure the attracting and impregna­tion, for it would be free, and yet cannot, because it is Desirous; and seeing it cannot be free, it entreth with the attracting into it selfe, and taketh [or conceiveth] in it selfe another Will, which is, to goe out from the Darknesse into it selfe, and that other conceived Will is the Eternall Minde, and entreth into it selfe as a sudden flash [of lightning] and dissipateth the Darknesse, and goeth forth into it selfe, and dwelleth in it selfe, and maketh to it selfe another [or se­cond) Principle of another Quality [source or condition], for the sting of the stirring remaineth in the Darknesse.

27. Therefore now we should speake of the formes of the soure [or astringent] dark Nature. For wee understand that the Dark­nesse hath a longing after the Light, which eternally Or, is presen­ted to it. standeth be­fore it, but in another Principle.

28. For, the two Formes, the soure and the bitter stinging, are the Originall of All things, and the Eternall Will is the Mother [or Matrix] wherein they are Generated: and Wee are to know that the Astringency or attracting. sourenesse alwayes attracteth with the conception of the Will, and that attracting is the stinging of the stirring, which the Or, harshness. soure­nesse cannot well endure: for the attracting sourenesse desireth the soure strong shutting up in Death, and the stinging bitternesse is the Opener, and yet it were a nothing in it selfe without the Will.

29. Now when the sourenesse attracteth so strongly, it cannot en­dure the stinging, viz. the sourenesses own attracting; but stirreth much more, and the sourenesses may not endure the stirring nei­ther, for it desireth the still Death. And thus it is a Chaine and Band, which ever maketh it selfe, and hath no [other] Maker.

30. Now these entring into one another, so swiftly, like a sudden thought, the sting would faine get out from the sourenesse but can­not; for the sourenesse generateth and maintaineth it: and not be­ing able to get the upper hand, [or get loose] it turneth round like a wheele, and so breaketh asunder the attracted sourenesse, and ma­keth a continuall Or, stirring up and downe. hurliburly and mixture, in which the Corrupting. breaking or woe doth consist, yet there is no feeling heere, but [they are] onely Formes of Nature: for it is no Materia. Materiall, but [it is] the [Page 8] Originall of the Spirit or Eternall Nature, in the Eternall Will.

31. For the soure desiring, attracteth and maketh penetration, and the bitternesse breaketh it asunder in the turning wheele, and so there ariseth multiplicity of Essences, and it is as it were a furious­nesse, or as I may say in a similitude, a Confusion of the Eternall Mo­bility, a cause of the Essences: and this the Eternall Will must suf­fer [to be] in it selfe, and therefore it conceiveth or taketh to it selfe another Will, to flie out from this wheele, and yet cannot doe it, for it is its own substance; and seeing it cannot, and yet cannot leave its eternall desire and longing, it holdeth and attracteth to it selfe; so that the Essences are continually generated, and yet (without the desiring) they are nothing; and thus the whole forme standeth in the Or, sound. noise, and is called MAR: and seeing the Will cannot be free, it falleth into a great anguish, to speake according to Mans understanding, that the Reader may comprehend the sense and depth of it.

32. For the Will is the conception, and that which is conceived in the Will is its Darknesse, and the desiring is the Essence, and the contrary will is the wheele of the multiplicity of Essences, so that they are numberlesse, but the multitude is according to the Mobi­lity These two formes are the Eternall Essences, and the Eternall Band, which maketh it selfe, and cannot doe otherwise.

33. For the vast infinite space, desireth narrownesse and inclo­sure [or comprehension] wherein it may manifest it selfe, for else in the wide stillnesse, there would be no manifestation: therefore there must be an attraction and inclosing, out of which the manifesta­tion appeareth: and therefore also, there must be a contrary Will; for a transparent and quiet will, is as nothing, and generateth no­thing: but if a Will must Generate, then it must be in somewhat, wherein it may forme, and may generate in that thing: for nothing, is nothing but a stillnesse without any stirring; where there is neither darknesse nor light, neither life nor death.

34. Now since wee cleerly perceive, that there is both light and darknesse, and moreover an eternall stirring and forming, which is not onely in the place of this world as farre as our senses reach, but without end and number, where the Angelicall world shineth cleer­ly, and yet not in the inclosure of the Darknesse; therefore wee should raise our Or, senses. thoughts towards the Angelicall world, which yet is not without this place [of this world]: but it is in another Proper­ty, and in the Eternall Lights, and yet there could be no Light ex­cept there were a Genetrix [or Matrix to bring it forth].

35. Now if it shine out of the Genetrix [or Matrix], then it must come forth out of the Genetrix. For the Genetrix is a Darknesse, and yet that were nothing neither, if the Eternall Word (which [Page 9] Attract, frame or Create. maketh the Eternall Will) were not there. And in the making or creating, is the Birth of the Eternall Beeing. Of which John saith; In the beginning was the Word, which was in the beginning with God, all things were made by it, and without it was nothing made that was made.

36. Consider heere my beloved Minde, whence Light and Dark­nesse cometh, also joy and heavinesse: love and hate: as also the Kingdome of Heaven, and the Kingdome of Hell, good and evill, life, and the shutting up in death.

37. Thou sayest, God hath created it; very well: but why art thou blinde, and dost not acknowledge it, whereas thou art ind d the similitude of God? Why speakest thou more of God then thou knowest and is revealed or manifested to thee? Wherefore dost thou make Cannons and Ordinances. Lawes concerning the will of God, of which thou know­est nothing seeing thou doest not know Him? Or why dost thou shut up thy life in death, whereas thou mightest well live, and know God who dwelleth in thee? for thou hearest it also from S t. John, that all things are made by the Word.

38. Seeing then, God is the Word which hath made all things, he must therefore be in all things: for a Spirit is not a made thing but a generated thing in it selfe, which hath the Centre of its Birth in it selfe, or else it would be corruptible: therefore now the Centre must stand in the Eternall Maker, or else it were transitorie: for there is nothing from Eternity but the Word, and the Word was God: and therefore it must needs be its own Eternall Maker of it selfe; and it selfe must expresse it selfe as a Word out of it selfe, as out of its own Maker.

39. For where there is a Word, there also is a speaker to speake it. Now since it is the Father that speaketh it, and the Word which is spoken out of the Centre of the Father is the Sonne thereof: and seeing the Father in his Centre calleth himselfe a Consuming Fire, and yet the Sonne (the Word) is a Light of Love, humility, meeknesse, purity, and holinesse, and that the Father of the Word is so also called and acknowledged throughout the holy Scripture, there­fore wee should consider the Quality, or property. source of the Fire in the Centre of the Father, seeing the Father and the Word is one, and yet in two [di­stinct] formes: and that also the Wrath and the Anger, together with the Abysse of Hell standeth in the Centre of the Father.

40. For S t. John saith; Of and through it are all things, and without it was nothing made: for when the Word desired to make [or create], and the Father through the Word: then there was no Matter for him to make it of: for All was [as it were] nothing, neither Good nor Evill, neither Light nor Darknesse, but the Centre stood there: for the Will is his Heart, Sonne, and Word, which onely is the Eter­nall [Page 10] Beeing, and the Band which maketh it selfe, and yet the Dei­ty may not thus be comprehended, because a Beeing affordeth a [distinct difference or] divisibility, and appeareth in two Prin­ciples.

41. Therefore wee will lay before you the Ground, as wee cer­tainly know it: and our purpose in writing is to the end, that you might see, how blinde you are, and how without knowledge you meddle, when you make such huge Comments, Sermons, or Glosses upon the Scriptures. Expositions of the Writings of the Saints, about the Essence and Will of God, and yet know him not.

42. You persecute, despise, and disgrace one another, you raise warres, uproares and Tumults, and make desolate Countries and Na­tions, about [what is] the true knowledge of God and his will, and yet you are as blinde as a stone concerning God: you doe not know your own selves, and yet you are so furiously mad that you contend about [your knowing of] God, who is the maker, pre­server, and upholder of all things; who is the Centre in all things: so also you strive about his Light, which yet did never appeare in wrath and malice or wickednesse: but in friendly meek humility and in love, his Centre springeth up: and you are so furious and mad, and yet suppose that you have it upon your Tongue in your Wicked. malicious contention: you have it not: but you have meerly the history of the Saints, who have had the light shining forth out of their Centre: and therefore they have spoken from the Holy Ghost, which proceedeth out of the Light. But you take their words, and the Centre of your Heart is fast shut, you run galloping in the foure Formes of wicked­nesse or malice, [ viz. in Pride, Covetousnesse, Envy, and Anger].

43. Therefore I will shew you the Ground, of the two Eternall Principles [that spring] out of one Centre, that you might yet see, how you run on in the Kingdome of the Devill; to try whether you will yet turne and leave off your pride, and enter into your selfe, and so you might attaine the Highest Eternall Good.

44. Therefore I will shew you, what wee are in soule and body, also what God, Heaven and Hell are; doe not take it to be a Or, a Fancy. fiction, [opinion or conceit], for it demonstrates it selfe in all things, there is nothing so small, but it stands manifest therein, and doe not blind-fold your selves in your base pride, in your conceitednesse, but search the Ground of Nature, and then you shall Learne or finde all things experimentally. understand all things: and doe not run on so furiously upon the bare letter of the Historie, doe not make Lawes according to your own conceits and opinions so blindly, by which you persecute [vex and prosecute] one another, in this you are blinder then the Heathens.

45. Search after the Heart, and after the Spirit of the Scriptures, that it might be borne in you, and that you might open the Centre [Page 11] of the Love of God; and so you might know God, and rightly speake of him. For from the History none should take upon him to be a Master, or call himselfe a knower of the Essence of God, but from the Holy Ghost, which appeareth in another Principle (in the Centre of Mans life) unto those that seeke it in true earnestnesse, as we are commanded by Christ to knock and seeke for it of his Father ( viz. in the Centre of the life) with true earnest desirous humility, and wee shall finde it.

46. For none can know or rightly seeke or finde God his Lord, without the Holy Ghost, which springeth forth from the Heart of the humble seeker, and enlighteneth the Minde, so that the Inward senses or thoughts. senses are enlightened, and the desire is turned to God, that person only find­eth the deare Virgin the wisdome of God, which leadeth in the right way, and bringeth to the fresh waters of Eternall life, and quickneth the soule, and so the New Body groweth on the soule, in Christ; of which wee will hereafter following, write according to its high and precious worth.

47. Wee advise the seeking Reader that loveth God, to consider concerning God: and that he doe not collect in his minde and thoughts, and seeke for the pure Deity onely aloft above the Starres dwelling there only in Heaven, thinking that he doth rule and go­verne only by his Spirit and power in this world, as the Sunne stand­eth aloft in the Deepe, and worketh by his beames all over the whole world: no.

48. The pure Deity is in all places, and all corners, and present every where all over: the Birth of the holy Trinity in one Essence is every where: and the Angelicall world reacheth to every part, where ever you can thinke, even in the midst of the Earth, Stones, and Rocks: as also Hell and the Kingdome of Gods wrath, is every where all over.

49. For the severe Kingdome in the Anger of the Darknesse, is in the Centre, and keepeth its Source and Dominion in the Dark­nesse: and the Deity goeth forth (in the Centre,) in it selfe, and maketh a habitation [of joy] in it selfe, but unsearchably or in­comprehensibly to the Darknesse, because it openeth another Princi­ple: for the Eternall Word is the Eternail Will, and a cause of the Eternall Nature: and the Eternall Nature is the Eternall Father, wherein all things are created by the Word, you must understand, in the Eternall Nature. And if the Eternall Will, did not create in it selfe [another or] a second Will, to goe forth, (as a shining light flameth forth from a Candle, and departerh not away from the Can­dle) the Father would be alone, and be only an austere Darknesse: also this world ( viz. the Third Principle) could not have been created.

[Page 12]50. But the Father containeth in him the Eternall Nature in his own Essence, and is the Eternall Will it selfe, and generateth out of himselfe [another or] a second Will, which, in the first Eternall Will (which is the Father) openeth the Principle of the Light, in which, the Father (with the Eternall Essences, in his Eternall Originall Will) becometh amiable, friendly, milde, pure and Gentle: and so the Father is not in the source [or quality] of Darknesse: for the recomprehended Will (which goeth forth out of the Centre, and dis­pelleth the Darknesse) is his Heart, and dwelleth in it selfe, and en­lighteneth the Father, [or is the glance and light or lustre of the Fa­ther], and that will is the Word of the Eternall Father, which is generated out of the Eternall Essences: and is rightly another Per­son: for he dwelleth in the Fathers Essences [or Essentiall powers] in himselfe, and is the Light of the Father, and this Word (or Will) hath created all things, (understand, out of the Essences of the Fa­ther) for it [the Word] is the Eternall Omnipotency, because it can­not be comprehended by the Eternall Essences, for it breaketh a­sunder the Eternall Essences, and dwelleth in it selfe, and shineth out of the Essences, and yet it cannot depart from the Essences, as little as the glance or light departeth from the fire.

The Second Chapter.

1. SEEing wee have mentioned such a ground to you, wee will shew you further the ground of the Begettresse, pregnant Mo­ther or womb of the Concep­tion of the Birth. Gene­trix [or Matrix] for wee see it cleerly in this world, in the Dominion of the Elements: (and yet much more in our selves, in our Minds, whence the senses [or thoughts] arise, whereby they walk, converse, and direct all their Actions:) that there is a Genetrix, which doth afford so much: and if there be a Genetrix, then there must be a Centre or Circle of life, wher­in the Genetrix hath its Dominion: for the nothing doth not move nor stirre, but if there be a stirring, that moveth every life, that must not be a strange, [or Heterogene] thing, because it is in every thing that things own spirit and life; as well in the vegetive and insensitive as in the sensitive living [things].

2. And let not the dissemblers and hypocrites mis-leade you, who are meere Book-learned in the Historie, and boast and vapour with strange Languages, and would be respected for it, whereas they understand them not in the least: they understand not their Mother Tongue, if they understood that right (together with the Spirits of the Letters) then they would know Nature therein.

[Page 13]3. It is meere Pride, that forbiddeth you to search or seeke, that you should not finde, and that (the Pride) with her crowned [or cornered] Cap may domineere (like a proud woman), over the Wonders of God: for so the Devill would have it; that he might not be knowne: they are more blinde then the simple Laity.

4. If you desire to seeke, then knock, that the right doore may be opened for you, and seeke in the feare and the love of God, and you shall finde well enough, let not the calumnies of the proud di­vert you: For if the right doore be opened to you, then you shall see how very blinde Those that call themselves the Clergie, or Di­vines. they are: their pride hath blinded the whole world, so that every one looketh meerly at their eloquency, brave Language, or good expressions] and upon their [severall] strange Languages, and thinke they understand very well. Thus they do­mineere over Mens soules, whereas their knowing is altogether doubtfull, as may be seene by their Disputations and Contentions.

5. Therefore I say still, none should trust their soule with such hypocrites and dissembling men: for the soule standeth not in this world, but in the Originall of the Essence of all Essences, and it is in the Centre of the Eternall Band, wherein God, and the Kingdome of Heaven and Hell standeth, and if it [the soule] attaineth the love of God in the Light, (which dwelleth in the Ground of the soule) it may well see the Eternall Nature, as also, God, and the Kingdome of Heaven, and of Hell: if it doe not suffer it selfe to be blinded: it is not hard or difficult: it is but to goe about the new Birth, or Rege­neration out of the Darknesse into the Light; without which you cannot reach the Depth in the Centre.

6. And now if we will speak of the Centre, or the Circle of the Life, wee must consider the Genetrix [or Matrix], which is the Centre, and the Essence of all Essences. All things are Generated out of the Centre, and out of that which is Generated all things are created which are in Beeing. And wee have cleered to you the Ground, how the Eternall Word was in the beginning (as in the Centre) and the Word is Gods, and the Eternall Will is that Word. For the Eternall God hath that will in him, and that is his heart, and in that recomprehended will (in the Eternall Father of all things) the E­ternall Deity hath its Name GOD.

7. For wee cannot say, that God hath a Maker, as also the Will hath no Maker, for he maketh himselfe from Eternity to Eternity continually, whereas it is not a making neither, but an Eternall Or, Birth. Generation. The Word in the Father, and the Spirit which goeth forth from the Power, is the Life of the Deity.

8. But now wee see that the Mark standeth in the Centre: for God is also an Angry Zealous or Jealous God, and a consuming Fire; and in that source [or quality] standeth the Abysse of Hell, the an­ger [Page 14] and malice, of all the Devills, as also the Venome or the corruption. Poyson of all Crea­tures: and it is found that without poyson and Fiercenesse or stinging sharp­nesse. eagarnesse there is no Life: and from thence ariseth all contrariety and strife: and it is found, that the strongest and most eager, is the most usefull and pro­fitable: for it maketh all things, and is the onely cause of all mobility and life.

9 For as is mentioned before; The Eternall Word ( viz. the Eternall Will of the Father) is the Creator of all things, and the Eternall Father, is the Beeing of the Will, out of which the Word hath created all things. Now the Essences are the beeing which causeth the Will: for heere you must understand, that there are two Wills in one Beeing, and they cause two Principles: One is the Love and the other is the Anger or the Source [or property] of Wrath. The first Will is not called God, but Nature: the second Will is cal­led A and O, the beginning and the End from Eternity to Eternity: and in the first Will, Nature could not be manifest, the second Will [it is, that] maketh Nature manifest, for the second Will is the vertue in the strength, and the one would be nothing without the other.

10. Seeing then, that the Will of the Father in the Eternity, is the first, therefore also he is the first Person in the Ternary, viz. the Centre it selfe. So now the Will or the Centre is, to desire to Gene­rate the Word or Heart: for it is nothing else, and it can be called nothing else, but the desiring in the Will.

11. Thus we search in a deep sence in the Minde: and do finde, that the desiring is eagar and attractive: for it is the strong might: not in one point onely, but every where all over, contracting the widenesse into narrownesse, to manifest it selfe [therein]. For else there would be nothing in the whole Deepe, and there would ap­peare nothing, but all would be still and quiet.

12. But now the desiring attracteth, and yet it hath nothing there but it selfe: and that which is attracted is the impregnation of the desiring, and maketh the desire full, and yet is nothing but a dark­nesse, for that which is attracted is thicker then the will, and there­fore it is the darknesse of the thin Will.

13. For the will is as thin [or empty] as [if it were] nothing, and very still and quiet: but the desiring maketh it full, and the going forth in the desiring is the Essences, viz. a sting of sensibility, (which is against the sensibility) which the desiring also cannot endure, but attracteth the more vehemently to it, and so the sting or pun­cture is the greater, and rageth against the attracting, and yet cannot get out of it, for the desiring generateth it, and yet can­not endure it, for it is such an Enmity as [is between] heate and cold.

[Page 15]14. And so the desiring, which in it selfe is an earnest longing, by its longing doth awaken such a raging (which doth so sting in that will) that the longing becometh very soure and strongly at­tracting, that it might hold the sting fast, whereby the sting as a stir­ring life, affordeth mobility, in which the longing attaineth the first crack [or shreek] of trembling, from whence ariseth a contrarious Anguish: for in the Anguish of the longing (in the hard attracting) is caused a sharp coldnesse: and the attraction is eager, bitter and sting­ing, so that it affordeth a terrible strong Power, which the sting can­not endure, but would faine breake away, and yet it cannot: For its own Mother that generateth it, holdeth it, and so being it cannot get away upwards, it runneth round like a wheele, and breaketh a­sunder the contraction, from whence the Essences of multiplicity doe arise.

15. And this is the right Centre: for in the wheele doth exist the nature of Mobility and of the Essences: and it is a Band of the Spi­rit, though without Or, perception. feeling or understanding: but in this Forme it is onely called, the Centre: for it is the Circle of life, which the de­siring hath shut up, out of the still widenesse, into narrownesse: although it is not comprehensible, but every where meerly spirit and forme of Nature.

16. Seeing then that the Raver maketh such a stinging bitter wheele (in the sharp cold) therefore the Centre is so terrible like a great Anguish, where the life is continually broken, [or destroyed] and by the Essences is also built [againe] in such a manner, and is like to Life and Death.

17. The Phylosophers and high Naturalists. knowers of Nature, write, that Nature consisteth in three things, viz. in 🜍 ☿ 🜔 Sulphur, Mercurie, and Salt, which is very right: but the simple will understand nothing therein: and although the apprehension of it was open to the wise [so that they understood it] yet at this present time, very few under­stand the Centre, but they have it in the Historie, as also [they have] the Divinity or Theologie from the mouth of the Apostles, which at present is also no other then a Historie, without the power and the living Spirit, (which was among the Apostles) as is cleerly testified by their contentious disputations, lip-labour and dead Letter [in their Teachings].

18. Now seeing wee have through the Divine Grace attained the Light, and are able to know the Centre, which is the Birth of our life: wee have power to demonstrate it, and shew what is compri­zed and understood in the three words, Sulphur, Mercurie, and Salt: not that we thereby despise the ignorant blindnesse: but as a Chri­stian wee would willingly afford and shew them the Light. And al­though our speech seemeth simple, yet out knowledge, meaning, [Page 16] and apprehension is very Deepe: none should be offended at the simple speech: as if wee had not the deepe apprehension. Let him but reade it with a true earnestnesse, and consider seriously of it, in the feare of God, and he shall finde well enough what Spirits childe wee are, in this writing, but wee would have him faithfully warned, concerning the scorners and hypocrites.

19. As is mentioned concerning the Sulphur, the Centre is and may very well be called PHƲR: but if the Light be generated, the light that shineth out of the PHƲR is called SƲL, for it is the soule thereof. And as I say of the dark Centre, wherein the Divine Light is generated, the same I say also of Nature: though indeed they are one: but wee must so speake: that wee might bring it into the thoughts of the Reader, that he might incline his minde to the Light, and so attaine it.

20. For the two Formes: viz. sharp cold: and bitter stinging, which are generated by the longing in the Eternall Will; they hold the Centre, and make the wheele of the Essences, whence the Or, Thoughts. sen­ses, as also perception and mobility continually arise Eternally.

21. Now these two formes are in very great and terrible angu sh, in themselves, without the other formes that are generated out of them. For the attracting sharp sourenesse is like to hard stones, and the sting of the attracting is the breaker of the astringency: and so it is like a wheele, and may well be called PHƲR: the Language of Nature in that syllable doth declare.

22. Therefore though the two formes enter so terribly in them­selves into the Will, and hold the Will in the darknesse, yet the will cannot be captivated, for its own propriety is to be meeke and quiet, and that propriety it cannot loose in the two Formes, for it is incom­prehensible; and yet it must be in the two Formes, and dwelleth in the sting, and is the flash thereof: for the two Formes are darke in themselves, but the Will is not [so], for it is free in it selfe: but the two Formes take it into their property: for it is their Father, and it sharpeneth it selfe in their properties, so that it shineth as a flash [of lightning].

23. For the soure astringency maketh dark; and the bitter sting (in the wheele) dissipateth the Darknesse: and so the liberty of the still will shineth in the wheele in the whirring as a flash [of lighten­ing]: for the will so sharpeneth it selfe from the soure astringency, that it becometh very strong, for it is as when steele and a stone are knocked one against another to strike fire.

24. For there is understood to be in the Fire, two things; viz. the liberty Extra natu­ram. without Nature, and the soure strongnesse of Nature; as you have an Example in a stone, out of which you strike Fire. For when you strike upon the sharp of the stone, the bitter sting of Na­ture [Page 17] sharpeneth it selfe, and is Vexed or angred. stirred in the highest Degree. For Nature is dissipated or Shivered to pieces. broken asunder in the sharpnesse, so that the liberty shineth as a flash [of lightning]: and that you may heere see to be true: for as soone as the liberty shineth, it consumeth the Darknesse, and thence it cometh, that the sharpnesse of God the Fa­ther is a consuming Fire. For as soone as the flash in the sharpnesse seizeth on any thing that is essentiall, it consumeth it instantly, so that there is no nature more left.

25. And the cause of the flash going out so suddenly, is that the sharpnesse cannot retaine it: for the flash is free from Nature, and is onely seene in the breaking.

26. And wee give you to understand, that this liberty without the Nature, is God the Father: and the Nature is thus generated in him, so that he is Omnipotent over Nature, even as the minde of Man is above the senses; for it hath all one Originall, as wee will shew you hereafter following.

27. Further concerning the Birth of Nature, wee give you to un­derstand this by way of similitude: When the flash shineth thus in the soure anguish, then there is a very great crack, which the soure­nesse captivateth, and terrifieth much more, for its dark propriety in the soure Death is killed in a moment, so that it looseth its soure propriety and sinketh back, and can no more attract so strongly; and then the flash goeth directly through the sting of the raging of the whirring wheele: where the sting must spread forth on each side, and the flash goeth through the midst; and so the wheele cometh to be a Crosse, and can no more whirle about, but standeth shivering in the sharp Might of the Will of the Eternall Liberty, which is God the Father.

28. And now when the strong sourenesse hath captivated the flash of the Liberty, that it looseth its propriety; then the fourth forme ( viz. the Salt-Spirit) is generated: for the sterne harshnesse, be­cometh pliant from the fire and the crack; and yet retaineth the sharpnesse: and so this forme is like a sharp Water-Spirit: and the flash ( viz. the crack) is the third forme, and maketh in it selfe in the soure killed-anguish, a Brimstone-Spirit.

29. For if the sterne sourenesse looseth its first dry propriety, it must be soft, and yet it cannot, for it is terribly sharp: and heere is the Mark, Butt, Goale, or limit. Mark of the Eternall Death: for the desire out of the free will, can­not attract so any more: for it standeth in the anguish of the Crack, and yet retaineth its propriety in the attracting.

30. For every anguish hath a desire to goe forth from the source [or paine]: and it is the naturall right of the anguish to expell from it selfe, and yet it cannot, but the paine is thereby more stirred and greater: as may be understood in a raging swelling sore, where the [Page 18] Member in the Or, humours. Essences laboureth to be ridde of the paine, and by the labouring of the Essences the sore becometh bigger, and the source (in the Brimstone-Spirit) is swelled up: and the more the Or, humours. Essences strive, the greater is the wheele of the Anguish.

31. Thus I propose Nature to you, to be considered of, which if you consider it well, cannot be spoken against: for it appeareth in all things, and it hath its Birth just so. And Nature standeth thus in foure Formes.

32. First, in a soure and strong attracting, which is called Or, sourenesse, tartnesse, or astringency. Harsh­nesse, and maketh in it selfe sharp coldnesse.

33. And then secondly, the attracting is its Or, spurre. sting, which rageth in the sourenesse, and breaketh the hardnesse, and maketh the wheele of the innumerable Essences, wherein the Wonders are gene­rated.

34. But the flash of the Liberty of the Eternall Will, which sharpeneth it selfe in the sourenesse, and turneth to consuming Fire, breaketh its wheele, wherein as a flash it penetrateth through in a moment, and terrifieth its Mother, the sourenesse, which looseth her hard propriety, and is changed into a sharp nature like Salt; and in this sharpnesse, the sting also looseth its own right and becometh bitter: for it hath in it two Formes, viz. the raging, and also the flash of the Fire, which are like Brimstone, and it is the might of the kindling of the Fire, for the source [or property] of the Fire stand­eth therein.

35. Understand us right thus: the flash of fire out of the sharp­nesse maketh the third forme in Nature: for it maketh in the sourenesse, and out of the Rager (the bitter sting in the tart anguish) a Brimstone Spirit, wherein the flash standeth, and is the soule (or the Eternall Life) of the foure Formes. For the anguish maketh in it selfe againe a desire to flie out from the anguish, and yet there is nothing that can flie away, but so it is in the Centre, and is called the Centre no more.

36. The fourth Forme is the changing of the hard sourenesse, viz. the Crack of the flash: The dark hardnesse perceiving that it is fee­ble, and as [it were] dead and overcome, and is then turned into SAL: and yet retaineth the propriety of the soure attracting.

37. Thus the foure Formes of Nature, are no more called the Centre, though indeed they have the Centre in them, and in their Originall, but [are called] Sulphur, Mercurius, and Sal. For the Brimstone-Spirit is the Soule of the foure Formes: for it hath the fire in it, and the anguish in it maketh another Will so that the foure Formes have an Eternall will in them which is their own: for that will is to flie aloft out of the foure Formes, above Nature, and to Kindle the Fire in Nature. kindle Nature in the Fire, and so to be in a horrible might, as may [Page 19] be [discerned and] considered in the Devills, who live in such a Will as this, as wee shall shew afterward.

38. Thus understand us rightly, what the Or, Philoso­phers. Wisemen of old have understood by the three words, Sulphur, Mercurius, and Sal: though they all could not apprehend the high Light; yet they understood it well enough in the light of this world, viz in the third Principle, all which ha h one and the same understanding and meaning; only they understood not the three Principles: or else they had known God; and so they remained in the light of this world as Heathens with their understanding. For they have found the soule of the foure Formes in the light of the vertue of the Sun [only], and the se­cond Principle was no further revealed to them.

39. There the soule standeth in the Eternall Band, and there, in the Crosse of Nature, out of the Originall Eternall Will, is the E­ternall Word Generated, which is the Maker and Creator in Nature, and this hath been hidden to them, even to this very day: but the Time discovereth it, where it standeth as a To be seene. Banner: of which [shall be spoken] in its place.

40. And deepe considerate Reason hath very cleerly in our de­scription, what Sulphur, Mercurius, and Sal are: for SƲL is the soule, and is a Brimstone-Spirit, which hath the flash of fire with all Formes in it: but if the power and light of the Sunne doe operate therein (seeing the soule standeth in flesh and bloud) the Sunne with its friendly beames, maketh out of the soure Salt-Spirit, an Oyle, and kindleth the Fire: and so the Brimstone-Spirit burneth, and is a Light in the Essences: and out of the anxious Will cometh the Minde: and out of the wheele of the Essences come the thoughts: for the vertue of the Sunne hath also the Minde, so that it doth not stand in the Anguish, but rejoyceth in the vertue of the Light.

41. Thus SƲL is the soule: in an hearb it is the Oyle, and in Man also, according to the Spirit of this world in the third Principle, which is continually generated out of the anguish of the Will in the Minde, and the Brimstone-Worme is the Spirit, which hath the Fire and burneth: PHƲR is the soure wheele in it selfe which causeth that.

42. Mercurius comprehendeth all the foure Formes, even as the life springeth up, and yet hath not its beginning in the Centre as the PHƲR hath, but after the flash of fire, when the soure dark forme is terrified, where the hardnesse is turned into pliant sharp­nesse, and where the second will ( viz. the will of Nature, which is called the Anguish) ariseth, there Mercurius hath its Originall. For MER is the shivering wheele, very horrible, sharp, veno­mous, and hostile; which assimulate it thus in the sourenesse in the [Page 20] flash of fire, where the soure wrathfull life ariseth. The syllable CƲ is the pressing out, of the Anxious will of the Minde, from Nature: which is climing up, and willeth to be out aloft. R I, is the com­prehension of the flash of Fire, which in MER giveth a cleere Sound and Tune. For the flash maketh the tune, and it is the Salt-Spirit which Or, knocketh. soundeth, and its forme [or quality] is gritty like sand, and herein arise noises, sounds, and voyces, and thus CƲ comprehendeth the flash, and so the pressure is as a Winde that thrusteth upwards, and giveth a Spirit to the flash, so that it liveth and burneth. Thus the syllable ƲS is called the burning Fire, which with the Spirit continually driveth it selfe forth: and the sylla­ble CƲ presseth continually upon the flash.

43. And the third word SAL is the Salt-Spirit; because the auntient Philosophers. Wisemen saw, how Nature is thus divided into many parts, and that every Forme of Nature hath a parricular Matter in this world, may be seene in the Earth: and that the Salt-Spirit especially is the greatest in corporeall Or, substances. things, (for it preserveth the Body that it doth not decay) therefore they have rightly set downe this Gate onely; which is the Mother of Nature. For out of this forme, in the Creation, Earth, stones, water, and all sorts of Mine­ralls, were made, yet With the mixture of the other Formes; as you shall see hereafter: My beloved Reader, understand us thus accord­ing to our own sense, meaning, and apprehension.

44. The foure Formes in themselves are the Anger and the Wrath of God in the Eternall Nature: and they are in themselves nothing else but such a source [or property] as standeth in the Darknesse, and is not materiall, but an Originality of the Spirit, without which there would be nothing.

45. For, the foure Formes are the cause of all things, as you may perceive, that every life hath poyson, yea the poyson it selfe is the life: and therefore many creatures are so venomous, because they proceed from a poysonous Originall. And you must know, (though these be the chiefe causes of Nature) that Nature consisteth in very many more other Formes: for this maketh the wheele of the Essen­ces, which maketh innumerable Essences: where every Essence is againe a Centre: so that a whole Birth of cleane another Forme may appeare.

46. Therefore the Power of God is unsearchable: and our writing is not to that end, that wee should search out the ground of the Deity in the Eternall Nature [and lay it before any]: no, that can­not be: but wee will direct the blinde the way that himselfe must goe: wee cannot goe with his feete, but (as a Christian) we would faine lead him, and impart to him what we have; not out of boast­ing in our selves, but that wee might helpe to plant the great body [Page 21] [consisting] of the Members in Christ; of which wee will make mention hereafter: to which end these very high things are mentio­ned, that wee might shew you the right marke in the Originall: that your selfe might see, and learne to understand the course of the world, and how blinde all are concerning God, and what the cause and end of The blindnesse of the world. it is.

47. Wee tell you this, that you might rightly consider it; for, these foure Formes are in all things: yet in this world (as in the third Principle) they are not understood [to be] in their Or, their ut­most effect. very eager Essences. For the vertue of the Sunne, in the Elements tem­pereth all things, so that the Essences stand not in such a wrathfull source [or property]; but are as a pleasant friendly life: as the Light out of the second Principle, (which is the Light out of the Word & Heart of God the Father) doth enlighten the foure Formes in the Centre of the Angelicall Spirits, so that they are in their own Centre, friendly, lovely, and very pleasant.

48. And you should well consider the Fall of the Devills, who have lost the Light of the Heart of God, and must now stand in the foure Formes of the Originall, in such an anxious source [or condition] as was above mentioned.

49. Thus is the soule of Man also together out of this Eternall Band breathed into Man, and enlightened from the light of God: but in the fall of Adam it is gone out from the Eternall Light of the Heart of God, into the light of this world: and it hath now to expect (if it have not entered againe into the light of God, when the light of this world doth breake off from it) that it must then remaine in the foure Formes (without the light) in the first Birth of the life, with the Devills.

50. For the foure Formes (without the Eternall Light) are the Abysse, the Anger of God, the Hell, and the horrible flash of fire in the wheele of Or, breaking. Corruption in the flying up of Mercurie [or the terrible cracking noyse]. Their light is in the Brimstone-Spirit, which they must awaken in themselves: or else their Spirit standeth in Eternall Darknesse, & its living Forme of the Abysse is a Dominion of a severe [eager property or] source, which climeth up in the flash of Fire [willing to be] above God and the Kingdome of Hea­ven, and yet cannot reach, nor feele nor see them: for The Eternall Darknesse. it is a Prin­ciple, which comprehendeth neither this world nor the Angelicall world: and yet is not severed, [but is] in [one and the same] Place.

51. For wee offer to your consideration: that as wee Men with our [Earthly] eyes which wee have from this world, cannot see God and the Angells: which yet are every moment present to us, yes the Deity it selfe is in us, and yet wee are not able to compre­hend [Page 22] it, except wee Set all our thoughts and resolutions upon God and Good­nesse. put our imagination and earnest will into God, and then God appeareth to us in the Will, and filleth the Minde; where wee feele God and see him with our eyes, [ viz. the eyes of our Minde.]

52. So also if wee put our imagination and will into evill [and wickednesse Set all our thoughts and resolutions upon God and Good­nesse., then we receive the source of Hell in the Wrath: and the Devill layeth fast hold on our very Heart in the Anger of God, yet wee see him not with these eyes, onely the Minde and poore soule in the Eternall source of the Originall, understand it and tremble at the Wrath: so that many a soule despaireth, and casteth it selfe into the source of the Originall, and driveth the bo­dy to death, by sword, the rope, or the water, that it may thereby suddenly be ridde of the torment, or source, in this life, which is from the Third Principle. For that soule standeth between the Kingdome of Heaven and the Kingdome of this world, in scorne, and therefore maketh hast to the Abysse.

53. Also wee give you very earnestly to consider: that God did not create a peculiar Hell and place of Torment, on purpose to plague the Creatures, viz. Angells and Men; because he is a God that willeth not Evill, and doth himselfe forbid it: and hath therefore suffered his Heart to become Man, that he might redeeme Man out of the Eternall anguishing source [or torment] of the Abysse, which endureth for ever.

54. And therefore as soone as the Devills went away from the light of God, and would domineere in the Might of the Fire, over the Meeknesse of the Heart of God, they were immediatly in the same houre and moment in the Abysse of Hell, and were held by it: for there was no peculiar source [or place of Torment] made for them: but they remained without God, in the foure Formes of the Eternall Nature.

55. So also it is with the soules of Men, if they doe not attaine the Light of God; which yet with great longing standeth before the soule, and it is hidden in the very ground of the soule. And the soule is to doe no more, but put its will, (as a sprout out of the foure Formes) againe into the Light of God, where then it is rege­nerated anew in the Will, and in the Life of God.

56. Wee give the Courteous Reader to understand: that the [Hellish] creatures, which are the Devills and the damned soules, have not onely foure Formes in the Band of their life; but their Formes are infinite, like the thoughts of Men: and they can turne themselves into the Formes of all Creatures: but there are onely foure Formes manifest to them, as also in the Abysse of Hell: but they may bring forth every forme out of the Matrix, except the light, the Fire is their right life, and the soure astringency of the Dark­nesse, is their right food.

[Page 23]57. For one Essence nourisheth the other, so that it is an Eter­nall Band: and so the Devills and damned soules are onely living Spirits in the Or, essentiall powers. Essences of the Eternall Originall: out of which they are also created: for the Matrix is the originall Genetrix, which con­tinually generateth it selfe out of the Eternall Will.

58. And in that respect, [or according to this forme or proper­ty] God calleth himselfe a Zealous [or Jealous] Angry God, and a Consuming Fire; for the fire of this Originall is consuming, for it is the Centre of the Eternall Band. Therefore if it be kindled in the soure sharpnesse, it consumeth all whatsoever appeareth Essentially in the foure Formes, (you must understand, all that which is not generated out of their source [or property,] for the Devills are from the same source or property, it cannot consume them, for they are crude [that is] without a body) as may be seene by the sacrifices of Moses and the Children of Israel, which the fire devoured, as also by Eliah and the two Captains over fifties, in that the fire of God twice devoured fiftie, when Israel was led in the source of the Fa­ther by the Word: [that is, when Israel was disobedient to the light and Word, and thereby were given up to the Wrath of God.]

59. And now I will further shew you the forme of the Deity, that you may search through the Ground of the Eternall Life, and learne to understand what the Eternall Good, and what the Eter­nall Evill is; as also that which is Or, Transitory. Mortall in this world: and that you may learne to search and know the Will of the highest Good: as al­so what God, Heaven, Hell, the Devill, and this world is, and what is to be done therein.

60. John the Evangelist writeth very well, also deeply and cleer­ly, that in the beginning was the Word, and the Word was God, and all things were made by it: for the Word revealeth the Deity, and gene­rateth the Angelicall World [which is] a Principle in it selfe: which is to be understood as followeth.

61. The first Eternall Will is God the Father, and it is, to gene­rate his Sonne, viz. his Word; not out of any thing else but out of himselfe: and wee have already informed you about the Essences, which are generated in the Will, and also how the will in the Essen­ces is set in Darknesse, and how the Darknesse (in the wheele of the Anxiety) is broken asunder by the flash of fire, and how the will cometh to be in foure formes, whereas in the Originall all foure are but one, but in the flash of fire appeare in foure formes: as also how the flash of fire doth exist, in that the first will doth sharpen it selfe in the eager hardnesse, so that the liberty of the will shineth in the flash. Whereby wee have given you to understand, that the first will shineth in the flash of the fire, and is consuming by reason of the anxious sharpnesse, where the will continueth in the sharp­nesse, [Page 24] and comprehendeth the other Will in it selfe; (understand in the Centre of the sharpnesse,) Which other or second Will. which is, to goe out from the sharp­nesse, and to dwell in it selfe in the Eternall Liberty without paine or source.

62. Therefore wee now also give you to understand; that the oth [...] i [...]-comprehended Will, to goe out from the sharpnesse, is free from Nature, viz. from its wrathfulnesse: for it stands in the Cen­tre, in it selfe, and retaineth all the vertue and forme of the [first] Centre, out of all Essences in it selfe: for it is the vertue and power of the first will, and is generated in the first will, and maketh (in the Liberty of the first will) a Centre of an Out-birth [or procrea­tion], incomprehensible by the foure formes in the first will. And this other generated will in the first will, is the Heart of the first will, and is in the first will as a Word, which moveth in it selfe, and remaineth Eternally in the Birth of the first will; for it is his Sonne or Heart: and is severed [or distinct:] from the first will in that it hath a severall Centre in it selfe.

63. Now the Father, viz. the first will, expresseth all things, by this word (as out of the Centre of the Liberty); and that which proceedeth from the Father by the Word ( viz. the Spirit and power of the Father in the Word) formeth that which is expressed, after a spirituall manner, so that it appeareth as a Spirit.

64. For, in the soure Matrix (viz. in the Fiat) all is compre­hended, and the Sp [...]rit of the Word formeth it in the Centre of that Essence, wherein the Father moveth and expresseth by the Word, so that it is and remaineth to be an Essence. For whatsoever is for­med out of the Eternall, is Spirit, and is Eternall, as the Angells and soules of Men are.

65. But because it may happen that wee should be as one that is dumb to you, and hard to be understood, in this description, (for the understanding and apprehension of it is not in the subtile spirit of this outward world;) wee will therefore shew how the o­ther Three Heavenly Formes are Generated [being together with the soure fore-mentioned formes, the seaven formes or Spirits of Na­ture] in which [three formes] especially, God, the Kingdome of Heaven, Paradise, and the Angelicall world is understood; to try whether it might be brought into the minde of the Reader.

66. You must not understand it, as if the Deity had a begin­ning, or were subject to any alteration, no; but I write in what manner it may be learnt and understood, what the Divine Essence is: for wee can bring no Angelicall words: and though wee could use them, yet they would appeare in this world no other then Crea­turely, and Earthly to the earthly Minde. For wee are but a part of the whole, and cannot speake That which is perfect. the totall, but in part, which the Reader ought to consider.

[Page 25]67. For the Divine Minde in the Heart of God, that is onely totall [or perfect] but else there is nothing totall, for without that, all stand in the Essences, and God onely is Free, and nothing else: and therefore wee speake but in part, and comprehend the totall in the Minde: for wee have no tongue to expresse it: wee only bring the Reader to a Which reach­eth to heaven. Ladder, [he must goe up himselfe.]

68. If wee will rightly speake or write of God, wee must speake of the Light, and of the flame of Love: for therein is God rightly understood.

69. Wee cannot say, that the source of the fire is Light, we see it onely shine out of the Fire. Thus now wee have informed you concerning the Originall of the Fire, how it is generated in the wheele of the Essences, in the hard anxious sharpnesse, and recei­veth its shining out of the Eternall Libertie, where the libertie is driven on in Nature, so that the libertie becometh a source [or propettie], which is Fire.

70. So also wee have mentioned, how the flash instantly pres­seth through the wheele of the Essences, and maketh a Crosse, and then the wheele of the Essences turneth round no more; but stand­eth wavering in the sound [of the crack], and all Essences receive their vertue and strength in the flash of the Crosse: for the flash presseth right through, and divideth the Essences of the wheele: and the Essences presse through Squarely, Crossewise on each side. flatly upon the flash: for the flash is their Spirit, which in the soure astringency maketh a Brim­stony Forme.

71. Thus the birth standeth square like a Crosse, and hath be­neath, the Centre of the Birth, which driveth up the flash aloft, and so the whole Birth is as a sprout, where the fire driveth up, and the Essences hasten after the fire-Spirit, as their own spirit, which attracteth and desireth them, for they are its food and nourish­ment, and it is their life, and one is not without the other.

72. Now understand us concerning the Crack of the Fire, for it is horrible and consuming, and overcometh all the Formes of all the Essences: for as soone as the twinckling beginneth, all the formes of the Darknesse are consumed, and the dark soure astringency ( viz. the sterne Death) trembleth at the life, and falleth back as dead and overcome, and of hard becometh feeble and weake; and so becometh heavy, as being impotent and not Not able to subsist. fix in it selfe; and thence cometh weight in Nature. For the soure astringent Matrix becometh thin and light; and a Water-Spirit, from whence the Water is Generated.

73. And now this Crack of the soure astringency in the Dark Death, is a Crack of Great Joy, for of dark it becometh light: and or when the flash twinckleth in the soure astringency of the sting, [Page 26] the sting is terrified much more then its mother the soure astrin­gency, and yet it is no hostile crack or terrifying; but a very joy­full crack or terrour of exulting, that its mother is so thin, pliant, and soft, whereby the sting looseth its fiery propriety, and in the Liberty of the Eternall Will (in the Centre) becometh white, cleere, light, amiable, and joyfull; and herewith springeth up the fift forme of Nature, viz. the friendly Love.

74. For there the flash desireth with great longing to have its mother for its food, and here is the true originall of Life; for it is the kindling of the Light in the soure astringent Matrix, where the se­vere tartnesse is turned into meeknesse: and you should rightly un­derstand it here, that it is not so, wholly in the Centre of its being; but (as I may say in a similitude) it is as if Oyle were generated in the Meeknesse, out of which the Light shineth constantly and re­maineth for ever, in which the flash looseth its propriety, and so out of its forme a shining and light is produced, wherein there is a Or, Severall. di­stinct Centre, out of which the Great Joy springeth up; and yet the first foure formes keep their own Centre to themselves: For the Darknesse remaineth as an inclosed thing: and the Light shineth in the Darknesse, and the Darknesse comprehendeth it not.

75. Thus there are two Principles; which are therefore two, be­cause the Meeknesse existeth out of the first Eternall Will, which [Will] is free from the Matrix [or Nature] and is as thin as if it were nothing and is still and quiet. Now that which is still and with­out a being in it selfe, that hath no darknesse in it; but is meerly a still cleere light Joy, without Essence, and that is the Eternity which is without any thing, and is called God, above all other things: for there is nothing Evill in it, and it is without a Beeing.

76. Understand us thus; God the Father is so in himselfe, but without a Name: for he is in himselfe the light cleere bright Eterni­ty without a Beeing, if wee speake meerely of the Light of God.

77. But since he will not be without a Beeing, therefore wee con­sider his will, which he conceiveth in himselfe, out of nothing, but meerly out of and in himselfe; and wee understand the desire [is] in his will, and [that] in the desire [there is] the Centre of the Genetrix, wherein the Beeing is Generated.

78. Now the Eternall Genetrix desireth nothing but the Word, which doth create in the Genetrix: for the Eternall still and light Joy, createth nothing, but is meerly still and light; for where there is no darknesse, there is meere light without alteration; but the Ge­netrix in the desire maketh the attraction; so that there is a Dark­nesse, which is Eternall; wherein Nature is Generated: as is men­tioned before.

79. And now the Eternall Genetrix, in the first longing, desi­reth [Page 27] the Liberty, ( viz. God) and not the Darknesse, in it selfe: for he willeth not her, but the Word, which createth in the longing of the Genetrix: and yet there can be no Genetrix without the at­tracting, which impregnateth it selfe in the will, in which impreg­nation the Centre of the Nature doth consist: and there would be no Word, if there were no Nature.

80. For the Word taketh its originall in Nature: and wee heere give you highly and dearly to understand, that two words are Gene­rated in Nature: one is the first Centre of the Genetrix, in the sterne Wrath, to expresse the strong might of the Mother of the first soure wrathfulnesse in the Fire: which is heere called the Nature of God the Father, which he thus generateth in his still Joy, in the con­ception of his will, without touching the Liberty of the Light.

81. And the other Word, [is that] which God the Fa­ther. he generateth out of Nature out of the Meeknesse, understand [that] wherein the Eternall Liberty of the Light is, which is called God, which is Or, ariseth out of Nature. out of Nature, and so the dark nature disappeareth, [which is] still in the fire of the sharpnesse, as is mentioned before, and yet the soure astringency (in its own dark propriety) is terrified, and looseth its eagar propriety.

82. For the flash maketh the dark stern Might thin againe, and so a sprout springeth up therein out of the innumerable Essences, and this is the vertue or power of the second Centre: for in this spring­ing up there is a Love-desire, and the Eternall Light catcheth hold of the Liberty Extra Natu­ram. without Nature, so that the Liberty Extra Natu­ram. without Na­ture kindleth in this Love, and becometh a burning Light, wherein the Glance or brightnesse ariseth.

83. For there is no Glance Extra Natu­ram. without Nature, though indeed there is a light pleasant habitation: but the Glance ariseth first from the sharpnesse: and yet in the springing up of Love there is no sharp­nesse that is perceptible, though indeed it is really; and so it is a Birth of Joy, and a right fulfilling of the first Will, which is Gods, which he putteth into desiring, and so Generateth Nature, and out of Nature [he generateth] the sprout [or word] of Love.

84. Thus the second Sprout (or Word) of Love dwelleth in the First Will, and is its right fulfilling which it Or, wherein it is well plea­sed. desireth: for The Love. it is meeke pleasant and friendly, and is the vertue and heart of the first Will, from whence the Eternall Desire continually Or, Expresseth its Essentiall Word. is sprouting and subsisting.

85. And thus the Light breaketh open the Gates of Darknesse, and the loving Sprout [or second Word which is the heart of God] springeth up out of the Dark Nature, and dwelleth in the Eternall Stillnesse of the Father, and is called his Sonne: for the Father Ge­nerateth him out of his Eternall Will, and herein is the Glance [Page 28] [Lustre, Glory, or Majesty] of the Father manifested, which other­wise (in the first Will in the Dark Nature) appeareth only in Fire; but in the second Centre, [it appeareth] in the Love in the Light; and here Love and Enmity ought to be considered, and how they oppose one another.

86. For Love is Death to Wrathfulnesse, and by its shining ta­keth away the Power of the Wrathfulnesse. And heere the Power of God in Love and Anger, is rightly to be considered.

87. But that the Love may thus be Generated, is caused by the first Will from the still habitation; for the still and cleere habitati­on, which is without a source, desireth no fiercenesse, and yet cau­seth fiercenesse: and if the fiercenesse were not, there would be no sharpnesse; and so the second Centre (of Love) would not be gene­rated neither, out of which the supernaturall light shineth, where then the Name of God the Father and of God the Sonne existeth.

88. For if the Eternall Liberty did not Generate the Beeing of Nature, there would be no Father, but a meere nothing: but since it doth generate the Beeing of Nature, therefore the Generator whence it is Generated is called Father.

89. Thus the Light shineth in the Darknesse, and the Darknesse com­prehendeth it not, as John saith, and thus Light and Darknesse are op­posite one to another, and so the Light is Lord over the Darknesse: and it is an Eternall Band, where one would not be without the o­ther: and heere we are rightly to consider the Enmity against the vertue of the Light of God, how each of them taketh its origi­nall.

90. For, the Darknesse holdeth in its Centre, soure fiercenesse; stinging Anguish in the Brimstone-Spirit; woe in the flash of fire; great fire in the Breaking Wheele; ascending of the Essences in the flash of the Might of the fire: and yet there is no flying out, but it causeth such a will [of flying out, or flying away,] and that is a Spirit, and it is the Band of Nature, which God the Father Ge­nerateth in his Will, wherewith he manifesteth himselfe in the E­ternall Stillnesse: whereas otherwise there would be nothing: and herein is God the Father (with his Might and fiery sharpnesse,) an angry Zealous Jealous God, and a Consuming Fire.

91. Let this be shewen you, O yee Philosophers; which (from the Counsell of God) is opened to you in the Seventh Seale: in The seventh Seale is the Holy Ternary. Ter­nario sancto.

92. Thus the fountaine of Love is a clasping and keeping in of the fierce wrathfullnesse, yea an overcom [...]ng of the fierce Might: for the Meeknesse taketh away the property of the fierce soure hard Might of the Fire; and the Light of the Meeknesse holdeth the Darknesse captive, and dwelleth in the Darknesse, [without being comprehended by the Darknesse.]

[Page 29]93. And thus the fierce might willeth nothing else but the fierce­nesse, and the Or, to shut up in Death. shutting in, of Death; for the fierce sourenesse is the shutter up in Death: and the Meeknesse presseth forth as a sprout, and groweth our of Death, and overcometh it: and maketh the E­ternall Life, and turneth Enmity into Love.

94. Let this be a Light unto you, O ye Theologists [or Divines]: and consider the writings of the Saints better, and behold the Won­ders of God with other Eyes. Consider what God is, in Love and Anger: and observe how two Principles stand open, where each is desiring; desist from the Naturall Wisdome of this world, and con­sider the Eternall Nature, and so you shall finde God and the Kingdome of Heaven. Your Cannons and Ordinances. Lawes, will not doe it: if you would know God, another manner of Earnest [or Zeale] must be used [then to make Conclusions in Councells and Synods] you must goe out from From wrang­ling contenti­ous disputati­on. Ba­bell, that you may attaine the Centre of the Sonne of God: and so you shall be borne [or Generated] in Meeknesse and in Love: and then you may feed the sheep of Christ: otherwise you are Theeves and Murtherers, and step into the Centre of the fierce Wrath, where you doe nothing else, but devoure the sheepe of Christ, with your blowing up of hellish Fire. O how falsly doe you deale against Love: how will you appeare: when the Sun riseth, and when you shall stand in the Light; it shall hereafter be set before your eyes.

The Third chapter.

1. AND now if we will dive into the blessed Birth of Love, and search how it is Generated, and where it hath its Originall; wee must search the Centre inwardly: and set the Sixt forme of Nature before us, viz. Mercurie, wherein the sound [sound or noise is Generated: and so wee shall finde, (in the Generating of the Love,) the tune, sound, and song, as also the five Senses, Seeing, Hearing, Smelling, Tasting and Feeling; where­in the Life is understood; as also Paine and Torment, Joy and Love; desire to Good and desire to Evill; though in it selfe in nature no­thing is to be rejected, [or is in vaine], both must be, else God would not be manifested, and all would be as a still nothing: and the whole Beeing is together in the Eternall God; none hath made or Generated any thing for him: he alone, in his Eternall Will (which [Page 30] is himselfe) maketh the Pregnat mo­ther or wombe that Generateth all things. Genetrix; he onely is the Eternall begin­ning, and compriseth the Centre to the Genetrix which maketh the Eternall Mother of the Genetrix of the Beeing of all Beeings. Ens Entium. Essence of all Essences.

2. For God hath no beginning and there is nothing sooner then he [or before him], but is Word hath an Groundlesse, or bottomlesse. unsearchable end: which yet is not called End rightly, but Person, viz. the Heart of the Father: for it is Generated in the Eternall Centre, not as a Forme of the Centre (which belongeth to the Centre) but as a sprout of another Cen­tre out of the first Eternall [Centre].

3. Therefore he is the Sonne of the First; and is rightly the flame of Love and the Glance of the Father in the Eternall Will, and the second Mother [or Matrix] of the Genetrix, viz. the An­gelicall World out of himselfe, is a Principle, which is called the Barmhert­zigkeit, Mer­cifulnesse. Mercy of God: out of which Centre goeth forth the Virgin of the Eternall Wisdome of God, by which God hath created this World, viz. the Third Principle, (with all Creatures and things) out of the First [Principle].

4. And wee would have the Reader faithfully warned, that he should not seeke our meaning in the Wisdome of this world; but in the Light of the Eternall Nature, whither wee would have him directed also, ( viz. into the new Regeneration in the life of Christ), else wee are but dumb to him, and not to be understood: and without that [New Birth] he should leave these writings uncensured; or else he eateth the food of the first Centre; and his scorne will gnaw him in the Centre of his own life.

5. Wee will readily vouchsafe him the Light; and for that end this hand hath set downe the Deepe Arcana. Mysteries, not for any advan­tage that can be expected, but for the The children of wisdome. Lillies sake, and for the sake of the Angelicall world.

6. Here marke exactly: you will see that which you have not seene since the heavy fall of Adam: and thereby consider what it signifieth, and what appeareth with it; and tread not in the foot-steps of the proud Pharisees, who Crucified Christ, and remained blinde in the Day-light, or else the same will happen unto you.

7. And looke not upon the Hand of this Pen, it can do nothing; but upon the Ground or Foundation. Centre, out of which the light shineth, it shineth not onely out of this Hand, but in the whole world, as an opened Seale in the Eternall Centre: every one may apprehend it, it is not onely without him, but in him: and there is no more to be said, but to flie open, and spring with Jesus Christ, and put forth a flower out of this world into the Angelicall world: of which wee will heere speake, and shew you the Eternall Beeing.

8. Wee have shewed you above, the Birth of the foure formes [Page 31] of the Eternall Nature, and thereby have signified how they are Ge­nerated out of the Eternall unchangeable Will of the Liberty of God: where we have declared to you also how the Eternall Liber­ty without Nature is a still light habitation, yet without Glance [or Lustre]; also how the Eternall Light Liberty, is sharpened in the soure hard fiercenesse, so that it appeareth as a flash of Fire, where then it dissipateth the Darknesse, and taketh away the power of the fiercenesse, and so getteth a consuming Glance, or fiery splen­dour, by reason of the terrible sharpnesse; where then the soure Matrix: becometh an anxious Genetrix: and being feeble, (by the flashes taking away its power,) it becometh Essentiall: and the flash catcheth hold of its Essentiall Forme in the Anguish, (that is, the Brimstone-Spirit,) which is the body of the Flash, out of which it burneth and shineth.

9. And then [wee have shewen also] how the Wheele of the Essences, with the flash of the soure overcomming is Or, preserved. upheld: and how the Centre is like that of a ♁ A wheele with foure spokes a Crosse. Crosse-wheele, and how all stand­eth in the sounding of the Essences, like a Sprout: where then the wheele driveth onely upwards: and therefore it is that the source of the Fire flieth upwards, for all the formes of Nature flie after the Fire; and the fire flieth from them; for it willeth to be free, being it is originally proceeded out of the Eternall Liberty, but yet it cannot [be free,] because Nature withholdeth it, by the sharp­nesse, which subsisteth in Nature.

10. And then also wee have shewen you, how the Crack of the fire killeth the fierce property of the soure Matrix, whereby it is overcome, and falleth back, from whence cometh Or, Pondere­sity. weight in Na­ture, and the matter of every thing. And then, how the flash in the overcoming twinckleth [or looseth its strength] where then (in the Meeknesse) it is so terrified that it looseth its fiery property, and becometh cleere or bright, which is the shining of its light, where the Glance taketh its Originall. And how the Eternall still Liberty taketh the Glance as its own; and how the first Will is herein satis­fied (according to its desire) with that which it would have in the Originall in its desire.

11. And so when the first desire, (together with the Generated Essences,) is filled with the Glance of the Light, then all the Essen­ces (which have laid hold on the Light) stand in the first desiring will, and the will thereby becometh triumphant, and full of joy, that the childe of Light is generated in it: And heere the second Cen­tre [...]eth open in the Joy, where the Love is the Its Centrall Fire. fire of the Cen­tre, and the Love desire of the first will, attracteth the Joy, and the Light shineth out of the Joy: And so this precious Holy Birth re­maineth upon the ♁ Crosse-wheele, where the Wheele of the Es­sences [Page 32] moveth Or, in the Centre of the Crosse. in the Crosse; and the Joy ( viz. the source of the Fire) flieth upward, and the Centre retaineth it.

12. And so there the New-borne Will goeth forth with power and Or, Miracles. Wonders; and establisheth the first will of the Liberty of the Fa­ther, with the Centre of the Love-Birth of the Sonne: for this Birth is the word of the Heart of the Father, which he speaketh out of his The flowing Essentiall powers or faculties. Essences: and that which goeth forth out of the Love, is the Holy Spirit of the Word, which formeth the The flowing Essentiall powers or faculties. Essences; and this is together the Ternary in one Essence [or Trinity in Ʋnity.]

13 And so now, when the Centre in the Word flieth open in the vertue of the Light out of the Love; then one forme embraceth the other with very friendly desire: for the first will is desiring, and ma­keth the Centre, as is declared before concerning the Wrath, so al­so it is heere with the Love It maketh its own Centre too.; and in stead of the striving contrary will, there is nothing herein but an embracing and acceptable re­lish: For when the Wheele of the Essences is sounding, the sixt forme is Generated.

14. For the sourenesse retaineth its fierce might well enough in the sharpnesse of the Love; but indeed it is very soft; and in the sixt forme maketh voyces, tunes and sounds, so that in the sounding, the Essences heare one another: and with the Essences of the wheele in the assimulation [infection or mixture] they taste one another; and in the desirous Love they smell one another: and with the breaking through of the source, they feele one another: and in the Light, they see one another: and so there is a living forme of the Spirit, which goeth forth as a life, in all formes, and it [the Spirit] is the stirring of the voyces in the Essences, which make the Thoughts or Constellations. senses, or starres.

15. Thus the true Or, inexpres­sible. insuperable Love-desire, springeth up in the first will which is called Father; for in the Centre of the Sonne, out of the Fathers sharpnesse, the Glance is Generated, which is a very friendly desire, to turne the Wrath of the Father into Love: For when the Essences of the Father taste the meeknesse in the Or, Love. Light, then they are all stirred, and it is a meere lovely desire, pleasing relish, and friendly well doing; and the forme Mercurius is indeed the Word: which in the dark Centre, is a poysonous woe and anguish; but in the vertue of the Light it is the source of Joy: and affordeth voyces, tunes, and sounds, but not like the Or, Noyse. sound in the Fire in the First Centre.

16. Thus my deare Minde that readest this, understand, and take our meaning right, and consider, what wee meane in this Descripti­on. Wee meane not two Gods, that are one against another, but one onely God in Ternary, or Trinity of Subsistence, in his Eter­nall Birth, or Geniture.

[Page 33]17. In the word Ternarius, is to be understood in the Language of Nature rightly the Divine Birth in the six formes in Nature, which are the six seales of God.

18. But when I say Ternarius Sanctus, then I have therein the number Three in Seaven Formes, wherein the Angelicall world is comprehended, which standeth in the seventh Birth. Not accord­ing to the [pronunciation of] the Latine Tongue, but according to the [pronunciation of] the Language of Nature, from whence all things have taken their Names, which our Philosophers in the Schooles of the Third Principle of this world, doe not understand; [but the Theosophers of the Schoole of Pentecost understand it well].

19. For when I speake of the Wrath and of the Anger of God, I meane not any thing that is without God; neither doe I meane thereby the pure Deity, which is unchangeable, and in Eternity is nothing else but Good; and is not Nature; but the Word is generated out of the Nature of the Father, as another or second sprout, which is not comprehended in Nature; and therefore it is even another Per­son, and yet is Generated out of the First.

20. Understand, that the first will which is without Nature, is free from Nature, but Nature is Generated in its desire: and now therefore the second will (which goeth forth out of the first, out of Nature as a proper Centre of its own,) is also free from Nature: for it dwelleth in the first Will, which is called Father, in the light E­ternity, and it is the Glance [or brightnesse] power, strength, and beeing of the light Eternity; or else there would be therein, no beeing, but a light still habitation, without beeing or Wandel, communion, or conversation. opera­tion.

21. But since it would be manifested, it must needs create a will which is desirous, and yet there was nothing to be desired but the powerfull Word: and yet that was not in the still Eternity neither: and therefore the seaven Formes of the Eternall Nature must be Generated; which are the seaven seales of the Sonne of God, as the The Revela­tion of John. Apocalyps witnesseth, and thence from Eternity the powerfull Word is Generated; which is the power and vertue, the heart, the life, and beeing of the still Eternity.

22. And since it is generated out of the seaven seales or Formes of Nature, therefore it is the Maker and Creatour of all things out of the beeing of Nature: for there is nothing else that can over-power the Nature, but onely the effectuall powerfull Word in the Light, that onely can overcome the Wrath. ( Hee onely hath the Key that can open and breake the seaven Seales of the wrathfull Nature of the Father, and open the Booke of life, of him, that sitteth upon the Eternall Throne. Reade Apocalyps 1. it is just so) For as soone as the wrath twinckleth, that is a dissiparing of the Darknesse; and taketh away the [Page 34] power of the fierce wrathfull anguish; and is rightly called the mercy [the Mercifulnesse, warm-hearted­nesse. Barmhertzigkeit] of God.

23. For Barm, is the light twinckling in the Centre, out of the light Eternity; where the Glimps captivateth the sterne hard soure or harsh bitter anguish, and terrifieth it with the Glimps, and taketh away the power of the fiercenesse, and turneth it into meeknesse: Hertz is the flash, that hath captivated the foure formes, where the Glimps of the Eternity is sharpened, and thence forward hath the foure formes in it, which [Glimps] moveth upon the Crosse in the Centre, and maketh another Centre in it selfe: ig, is the converting of the flash into the light of the Glance or Brightnesse, wherein the fift and sixt forme are Generated, viz. the Love, and the Joy, where­in the Ability, or Possibility. Potency of whole Nature doth consist: and without these two formes, Nature would be a wrathfull, harsh, and cruell Death: but the light maketh the Love, and also the desire of the sixt Forme; wherein consisteth, the life, with the understanding: Keit, is the Eternall Entrance, and the ascending over the Nature of the foure Formes; and an Eternall inhabiting of the still Eternity; and a satiating or fulfilling of the first will, which is called, Father.

24. Thus the second Birth is called the Sonne of God, the Word of God, the Power of God, the Love of God, the Life of God, the Wonder of God: and is it selfe the Essence that manifesteth every Essence [or thing].

25. My beloved seeking Minde, I would willingly write it in thy Heart if I could. Behold! all is but one onely God; But you aske then, whence cometh Evill; therefore you have an information concern­ing that, in this high description: for you see in all Creatures, evill, poyson, and bitternesse, as also Love, and Or, Delight. Desire: therefore consi­der now how Nature is such an earnest [or eager] thing.

26. But as the Heart of God allayeth the fiercenesse of the Fa­ther in his Nature, and maketh it kinde and friendly; so also doth the Light of the Sunne to all things in this world, which all hath its originall out of the Eternall Nature.

27. For if the fiercenesse were not Generated in the Eternall Will, there would be no Nature, also there would not in the Eter­nity, be generated any heart and power of God, but it would be an Eternall Stillnesse: But since the Eternity doth desire the Life, it cannot be generated any other way: and being it is thus generated, it is therefore most beloved, Eternally: and therefore the earnest strong Birth may not, nor cannot cease in all Eternity, in respect of the life, which is the Spirit of God.

28. Therefore behold thy selfe and all Creatures, and consider thy selfe, consider also Heaven and Hell in the anger and wrath of God: and thou shalt finde it thus, and no otherwise. Though in­deed [Page 35] here we need an Angelicall. Tongue, and thou an Angelicall Light in the Minde, and then wee should well understand one ano­ther; this world apprehendeth it not.

Concerning the seaventh Forme of the Eternall Nature.
The Revealed Gate of the Essence of all Essences.

29. MY beloved Reader, If you would understand the High My­steries, you need not first put on an Or, Ʋniver­sity. Academie upon your Nose, nor use any [such] Spectacles, nor reade the Books of many Artists and Schollers: for the High Mysteries are not to be sought after, searched out, and found, onely in the High Schooles or Uni­versities: whatsoever Reason seeketh in the Art of this world, with­out the divine understanding; is vaine and fictitious, it findeth no­thing but this world, and not halfe of that neither; it alwaies goeth round about in seeking; and findeth in the end onely Pride and hy­pocrisie in finding, the Wisdome of the World.

30. Seeke you nothing else but the Word and Heart of God, (which is Incarnate, or become Man,) in the Gribbe amongst the Oxen in the Stable, in the dark Night: if you finde it, you finde Christ (viz. the Word in the Father) together with the Father, Sonne, and Holy Ghost: Moreover, the Eternall Nature, also the Angeli­call World and Paradise: and then you will finde your Reason (which hath so long led you reeling, as a drunken Man,) to be ve­ry blinde. You need not breake your Minde with high thoughts, for with such high phansies and conceits you will not finde the Ground: doe but onely incline your Minde and Thoughts, with your whole Reason into the Love and Mercy [the Barmhertzigkeit] of God, so that you be borne out of the Word and Heart of God in the Centre of your life, so that his light shine in the light of your life, that you be one with him:

31. For Jesus Christ the Sonne of God, the Eternall Word in the Father (who is the Glance; or Brightnesse, and the power of the Light Eternity) must become Man, and be borne in you, if you will know God: otherwise you are in the dark Stable, and goe about groaping and feeling, and looke alwaies for Christ at the right hand of God, supposing that he is a great way off, you cast your Minde aloft above the Starres, and seeke God, as the Sophisters teach you, who represent God, as one a farre off, in Heaven.

32. But as the Devill would (in his fiery source [or property]) flie up above the Heart of God, and yet remaineth still in the foure [Page 36] formes in the Eternall Nature in the Darknesse, so it is also with blinde Reason, which sitteth in the dark, and seeketh God in the Darknesse.

33. If you would finde him, seeke him in his source or property, which is every where; all is full of God, and he shineth in the Dark­nesse; God is in your dark Heart, though in another Principle: knock and it shall he opened unto you, the Holy Spirit of God is the Key in the Centre: goe out from the desire of the Flesh, in a true earnest Repentance, and put all your will, reason, and thoughts into the Mercy [the Barmhertzigkeit] of God; and so the Word of God ( viz. his beloved Heart) will get a forme in you: and then you stand be­fore the Cribbe where Jesus is borne: and then incline your selfe towards the Childe, and offer him your heart, and Christ will be borne in you.

34. And then you must first into Jordan: and the Holy Ghost will baptize you: and there the Heaven standeth open to you, and the Holy Ghost hovereth over you: but you must into the Wildernesse, and be Tempted of the Devill (understand it right: the Devill will make attempts upon you, and will often leade you into the Wilder­nesse of the world, and passe before thy soule into thy fleshly Heart, and barre it up.) And then great Earnestnesse is required, to breake asunder the Centre of the Devill: you shall many times not see Christ, the Devill will deny him to you, [insinuating] that he is not be­come Man in you: for you stand thus, as a Light in the Centre, be­girt with Darknesse, and you are a Sprout in the Light of God, [sprung] out of the dark sterne Nature.

35. Therefore consider; looke to it; and stand fast; as Christ did: Doe not as Adam did, who suffered himselfe to be brought into lust, by the spirit of this world, and brought us into the fleshly Dark­nesse.

36. You must with Christ, be persecuted, scorned, and contem­ned, if you will Or, Doe Mi­racles. move in the Wonders of God: and if you continue in him, he continueth in you: and then you may seeke what you will, you will finde whatsoever you desire: else you seeke in the Deity in vaine; and when you have brought things to the highest, you finde onely that which is in this world. Take this, that is set downe for awarning, and so you will seeke, finde and know, that which is here­after written, concerning the seaven Seales of God and of the Lamb.

37. But because wee may be hardly understood by the Reader (though very easily understood, by those that are Borne of God) and our intention being no other then to shew the way to the blinde: Note. therefore we will shew you the Revelation of John (which is the Revelation of Jesus Christ) with the Seaven Spirits, and sea­ven Seales of God: wherein the whole Deity (in the Humanity) [Page 37] hath revealed it selfe; and together with the Person of the Wis­dome, hath shewen the Essence of the Number Three in Ternario Sancto: whereby the Deity is seene not onely in Ternario, but also in the Angelicall world.

38. And those that be borne of God, will here have their eyes rightly opened: therefore let none be wilfully blinde: for the time cometh, and is already, wherein the seaven Seales are broken open, and the Booke of him that sitteth upon the Throne is opened, which the Lamb of the House of Israel hath broken open, which was slaine, and liveth Eternally.

39. And although hitherto the Revelation hath continued sealed, and hath not been understood in the ground, by any Man; yet none should conceive and thinke, that such a thing hath been in the power of Man; for it is the Revelation of God, and it hath Seaven Seales, which were sealed up, till the anger of God was accomplished: and they are the seaven Spirits of God the Father; as is mentioned before, concerning the formes of the Birth of the Eternall Nature which is Gods.

40. And now this world with all that belong to it, as well as Man, is created as an Out-birth, out of the Eternall Nature; under­stand, out of the seaven Seales of the Eternall Nature: and God hath created this world for no other cause, but that he would in his Eternall Wisdome, manifest the Wonders, which are in the Eternall Nature; for they must come to Essence, and appeare in the light, to his joy, honour, and glory: not onely in this time of Secresie, [or hidden mysteriousnesse,] but after this Time also.

41. For this Time [from the beginning of the world to the end] is as the soyle, [or ground,] and is the Seaventh Seale of the Eter­nall Nature, wherein the six Seales, with their Powers and Wonders disclose themselves, and powre forth their wrath: from whence were Generated and found out, in this world, the Naturall Wisdome, voyces, thunders, and strife: wherein men have alwayes sought the Heart of God, and yet found the Wonders, out of which have arisen, strife and Or, force and warres. compulsion [of conscience], where one Seale hath been opened after another: but humane Reason hath not uder­stood the powers of the Seales.

42. For when, after the Times of the Apostles, men departed from the true Love and Humility towards God, and Went a whor­ing after their own Inventi­ons. sought after Wisdome for their own Ends; and made of the Kingdome of Christ, a Kingdome of Pompe, Might, and the Glory of this world; then the Candlesticks withdrew from these men, that is, went (in the Fa­thers Nature) into the Seaven Seales of God, and forsooke the sea­ven Golden Candlesticks, the seaven Seales of the Heart of God, which are the seaven Seides of the Lamb, which shine bright out of [Page 38] the Fathers Nature; for The seaven Seales. they were in the hand of the Sonne of God, who was become Man: as may be discerned by the Image in the Revelation, that the Man Jesus Christ, hath seaven Starres in his hand, and standeth between the seaven Golden Candlesticks.

43. The seaven Starres are the seaven Spirits of God the Father, which are hidden seales; as I have shewen you before, how one forme is continually generated from another; and that one forme would not be without the other; and yet one Seale openeth it selfe after another, and they have the seaven Thunders, whose That which the Thunders declare. speech is sealed up, for they are in the Centre of the Spirit, but the seaven Seales are in the Essence: [or in the Centre of the Corporiety:] for they are ma­nifested through the humanity of Christ, therefore the Spirit of God demonstrateth them in the forme of Seaven Golden Candlesticks, and they give light in the Father out of the Centre of the Sonne.

44. For you see, that there is a Glasse Sea before the Throne of the Ancient [of Dayes] who is God the Father, and the Sea is the sea­venth seale, but opened and not sealed; for therein standeth the An­gelicall World: but the six seales are the Birth of the Eternall Na­ture, which are Generated in the first Will of the Father, out of which the Heart or Word of God is from Eternity continually ge­nerated, as a peculiar Centre of its own; in the Centre of the seaven Spirits of God; and although the seaventh seale also, is in the Fa­ther, and belongeth to the Centre; yet it is brought to Beeing or substance. Essence, by the Word, for therein consisteth the Angelicall world.

45. Therefore my beloved Reader, thou art to know, that what­soever is written or spoken of God is Spirit; for God is Spirit; but in himselfe should not be manifest, except the seaven Formes make him manifest: and therein the Creation of the Angelicall world, is brought to passe; and is called Ternarius Sanctus: for the number Three [or Trinity] is incomprehensible; but the Word, maketh the Glasse Sea, wherein the comprehensibility is understood: and it is clearely represented to you, in the figure of the Image, in the Revelations.

46. For you see, that the Image standeth in the midst of the seaven Candlesticks, which are the seaven Spirits of the Deity; and it hath seaven Starres in its right hand, which are also the seaven Spirits of the Deity in the Centre of the Father, and the Word hath them in his power, in that it changeth the fiercenesse and consumingnesse, into a meeke habitation in the Glassie Sea, wherein Gods Light of the Word, shineth out of the Word: and then the seaven Spirits of God, stand in the Centre of the Word, in forme like unto seaven burning Tor­ches: and hereby the Deity is pourtrayed unto you, in the Image in thee Revelations.

47. And wee give you also to understand further, (as is mentio­ned [Page 39] above,) that the Word, (or Heart of the Father, in its seaven shining Spirits, is in the Father, (in the Centre of the Father) as his Heart; and hath the seaven Starres ( viz. the seaven Formes of the Eternall Nature) under its power, and therefore the Image hath them in its Hand.

48. But since all things (that should come to have an Essence) must come forth out of the Fathers Nature, and wee know also that Moses witnesseth as much, that God the Father made all things by the Verbum Fiat. Word Fiat, as by the Word spoken, and the speaking stood in the Fiat; and the Fiat is the soure Matrix in the first will of the Fa­ther, which comprehendeth and holdeth the Nature, which the Spi­rit (that is Generated ex Mercurio) formeth, which is the Spirit of God. And since all Creatures stand in the Father, and that he is therefore called Father, being a father of every thing; as also wee Men are his Children; and yet wee with Adam, being departed from the vertue of the Alias seaven Spirits. seaventh Spirit of the Word, and with our Ima­gination are gone into the Out-birth of the Father, viz. into the Spi­rit of this world, which cloatheth us with corruptible flesh and bloud, and holdeth us captive; therefore wee are now in the ver­tue or power of the seaven Starres, or seaven Spirits, of the Fathers Nature, which bring their Wonders in us, to the Light.

49. For wee are the Expresse Image, Similitude, Resemblance, Pourtraiture or Type. Representation of the Deity, in which the Spirit of God openeth his Wonders: and be you rightly informed, God the Father, hath begotten us againe in Christ, that wee should with our Imaginations, enter againe into the Word, viz. into the Centre of the light flaming Heart, that the Holy Ghost might proceed from us againe with power and Miracles. workes of Wonder, as may be seene by the Apostles of Christ.

50. But since wee have suffered our selves to be held, by the seaven fierce Spirits of the Fathers Nature, out of his Centre; and are not with our Immanuel, gone forth from our own reason and knowledge, and pressed in to the life of Christ, that the Word in us might Be incarnate. become Man; therefore also all the six Spirits of the wrath­full Nature, have shewen their Might and Wonders in us, and have let us gpe astray in Babel, so that wee have not walked in the Love of the Word, in the Life of Christ; but after our own Inventions in a forged hypocriticall seeming holy conceit, about the Will of God: and have not walked in the Spirit of Christ, but in Pride.

51. And because the Seekers (in the Fathers Nature) have found out Arts, therefore they have troden simple Humility under-foote: and because, in their own Inventions, they have departed from the Heart of God, and so have erected an Earthly Kingdome for their voluptuousnesse: therefore all the six Spirits of Wrath, have justly produced their effect upon them.

[Page 40]52. For though the Heart of God, hath sounded a Trumpet with a Spirit out of its Centre, and called upon people to Repent, yet they had alwayes rather take delight in their tender flesh [and de­licate life] and had rather follow the Devill, who hath alwayes from the Anger of God sounded a Trumpet contrary to it, [ viz. contray to Repentance] and hath stirred up Warres and bloud­shedding, of which the Revelation testifieth in a Figure: And the Spirit of God hath therefore declared the Revelation, as a cleere Glasse.

53. And mark what the Angel said; Seale what the Seaven Thun­ders have spoken. The voices of the seaven Thunders out of the sterne Essences, would be well enough hidden from us, if we did not Or, employ our thoughts, pur­poses, and en­deavours in the same things. put our Imagination into them and open them in us: for in the Centre of the Sonne (in the Meeke Love) they are not manifested or revealed.

54. But being the Word, or Heart of God, is Or, Incarnate. become Man, and that in him it hath assumed a humane soule, to bring us againe out of the wrathfull Nature, into the Glassie Sea, viz. into the Ange­licall world, to the wonders of the seaven Golden Candlesticks; and because wee yet lay hidden in the seaven Seales of the Father; therefore the Verbum Dei. Word of God, with its assumed humanity, must enter againe into the sterne Matrix, into the sharpnesse of Death and of the Anger: And there the Man Christ hath broken the seaven Seales in the soule of Man.

55. For the Verbum Dei. Word of God, or the Heart of God, which became Man, and the humane soule, which out of the seaven Spirits of God was breathed into Man, from the Spirit Mercurius, (that is, the Spi­rit of the seaven Seales, which in the Word, is called the Holy Ghost, and yet from the Centre of the Father, [is called] the Spirit Mer­curius, viz. out of the sharp Essences, out of the fiery wheele, as is mentioned before; but in the Out-birth of the Father, through the Meeknesse of the Love in the Word; in this world, viz. in the third Centre is called Aire;) hath broken the fierce might in the Centre of the soule.

56. For, when the soule of Adam went forth out of the Word, and entred into the Third Centre, (viz. into the Spirit of this world) then the Centre of the soule was Eternally Sealed up in the Matrix of the Wrath, in the seaven Formes of the wrathfull Nature of the Father: and there was none in heaven, in the Glasse Sea nor in this world, that was able to breake open these seaven Seales: there was nothing else in the soule but the Eternall Death in the horrible Anguish, and in the Darknesse.

57. And there the Mercy [or Barmhertzigkeit] brake forth out of the Heart of the Father, and entred into the humane soule, and [Page 41] brake the seaven Seales of the fierce wrath, and kindled the Light which over-cometh the Death and the Anger) in the soule.

58. Not that the soule was rent out from the Fathers Essences, as if it were no more in the seaven Spirits of Nature; no, that cannot be; all standeth, in the seaven Spirits of the Fathers Nature, yea even the Heart of God, it selfe [standeth therein]; onely, the seales of Death in the fierce wrath, are broke open, by the Light of the Heart of God, in the Centre of the humane soule.

59. For which, wee thank God the Father in Christ Jesus, who became Man, and Regenerated us in him to the Light, and Redee­med us from the fierce wrathfull source [or torment] in the zeale of the Anger, in Eternity.

60. But because wee Men did not Accept or embrace. acknowledge such great grace and light, neither did esteeme it, but were pleased with the flesh of Adam and the best of this world, (and though indeed wee saw, that God, in the Man Christ, as also in his Disciples, and in all those that earnestly clave to him, in the New Regeneration did great Wonders and Miracles; yet wee our selves put away our Candlestick, and lived in hypocrisie, and in our own seeming holinesse, and in tyranny, and persecuted Christ) therefore he left us also sealed up, so that wee knew his Light no more, but wee sought out for our selves, wayes to God, and would by our own contrived opinions, come to God. The Kingdome of this world was Pleased us better. more acceptable to us, then the Kingdome of God: wee practiced before him no­thing bnt hypocrisie, and our heart was far from him: Therefore wee must also in the Nature of the Father, remaine under the seales, till the Spirit Mercurius [that is, the wrachfull spirit in the Anger of God, according to which God calleth himselfe a Consuming Fire] hath manifested all its Wonders in us.

61. And the Revelation sheweth very cleerly, how the Spirit Mercurius hath opened one Seale after ano [...]her, and hath powred forth all plagues and abominations Ʋpon or a­mongst us. in us, and hath brought forth meere contention, warres and malice, meere cunning crafty sub­tilty, deceit, and falshood, with wonders and powers in us; as in­deed he very finely pourtrayeth us, as an abominable Beast, like a Dragon with seaven Heads and ten Hornes, and upon his Hornes ten Crownes, and our formall demure Clergy, Mini­stry, or such as have received Ordination: and are there­fore called Di­vines, & Prea­chers. Spirituality, sitteth aloft upon the Dragon, finely and stately trimmed and adorned with a Crowne.

62. And there you may behold your selfe, you faire Bride upon the Dragon, doe but see what you ride upon: is that Christs Asse in lowlinesse, or is it the Devill from the Abysse? your own authority and the eliming up of your Tyrannicall Power, (which you your selfe have erected) is your Beast; in that you have set up a wicked com­pulsion, [Page 42] forcing and oppressing of poore people; and have lived onely in Pompe, State and Pride: your spirituall Heart is the beau­tifull glistring Bride upon the Beast.

63. Behold, I must tell it you! behold your selfe you dainty Bride, full of abominations and desolations; since you account your selfe so faire: behold, what have you built? Great glistering Houses of Stone, into which you enter, and there practice whoredome, hypo­crisie and dissimulation: you give God fine words, and your heart hangeth to the Dragon: you devoure the fat of the Earth, and your Hypocrites must fall downe before your Beast and Dragon, viz. your tyrannicall Power, and worship you, or else your Dragon will de­voure them: whatsoever you Ordaine, Preach, Teach, or Direct. set up must be accounted Divine.

64. O how finely are you deciphered: doe but behold your selfe, it is high time: doe you not see, how the Angel throweth you, together with the Dragon into the Abysse, into the Lake of [Fire and] Brimstone; or doe you not know your selfe yet?

65. Doe you not know, that we must be borne of God, in Christ, and live in the conversation of Jesus Christ? Doe you not know that the Word is become Man? Wee must be new-borne in Christ, that so the soule may be a Member of Christ: wee must all be generated put of one body, which is Christ; or else wee cannot behold the seaven Candlesticks [or Lights] of God in us.

66. To what purpose doe you so much play the Hypocrites with your seeming holinesse; why doe you usurp Jus Divinum. Divine power in your seeming holinesse; you have it not, you have nothing else but the power of the Dragon, your Antichristian Idol: if you desire to have Jus Divinum. Divine Power, you must be (in the life of Christ) in God, and so you receive Divine Power, to worke in those who lift up their heart to Christ in God; there you have the Keys of the Kingdome of Heaven in the Angelicall world.

67. Your Lawes, Councells, Decrees, Cannons, and your singu­lar Articles or Opinions are but meere deceit: the Spirit of Christ in God, will not be bound to any Lawes. Whatsoever you teach con­cerning your own Power in Heaven, which you appropriate and usurpe to your selves (without the New Birth in Christ) is all false and lyes, and the power thereof belongeth to the Dragon [or your own power consisteth in the Tyranny of Rulers].

68. None have any Power in God, except he be borne of God in Christ Jesus, and such a one can open the seaven seales to the in­clined heart (which inclineth it selfe to God in Christ Jesus,) by his voyce and word (which soundeth from God,) and can sound the Trumpet into the desiring Minde.

69. Therefore behold your selfe in the Revelation, in that Repre­sentation or Image of your riding upon the Dragon. How bravely [Page 43] ride you on Earth, as the Dragon, the old Devill doth in the seaven Seales, (which would alwayes ride over the heart of God in the might of the Fire, and yet remaineth sealed up in the seaven Seales, hi the dark Abysse of the Eternity in the originall of Nature, in the wrathfull Matrix,) and so you ride also.

70. And though the seales in the soule of Man, are broken in the Death of Christ; yet the Anger of God, with the Spirit of this world hath sealed you up, and driveth you on, that it may accomplish all its wonders in you.

71. Behold you proud Whore upon the Beast! what have you sought after, since the Times of the Apostles, who walked in the life of Christ, and not according to the lust of the fierce Spirit in the originall of Nature, as you doe; behold your brave Kingdome that you have erected in the world, in which you goe about to compell men to turne away from God, and to reverence and Or, prayed to. worship your Lawes.

72. Christ Or, prayed to. worshipped his Father; his soule pressed in verbum Domini, into the Word of the Lord, in the seaven Golden Candlesticks, which are the burning Love-Spirit of the Heart of God, in the Fa­ther, in the still Eternity; there in the source of the Father, Christ wrought great Miracles. Wonders: for he opened the seales of the hidden Mystery, and did drive the uncleane Spirits out of the wrathfull source of the soules, and sounded with his Word in the Centre of the poore captive soules, so that they stirred all Seales, and in the life of Christ pressed in to God: and there the Devill could not dwell, for he is a Spirit of Darknesse, and wee will hereafter shew him to be.

73. But you take and usurp the Kingdome and power of Christ, with faire hypocrisie and deceit: where are your Wonders, while you make Divine Lawes, onely for your worldly honour and de­ceit, onely that you might rule, over silver and gold, and the soules of Men?

74. O you Babylonish Whore! you are shee of whom the Pro­phets have spoken, who have prophesied (in the hidden seales) of the Wonders, which were hidden in the Eternall Nature, in you the Wonders are brought to Light: But you spoile the Tree of Life, therefore you must goe into the Lake which burneth with Brim­stone: and therefore the Spirit saith in Revelation; Goe out of her my People, that you be not partakers of her source [plagues or Tor­ment].

75. Now since you are growne forth of your selfe, in the fierce Might of the Anger of God, and are a devourer, and have Or, used. set up the Wonders of God, in pride, for the honour of your Beast; there­fore the seales in you are Or, hidden to you. sealed up, till the time that the Anger hath shewne its Might upon you, and that you devoure your selfe.

[Page 44]76. For you have despised the Angels sounding of the Trumpet, and persecuted those that were sent from God: you esteeme your belly God, and glory most of all, and love flattery.

77. The Bride of the Beast saith: I am your God, set mee upon you, ride on how you will: I will cry aloud and say; the fatnesse of the Earth is yours, and men shall worship you in mee; feare and horrour be upon all those that disesteeme us; Thus I ride over the bended knees, and over the soules of Men, where can there be such a Kingdome as wee have? [for wee are exalted more then Princes and Kings, and wee are honoured and reverenced by them, and placed above them].

78. But the Spirit Mercurius, which goeth forth, out of the burn­ing Torches (which is the Spirit of Gods Bride) declareth in the Apocalyps: that when the seaventh seale shall be opened, then shall the hid­den Mystery of the Kingdome of God be accomplished.

79. For, the Lamb which was slaine, did (at the time of the seaven Seales) take the booke out of the right hand of him that sate upon the Throne, and opened the Seales thereof: and the foure and twenty Elders fell downe before the Lamb, and said, Thou hast opened the booke, and bro­ken open the Seales: Praise and Honour and Glory to God and the Lamb, which was worthy to take the Booke, and to breake open the Seales thereof: and the Whore together with the Dragon was cast into the Lake of Fire. If you understand not this, you are under the Seales.

80. Behold! when the seaventh seale shall be opened, then the Arch-Shepheard will feed his sheepe himselfe, in his greene Pa­sture: he leadeth them to the springing Waters, and refresheth their soules, and bringeth them into his right Path, and is a good Shepheard, and the sheepe follow him, and he giveth them Eternall Life.

81. Note. At that time, Babel that Great City on Earth breaketh in the Wonders; and all the soules of those that are written in the Booke of Life, in the Glassie Sea [or Angelicall world]: all those that are borne of God, doe goe out from her: and that is the Or, habitati­on. Tabernacle of God with Men: for he that seduced them is sealed up, the Light driveth him away.

82. Therefore hearken, you that are drowsie and awake, the Day breaketh, it is high time; that you may not be captivated by the Anger in Babel: there is great earnestnesse [or severity] at hand: leave off your contention about the Cup of Chr st, else you will be found to be but fooles in the presence of God: your Decrees availe nothing, when you assemble together, and make results, and conclu­sions, saying, thus wee will have it, this Confession of Faith, thus wee will beleeve, and then the Church of God will be upheld; and ano­ther party gainsayeth, and they call one another Hereticks, and so [Page 45] you lead the blinde Layity, captive in your Devillish Contention, in your Pride.

83. You binde the true meaning [of the Scriptures] to your Art: he that hath not been a Student, or Scholler, in that, can have no understanding in the hidden Mysteries of God, you say. O you proud blinde Men, how you suffer your selves to be seduced, by Or, your own Inventions and Conceits. humane Traditions, without the Spirit of God; how will you stand in the Day of the Judgement of God, with your confounded Sheepe, which you have thus led along in blindnesse. You have filled them full of reproach, and blasphemies; and have ridden up and downe upon the Dragon, in meere hypocrisie, covetousnesse, high-mindednesse, and false Teaching: outwardly you have made a faire shew, and inwardly you have been full of the Devill.

84. Where is your Apostolicall Heart? Have you Christ [in you]? Wherefore then do you dispute and contend about him? and make the common Lay people contend also, who know not what they doe; they play upon your Musick, [and dance after your Pipe], and would rather loose their lives, then leave your follies, and enter into the Life of Christ.

85. O simple Or, Holinesse. Devotion! Wherefore doe you not take Christ (your true Shepheard) to be your Shepheard, and let the Wolves goe? you need not to be contentious about the Kingdome of Christ: neither have the Wolves any power to give it you, or take it away from you: you need not aske where is Christ? is he in the Baptisme, or is he in the Supper? is he in the Hearing of the Prea­cher, or Ministry, as is so hard pressed upon people now adayes?

86. Doe but marke, and incline your heart, minde, and thoughts unto Christ, that Christ may be borne in you; and then you have Christ, the Baptisme, Supper of the Lord. Sacrament, and the Holy Ghost in all Places, you have him in the hearing of the Divine That Word is neere that is in thy heart. Word.

87. The Covenant and Baptisme and the Lords Supper. Testaments of Christ, have indeed been long used, without faith, and therefore are but hidden seales: but if you be once borne in Christ, then they become opened seales in your heart, in your soule, all is yours; Christ is in the Father; and you in Christ are also in the Father; and the Holy Ghost goeth forth from the Father in Christ, and also in you: the word of Life is alwayes in you, what doe you then seeke after for salvation? When you heare teaching of God, then the Spirit also teacheth from your heart, and there is one Love, one Christ, one salvation in all places, wheresoe­ver you are, there is the Gate of Heaven; it is not onely in the Churches of stone, where men glister in Pride; but where there are penitent people together, in true sorrow, who with earnest desire, long after Gods Mercy [Barmhertzigkeit], who willingly speake of Love, and of the Wonders of God, [there is the Gate of Heaven].

[Page 46]88. Heare O thou blinde Babel! should the Holy Ghost worke powerfully in your words? When you stand before the Congrega­tion, and despise your forefathers or Predecessors for their blindnesse, in their opened seale, whereas you your selfe are a false malicious Adder? and teachest nothing but sedition, contention, and scorne? you doe not powre the Holy Ghost into your Hearers, as you boast, but you drive into them the spirit of contention: you teach scorne, and not love. What doth the Lay Man know of those that were dead a thousand yeares agoe? are not The Dead. they in the power of the Judge­ment of God, and not in your power? you judge and condemne many that are in the Angelicall world, should then the Holy Ghost in your false judging, be preached into the hearts of Men [by you]? you preach not the Spirit of Christ, but the Spirit of the Devill into their hearts, insomuch that they rely and depend upon your fables, and let goe the highly precious word of Christ.

89. Looke Or, upon the doings of the Apostles. into the Acts of the Apostles, when they were to­gether very unanimously, with great desire of the Kingdome of God, and spake of the Works and Wonders of God, and of his Love to­wards Men, how the Earth moved under them, and the Holy Ghost also moved the Earthly Centre for great Joy. But had they sat to­gether to deride the Pharisees, and scorned and made a play-game of them, the Holy Ghost would not have been so powerfull among them.

90. Therefore open your Eyes (yee children of God) and goe into the Temple of Christ; and hang no more to the Temple of dissi­mulation, to the Hypocrites and Murtherers. Yet I doe not hereby prohibite the Stone Churches, but I teach [that] the Temple of Christ [is] in all places: indeed the greatest Pomp is exercised in the Churches.

91. But if you desire to goe into the Temple of Christ, you must bring an humble contrite and broken heart with you, which earnestly longeth after the Kingdome of God; it must not consist in hypo­crisie, where they shew themselves in a holy and devout Posture, but the poore soule is left without the Temple of Christ, in the seaven Spirits of Darknesse, where onely the mouth is a Christian, and the heart is in doubt, or else in meere voluptuousnesse of the Flesh.

92. O you blinde Sophisters! what have I to doe with you? that I must thus write of your Or, Doings. Wonders? I have not sought your wayes, but [I have sought] the Heart of God, that I might hide my selfe in Christ. I desired onely with the Virgin in the Revelation, (which standeth upon the Moone), to flie into the Wildernesse from the Dra­gon; and yet I my selfe must now shew the Dragon. LORD! thou doest whatsoever thou wilt, thy wayes are meere Wonders.

The Fourth Chapter.

1. WHen thus shew you the way of the Light, the Spirit is pleased, not to speake barely as in a History, but to set forth the Light in its highest Depth in its Wellspring or Fountaine, that you might looke as through an opened Seale, in Ternarium Sanctum, into the holy Ternary, [or the Eternall Essentiality.]

2. For seeing the hidden Mystery of the Kingdome of God, shall be revealed in the seaventh Seale, and the Lamb himselfe shall be Shepheard over the sheep, therefore it must not be sealed up: for wee have knowne the voyce of the Trumpet of the seaventh Seale in Ternario Sancto, in the holy Ternary, and there­fore wee may well speake of our native Countrey, to which our La­bour [or Journey] tendeth.

3. None should suppose us to be ignorant, in that wee write so very deeply; for if wee did not see and know it, wee must be si­lent; it is a common saying, What the heart is full of, that the mouth speaketh. This [which wee have written] was not sought by this Hand: but it is written; I am found of them that sought mee not, neither did they enquire after mee.

4. I was as simple concerning the hidden Mysteries, as the meanest of all; but my Virgin of the Wonders of God, taught mee, so that I must write of his wonders: though indeed my purpose is to write this for a Memorandum to my selfe, and yet I shall speake as for many, which is knowne to God.

5. And now being to speake of the seaventh forme of Nature, wee see that the Corporeity especially subsisteth therein, for a Spi­rit is voyde [or crude] without a body: whereas there is no un­derstanding without a body; and moreover the Spirit it selfe, doth not subsist without a body. For a forme in the Spirit, is a hunger, and a longing desire, of one forme after another.

6 For all things stand in the will, and are driven on in the will; for if I have [or Or, purpose not. conceive] no will to goe, my body standeth still; Therefore my will carrieth mee, and if I have no desire towards a place, then there is also no will in mee: but if I desire any thing, then that is the will of the The work or Deeds. Essences.

7. And yet the Essences desire nothing but preservation and su­stenance of the body, for the body is food: and the whole Essence of all Essences, is a continuall hunger and satiating [or fulfilling], and a regeneration or propagation from its fullnesse: as may be [Page 48] seene, that each forme of the Spirit desireth the other in its hunger, and when that is attained, another or second forme ariseth out of it, and yet the first doth not vanish, but the other or second formeth it selfe in the first, into another source or property, and yet both keep one in another, each in its own property: as wee have written con­cerning Nature, in six formes; how one proceedeth from the other, and how one causeth the other, that it be generated, and yet each keepeth its property in the other; and there now they stand in six formes one in another.

8. And so there is no place of rest, but there is a constant desire of all the six formes, as a hunger out of which the will is continual­ly Generated: and yet there is nothing wherein rest can be, but the still Eternity: and yet also this cannot be apprehended or found in the Wheele of the fiery Essences: and therefore the hungry Nature seeketh in its Mother, ( viz. in the desire of the sourenesse), and the sourenesse catcheth hold of the desire of the Essences, and hold­eth it fast: and thus all Essences of the hunger are held in the soure Mother, for shee is their onely rest, which they fill againe with that which is in them, that is, with themselves.

9. And herein consisteth the Dominion of a Spirit: for Nature doth consist not onely in seaven formes, but there may (out of every desire,) againe a will be generated, wherein the Essences sub­sist againe, but alterably, according to the desire of that will, where there is no number found, as you may see in the Creation of the World.

10. But seeing the Eternall Essence doth desire a certain Marke, or pitch of cir­cumscription. bound or limit, further and more then which, or to goe higher, or to be other, it desireth not; therefore the heart generateth it selfe, which is the end of Nature, and the heart is the fulfilling of the Eternall [Beeing, Essence, or Substance.]

11. And the heart is not comprehensible by Nature, but Nature remaineth in the darknesse in it selfe, and the heart remaineth in it selfe in the light: and neither would be manifest without the other; and yet there is a continuall hunger in them both, for both have wrought from Eternity, viz. Light and Darknesse.

12. Now thus wee see, in the Angelicall world, as also in this world, that the seaventh Forme of Nature, is a Or, Essentiall. substantiall Forme, out of which is proceeded the Being of Corporeity, per verbum Fiat, by the word Fiat; and wee have searched the ground and finde, that the The Corporei­ty. same standeth also in two formes, one in the Darknesse, the other in the Light, and yet they belong not to the Birth of the Darknesse and of the Light, but they are the Body, or Comprehen­sibility.

The most Mighty Gate in the Centre, highly to be Considered.

13. THis wee demonstrate to you, in Light and Darknesse; for wee cannot say that the Darknesse is the source [or Pro­perty], but the Darknesse Begirteth. encompasseth the source [or proper­ty], and causeth that a source of Anguish of the longing and desi­ring, is [generated] in it, for the Darknesse hath no desiring, but the desiring is generated in it, and the Darknesse causeth the desiring; viz. that there is conceived a desire to be free from the Darknesse; and therefore the desiring laboureth so eagerly after the liberty, till the Anguish in the sharp desiring, Espieth, or attaineth. discovereth the liberty in it selfe, and yet there it is not [rightly called] the Liberty, though it be the Liberty, but it standeth in the sharpnesse of the Anguish, and is called Fire, where the desiring then can goe no higher; but must be stifled in it selfe, and must sink down into the source.

14. And the sharpnesse of the flash of the fire, in the Liberty of the sharpnesse, holdeth its right, like a still source [or property] standing in the sharpnesse of the Liberty: and the sinking of the An­guish is as it were a Death, out of which the Life is generated: which Death, affordeth Ponderosity. weight: for it is (being compared with the fire of the Liberty) like a sinking downe in it selfe: and in its sink­ing, the Anguish becometh materiall, so that, in that Death, the whole forme of the source [or property] may be found, as I may say, palpably, or Or, feelingly. sensibly: and the sensibility, is the Corporiety of the Darknesse; and the fire of the Liberty in the fierce flash, is its Spirit and Life.

15. And hereby you are advised, to enter into your selves, and [you may see, that the fire causeth the feeling [or sensibility] in the sharpnesse of the dead Corporeity: for without fire there is no body, that hath any sensibility [or feeling], as you may see by the Earth and Stones.

16. Now therefore it is here further declared to you, that the body or substantiality, is not so dead a thing, that it is altogether use­lesse, and fit for nothing: for the stifling driveth its property or source downwards, and affordeth weight, and the fire driveth up­wards, and giveth Spirit, Life, and Mobility. And now between these two in the midst, is the Centre of the desiring Anguish, which is a cause of that which is uppermost, that is, the fire, and also of that which is nethermost, that is, the substantiality; and if the Centre cannot get upwards nor downwards, and yet driveth with its desi­ring; then it driveth forth sidewayes, and the whole forme or figure [Page 50] of it is as a Growing Tree; for it appeareth in the Centre like a ✚ Crosse, out of which the Essences of the desiring spring forth, like a Tree or Sprout (as I may so say) and yet is not a Sprout, but like a driving forth in it selfe: like a kindling in the dead Or, Substan­tiality. Essentia­litie.

17. And hereby wee give you earnestly to understand, that the source or property in the Centre, (out of which the fire goeth forth upwards in the Essentiality, and where the Death sinketh down­wards, and the Essences sidewayes) generateth another Will, which hath a desire, to put the Death, as also the fire in the sharpnesse, with the Essences of the Will, into the Liberty: and the Will at­taineth the Liberty, in the fire; and maketh the fire shine bright, and maketh the Joy, and this second or re-comprehended Will is cal­led the Tincture.

18. For it is a glance or splendour in the darknesse, and hath the power of life, and sprouteth through the Death of the Essentiality; and quieteth the Anguish: yet it hath no Essences in it selfe, but it is the Ornament and vertue of the Essences, it is the joy and habitati­on of the Life, it cannot depart from the anxious or painfull sharp­nesse, and yet the sharpnesse retaineth it not: for it is free and a blossome of L [...]fe, it is not soft nor sweet, but it is like burning Brim­stone, where the fire attaineth a Glance, which otherwise, in the Cen­tre in the Anguish, is black and dark.

19. Thus wee distinguish to you, the substance in the darknesse, and though wee are very hard to be understood by you: and though also little beliefe may be afforded to it: yet wee have a very con­vincing proofe of it: not onely in the created Gesternte, Constellation, or firmament, aliter Geisterne Spirits. Heaven, but also in the Centre of the Earth, as also in the whole Principle of this world, which would be too long, to set down here, but wee will discusse, and set down a few things, to open the understanding of the Reader.

20. Consider the Centre of the Earth, which God hath created by his Word, even out of the Centre of the Deepe Eternity, out of the Darknesse, out of the Centre of the desirous Will: but not out of any severall Place, but out of the space and Depth, so farre as the Word hath yeelded it selfe unto the Receptacle or devourer. Ether, there hath the Centre been every where, and is so now, and remaineth so in Eternity: for it hath been so from Eternity.

21. And this is the beginning that the Word hath created [or conceived] a Will in the Darknesse, to manifest the Darknesse with all its formes, of the Wonders of God the Father, in his Nature which he generateth in his Eternall Will: and wee demonstrate it to you thus: Behold the Earth, Stones, and Metalls, which are all of them as it were dead and afford weight; and also they are dark, [opaca], [Page 51] and yet have in them the light, viz. the Noble Tincture, which is their light and life; wherein the Oare [or Minerall] stone doth grow, in which the Tincture is strong.

22. Thus you see also, how the Brimstony Fire is the Overcomer of Nature, in which the Tincture doth exist, and so through the Death of Nature springeth up, in Stones and Metalls; and in Nature bring­eth forth the substantiality of the shining and glance or brightnesse; which may be seene, in gold, silver, and all glistering Metalls. Wherein also wee Or, finde. see the poysonous anguish of the Darknesse, as also the soure death of the Darknesse, and the strong matter of Mixture or Copulation. Con­junction; as they understand, who worke and deale therein.

23. Also wee see how the Tincture can bring that which is lowest in the Death, to its highest Ornament or Glory, (viz. an inferiour Metall into Gold), and all that, in respect of the great power of the Eternity. And therefore also the Tincture is hidden from the Alchi­mists, because it is originally out of the Eternity, and they seeke on­ly that which is Earthly; if they did rightly seeke, they should well finde it, as wee have found in the Spirit.

24. But wee have yet a greater knowledge of this, in the many materialls or kindes of Earth: which wee know, to be created out of the Eternall Essences, as an Out birth, and so are in substance as an Image of the Essences; where wee may see the Or, changing. altering of the Will in the Essences, and the Great Wonders of the Omnipotency of God.

25. For all things, which are come to an Essence, proceeded out of the Eternall Genetrix, not at severall times, but all at once; yet stood [or were manifested] in severall times, in the forming of the Es­sence or Substance, (in the wrestling of the Centre) in the Figure, and were seene by the Heart of God in the Light, which at length created it; where the Time took its beginning.

26. For the Deity hath had a longing, to see the Wonders of the Eternall Nature, and of the innumerable Essences, in substance, and in corporeall things; and wee give you to understand this highly and exactly: that God hath created all for the Light, and not the Darknesse.

27. For, he hath awakened the Tincture, to the Death in the Centre ( viz. to the Body or Corporeall substance of the Earth) and that is its Lustre and Light, wherein its life doth consist. And, to the Deepe above the Centre, he hath given the Sunne, which is a Tincture of the Fire, and reacheth with its vertue into the Liberty, beyond Nature, wherein also it retaineth its Glance or Lustre: and it [the Sun] is the Life of the whole wheele of the Starres, and an Opener of Death, in the Chamber of Anguish, [or in the wrathfull Nature]: For, all the Starres are its Children, not that they have [Page 52] their Essences from it, but it is their life, and in the beginning, they proceeded from its Centre, it is the Centre of the uppermost in the Liberty of the Life, and the Earth is the Centre of the nethermost in the Death; and yet there is no dying in either of them, but an altering of one Beeing, Es­sence, or Sub­stance. thing into another.

28. For this World dyeth not, but it shall be changed into such a substance, as it was not before; (understand its Essences): but the shadow of all things remaine standing for ever as a figure, to the ho­nour, joy and [manifestation of] Gods works of wonder.

29. And further wee give you to understand, that the Spirits also were all created unto the Light; for they are the Essences [or pro­ceeding powers] out of the Life; not out of the Corporeity of the Death, but out of the Centre of the Essences in the Originall of the Tincture, which reacheth the Liberty of God the Father, which is light, joy, or a habitation of Eternity, wherein the Word with the Angelicall world hath its dominion. They all are created out of the sharpnesse of the twinckling in the wheele of the Essences: and they stand in the Liberty before the Heart of God, and they are the Won­ders in the divine delight, which are Beheld, or aspected. discovered by the Heart, in the Wonders of the Power, and therefore it set the Will in the Fiat, and created them.

30. And wee understand by the word [ Schuffe, which signifieth] Created, [and in the Language of Nature signifieth] a Seperation of the Essences, in the Centre, in the soure Matrix: and therefore there is also such great diversity in the Spirits, as there is great di­versity in the Will of the Essences; whereof wee have an Example and similitude in the will [and purpose] of our Minde, out of which, do spring so many various thoughts, where every thought hath againe a Centre to a Will: that so out of a Or, an Ima­gination. conceived thought, a substance may be [produced]. [For Example, a Woman with childe, can with her thoughts, set a mark, or make some monstrous alteration, in the fruit of her womb, which is a substantiall thing.]

31. In such a manner, are all Spirits created out of the Eternall Minde, and therefore they are also Eternall; for all whatsoever is ge­nerated out of the Eternall Minde, is Eternall.

32. For before God had conceived the Fiat, the wheele of the Eternall Essences, went forth without substance, into the Wonders: but when God set the will in the Fiat, then the wheele of the Eter­nall Essences, went forth into a substance, and there the Time, had its beginning, which was not from Eternity.

33. And wee give you highly to understand, the heavy fall of Lucifer; which [was that] he put his will back, againe, into the Matrix of the Fire, in the Centre, and turned away from the will of the Eternall Minde, which tendeth onely to the Heart of God; [Page 53] and would domineere in the Tincture of the Roote ( viz. in the Ma­trix of the Fire) over the Heart of God: for the fierce power of the Fire, delighted him more then the Meeknesse in the still habitati­on: and therefore he was thrust back also, (into the dark Matrix, into the anguishing Minde) in the sinking down of Death.

34. But to satisfie the high enquiring minde, and to fill its ap­prehension, concerning what moved Lucifer to this, wee offer the Matrix of the Genetrix, to be considered; and there you finde all the Formes, which can be found in the whole Nature.

35. For you finde there the soure, bitter, dark, tart, stinging, envious [property or forme] which stand all in the Centre of the Genetrix, before the kindling of the Light.

36. But when God set his will in the Fiat, and desired to create Spirits: it was no other then as when God said to the Matrix [or womb] of the Third Principle, of this world; Bring forth all sorts of Beasts, Fowles, Fishes, and Wormes, every one after its kinde, understand, that their body is according to the kinde or quality of their Essen­ces, and so is the Substance or Essence in the body, which is their spirit: and so also it is with the high Spirits: there went forth out of the Eternall Matrix, Spirits, out of all Essences, which are innume­rable, to our account.

37. And as wee have shewne you already, concerning the seaven formes of the Centre of the Eternall Nature, where every forme is a severall wellspring of Nature; in like manner, out of every forme, out of every wellspring, goe forth Spirits, according to the mul­tiplicity of Essences and properties, every one according to its kinde.

38. And the uppermost Principall Dominion, proceedeth from the Head-source, which is the cause of the multiplicity therein, as the minde is a cause of the senses or various thoughts;] and wee intreate you to consider the Matrix earnestly; wherein you shall quickly know, the Conceived Will of Lucifer, what it is in its Ori­ginall; how the Creature hath imagined into the Matrix, and suffe­red it selfe to be withheld there; and yet God created all Spirits To or for. in the Light.

39. For the Tincture of the friendly habitation, shined out of them all, and the Heart of God shined to them, [like the Lamb in the New Jerusalem,] and they should put their Imagination into it, and frame their will and power, in verbo Domini, in the Word of the Lord.

40. But being they saw, that the Verbum Domini, the Word of the Lord, in the Centre, was as another [or second] birth out of the Centre: and that they were generated out of the Essences of the great fountaine: which is, the Nature of Eternity; they despised the [Page 54] humility, out of which the Love and Light is generated, and would domineere (in the fierce power, in the source of the Fire) over the Humility: for the Matrix of the Fire desired to have the Domi­nion.

41. For wee cannot know any otherwise, then that Lucifer was created in the fourth forme of the Matrix: for there stand the An­ger and Love in opposition, and this is the strife and overcoming, where the Light overcometh and holdeth the Darknesse captive. [The Fourth forme is in the midst of the seaven formes, and may turne it selfe to the Three in the Anger, or to the Three in the Love of God: and is severally drawne and desired by each of the Three.]

42. Also the Wrath and Zeale of the Eternall Nature of God, desired to be creaturely, and to shew forth its wonders, and there­fore The Spirits or fallen Angells. they were held in the fountaine of their own Or, Originall. Nature; and they have kindled the Matrix of the fiercenesse of the Anger and Envy, so that now it is their Eternall Habitation.

43. The Tincture (in their Conceived Will) is become false; because they would domineere (out of their Pride) over the humi­lity of the Heart of God: and therefore they were cast out of the uppermost Centre into the nethermost, viz. into Death; where is nothing but meere Darknesse, and they cannot reach the Light of God.

44. For, to the Light of God, there belongeth a Humble com­prehension. Comprehen­sion of Humility, wherein the desire of Love is Generated, which apprehendeth the Heart of God; And this, Lucifer hath not, but meere anger, envy, and high-mindednesse, and a continuall desire to flie up above the Heart of God, and to domineere in the sterne Might: and therefore he is thrust out from the Divine Principle, into the Centre of Darknesse, and that is his Eternall Kingdome.

45. And here is cleerely shewne to the Theologues cal­led Divines. Theologists, who under­take to preach of the Will of God; that their devices, about wayes to God, are meere Fables: when they make Lawes, and set down things, as the meanes whereby the Light of God may be attained: For it onely consisteth in this, and it lyeth in our Purpose or fix­ed resolution. Imagination, that wee frame our will into Humility, wherein the Love is genera­ted, which penetrateth to the Heart of God, as into that which is its own, where the humane soule is then, borne in God, so that it em­braceth the will of God, to doe that which is the will of God.

46. For, All mens doings, without the will of God, are nothing else but Or, Foolery, humane Tradi­tion, or Inven­tion. Graven Images of naturall skill, which remaine in the An­guish of the Centre: and it is a seeking, where nothing is to be found; like one, that maketh a costly piece of work, which himselfe taketh pleasure in.

[Page 55]47. So also, such works stand before God, as a figure: which yet remaine in the figure Eternally; but, to the true Regeneration, to the attaining of the Heart of God, there belongeth onely an earnest will, and submission, where Reason lets goe all that it hath invented and contrived, and dependeth meerly on the Word of the Lord, viz. on the Heart of God, and so the Spirit is conceived and borne in the Love of God.

48. And wee have already cleerly shewen you, that every thing is generated out of the Will, and every thing hath its propagation againe in the Will; for the Will is the Master [Artificer] of every work: for it hath its first Originall to Nature, from God the Father, and passeth through Nature to his Heart, which is the end of Nature, which dwelleth there in the still Eternall Liberty without Nature, and is in Nature, as a peculiar Principle of its own in it selfe.

49. Thus the Originall of Nature hath the second Principle, out of which proceed those things or substances, that may be alte­red, but the Principle of the Heart of God doth not [alter or change].

50. Therefore I say still, and it is the very truth; that whatsoe­ver is built, invented, and taught, concerning the Way to God, (if it proceed not out of the Humility of Love, and goeth on to the com­prehending [or purpose] of the Will, to the Heart of God,) is on­ly an Or, Graven Image, trifle, or foppery. Invented work, in the Wonders of God: whereby the Won­ders of God, which stand in the hidden seales, are brought to light: and the builders [or contrivers], are but labourers in the Won­ders of God, in the great building, to the Glory of God, which [building] shall appeare, in the Wonders, at the change of Time, when all things shall enter into the Receptacle, or devourer. Ether.

51. Yet we doe not judge, nor condemne, the desirous seeker, who seeketh in blindnesse, and knoweth not what he doth; seeing he la­boureth in the building of the Great Wonders of God, [with a blinde Zeale]. For he shall finde his reward in the end, in as much as he hath had a will, to presse in to God, and yet sticketh in the building.

52. And when the building shall appeare before God, at the end of Time, then the Artificer or Workmaster shall also appeare before God. But doe wee alone say this? Doth not the Scripture in the Revelation of Jesus Christ say; That our works shall follow us, where every one shall reape what he hath sowne?

53. Therefore leave off your calumnies and blasphemies, and your fine contrived wayes to God; and forsake the covetousnesse and high-mindednesse of the Devill, and enter into the way of Love, which consisteth in Humility (towards the Heart of God,) in Christ Jesus, who hath opened againe the hidden seales, wherewith wee in [Page 56] Adam were sealed in the Eternall Death; and then you are in Christ, borne in God, and attaine the Divine Will.

54. Wee give you further to understand, according to our ap­prehension and knowledge, in the Wonders of God; (because eve­ry thing that liveth and moveth, is created for the honour, [the manifestation] of Gods works of Wonder:) that there are many Spirits in shape and Or, shadowy. figure, which have not their originall out of the Eternall Wellspring, but out of the Or, inceptive Will, aliter Anxious Will. beginning will; such as are in the Water, the Aire, the Earth, and the Fire, especially un­der the Firmament, those Ascendents, of which there are multitudes in great Hoasts, and have also their Government; yet they are mu­table, but their shadow remaineth; and there are severall pure Spi­rits which doe not propagate out of themselves, but are generated at severall Times, by the working of Nature, by the Tincture of Hea­ven: understand, the superiour [Spirits].

55. But the Terrestriall have their Centre from the Inferiour Globe: and the watery, out of the Matrix of the Water, and they have severall Heavens for their Government, yet they all Perish, or vanish. passe away at their Time: and stand to the [manifestation of the] Wonders of God.

56. And wee give you to understand, that before the Time of the Angelicall world, from Eternity there hath been such a Govern­ment; where the knowledge and understanding, was onely in God: But by the Angelicall world, is also come into the Creatures.

The Gate Into the holy Ternary or Trinity. in Ternarium Sanctum.

57. NOw having shewen this concerning the Corporeity, and the Spirits; (and indeed the Spirits are creaturely and sub­stantiall, though incomprehensible to us;) therefore wee will fur­ther shew you the Kingdome of Heaven, with its Spirits and formes, and after that, the humane Kingdome: whereby the Great Won­ders of God shall he brought to Light: Let none be wilfully blinde, it may be demonstrated in every thing, in whatsoever you look upon; especially in Man, for he is the Image and similitude of every thing; and therefore is called the Similitude of God.

58. There is no Creature, either in Heaven, or in this world, wherein all the Three Principles stand open, as in Man: and if his soule be borne in God, he excelleth the Angels, in the Wonders; as I will shew you hereafter.

59. But if this Text [or Matter] happen to be difficult for the Reader to understand, wee would have him admonished, too reade it patiently and diligently: and though he be not able to comprehend it, [presently] yet it will be very usefull to him hereafter, when the [Page 57] Theefold Life of Man shall be written of; and then first rightly come into his understanding, so that he himselfe will then esteeme it for a Great Jewell.

60. For the Minde doth not leave of searching, till it come to the Innermost Ground, which is heere shewen. But if it reach not the Ground, it sinketh downe in the Ground, and cannot apprehend it, and then cometh doubting, unbeliefe, and contempt, into the Minde, [as if this writing were not worth the troubling ones head about it,] therefore wee would have the Reader admonished, not to jest with the high hidden Mysteries; for thereby the Spirit of God is blasphemed.

61. And it is with the Minde, as with Lucifer: when he saw the greatest hidden Mysteries of the Deity stand in such humility, he took offence at it, and entered into the fierce Might of the Fire, and would domineere with his own selfe, wit, and reason, over [the Heart of] God, he would that God should be in subjection under him, he would be the framer and Creator in Nature, and therefore he became a Devill.

62. For in the meeknesse and lowlinesse, consisteth the King­dome of Heaven, with the Angelicall world, and the vertue of the Heart of God.

63. For the Light consisteth in meeknesse: and though it hath its Originall out of the Centre of the Fire, viz. out of the sharpnesse of God, yet it placeth its Centre in very great Meeknesse: for the Liberty without Nature is the End of Nature: and the Light dwel­leth in the Liberty, as a Glance or brightnesse of a still Habitation. Joy: and the Word [proceeding] out of the powers of Nature, is the Fire of the Light, out of which the shining goeth forth, and enlighteneth the whole Deepe of the Father; so that it is one Essence together, but with three Distinctions, where every Distinction hath a Centre, and may be called a Person.

64. For, the Father generateth the Nature out of the Eternall still Liberty, which is himselfe, and yet in the stillnesse is not called Father: but in that he is desiring [or Generating], and Conceiveth, frameth, or purposeth. compre­hendeth a Will in himselfe, to [have] the Genetrix of Nature [to be], there he is knowne to be a Father, from whom all things proceede, as out of his first Will, through all Wills.

65. Even as the Minde of Man, is but one onely will, which is desiring, and yet conceiveth in it, out of the Eternall Will, innu­merable Wills, and one alwayes goeth forth out of the other. Whereby wee see and finde, that the first Will is Master, and the other recomprehended Wills leade to Light and Darknesse, to joy and sorrow, according as they conceive any thing good or evill in them; as Reason can discerne. So it is also in the Father, in Nature, [Page 58] but not in the Liberty, for there, there is nothing in himselfe, but the Light Eternity.

66. Beeing then a twofold comprehension thus proceedeth out of one will, as, to joy and sorrow, love and hate, therefore each hath its birth to Or, to a con­trary will, out of one and the same point. will againe, out of one into many: Nature hath its will to the sharpnesse of its sterne Generating: and the first will of the Father, (which ariseth out of the Light Eternity,) to the still meeknesse: even as the still Eternity, is in it selfe, a still soft joy, without substance.

67. Thus there is a twofold driving in one onely substance, and therefore also two Centres are generated, the one tendeth to meek­nesse, and the other to fiercenesse, and yet are not severed: for the fiercenesse in Nature is the first, and out of the fiercenesse is the meeknesse generated, which is the other, and one without the other, would be onely a still Eternity.

68. Therefore now, the Meeknesse is the Sonne of God, which dwelleth in the still Eternity, and Satiateth, quencheth, or alayeth. mitigateth the Wrath, and is therefore called the Sonne, because he is Generated out of the Fa­thers Nature: and is called the Word of the Father, because he is with the Glance of the Eternall Liberty, [proceeding] out of the Eternall Liberty (out of the Wheele of the Essences, out of the Formes of Nature, as the life of Nature) expressed in the Liberty of the Father; and is called a Person, because he is a selfe subsisting Substance, beeing, or thing. Essence, which doth not belong to the Birth of Nature, but is the life and understanding of Nature: and is called the Heart of the Father, because he is the vertue and power in the Centre of Na­ture, and he is in Nature, as the Heart in the Body, which giveth strength and understanding to its Members: and is called the Light of God, because the Light is kindled in him, and taketh its originall in him: and is called the Glance [or brightnesse], because, in the Eternall still Liberty, he maketh a Glance [or Lustre], which taketh its originall out of the sharpnesse of the Eternall Nature, as is mentioned before. And he is called the Love of the Father, because the first Will of the Father to the Genetrix of Nature, desireth only this his most beloved Heart, and this (in the Will of the Father) is the best beloved above Nature, and yet is his Essence. And is called Wonder, because he is the Creator of all things, by whom all things out of the Centre of the Essences of the Father, are brought to light, and beeing; so that the Nature of the Father standeth in Great Wonders.

69. And this is the diversity, [and the cause] that the Father and the Sonne are called two Persons, and yet are but one God in one onely Essence, that is, the Father is the Generator of Nature, because it is Generated by his Will, out of the desire; and because [Page 59] his Heart severeth it selfe from Nature, and is not comprehended by Nature, and exerciseth a severall Centre, viz. the Love; and the Father exerciseth the Centre of Wrath: in the sharpnesse of the Fa­ther, is the Fire, and in the sharpnesse of the Sonne, is the Light, and yet they are in one another, as fire and Light.

70. But as the Fire will be free (or else it is smothered) and yet it burneth out of the dark sappy wood; so is the Divine Nature also free from the inward wrathfull darknesse: and though the fire burne out of diversity of materialls, yet it affordeth but one kinde of source or property, viz. heate and light; And in the same manner also you must understand us, concerning the Deity.

71. The Sonne, is in Light Eternity of the Father, (and in his comprehended will) in his Nature, but one only source, which burn­eth in Love and Light, and is the Glance of the Glory of the Fa­ther, and cannot be severed or disunited from the Father; For there is but one will in him, which is called the desire of Mercy [Barm­hertzigkeit], and that is atrractive of whatsoever inclineth to­wards it

72. And the Holy Ghost is the Third Person; which I formerly called the Spirit Mercurius, in the Divine Nature; in respect of its Property; For you see that every Will in it selfe, is still, and every Light is still, and the noise maketh the Will manifest, which then standeth before the Will, and maketh another Centre. For the noise or sound is comprehended and carried forth, but the Will is not so; which you may perceive by a word, how that is comprehended and carried forth, which is generated in the noise. And you know also, how the noise hath its beginning in the Heart, and goeth forth out of the Essences of the Will, and is comprised in the Mouth, and yet presseth forth out of the Heart, and soundeth out from the whole Person: and declareth what is in the Will.

73. And wee finde also, that the noise is the awakener of the life, also the Or, Work­master, Artificer. framer of the senses, reason, and understanding, for it is the hearing, and bringeth one Essence into another, from whence the smell and taste arise: also it is the cause of the feeling, by bring­ing one Essence into another, where then they feele one another: also it causeth the senses: for the Essences [or the out-flowing fa­culties] comprehend the noise, so that every Essence is a will, and againe in the will, is the introduced Centre, to a Genetrix of many wills.

74. And secondly, wee perceive, that the Aire which presseth forth from the Heart, comprehendeth the Or, Sound. noise, and in the mouth, maketh a Centre, where the will formeth the Word, and the will which thrusteth forth from the heart, bringeth the noise of the will, in the conceived Centre, which existeth in the mouth out from the [Page 60] Centre of the mouth: and that noise is sharpe, and penetrateth through the heart, minde, and senses: for it is gone forth out of the Centre, into another [Thing or] Essence, as into another minde, and bringeth with its sharpnesse that [minde or Essence] into its will: and if that will [or the other minde] pleaseth it not, it break­eth that will, and destroyeth it, viz. punisheth that minde, which is not Or, agreea­ble. one with its will.

75. Thus my beloved seeking and desiring Minde; Consider thy selfe, search thy selfe, and finde thy selfe; thou art the Similitude, Image, Essence, and proper portion of God; and as thou art, so is the Eternall Birth in God For God is a Spirit, and the Or, that which governeth thy body. government in thy body, is also a Spirit, and that is proceeded and created out of Gods Government.

76. For God hath manifested himselfe in the spirit of Man, both in Love and in Anger, both the Centres are in it; and the Third [Centre] with the exist of the Spirit is the omnipotency, and if the Spirit of this world, ( viz. the Third Principle) had not set its barre in Adam, which is broken by the Birth of Christ, and is made a Won­der: being borne as a Great Wonder, and shewne in the presence of God.

77. Thus in like manner wee acknowledge a Third Person in the Deity, which proceedeth from the Father and the Sonne. For he is the Spirit of the mouth of God, and hath not his originall in Na­ture, but is the spirit of the first will to Nature, yet he getteth his sharpnesse in Nature: and therefore he is the former and framer in Nature, as most powetfull and omnipotent.

78. For he manageth the sword of Omnipotence, [as may be seene by the Image in the Revelation] he is the bringer forth, the Conductor, and the Directer: also the destroyer of malice and wic­kednesse, and the opener of the hidden Mysteries; he existeth in the Father from Eternity without beginning: for the Father without him, would be onely an Eternall stillnesse without Being, or substance. Essence.

79. He is the Essence of the Will, as is mentioned concerning the Fire, out of which the Aire ariseth, which goeth forth from the Fire: and as you see that the humane life and its understanding, consisteth in the Aire, and that the Aire governeth the life: so you must understand us concerning the Spirit of God; which is the out­going and flowing vertue out of the Heart and Word of God.

80. For the Heart is the Word: and the Spirit is the former of the Word: not that he maketh the Word, but he is the selfe subsi­sting Essence, when the wheele of the Essences in the Centre of the Father, goe on in Triumph as a Genetrix, then he is in the wheele, in the appearing [or shining] of the Liberty, and openeth the Ge­netrix in the Darknesse, and causeth the longing, of the other [or second] Will, to the Centre of the Word.

[Page 61]81. He is the Key, in the shining of the Will in the Essences, and openeth the Matrix of the Genetrix. He is not comprehended by the Essences, nor by the Centre of the Word: but he closeth with the Word and Heart, and openeth the Heart to the Or, represen­tation. pressure; that so the will of the Father, may impresse in the Heart, and then he is in that which is impressed, and formeth in his own Centre, in that which is impressed, and goeth forth with the vertue of the Word, out from the Heart, and [expresseth or] bringeth forth the Thoughts of the Will.

82. For the Thoughts are the hidden seales in the seaven Formes: and they open the Spirit, that it may come to the Will, that so out of one forme of the Genetrix, many wills may come, and goe forth, without number in [...]itly, but yet in the opening and driving of the Spirit: and all Wonders without number stand in the opening of the Spirit: he it is, that manifesteth the Deity in Nature: he spreadetb forth the Glance of the Majesty, so that it is seene in the Wonders of Nature. He himselfe is not the Glance, but the power of the Glance, and leadeth the Glance of the Majesty of God in Triumph: he is the joy of the Deity, and maketh the Holy sport, with his opening, in the hidden seales of the Essences.

83. I give you a similitude of this, in the spirit and life of Man: you see the Body, which is in it selfe, a dark [or opake] thing, voyd of understanding: it hath indeed the Essences, but from the opening of the Spirit; which openeth the Essences, and bringeth them to the will, or else the body would be dead, still, and sens­lesse.

84. So you see also, that the Spirit is not the Body, but it hath a Government of its own: and when it departeth from the body, the body perisheth, for the Essences [or the flowing faculties] re­maine in the dark Death, and there is no understanding: for it is the Spirit which openeth the thoughts, [and bringeth them forth] out of the Essences.

85. And you see moreover, that the Spirit is not the light it selfe, for the light hath its originall in the Tincture, which is the blossome of the Fire, but the Spirit is the blower up the Fire, as you see by the Aire, which bloweth up the Humane Fire: and wee may un­derstand it well enough [...] our selves, if wee doe but open and know our selves, by our spirit: which shall here-following be shew­ed us.

86. Understand us heere rightly concerning the number Three [or Trinity] of the Deity: wee meane but one God in three Per­sons, of one Essence and Will But wee give you to understand con­cerning the Ternary, that there are Three Centres therein, which are knowne in the Eternall Nature, but are not knowne without [Page 62] [or beyond] Nature: for without the Nature, the Deity is called Majesty. But in Nature, it is called, Father, Sonne, and Holy Spirit: Wonder, Counsell, Power.

87. For whatsoever is without Nature, could not helpe mee, I could not in Eternity, either see, feele, or finde it, because I am in Nature, and generated from it.

88. But because the Majesty hath generated the Nature, and so hath manifested it selfe therein in Three Persons, therefore I rejoyce in that manifestation, as being a Creature inhabiting therein, in E­ternity.

89. And seeing then that I am generated out of the Nature of God, therefore is it my Mother, and the food of my soule; and my soule is the food of God: for I am his praise [and glory] which he receiveth from my spirit: for my soule openeth his wonders, through his working, and so is a joy In the Holy Ternary, or Trinity. in Ternario sancto.

90. I speake not onely of my selfe, but of all men and Creatures, wherein his wonders stand open: both in his love and anger. For the Devills themselves stand in the Wonders of God: for they open the Seales of the Anger: and all standeth to the Joy and Glory of God.

The Fift Chapter.
Of the precious and most Noble Virgin, the Wis­dome of God: and of the Angelicall World.
The two Gates in Ternarium Sanctum, highly to be Considered.

1 THou Sophister, I know thou wilt accuse mee of Pride, because, I (being a meane simple man in this world) soar [...] high into the Deepe. But it is said, that you looke onely upon the wisdome of this world, I doe not esteeme or care for it: For it affords me no joy at all but I rejoyce at this, that my soule moveth in the Wonders, to the praise of God, so that I know his wondrous works, in which my soule delighteth as in its Mother. Now every Spirit speaketh of its own Mother, whose food it eateth, and in whose source [or property] it liveth.

[Page 63]2. Now since I know the Wonders, shall I be silent? Am I not borne to it, as also all the Creatures, that they should open the Wonders of God. Therefore now I labour in my [employment] and another in his, and thou proud Sophister in thine.

3. Wee stand all in Gods field, and wee grow to Gods glory, and to his works of wonder: as well the wicked as the Pious or god­ly. vertuous; but every fruit groweth in its own property: when the Mower shall cut it downe, then every fruit shall come into its own Barne, and every property receiveth that which is its own; and then the field in its Essences (out of which wee are growne) shall be manifested: for there are two Centres in the Eternity, and each Centre shall bring in its own Crop.

4. Therefore consider O Man, what you judge, that you fall not upon the sword of the Spirit of God, and that your work be not Or, Kindled. blowne up in the Fire of Wrath: for looke upon the Image in the Revelation, which beareth the sword in its Mouth: surely it signifieth the Spirit of God, concerning which Christ said; When he cometh, he shall reprove the world of sinnes, of righteousnesse, and of judgement.

5. Of Sinnes, because they live in hypocrisie, and are not obedi­ent to the Spirit of God, nor beleeved in him; that he might mani­fest heavenly wonders in them, but they continue under the wrath in the first Centre, and will not be regenerated, and doe open [or manifest] no other wonders, but such as are in the Wrath in meere hypocrisie.

6. And of Righteousnesse; Christ saith; Because I goe to the Father; He hath destroyed Death, and opened the heavenly Gate for the soule, and is gone againe to his Father, and hath called us to him; but the dissembling hypocrite will not come, he taketh more de­light in his pride: therefore the Spirit reproveth him, and rebuketh him to his face, and layeth all his false wayes open to the light, that he might see, and beware.

7. But he striketh downe, the Wonders of the Reproofe, to the Ground, till the Spirit reprove him of Judgement, because the Prince of this world (who held men captive) is judged; And thou Sophister runnest on wittingly (for thy own profit, transitory voluptuousnesse, and honours sake) to the Devill, and canst not see the open Gate, which the Spirit sheweth thee, therefore he reproveth thee, and sheweth it to thy face.

8. And if you will not for all that, then it is as was said; Wee have piped unto you, but you have not danced, wee have called you, but you are not come to us; I have been hungry after you, but you have not fed mee: you are not growne in my Garden of Roses, therefore you are none of my food: your heart hath not been found in my praise; [...]erefore you are not my food. And this Bridegroome passeth by, and [Page 64] then cometh the other, and gathereth, what he findeth, into his Barne; you should consider that.

[Further Information touching the holy Trinity.]

9. Now since wee speake of the Holy Trinity, as of one onely God, in one onely Essence; therefore wee say, that the Holy Spi­rit goeth forth from the Father and the Sonne. And seeing God is every where, and himselfe filleth all things in the whole Deep: the [...]efore the minde asketh: Whither doth the Spirit goe forth, seeing it is in the mouth of God, and also remaineth only in God, as a spirit in a body.

10. Heere see Apocalyps the fourth, there appeareth before the Throne of the Auncient [of Dayes] a glassie Sea, wherein standeth the seates of the twenty-foure Elders, with the Lambe, which was slaine and liveth Eternally: and the Auncient [of Dayes] sitting upon the Throne, hath the Booke with seaven seales, which the Lamb that was slaine tooke out of his hand, and brake open the seales.

11. There you see, the seaventh Spirit of the Divine Nature, which is the joy of the Majesty of God, wherein the Trinity mani­festeth it selfe, and you see the true Angelicall world: For the Sea is the Water-Spirit, which in the Originall of Nature, is the fierce sourenesse, but it getteth a skreeke [or aspect] from the light of God; where this forme departeth; and the skreek in the darknesse, turneth to be a sinking downe into Death; where yet the captiva­ted skreeke in the light, (which is now called joy) is also a sinking downe, and is turned into Meeknesse, wherein the light shine [...]h: And it is like unto a Glassie Sea.

12. But it is the Body or sub­stance. Corporeity of the Divine Nature; and herein the seaven Spirits of God, viz. the seaven burning Torches, are re­vealed: which the Angel in the Revelation biddeth to be written, but the seaven Thunders in the dark Matrix in the fierce Nature, he biddeth to be sealed and not written: for they would be opened one after another; and powre forth their wonders, which none should know, till they are past, till the seaventh seale in Ternario sancto is o­pened, and then shall the hidden Mystery of the Kingdome of God be finished, when the seaveth Angel soundeth his Trumpet.

13. And heere wee give you to understand; what Moses saith; God created the Heaven out of the midst of the Waters. Behold thou seek­ing Minde! this Glassie Sea (which is the Water-Spirit in the pre­sence of God) is the Matrix, out of which the word Fiat created the Element of Water: for the Element of water in this world, is an Out-birth out of the Matrix of the Heaven

14. For they use to say, God dwelleth in Heaven, and it is true; [Page 65] and that Heaven is the Comprehension of God, wherein God hath manifested himselfe through the Creatures, viz. the Angels and the soules of Men: for in this seaventh Forme ( viz. in the Glassie Sea) the Nature of the Father standeth revealed in great Holinesse; not hi the Fire, but the word is the Fire of this source [or property,] and the Holy Spirit, here goeth forth through the Word, in the An­gelicall world, and formeth every thing that groweth and liveth; for he is the Spirit of life, in this source [or property].

15. Behold thou seeking Minde! I shew it to you yet more deeply and cleerely, thus Nature is generated out of the Fathers first will, which is in it selfe onely a Spirit, and a Darknesse, and yet is driven so far by the will, as into seaven Formes, and out of seaven infinitly: But the cause of Nature consisteth in the first foure Formes; viz. in soure or harsh desiring, in the bitter sting: in the flash of Fire, I where the life taketh its originall; and the fourth in the skreeke of II the Matrix before the Fire; where the sinking of the heavy Death III downwards, and the going of the Fire-life upwards, is generated, IIII where the Centre then standeth in the midst, as a heart in the bo­dy; out of which the Tincture, (as the fift Forme of fire,) ariseth, V which is the Love-desire: and that desire is a penetrating noise [or sound] in the sixt Forme; and the life of the Tincture, penetrateth VI through the sinking downe of Death, where then wee understand the Meeknesse of the Tincture, which maketh the sinking down cor­poreall, which is the seaventh Forme: out of which corporeity in the VII beginning of this world, the Earth, Stones, Metalls, and the whole Centre of the Globe of the Earth, were generated; and in the six formes of Nature standeth the Globe of the Earth, with its Regi­ment, and the seaventh Forme, is the Comprehensibility, or palpabili­ty, as is in Earth and Stones, and it is the body of the six Formes, wherein they performe their work, as a spirit, in the body. And the upper Globe in the Deepe above the Earth, hath just such a Regi­ment in seaven Formes; where then the foure Elements keepe the upper Centre; and the Constellations, [keepe] the wheele of the Essences of the Will; and the Sun the Tincture of Fire, where­in every life in this [outward] world doth consist.

16. And just so also is the inward Regiment in Ternario sancto: not severed from this world, but this [world] is severed only by a Principle: for there is no corner or place in this world, where the inward Regiment is not.

17. For this world is become corporeall out of the Fathers Na­ture, out of the Wrath, out of the seaventh Forme, where the Tin­cture of the Sun maketh it lovely and pleasant againe.

18. And therefore the Devill is called a Prince of this world, for he is the Prince in the Wrath of the Fathers Nature: and the An­gelicall [Page 66] world is the Sonnes Nature, in great love, joy, pleasantnesse, and Humility: for the Word (or the Heart of God) is the Centre therein.

19. And the Flash (where Light and Darknesse sever) maketh the Principle, and severeth it into two Kingdomes: where one Cen­tre burneth in the Fire [or Anger], and the other in Love, out of which the cleere Light shineth. And you must know, that the fierce Flash, is the mark or limit of seperation: for that is the skreek to Life and to Death, where Wrath and Love part; which I will explaine to you hereafter.

20. Thus wee give you to understand concerning the Angelicall world. The Fathers property is no darknesse, but the darknesse is ge­nerated in the sterne desire; and the Fathers property is the Light, cleere, free Eternity, which hath a will to Nature, and that light will, in the Nature, is the flash of the Essences, and sharpeneth it selfe, in the sterne hard wrath, and driveth it selfe on, to the fourth forme, where the flash of the liberty in the sharpnesse, shineth like Fire: and there the flash of the liberty divideth it selfe into two Princi­ples: one forward from it, with the strong might of the Fire, the other in it selfe, in the free light Eternity, and it giveth the Or, Bright­nesse. Glance to the light Liberty.

21. And in this seperation, the flash maketh the ✚ Crosse, where it presseth so terribly through the dark Wrath. And so the fierce­nesse with its Centre, flieth upwards, for the fire driveth upwards: and the Matrix of the sourenesse, sinketh (as a thing that is kild, by the skreeke) downe into Death; and the flash upon the Crosse standeth still Essentially: for it hath discovered the Matrix, and the Matrix hath infected it, and holdeth it captive: and the fierce flash in the Matrix turneth to meeknesse: for the flash in the terrified and overcome Matrix, getteth a terrour of crack also, as when wa­ter is cast upon fire: where yet there is no water, but spirit [to be understood].

22. Thus the fiercenesse of the fire, is quenched, upon the Crosse: and the blossome of the Noble Tincture springeth up upon the Crosse, as is mentioned before; and the blossom of the life in the Tincture, (as a pleasing fire,) springeth up like a sprout: and the skreek sink­eth downe as a faintnesse and weaknesse, thougn there is no parting asunder, but the formes of the Divine Nature, are in such a manner, and that sinking downe, is as a joy, and is not the spirit in the six Formes, which are incomprehensible: for the sinking is compre­hensible by the spirit: and the Or, habitati­on. Joy hath all the formes of the Spi­rit, and is the food and satiating of the Spirit; for it hath its originall out of the soure Matrix, and so every life eateth of its own Matrix [or Mother].

[Page 67]23. And although wee have no tongue here, that can (accord­ing to our [outward] Language) bring these hidden Mysteries to the understanding: yet wee speake as a Childe of its Mother. For the Mother hath taken up our minde, and our sense sinketh downe into her boosom: where then wee see in the light, and know our Mother: and speake thus of our Mothers house, and of her food [which wee live upon].

24. And though wee cannot well speake the Language, yet wee know it in the sense very well: and the cause why wee have not that Language; is, because (according to the outward Man) wee are altogether a stranger in our Mothers house, for the outward man doth not belong to that house, and therefore it hath not the Mothers Tongue [or Language], but speaketh with the sense of the inward Man, which reacheth to the Mother

25. Therefore heere wee shall be as it were dumb, to those which are not borne of God; for (according to the outward Man) wee are in this world, and according to the inward Man, wee are in God: therefore the sense of the minde speaketh of the Kingdome of Heaven, and the outward Spirit, (which is generated from the Principle of this world) speaketh Or, from. of this world, and the inward [Spirit] (borne of God) speaketh Or, from. of the Inward World.

26. Since then wee are generated out of both worlds, therefore wee speake in two Languages: and so wee must be understood also by two Languages, one whereof will despise this [work] and the other will highly beleeve and love it; for every spirit taketh its own [the Spider poyson, the Bee honey: the corrupt Adam (in Ismaell) loveth scorning; the true Man (in Christ) with Isaack, loveth obe­dience].

27. But seeing, we are with our soule (in this world,) in a strange lodging, and yet wee certainly know, that wee must travaile, either into Heaven to God, or into Hell to the Devill: and since wee like not the Devill; wee should doe well to seeke after the Kingdome of Heaven, and to cast our minde and thoughts upon it, for thereby wee gaine the precious Crowne of Pearles, instead of the Crowne of this world which the Devill hath set upon us, through sinne, wherewith, we goe about in this world, with brave shewes, in hypocrisie, in high-mind­ednesse, and in our own authority and power: and therefore wee will let them goe, and speake of our Mothers Crowne in our Native Countrey.

28. Wee have sufficient understanding of it, if wee know our selves aright: and wee finde it in our body and soule: as also in the forme and shape of the body; but especially in the Minde: but the Spirit of this world, knoweth not it selfe, except another light shine in it, wherein the minde can see and know it selfe.

[Page 68]29. For the Spirit borne of God, (which goeth forth from God in the Divine sense [or understanding]) openeth to the minde, the understanding and knowledge, so that man, seeth himselfe in the Bands of this world; yet he seeth not his Glory, but he looketh in Ternarium Sanctum [into the Holy Ternary] into the Angelicall world, which he laboureth for, with great longing, and there is a continuall restlesnesse in him.

30. For he is attracted by two: viz. by the Spirit of God, and by the Devill, in whose bands also he is tied, according to the out­ward sinful Man: and his Centre standeth directly upon the Crosse, and he is in this world like a Balance, whereof one part goeth sud­denly up, and then suddenly downe againe: and wee are here onely in a valley of misery, anguish, and perplexity.

31. Now seeing God is so neere us, yea in our selves; therefore let us seeke him: and if we would finde him, wee must turne away from this world, and become like a little Infant, that is without un­derstanding, which onely hangeth to the brests of its Mother: and wee must be new borne in God, with our minde and thoughts, or else wee cannot see him: and Christ himselfe teacheth us the same [say­ing] that his light shineth in us.

32. Wee must wholly reject our own Reason, and not regard the dissembling flattering Art of this world, it is not availeable to helpe us, to that Light, but it is a meere leading astray and keeping of us back.

33. This wee intimate to the Reader, that he may know [what it is which] he readeth: [it is] not the writing, of a Man of under­standing, but of a Childe; as a childe [newly borne] from the Mother, is a stranger to this world, [and hath no understanding of it].

34. Therefore wee speake of our Child-like Birth in God: for our beginning is upon the Crosse: wee are created upon the Crosse as to our soule, therefore the Body also is a Crosse: and the Centre, ( viz. the Heart) is in the midst of the Crosse: and wee are with Adam, gone forth from the Image of the Crosse, into the Image of the Serpent: But the Sonne of the Virgin, hath regenerated us againe on the Crosse to a Heavenly Image.

35. Therefore wee will speake, what wee see and know in the Ground, and not be silent: for a Crosse-birth keepeth its Centre in Ternario sancto [in the Holy Ternary] understand it right, in the ho­ly number Three, but not in the Majesty, which is without Essence; but in the distinction of the Trinity, where the Deity is called Fa­ther, Sonne, and Holy Spirit, where the two Principles part, the Holy and the Wrathfull, and there it is that the flash maketh a Crosse, and upon the Crosse, the Heart of God is generated, [from Eternity [Page 69] to Eternity,] and standeth as a Heart in the body, or as God the Fa­thers word in his Centre, and so maketh another Centre in it selfe, [as the Light maketh another Centre then the Fire, and yet they are not parted asunder]. For it entereth into it selfe, into the Light of the Liberty of the Father.

36. Therefore it is the Heart of God, for it is the power of the Majesty, and affordeth the Glance or Brightnesse. Lustre, power, and glory of the Ma­jesty.

37. Out of this Word, the Father speaketh forth his Spirit, [as the fire sendeth forth the Aire through the Light], which Spirit goeth forth from the Word, into the meeknesse of the Word, and bringeth with him the Glance of the Majesty; for the meeknesse taketh its beginning with the Flash [of lightning] which is the severing mark of the two Principles: where the Wrath goeth up­wards, and the Meeknesse downwards: and are both the substance of the Corporeity.

38. For although the wrath in the flash inclineth upwards, and also Crosse-wise, or square. side wayes, yet the sinking down of death is in it also: for the flash killeth the hard strong might; as is seene how it dissipateth the darknesse, and yet the sting of the wrathfulnesse remaineth in it, where no death is perceived, but substantiality without understand­ing: as also in the sinking of the captivated meeknesse in the Light, there is no understanding neither, but substantiality, and yet it hath the Tincture, which springeth in the substantiality, and is like a growing: and the understanding remaineth meerly in the Centre on the Crosse in the Or, Trinity. Number Three.

39. Thus wee say the Holy Ghost goeth forth from the Father and the Sonne [as the Aire from the nre and the Light] but whi­ther doth he goe? Into the substantiality, with the Glance of the Majesty, wherein the Deity standeth revealed. This Gate is called by mee in all my Writings; The Holy Ter­nary. Ternarius Sanctus: for I meane the Number Three [or Trinity] in the substantiality, ( viz. in the Angelicall World,) where the Three Persons have revealed them­selves.

40. Now therefore wee say very right: that the Sonne is the Word of the Father, which the Father speaketh. But now the Deepe Minde asketh, Whither doth he speake it? [or into what doth he speake it forth]? Behold! the Word is the Heart, and soundeth in the Essences [or working powers] of the Father: and the Heart speaketh it in the mouth of the Father, and in the mouth, the Holy Spirit of the Father comprehendeth it, in his Centre, and so goeth with it forth, from the Father and the Sonne, into the substantiality, where it standeth with the Glance of the Majesty, as a Virgin of the Wisdome of God, in Ternario Sancto [in the Holy Ternary].

[Page 70]41. This, which is spoken forth, is an Image of the Holy Trinity. Num­ber Three, and a Virgin but without substance, yet a similitude of God. In this Virgin, the Holy Ghost openeth the Great Wonders of God the Father, which are in his hidden seales.

42. Alias, not that. Moreover the Holy Ghost manifesteth the opened seales of the Heart of God in the Glance of the Majesty, which stand in the light, and are called the seaven Spirits of God.

43. Thus the Image of the Wisdome of God standeth in substance among the seaven burning Spirits, which burne in the Light of God, (for they are the Divine Nature:] and it hath the seaven Starres (of the hidden seales, which stand in the Anger of the Father in his Centre) in its hand: for the Heart of God is the might of the num­ber Three, as the Apocalyps sheweth you in the first Chapter.

The highly precious Gate for Man to Consider of.

44. This Wisdome of God, is an Eternall Virgin, not a Or, Wife. Woman, but the Chastity and Purity without blemish, and is as an Image of God: Shee is a representation of the number Three, which genera­teth nothing, but in her stand the great Wonders, which the Holy Ghost discovereth, and the Word of the Father createth, through the soure Matrix, viz. the Fiat; and shee is the wonderfull Wisdome without number, in her hath the Holy Ghost discovered the Image of Angells, as also the Image of Man, which the The Word which giveth beeing. Verbum Fiat hath created.

45. Shee is the Great secret Mystery in the Counsell of God, and goeth Alias, in the second Princi­ple. into the first Principle, viz. into the Anger of the Father, and openeth the Wond [...]rs in the hidden seales or formes of Nature in the wrath, and is comprehended by nothing for shee is an Image without substance of Generating: the Holy Ghost hath, through her, discovered the Third Principle, which the word Fiat hath made cor­poreall, out of both the Matrixes, (out of both the Mothers,) of the substantiality: and he hath discovered a limit to that substance in the Centre of the Seaven Formes, where they shall goe into their Ether with the corporeall substance: and yet both the Mothers [or Matrixes] shall stand in the substantiality, (before the Virgin of the Wisdome, before the number Three [or holy Trinity]) in the Eternall Figure, to Gods glory, and The manife­station of his miraculous deeds. his works of Wonder.

46. Therefore consider O yee Philosophers, how God created this world in Six Dayes: for each Dayes work is a Creation [or Crea­ture] of a Spirit in Ternario sancto: and the Seaventh Day is the Rest of the Sabbath of God, in the Seaventh Spirit of God, wherein the Virgin of the Wisdome of God standeth; and therein is no more any working of Anxiety, but the Eternall Perfection of Rest.

[Page 71]47. For the six Spirits must shed forth their operations of what is in their seales: and are not knowne before, till they have powred forth the vertue [or power] of their Vialls in the Principle of this world, which Men and [the other] Creatures bring to substance and Work. act [or effect] as a building to [the manifestation of] Gods Works of Wonder.

48. And when this shall be accomplished, then the hidden Spi­rits of God, (under the seales) enter againe into the Ether, viz. in­to their Centre: and then the Time of the seaventh Seale beginneth, in the substantiality, in the presence of God, and the hidden Myste­ry of the Kingdome of God is accomplished, as is mentioned in the Revelation of Jesus Christ: and as wee have knowne in Ternario sancto, in the Holy Ternary].

49. This Wisdome of God (which is the Virgin of Glory and Beautious Ornament, and an Image of the number Three) is (in her figure) an Image, like Angells and Men, and shee taketh her Originall in the Centre on the Crosse, like a blossome of a branch, out of the Spirit of God.

50. For, shee is the Or, Essentia­litie. Substantiality of the Spirit, which the Spirit of God putteth on as a Garment, whereby he manifesteth himselfe, or else his forme would not be knowne: for shee is the Spirits Cor­poreity, and though shee is not a corporeall palpable substance, like us, Men, yet shee is substantiall and visible, but the Spirit is not substantiall.

51. For wee, Men, can in Eternity, see no more of the Spirit of God, but onely the Glance of the Majesty: and his glorious power wee feele in us, for it is our life, and conducteth us.

52. But wee know the Virgin in all her heavenly Similitudes or Images; whereas shee giveth a body to all fruits, shee is not the Cor­poreity of the fruit, but the Ornament and Lustre.

53. The Corporeity goeth forth out of the Substantiality, which is not the Spirit, but an impotency, in comparison of the Spirit, in which the number Three dwelleth, and that Substantiality is the E­lement of God, for there is a life therein, (but without understand­ing,) in which the Paradise of God consisteth; for the seaven Spirits of God work therein; and it is as a Or, Vegeta­tion. growing; and herein consist the Great Wonders of God, according to all Essences infinitly.

54. For every forme of the Essences bringeth forth its fruit, which by the wrestling of the Wheele, attaineth its highest Ornament and Power, and yet passeth away with being overcome, for all is herein as a wrestling, where one is now uppermost and mighty, and then is overcome againe, and another riseth up which hath other Essences: and so it is a holy sport, a joy or fruit of Angells, a fulfil­ling of the will of every life.

[Page 72]55. Here againe wee neede an Angells Tongue; for the Minde ever asketh; how and where? for when the Deepe is spoken of, which is without comprehension and number [or measure,] the minde alwayes understandeth some corporeall thing.

56. But when I speake of the Virgin of the Wisdome of God, I meane not a thing, that is [confined, or circumscribed] in a place; as also when I speake of the number Three; but I meane the whole Deepe of the Deity without end and number [or measure].

57. But every Divine Creature, (as are the Angels and soules of Men) have the Virgin of the Wisdome of God, as an Image in the Light of Life, understand, in the Substantiality of the Sp [...]rit, where­in is the number Three, dwelling in it selfe.

58. For wee comprehend (before us) the number Three in the Image, viz. in the Virgin of the Wisdome of God, understand, Externally. without our Person, wee see only the Majesty of the Deity, for the Creature comprehendeth not the number Three, in the appear­ance to the eye; but the Spirit of the soule (which standeth in the Divine Centre) seeth it, but not perfectly.

59. For the Spirit of a soule, is out of one forme of Nature, and yet can bring forth in it selfe all formes of Nature. Seeing then there is nothing Totall. whole and perfect, but onely the number Three [or the Trinity,] therefore other [things] are Various, di­stinct, and dif­ferent. severall, [or divided] as there are various Of different qualities and properties. sorts of Angells.

60. And so the Essences of the Centre in God, [as to or] with the Angelicall Spirits, stand all in the Wonder, and God is mani­fested in a Creaturely Forme, by the Angelicall world; for they are all, out of the Beeing of God.

61. Wee speake thus onely concerning the Distinction of the Great Wonders in God. The spirits of Angells are not generated out of the substantiality which is without understanding; but out of the Centre of the seaven formes (or Spirits) of the Eternall Na­ture; out of each Forme a Throne [Angel] and out of the Throne [Angel] his Angels (or Ministers:) and therefore a whole Or, Hierar­chy. Domi­nion is fallen with Lucifer.

62. And the Kingly and Princely Dominions [or Governments] of this world, have their originall here, for seeing Worldly Do­minion. it hath a princi­ple of its own, therefore it hath all formes of the heavenly Government.: and though the flattering Hypocrites, the High Spiritualty, (as they call themselves, who lift up themselves above Kings and Princes) will not beleeve it, yet it is true.

63. For the fierce Might of the Principle [of this world] driveth its Ordinance of Government. order according to the Heavenly Forme. And although the fierce Spirits (of the hidden seales) doe powre forth their Vialls of anger heere, in [the Dominions and Governments of the Principle of this [Page 73] world], and that the Devill getteth great Prey in it: what is that to the [heavenly] Ordinance [of Government]? have not wee Life and Death before us, and may choose and take which wee will; who can blame God then? Every one may goe whither he will, To whom he giveth himselfe a servant in obedience, his servant he is: and in that Kingdome he shall ever be, whether he be Prince or Servant.

64. And though one be a superiour Leader and Ruler in this [worldly] Principle; yet he hath not [therefore] Jus Divinum. Divine Autho­rity, but in that Condition he is a Steward of the Principle, and is under the seales, which under his Government bring their Wonders to light.

65. A Prince is as often a servant in obedience to the Devill; as a miserable Heardsman is, and there is no difference between them, but in the Office they beare, which he beareth To. for God, and not To. for himselfe.

66. For in the Courts of Kings and Princes, the Vialls of wrath, of the hidden Seales (or Spirits) are powred forth; from whence cometh the Thundering, Lightning, and Warres, Contention and Strife upon Earth: which the flattering Hypocrites of the great Whore in Babel (which ride, as a God, upon the Beast the might of Princes) doe continually blow up, by their sounding of their Trum­pets: which Princes should take heed of, if they will prevent, their going with the whore into the Lake of Brimstone, of the wrath of God; as may be seene in the Apocalyps.

The Gate of the Distinction between the Substantiality and the The one pure Element. Element. Also between Paradise and The Eternall Heaven. Heaven.

Every substance hath its Forme, which the Reader should under­stand to be one of these foure, and wee will shew him the Distin­ction.

67. The Heaven standeth in the Matrix of the sourenesse, which in the Meeknesse is called, the Water-Spirit; and is the outward Enclosure [or Firmament] which parteth the Principles.

68. The substantiality is in the Heaven, and is the vertue or Cor­poreity of the seaven Spirits of God, and is called the Body of God, which our hands are not able to comprehend or feele, and yet it is in substance, and comprehensible by the Spirit: for it is the body of the Spirit; also the body of our soule if wee be new-borne in God: for it is Christs body, which he giveth us in the Faith to eate, as is to be seene in his Testaments: and the [one] Element leadeth the [Page 74] Principle therein, as a moveable Life, which indeed is not the Spirit of God it selfe, but the Spirit of God hath this life and substantiali­ty in him, as a body, and he is first the Spirit of understanding and of omnipotency.

69. For Paradise is the springing up out of the Essences in the Divine Centre: which [Parad se] Or, Sprouteth. goeth through all Formes, it goeth through the [one] Element, and through the substantiality, and also through the Heaven, as a springing of a pleasant Garden, therefore Adam, even in this world, was in Paradise.

70. O Deare Children, if yee understood this, how would you tread underfoote the Contentions of the Sophisters. Much consisteth herein, which shall hereafter be shewne you, so far as wee ought: let none be wilfully blinded, nor be offended with the simplicity of this hand.

71. For if wee will enter into the Kingdome of Heaven, we must be children, and not cunning, and wise, in the understanding of this world, wee must depart from our own Reason, and enter into obedi­ence to our Eternall] first Mother, and so wee shall receive the spirit and life of our Mother, and then also wee shall know her habi­tation.

72. No wit of our own attaineth the Crowne of the mystery of God, it is indeed revealed in the Scriptures of the Saints, but the Spi­rit of this world apprehendeth it not. Herein no Doctors (though they have studied never so much) have any ability in their own wit, to attaine the Crowne of Gods secret Mysteries.

73. There is none, can in his own power, apprehend any thing of the Depths of God, and teach it to another; but they are all chil­dren, and Schollers in their A. B. C. And though wee write and speake highly thereof, yet the understanding is not our own, but the Spirit's of the Mother, which speaketh out of its children, what it will; it revealeth it selfe in Divers wayes and manners. many formes, in one otherwise then in another, for its wondrous wisdome, a Deepe without number, and you ought not to marvell, that the children of God have not one The same termes of Ex­pression. manner of speech and word, for every one speaketh out of the wisdome of the Mother, whose number is without ground and in­finite.

74. But the limit, is the Heart of God, they all runne thither, and that is the Triall [or Touchstone] whereby you shall know, whe­ther the Spirit speaketh from God, or from the Devill: for the De­vill hath also his Matrix, and his children therein, who also speake out of the spirit of their Mother.

75. Here behold the flattering Hypocrites, the proud vaine glo­rious Boasters, who account themselves Masters, and sufficient able expounders of the Scriptures of the Saints, who say, wee have studied [Page 75] in the mysteries of the Scriptures of the Saints, and we understand them sufficiently, and moreover [wee have studied and taken our degrees in the University] and can make conclusions, and deter­mine thus wee will beleeve, thus wee will have the Scripture to be un­derstood, and Decree strict Lawes, and severe punishment, against those that will not stick to their Lawes, which they execute under the shelter and protection of a worldly power.

76. Is not this lifting of himselfe in his own lust and glory, above God; as the Prophet Daniel speaketh concerning the hypo­criticall Antichrist: Take heed of those, yee Children of God; they speake from themselves, and not from the Spirit of God, they have not the Childrens filiall spirit of humilitie (in obedience and love,) towards their Mother, much lesse towards her children; They de­voure the Childrens Bread, and get the in living with deceit.

77. They are the true murtherers and Wolves, who in their con­ceived Opinions and proud Conceits, stirre up Warres and bloud-shedding, and set up all manner of wickednesse and abominations: they are the great proud Whore of Babel, who ride in the Hearts of Princes; through them is powred out the vialls of the wrath of God; and yet they call themselves the Lambs and sheepe of Christ.

78. O yee Wolves! where is your The Garment of our Mo­thers childe. childes Garment? if you have sufficiently learnt the hidden Mysteries of God, you are no children and Schollers [that goe to Schoole]: but [if you have] then live in the Wonders of the Mother, in her humility and purity in Gods works of wonder, and wee will beleeve you; Put off your proud Robe and Gowne, and receive us poore A. B. C. Schollers into the Boo­some of our Mother, and teach us The Language of our Mother. our Mother Tongue, and then wee shall live together in unity as Brethren. But what shall they say of you? The Spirit of the Mother declareth concerning you, that you are the proud Whore of Babel, riding upon the Dragon: in the Revelation of Jesus Christ, there is your looking Glasse.

The Gates of this World; [Also concerning the Language of Nature].

79. Reason alwayes asketh; out of what is the Earth and Stones, also the Elements and Or, Constella­tions. Starres, generated? wee cannot know this in the Reason and Art of this world, neither can the Bookes of the Do­ctors teach it, wee know it onely in our Deare Mother, wee see it in the Light of the Mother: but in this world wee are blinde concern­ing it, neither can wee learne it of any body.

80. The Writings of the Saints and the Children of God tell us: That God created the World by his Wisdome, and by the Spirit of his Mouth; [Page 76] and it is so, neither have wee any other knowledge, then that God hath revealed himselfe in his wisdome.

81. But this world is not his wisdome: but it is a Figure [come] out of his wisdome: it hath not the wisdome of God palpably, but the Or, Works. Wonders of the Wisdome: and this world is onely a similitude of the Deity, according to Love and Anger, in Nature and Extra Naturam. with­out Nature

82. For behold the Starry Sphere. Wheele of the Starres, and the seaven Pla­nets; and also the foure Elements; △ Fire, 🜁 Aire, 🜄 Water, and 🜃 Earth; and then you shall finde the ground, that it is all really an out-birth out of the Eternall Nature, where the Deity hath revealed it selfe comprehensibly [or palpably].

83. For the Spirit of God hath discovered the Image of God in the Virgin of his wisdome, and the Verbum Fiat hath created it; The Forme of this world was from Eternity in the Nature of God, but invisible and immateriall.

84. Note; Con­cerning the Language of Nature. Then saith Reason: What was Gods Creating? The word Schuff [which signifieth, Created] hath it in its own meaning, ac­cording to the Language of Nature: and if you would understand that Language, observe in your minde, how each word from the heart is framed in the mouth, and what the Mouth and the Tongue do with it, before the Spirit sendeth it forth.

85. If you did apprehend this, you should understand every thing in its Name, why each thing is called as it is: it would be thus understood in the Language of every Nation, every one in their own Mother-Tongue. And in this place lyeth the heavy Fall of Adam, in which wee lost what wee had in the [state of] Innocency, but in the Regeneration of Jesus Christ (according to the Inward Man) wee have attained it againe.

86. You must have the understanding of the Three Principles, for [the attaining of] the Language of Nature: for there are Three of them, that Or, Frame the Word, as in an Image. forme the Word, viz. Soule, Spirit, and Body. Behold! and observe whether it be so or no, as I tell you, concerning the Language of Nature; Try and consider of it, not onely in the word Or, Syllable. Schuff [which signifieth, Created] but in all Words and Names that are in every Language of every Nation, every one according to its own understanding [and meaning].

87. (Indeed it is not good that man should have knowne it, but since he is gone out of the Inward into the Outward, and standeth now in the Seeking, therefore he must enter againe into the Inward, where, in this hidden Mystery, he beholdeth the mystery of the Creation.)

88. When you say Schuff [which signifieth, Created] the Or, Breath. Spirit formeth it selfe in the Mouth, and shutteth the Teeth together, and [Page 77] sisseth through the Teeth, as a kindled Fire that burneth, but open­eth the Lips, and keepeth them open, and then goeth the pressure from the Heart, and the upper Teeth leane upon the under Lip, and the Tongue draweth back and leaneth upon the nether Gummes, and the spirit [or breath] thrusteth the syllable Schuff forth through the Teeth, and the word of distinction, which the syllable Schuff thrusteth forth, remaineth in its seate in the Heart, and doth not awaken the soure Mother in the strong Might, so that it kindleth no Fire. [The R is the Character of the fire-source, for every Letter is a Spirit, and is a forme of the Centre, although by the tran­sposing and turning of the word they alter, yet every Letter hath a meaning or understanding in the Centre, but it is wonderfull, and yet is apprehended in the sense when the Light is shining in the Centre].

89. Behold! Man is the similitude of God: for his soule is Or, from the Centre of the Crosse. out of the Centre upon the Crosse, where the Eternall Word is Generated, comprehended by the Spirit of God, there the Spirit hath compre­hended all the Three Principles, and brought them into a body; as wee see, that the Spirit liveth from the inward and from the out­ward, viz. from the Spirit of the Centre, as also from the Spirit of this world, viz. from the Aire.

90. Now as the Spirit of Eternity, hath formed and framed all things, so also the spirit of Man formeth them in his Word, for all ariseth from Alias, one and the same Cen­tre. his Centre: for the humane spirit is a forme, figure, and similitude of the Number-Three of the Deity; whatsoever God is in his Nature, that the spirit of Man is in it selfe: and therefore he giveth every thing its Name, according to the spirit and forme of every thing, for the inward speaketh forth the outward.

91. And as this world, was from Eternity hidden in the Nature of God, and stood in the Wisdome, and as may be said, hath a be­ginning and end from the Word of the Centre, spoken forth from the outgoing spirit of the Centre, (understand, out of the Substan­tiality of Nature, into a comprehensible substance, where this world appeareth as a Principle, having its own source and Government). And so also the Name and similitude of God, viz. this world, is in the spirit of Man, and it speaketh them forth with its word in the same manner, as they were spoken in the Nature of God, from the Spirit of God in the Wisdome, where then they were seene in the Light of God.

92. Observe it rightly, accurately, and deedly: the humane spi­rit in its Three-fold Forme hath all the Three Principles in it: viz. the Kingdome of God, the Kingdome of Hell, and the Kingdome of this world, and it speaketh forth from it selfe, from the source, forme, and frame, of every Beeing, whether it be Heavenly, Earthly, or Hel­lish, [Page 78] as it hath been spoken forth [or expressed] by the Spirit of God from Eternity, in the invisible substance of the Eternall Na­ture, as a figure or spirit of the Word of God; and was without sub­stance, till the A and O, and in the A and O, in the beginning and end: so also the spirit of Man speaketh it forth in beginning and end without substance, for the substance was once Created in the Crea­ture.

93. And observe us thus further, concerning the Language of Na­ture, when wee say: Im Anfang Schuff Gott Himmel und Erden [in the Beginning God Created Heaven and Earth] then wee name [or expresse] all that, out of which Heaven and Earth was Created, and this the Minde Enlightned by God. in the Light of God onely understandeth.

94. For as the forme of this world was seene in the Light of God, before the substance [was], so also the Minde in the Light of God seeth it in the Creation, as it is brought into Essence or Substance; for Nature in the spirit of Man, and Nature in the Spi­rit of God, according to the Three Principles, is of one [and the same] Essence or Substance, the humane spirit is a perfect Sparkle Or, of. from it.

95. But you must know; that as the Eternall Nature hath not the Glance and Might of the Majesty in its own power, so that it can comprehend the Number-Three in Ternario Sancto, (although in­deed the Number-Three dwelleth in Nature, and yet there is a dif­ference between the Seaven Formes of Nature and the Number-Three:) so there is also a distinction between the soule's spirit of Nature, and the Number-Three of God, so that the spirit of the soule, when it imagineth back into Nature, into the Centre of the Wrath, looseth the Majesty, and in the Wrath flieth out above the Majesty, and then may be called a Reprobate Devill [or cast-away].

96. The Minde may understand the Word, and the forming of the Word, thus: Observe, when the Three-fold Spirit of Man saith Schuff [which signifieth created], then the Minde may observe the forme of the Generation of the Word; first, the spirit [or breath] frameth the Word in the Mouth, and not in the Heart, and closeth the Teeth together, and fisseth through the Teeth, like a kindled fire: which denoteth the Comprehension: for the Lippes doe open; and the sissing is the fire from whence goeth the Aire: understand it thus.

97. Before Time [was], the world was in God, but without Sub­stance: Now Lucifer the Great Prince out of the Centre of Nature awakened and kindled the wrath and fire, which was not knowne in the Eternity: for he would Domineere in the Might of the Fire, above God, and therefore the source of Fire became his Habita­tion.

[Page 79]98. And wee meane here the sterne Fiat (viz. the Mother of Nature) the sourenesse and hardnesse, which was kindled in its sterne Might: and hath in the Centre of Nature attracted together the substantiality of the sterne Matrix out of the Numberlesse Es­sences, whence Earth, Stones, and Metalls, have come to be.

99. For the Centre was 🜍, ☿, 🜿 Sulphur, Mercurius, and Sal, and it, [the Centre,] was but a Spirit, but in the sterne Fiat, (in the sterne fierce attraction) it came to be such hard Stones, Metalls, and Earth, all according to the Formes of the Essences: It is all become mate­riall: that which (before the Time] in the Nature of the dark wrathfull substantiality Ein Gestieb. as dust of flow­er sifted or bol­ted as small as Atomes., was onely as a raised dust, became in the attraction wholly grosse, dry, and hard, and God would not have it so particularly before the Majesty, to speake in a Creaturely man­ner; and therefore it was suddenly in that instant together Or, concreted. Created to a proper Centre of its own.

100. And here ariseth the Distinction of the Three Principles, which before was not knowne: for they were in one onely Beeing, and were onely knowne in the Or, the Light. Wisdome, before the Majesty, with their Distinction.

101. Observe the meaning right: as the Mouth formeth the word Schuff [which signifieth Created] just so was the Creation formed: for the Lips doe open, and the upper Gummes with the Teeth touch the nether-Lip, and the spirit [or breath] sisseth through the Teeth: and it is thus; As the Lips ( viz. the outward enclosure) doe open, so hath the Matrix of the Genetrix opened it selfe, viz. in the Kind­ling: The sissing is the Fire, and out of the Fire [goeth] the Aire, as a spirit of the Matrix, which was now awakened, and was not be­fore in the Centre, but onely in the Wisdome of the Number-Three.

102. The Aire [winde or breath] is not the spirit of the Num­ber-Three, but the awakened spirit out of the Matrix, viz. out of the Centre of Nature: for the spirit of the Number-Three is a cause of Nature, and hath in it the wisdome, but this [Spirit of the Aire] is without understanding as the substantiality is.

103. And as the Fire hath its originall from the Eternall Liber­ty, wherein it attaineth the sharpnesse of the wrathfulnesse; so also the Aire-spirit, from the Holy Spirit, which giveth life and mobility to Nature; so Nature againe sendeth forth the spirit, viz. the Aire, out of its vertue, viz. out of the Dumb or senslesse. inanimate substantiality, and hath its originall in the Fire.

104. And observe further; how in the word Schuff [which sig­nifieth Created] the spirit [or breath] thrusteth the impression or pressure from the Heart, which overtaketh the kindled fire, and holdeth it captive: and so the Water-source overtaketh the fire, and holdeth it captive.

[Page 80]105. For the Water ariseth from the substantiality, and from the being overcome; and the △ Fire, 🜁 Aire, 🜄 Water, and 🜃 Earth, are all gone forth out of the Centre of Nature, and before the kindling were all in one beeing, but with the kindling were knowne in foure formes, which are called foure Elements, and yet are in one another as one, and there is no more but one; there are not foure Elements in Heaven, but one: yet all the foure formes lie hidden therein, and with the kindling they become active, and now they stand in the outward substance, comprehensible to the Creatures.

106. Observe also further; that as the nether-lip toucheth the upper Teeth, and the Spirit stayeth in the Mouth, and thrusteth the word Schuff through the Teeth, where the Tongue draweth back towards the nether-Gummes, and will not frame the word Schuff, but letteth the Spirit thrust it through the Teeth. So observe, the Spirit of God hath driven forth the foure Elements, which are the foure formes, which appeared in the substance, ex Ternario sancto, out of the Holy Ternary, into the outward, and made an inclosure therein [or a Firmament] which is called Heaven: and the Holy Spi­rit stayeth in Heaven, and leaveth the foure formes to their own Do­minion, and then they appeare as a Principle having power of their owne.

107. For the Tongue Or, Typifieth, denoteth, or betokenth. signifieth the Spirit of God, and the foure Elements [signifie] the Spirit of the Centre, together with the Cen­tre it selfe.

108. Thus wee understand heere in the Word, Three Princi­ples; whereas in the Originall there is but one: for wee understand by the kindling, the Centre of Nature, in the Centre of the Globe of the Earth, and that in the Matrix of the Genetrix, there is a very earnest sterne Dominion, out of which Earth and Stones are pro­ceeded, and therein one Principle consisteth.

109. And then secondly, wee understand, that there is a Domi­nion of Meeknesse, which overcometh the Wrath and holdeth it captive, as wee see in the source [or property] of Water, that it captivateth the Fire, and yet the property of the Fire remaineth therein, with its whole Dominion of all formes of the dry hunger, wherein consisteth the Abysse of Hell in the Anger of God. Also wee understand, that there is the Or, closure. Firmament (between these two Prin­ciples) which is called Heaven, by the shut Mouth, both in the Word and in the outward Essence, Beeing, or Thing. Substance. For the Spirit the Aire, giveth life to the outward meeke water: as it goeth forth with the pressure from the Heart through the Teeth in the Word, and so there is a Dominion and life Externally, which yet ariseth from the Internall, and yet the outward captivateth the Inward.

110. And thus the Spirits of the Darknesse lye in the Abysse, [Page 81] captivated in the [property or] source of the Anger; and have no power of their own in this world, and heere the suttlety of the Devill in the Might of the fire is cast downe to the Ground, in the sinking.

111. Open the Eyes of your Minds yee Seekers, and seeke heere the Abysse, wherein the Devills dwell in the Elements, and not afarre off, as if they were farre absent, as yee have done hitherto; Mark this.

112. And wee understand, that there is the Third Principle in the Word, and also in the power of Creating: for the Tongue inclin­eth to the nether Gummes, and letteth the two Dominions goe a­way through the Teeth, and holdeth its Dominion without any a­wakening of the Heart.

113. Thus observe the Scope, or meaning. Ground: the second Principle, ( viz. the Kingdome of God,) is in the midst in both the Principles, that is, is not awakened nor enkindled with the kindling: for it remaineth as it was from Eternity, and is not altered therein, neither increased nor diminished, in the Creation there is nothing added nor taken away from it, and The second. this Principle hath the right spirit of wisdome and of understanding; which hath severed the fierce wrathfull and the meek [Principle, asunder,] and each of them hath its life awa­kened in it.

114. And wee give you to understand, that it is neither capti­vated nor shut up by the inward or the outward: It sprouteth in both, for it is the Might of both: In the Inward it sprouteth in an­gry Or, Jealousie. Zeale, with great wonders and powers, where all formes are working, and therefore in those Creatures stick all wit and cunning, craft and suttlety, as in the Devills, who bring Or, to beeing. to passe all Won­ders in the wrathfull Matrix: as the Histories in the world, concern­ing the Children of Wrath, doe Testifie.

115. And in the Outward in Sprouteth through the Meeknesse with the power [and vertue] of Life, which goeth forth from the Heart of God, through the Spirit of God; and that sprouting [or vegetation] is called Paradise, and is a sprout in the Children of God, together with which, the soule also sprouteth: for in this sprouting, the new body of the soule groweth in the [one] Element in the sub­stantiality, before the Number-Three in Ternario sancto.

116. And heere wee give you to understand in a true Ground; as wee certainly know it, that the Paradise is in this world, and also without this world, and that God dwelleth in this world, and yet is every where, and the source [or property] onely Or, is. maketh the dif­ference.

117. For the Angelicall world is manifested in the Paradise, but it is apprehended onely in the paradisicall source [or property], [Page 82] viz. in the [one] Element, and not in the going forth, in the Do­minion of the foure Elements.

118. For the Foure Elements are in another Principle of ano­ther property [or source] also have another Light, viz. the Sunne. But in the Pure Element, the Substances or beeings. things of this world, are only as a fi­gure, which is not palpable, and there the foure distinctions are in one, and that maketh no Darknesse. And there the Liberty of God without Nature shineth in the Glance of the Majesty, but in the foure out-Births there is a Darknesse, for the Substances or beeings. Things [thereof] are grosse and palpable.

119. For the Heaven, which is a distinction between the King­dome of God, and the Kingdome of this world, is a Firmament with all formes of Corporeity, and is the vayle in our Eyes, for wee have Firmamentall Eyes, and therefore wee cannot see the Kingdome of God.

120. And that is the heavy Fall of Adam, that his Eyes and Spi­rit entered into the Outward, into the foure Elements, into the palpability, viz. into Death, and there they were blinde as to the Kingdome of God.

121. For the outward, in the foure Out-births out of the [pure] Element, ( viz. the Substance of the foure Elements,) hath a be­ginning and end, and is corruptible: and therefore all things that live in it must corrupt.

122. For the Principle of the Outward World, passeth away a­gaine: for it hath a Limit, so that it goeth into its Ether againe, and the foure Elements into One againe, and then God is manife­sted, and the vertue and power of God springeth up as a Paradise againe in the [One] Eternall. onely Element, and there the multiplicity or variety of things come into one againe, but the figure of every thing remaineth standing in the [one] onely Element.

123. For all things are come to a corporeall substance (to [the manifestation of] Gods works of wonder) that they might be seene Eternally by the Creatures, viz. Angels and Men: which be­fore the time of the world, were manifested onely in the Wisdome of God, and now shall stand in substantiality in the presence of God.

124. Yee deare children of God (in Christ Jesus) open the eyes of your Minde: raise your minde up out of this world into the Ele­ment before God [that is, into the Glassie sea, or Angelicall world:] and the Creation shall be rightly shewed to you heere, and let not the Sophisters and Jugglers befoole you, and leade you a­stray.

125. For the Paradise, which the soules of the holy children of God goe into, (when the body deceaseth,) is in the very place where [Page 83] the body deceaseth: it is also in the Earth, it is in all the foure Ele­ments; not divided but entirely every where.

126. For, in the pure Element (out of which the foure Ele­ments proceed) is the Paradise: it is a sprouting out from the sub­stantiality before God: its life and understanding, is the Holy Spi­rit of the Number-Three of God, its Light is the Glance of the Majesty of the Number-Three, the Matter onely is about the Out­ward. When the foure Elements in Man, breake, then is the soule already in the Paradise, or in the Abysse of the Centre in the Dark Matrix, all according to that wherein the soule was growne in this [life] time upon Earth.

127. If it have set its Resolution and purposes into God & Good­nesse. Imagination upon God, then it is growne in Paradise, and the stuffed dark body hath but covered it, during this [life] time.

128. But if it be growne in the sterne wrath, in falshood and in pride, to flie out above Paradise: then it flieth in high-mindednesse in the sterne Matrix aloft over Paradise out, and cannot get in­wards into the Meeknesse; and there it is in Hell with the proud Devill.

129. For after this life, there is no regeneration more; for the foure Elements and the outward Principle (wherein the Genetrix stood in the working and Creating) are gone; it hath no more to expect after this Time, but onely (when, at the end of this Time, this Principle shall goe into the Ether, that the substantiality which hath been from Eternity, shall be free again) that it shall get a body againe out of the property [and source] of its own Mother, where then all its works in its Mother, shall appeare before it.

130. For the Last Day is onely to awaken againe that which slept, and to breake the Death which is in the foure Elements: For the vayle must be done away, and all that which is generated out of the Eternall, must spring up againe and live.

131. But that which is Generated out of the Death, viz. out of the foure Elements, as the Beasts and every living thing of the foure Elements, attaine no body any more; and if the spirit of it be gene­rated onely in the foure Elements, it breaketh with the foure Ele­ments also, and the Figure onely remaineth of the Elementary Sub­stance, viz. of the foure Out-Births.

132. But that which is out of the Eternall (out of the Centre of the Eternall Life) is and remaineth for ever: even all words and works which are generated out of the Eternall, remaine in the Sub­stance of the Figure: but they cannot remaine for ever in the Spirit, and power, for a word of a Breath. Spirit doth not proceed from the Eter­nity, but hath its beginning in the outward Principle.

133. And therefore every Spirit will have joy and sorrow in its [Page 84] works and words in Eternity, all according as it is in its place and source, or property. For, when the Spirit shall consider with it selfe, its source [or condition] and why it is in the place where it is, then the source or property of its words and works ascend in it; and gi­veth it joy or sorrow, according to the condition or source and place that it is in, every one in [that which is] its own duly.

134. But you must know, that the sinnes, evill works and words of the new Regenerate in Christ, sprout out from the Death of Christ (into which, the Children of Christ are againe entered from their sinnes) and shall receive another source [or property]: and in the beholding and considering of them, the Spirit shall make a Hymne of thanks, to the praise of Gods works of wonder, as Esaias saith: Though your sinnes were as red as bloud (if you turne,) they shall be as wooll, white as snow And yet you must know, that in the life to come, they shall appeare in the Figure, but in another source [or proper­ty]. Mark this yee children of God, for much is herein contained.

135. From this Ground wee know, that Adam in his Innocency before his sleepe, (which signifieth Death, when he had imagined into the spirit of the foure Elements) was in this world in Paradise: and yet it might well be said, not in this world; he was indeed in this world upon the face of the Earth, but in a paradisicall source [or property] in the Dominion of the [one pure] Element, and not in the foure Elements.

136. But when he entred into the foure Elements, he Entred in­to Death, and his body became like a Beast; and the Earth was Cur­sed from the Lord, so that it bare no more Paradisicall Fruit: For Adam was driven out, into the outward Principle: and there he must eate Earthly Fruit, and open [or manifest] the Wonders of the Outward Principle, and so he instantly became Earthly.

137. For his Body was from the Earth, and Created out of the Earth, but it was not Earth [no more then Gold is Earth, though it groweth in the Earth, and proceedeth from the Earth] for it was Ex Matrice, ex Massâ; [from the Matrix, out of a Masse;] under­stand; out of the substantiality, out of which the Earth was origi­nally generated and created. The Pure Element is also in the Earth: as also Paradise: and it is onely the source [or property,] that ma­keth the alteration, wherein the Light of God is detained.

138. Adam would be as God in all the Three Principles; and the Serpent also perswaded Eve to it; that if shee would Eate of the fruite of the Earth, shee should know good and evill: indeed evill enough; care, misery, and sorrowes, in the Death of the foure Ele­ments.

139. And therefore seeing the foure Elements must break, thence it is, that Transitorinesse, [...]. Corruption is in Mans Body; and the soule (which is taken [Page 85] out of the Etetnall,) remaineth in the Eternall: therefore there must come a heavenly body out of the pure Element againe, out of the substantiality [which is] before God, out of the Matrix of the Earth, like the first Body which was in Adam, and must Or, Assume our humane soule. receive our humane soule into it, and Or, suffer Death. Enter into Death, and bring us out of Death on the Crosse into the Element againe, into the substantiali­ty in the presence of God, in Ternarium sanctum: [into the Holy Ternary]: For Adams soule was taken on the Crosse in the Eternall Centre, where the Heart of God ariseth from Eternity, and was brea­thed into the Created Body of Adam from the Spirit of God: and therefore the Heart of God must Or, be Incar­nate. become Man.

140. And as Adam was entered into the Earthly Crosse, into the Death of the foure Elements; so must the New Adam (Christ) suffer himselfe to be Crucified. Hanged on the Earthly Crosse, and enter into the Earthly Elementary Death; for Death sticketh not only in the Earth, but also in the Aire, and Adam desired also with his Imagina­tion, not [to enter] into the Earth, but into the Aire: he lusted after the Spirit of the Principle of this world, and it laid hold on him: And so he fell also into the Earth.

141. For the foure Elements are altogether in one another, and the Ground [or Foundation] upon which they stand, is the Fire of the fierce Anger of God, wherein the Devills dwell, as is above mentioned.

142. Note. And so the New Adam (Christ) must enter into the Abysse of the foure Elements, viz. into the Hellish Fire of the Wrath, and Or, passe. presse through the Hell of the wrath, through Death; and bring the humane soule againe into the Paradise of God.

143. And therefore the New Adam (Christ) was [Tempted or] Tryed forty dayes in the Wildernesse, whether he could stand in the Paradisicall source [or property], and so eate onely Paradisi­call Fruit, which groweth in the source [or property] from the Essences of the Spirit of God; and there he did eate, ex verbo Domi­ni [of the Word of the Lord] and not at all, of the foure Ele­ments.

144. For he did beare also the Earthly Image, and there the New Heavenly must overcome the Earthly, and the soule must en­ter againe into the new heavenly body, that the Earthly may but onely hang to it: and thus also was Adam Created in the begin­ning.

145. He was to eate of Paradise, whose property should rule over the Earthly, and though he were in the foure Elements, yet he was to live in the Pure Element, and then he might have continued so Eternally, though the Outward Principle should be broken, yet he should have remained.

[Page 86]146. For he was in Paradise, and not in the foure Elements, but when he entered into them, he entered into Death, and the Anger of God in the Abysse of Hell, did captivate the soule, which Christ brought forth from thence againe.

147. O yee Children of Men! Mark what is revealed to you, doe not account it a fiction and a Historie. It is knowne in Ternario Sancto, in the opened seale of the Seaventh Forme, in the Centre, there­fore consider what it is.

148. Hereby is signified to you the finall breaking of the outward Principle: Trim your Lamps, the Bridegroome is ready, his Trumpet soundeth, the Seaventh Angel from the Throne of Heaven sound­eth; The Mysteries of the Kingdome of God shall be Or, finished. accomplished at the time of his sounding, and then there is no time more in the foure Elements, but then the Eternall Time in the Element in the Life of God, and the Time in the Abysse, goeth on.

149. Goe out from the From the Con­fusion of Tongues. Languages in Babel: for wee all speake but one onely Language in Jerusalem. Babel burneth in the Fire [or confounded Christendome is kindled in Warres, Contention, and Strife, in Famine, and Pestilence, in the Anger of God.] Amen.

The Sixt Chapter.
The Two Gates; Of the World, and also of Paradise; most highly to be considered.

Note; more of the Language of Nature.1. WEE have shewed you before, the Ground of the Language of Nature, how Adam gave Names to Every thing, and out of what God spake to A­dam, viz. out of the Life of the Birth, as wee speake at this very Day: and if wee consider our selves therein, we finde the whole Ground in Heaven and in this world: and wee see it well enough with Earthly Bodily Eyes, that it is true: wee need no other Testimone, then the Great Booke, Heaven and Earth, the Starres and Elements, together with the Sunne, wherein wee well know the similitude of the Deity.

2. And yet a thousand times better, in our selves, if wee know and consider our selves; for the Spirit giveth every thing its Name, [Page 87] as it standeth in the Birth in it selfe, and as it formed them in the beginning, in the Creation, so it also formeth our Mouth, and as they are generated out of the Eternall Beeing, and are come to a sub­stance, so the humane Word goeth also forth out from the Centre of the Spirit, in shape, property, and forme, and it is no other, then that the Spirit maketh such a substance, as the Creation it selfe is, when it expresseth the forme of the Creation.

3. For it formeth the Word of the Name of a Thing, in the Mouth, as the Thing was in the Creation: And thereby wee know that wee are Gods Children, and Generated of God: for as God from Eternity hath had the substance of this World in his Word, which he hath alwaies spoken in his Wisdome; so wee have That substance, Essence, or thing. it in our Word also, and wee speake it forth in the Wonders of his Wis­dome.

4. For God is himselfe the Eus Enti­um, Essentia Essentiarum. Substantia Substantia­rum. Beeing of all Beeings, and wee are as Gods in him, through whom he revealeth himselfe; wee see that a Beast cannot expresse, [ viz. it cannot give any thing its name according to its property] which is because it cometh not out from the Eternity as Man doth, it bleateth and barketh, as the forme of the Out-birth of the foure Elements is, and hath no higher Spirit then the Elements are, though their flitting senses [or perceptions] are from the Or, Starres. Constellations, which yet are dumb [or in articulate] and without Or, Expres­sion. comprehension of any substance.

5. Now therefore wee will set before you the Ground of the Heavens, the Starres and Elements, fundamentally: that you may yet see what is Heavenly, and what is Earthly; what is Transitory and Mortall, and what is Eternall and Permanent. To which end onely wee have purposed to our selves to write this Booke; not to boast, of our high knowledge, which is in God, and is no worldly profit to us, but out of Love, in Christ, as a Servant, and Minister of Christ; To seeke the lost Sheepe of the House of the Israel of God.

6. For the Lord, hath both the willing and the doing in his hands; wee are able to doe nothing; also our Earthly Reason under­standeth nothing: wee are yeelded into our Mothers Boosom, and doe as the Mother sheweth us, wee know not of any body else, wee are not borne with it, from the wisdome of this world, neither doe wee understand it; but what is bestowed upon us, that wee bestow againe; and wee have no other purpose herein, neither doe wee know to what end [wee must write these high things], but meerly what the Spirit sheweth us, that wee set downe.

7. And thus wee labour in our Vineyard, into which the Or, Father. Ma­ster of the House hath put us, hoping also to eate of the pleasant sweet Grapes, which indeed wee have very often received out of the Paradise of God. Wee will so speake as for [the use of] many, and [Page 88] yet wee think wee write it but for our selves, all which, is hidden in God: for the fiery driving will have it so, as if wee did speake of and for Many; and yet I know nothing of it.

8. Therefore if it shall happen to be read, let none account it for a work of outward Reason: for it hath proceeded from the In­ward hidden Man, according to which this hand hath written, without respect of any person.

9. And therefore wee exhort the Reader, that he will enter in­to himselfe, and behold himselfe in the Inward Man, and then wee shall be very sweet and acceptible to him, this wee speake seriously and faithfully.

10. When wee consider our selves rightly, in this Or, descrip­tion. knowledge, wee see cleerly, that hitherto wee have been lockt up and led as it were blindfold, and it is even the Wise of this world, who have shut and barr'd us up in their Art and Reason, so that wee must [be ti­ed to] see with their Eyes, both in Philosophie and Divinity. Theologie.

11. And this Spirit, which hath so long led us captive, may well be called the Antichrist, I finde no other Name in the Light of Na­ture, which I can call it by, but the Antichrist in Babel.

12. Observe it well, and you shall see it riding, it shall rightly be shewed to you, you need no spectacles, or Or, Ʋniversi­ty. Academie [to see it withall]: It rideth over the whole world, in all Corners, Cities, Townes and Villages, over body and soule: and therefore the An­gel in the Revelation biddeth us, Goe out from it.

13. It is so proud, that it rideth aloft over Heaven and Earth, yea over the Deity: it is [like] a Or, Queene. King riding over the Principle of this World, and over Hell. But whither wilt thou ride thou proud Woman? when this Principle breaketh, thou art then without God with all Devills. Why doest thou not stay here among the Children?

14. O Adam! if thou hadst not mounted upon the proud Beast, thou hadst remained with the Children of God in Paradise: What doth it avayle thee that thou ridest in a strange Principle, over God? Were it not better for you to be in God? What avayleth your Astrall wit, that you ride as your own God in Pride? you ride meerly in Death, who will bring you out from thence, if you light not off from your Beast? There is none neither in Heaven nor in this world, that can bring you out from thence, but onely a lowly simple slaine Lamb, who hath not the wisdome of this world. How will you get out, when you ride upon a Dragon? The Lamb fleeth before thy Beast: it will not bring thee into its Pasture.

15. If you Light off, and pull off your Dressing, and goe in the forme of a Childe, to the Lamb, then you may catch it, it goeth willingly with you, if you play like a childe with it in simplicity; [Page 89] you must not ride upon it: But if you [offer to] ride upon it, it fleeth from you, and you finde not its Pasture, neither can you light off your Beast, it will not let you, it holdeth you fast, unlesse you heare the bleating [or voice] of the Lamb; at which the Beast trembleth, and falleth to the Ground, and then you may flee [or goe out from Babell]. If you understand not this, you are held fast by the Beast, and you ride in Babel in the Confusion.

16. My deare seeking and hungry Minde, if you would faine be released from the Beast; Consider what wee here shall shew you, wee wiil not push with hornes, and cast you with the Dragon into the Abysse, doe but light off, and encline your eare to the voyce of the Lamb, goe forth from your outward Man, into the Inward Man, and so you shall come to your true Native Country, into Para­dise.

17. The desirous Seekers have found out many difficult things, and brought them to light, and alwaies thought to finde the Pearle of the Creation of this world, and it had been much neerer found, but that the Time of the seaventh Seale or Angel was not yet come, the six Angells must first found their Trumpets, and powre forth their Vialls: therefore none should contemne The former zealous Seek­ers. another, for he knoweth not under what voyce every one hath been: onely that is Done. come to passe, which should Be done. come to passe.

Yet every one hath been free [or at Liberty] to goe out from the Seale: for the Sun of Righteousnesse hath shined, From the Ri­sing to the Setting. from the East to the West: If any have immersed himselfe in the Dark­nesse, God is not to be blamed for it.

19. The Law of God, and also the Way to Life, is written in our Hearts: It lyeth in no mans Wit or skill. supposition and knowing, nor in any Historicall Opinion, but in a Good will and Well-doing. The will lead­eth us to God, or to the Devill, it avayleth not, whether thou hast the Name of a Christian, Salvation doth not consist therein.

20. A Heathen and a Turke is as neere to God, as thou, who art under the Name of Christ: if thou Or, leadest a wicked life. bringest forth a false ungodly Will in thy Deeds, thou art as much without God, as a Heathen that hath no desire nor will to God.

21. And if a Turk seeke God with Earnestnesse, though he walke in blindnesse, yet he is of the Heape or Company. Number of those that are children without understanding, and he reacheth to God, with the children, which doe not yet know what they speake: for it lyeth not in the knowing, but in the Or, purpose, and resolution Will.

22. Wee are all blinde concerning God; but if wee put our earnest will into God & Good­nesse. God, and desire him, then wee receive him into our will: so that wee are borne in him in our Will. For by the will, this world was made, also our life and all our doing standeth in the will.

[Page 90]23. Or doe you suppose wee speake without knowledge, and a­lone? [by our selves?] No; the Booke of the Revelation of Jesus Christ sheweth us, that the innermost Chor. Court of the Temple shall be cast out and given to the Heathen, who know not the Name of Christ, but presse with earnestnesse into God, and so they come to him igno­rantly.

24. And this is that which Esaiah saith; I am found of them that sought mee not, neither did they enquire after mee. For my Name, the JEHOVA. LORD, was not revealed unto them: and thus they are children, not in Name, but in Will: But when the Driver goeth away to his own place, then wee live together as Children, with our Father A­dam, (in Christ,) out of whose Loynes, life, and spirit, wee are all propagated, and begotten to life through Christ.

25. Or doest thou boast of thy Calling, that thou art a Christian, or a Jew? Indeed let thy Conversation be accordingly, or else thou art but a Heathen in the Will and in the Deed. He that knoweth his Masters Will and doth it not, must receive many stripes.

26. Or doest thou not know what Christ said concerning the two Sonnes; when the Father said to one of them, goe and doe such a thing, and he said he would, and the other said no: and the first went away and did it not; but the other that said no, went away and did it, and so performed the will of his Father; and the tother that was under the Name of Obedience, [or who in word was obedient, or had the name to be so]; did it not.

27. And wee are all such, one and other, wee beare the name of Christ, and are called Christians, and are within his Covenant: wee have said yes, wee will doe it; but they that doe it not, are un­profitable servants, and live without the will of the Father.

28. But if the Turkes (as also the Jewes) doe the Fathers will, who say to Christ No, and know him not, who is now their Judge, to thrust them out from the will of the Father? Is not the Sonne the Heart of the Father? and then if they honour the Father, they lay hold also on his Heart: for without, or beyond his Heart, there is no God.

29. Or doest thou suppose, that I Or, encourage. confirme them in their blind­nesse, that they should goe on as they doe? No: I shew thee thy blindnesse, O thou that bearest the name of Christ: and thou judgest others, and yet doest the same thing which thou judgest in others, and so thou wilfully bringest the judgement of God upon thy selfe.

30. HE that saith, Love your enemies, doe well to them that perse­cute you, doth not teach you to judge and despise, but he teacheth you the way of Meeknesse: you should be a Light to the world, that Heathens might see by your works that you are the Children of God.

[Page 91]31. If wee consider our selves according to the true man, who is a true similitude and Image of God, then wee finde God in us, and our selves without God. And the onely remedy consisteth here­in, that wee enter againe into our selves, and enter into God, in our hidden Man. If wee incline our wills in true earnest singlenesse, to God, then wee goe with Christ out of this world, out from the Starres and Elements, and enter into God; For in the will of Rea­son, wee are children of the Starres and Elements, and the Spirit of this world ruleth over us.

32. But if we goe out from the will of this world, and enter into God; then the Spirit of God ruleth in us, and establisheth us for his children; and then also the Garland of Paradise is set upon the soule, and then it becometh a childe without understanding as to this world, for it looseth the Master [or Ruler] of this world, who for­merly ruled it and led it in Reason.

33. O Man! Consider who leadeth and driveth thee; for Eter­nally without end, is very long: Temporall honour and Goods are but drosse and dung in the sight of God: It all falleth into the Grave with thee, and cometh to nothing: but to be in the will of God, is Eternall Riches and honour: there, is no more care, but our Mother careth for us, in whose Boosom wee live as children.

34. Thy Temporall Honour is thy Pitfall, Trappe, or Ginne. Snare, and thy Misery in Di­vine hope, [and confidence] is thy Garden of Roses: Patience is a precious hearb; O how gloriously wilt thou be crowned; what is brighter then the Sunne? and yet thou shalt be farre brighter; thou wilt obtein a Garland in Ternario Sancto [viz. in the Ange­licall World, in the Eternall Essentiality, before the Holy Tri­nity.]

35. Or doest thou suppose againe, that wee speake historically? No, wee speake, the very life, in our own knowledge [or Experi­ence] not in an Opinion, from the mouth of another; but from our own Mouth: wee see with our own Eyes; which wee boast not of, for the Power is the Mothers; but wee exhort thee, to enter into the Boosom of the Mother and learne also to see with thy own Eyes: so long as you suffer your selves to be Or, lulled asleepe. rocked in a Cradle, and de­sire the Eyes of others [which are strange Eyes in respect of your own,] you are blinde. But if you rise up from the Cradle, and goe to the Mother, then you shall see the Mother and her chil­dren.

36. O how good it is to see with ones own Eyes. One that is blinde, and seeth not the light of this world, is accounted as one that is a­sleepe and dreameth: for he heareth of the Pomp of the World, but he knoweth it not: he apprehendeth it by hearsay, and many times thinketh it is better, or worse, then it is, because he seeth it [Page 92] not, and so imagineth it by that which is said; but he that seeth the light, he speaketh according to the Truth, for he apprehendeth the Thing as it is.

37. So also say I, wee are all asleepe, in the outward Man, wee lye in the Cradle, and suffer our selves to be rocked asleepe, by Rea­son; wee see with the Eyes of the dissimulation of our Hypocrites, who hang Bells and Babies about our Eares and Cradles, that wee may be lulld asleepe, or at least play with their Bables, that they may be Lords and Masters in the House.

38. O Blinde Reason! Rise up from thy Cradle: art thou not a Childe of the Mother, and an heire to the Goods, and moreover a Childe and Lord of the House: why sufferest thou thy servants thus to use thee? Christ saith; I am the Light of the World, he that follow­eth mee, shall have the Light of the Eternall Life. He doth not direct us to the flattering Hypocrites Murtherours and Contenders; but on­ly to himselfe: wee should see (with the Inward Eyes) in his Light, and so wee should see him, for he is the Light: when wee see him, then wee walke in the Light; He is the Morning Starre, and is Generated in us, and riseth in us, and shineth in our bodily Dark­nesse.

39. O how great a Triumph is there in the soule, when he ariseth, then a Man seeth with his own Eyes, and knoweth that he is in a strange Lodging. Concerning which wee will here write, what wee see and know in the Light

40. Wee are children of the Eternity: but this world is an out-birth out of the Eternall: and its palpability taketh its originall in the Anger, the Eternall Nature is its Roote, but that which is an Out-birth is corruptible, because it hath not been from Eternity: and it must all returne into the Eternall Essence, [out of which it was borne.]

41. The Starres are out of the Centre of Nature, they are the Essences of the Seaven Formes of Nature, and from each forme there goeth another [Forme], all Or, caused by the wrestling Wheele. from the wrestling Wheele of Nature, and therefore they are so various and numberlesse in our account: Though indeed there is a certaine number of them; whereby wee know that they must enter againe into the Ether.

42. For in the Eternall Centre there is no Number, [or Mea­sure] but it is the Omnipotence in the springing up without number; for that which cannot be numbered or comprehended, is not Eter­nall, it hath a beginning and end; But wee know that the spirit and soule of Man hath no beginning & end, nor can it be numbered [or measured]: which wee understand by the Constellations of the minde, from whence so many thoughts arise, which are number­lesse, for out of one Thought in a while, there may goe forth many [Page 93] more, as many as the Starres in the Firmament; wherein wee highly knows our Eternity, and doe most highly rejoyce, that wee know it.

43. Or, observe us well, heere. Understand us aright: how this world is in the Ground and foundation of it. The Eternall Centre, and the Birth of Life, and the Substantiality is every where. If you make a small Circle, as small as a little, As small as a Mite. Punctum or Atome. Graine, [or kernell of Seede], there is the whole Birth of the Eternall Nature, and also the Number-Three in Ternario san­cto, [conteined] therein: but you include not, nor comprise the Eternall Nature, much lesse the Number-Three, but you compre­hend the Out-birth of the Centre: the Eternall Nature is incompre­hensible as God also is.

44. when I take up any thing and carry it away, I doe not carry away the Eternity, much lesse God: and yet the Eternity is in that very thing, but the thing is Exgenera­tum. out-borne, and stirreth not the Eter­nity; and that which is out-borne comprehendeth not the Eterni­ty, but the Eternity comprehendeth that which is out-borne throughly without stirring, for the Eternity, as also the Deity, is in one place as well as in another, [every where]: for there is no place [in the Eternity,] but the out-birth maketh a place and roome. Therefore God saith; I am A and O, the beginning and the End.

45. This world maketh a beginning, and God in the Number-Three [not without it] is the beginning, and it also maketh an end, and that is the Eternity, and also God; For before [the time of] this world there was nothing but God from Eternity; and after this world, there will be nothing but God in Eternity: but the cause why wee comprehend not this, is because there is no comprehensibility in God. For, where there is a Comprehensibility [as there is in the Trinity] there is beginning and end. And therefore wee are shut up in darknesse, that wee might labour and manifest God; as wee have mentioned to you, concerning the Seaven Formes of Na­ture, what an Eternall labour there is therein, so that one forme ge­nerateth another, till they are all brought to Light, and so the Eter­nall is manifest in a Threefold Forme, which otherwise would not be knowne.

46. And wee declare unto you, that the Eternall Beeing, and also this world, is like Man; the Eternity generateth nothing but that which is like it selfe, for there is nothing in it, but is like it, and it is unchangeable, or else it would Or, cease to be. passe away, or it would come to be some other thing, and that cannot be.

47. And as you finde Man to be, just so is the Eternity: consi­der Man, in body and soule, in good and evill, in joy and sorrow, in light and darknesse, in power and weaknesse, in life and death: [Page 94] All is in Man, both Heaven and Earth, Starres, and Elements: and also the Number-Three of the Deity, neither can there be any thing named that is not in Man; all Creatures, (both in this world, and in the Angelicall world,) are in Man. All of us, together with the whole Essence of all Essences, are but one body, having many members, each member whereof is a Totall: and each member hath but one Peculiar, singular, individuall faculty or Office. severall work.

48. O Man! seeke thy selfe, and thou shalt finde thy selfe. Be­hold! thy whole Man [consisteth of] Three Principles, one where­of is not without the other, one of them is not beside or above the other, but they are in one another as one, and they are but one thing; but according to the Creation they are Three.

49. You will say, how can that be? Adams soule was out of the Eternall w ll, out of the Centre of Nature, upon the Crosse of the Number-Three, where light and darknesse doe part; understand, he was not a divided sparkle, as a piece of the whole, for he is no piece, but totally all, as there is a Totall in every Point or A [...]m. Punctum.

50. Now the Eternall Centre maketh the Eternall substantiali­ty, ( viz. the sinking downe and springing up, whence the stirring of the Elements doth arise, as also penetration and multiplication, whereas there is onely such a kinde of Spirit) and the substantia­lity is the body, and a weaknesse, for its a sinking downe, and the Spirit is the springing up.

51. Now the Spirit created the Substantiality into an Image, like the Crosse of the Number-Three, and breathed in the spirit of the Number-Three, viz. himselfe; and so the Image Wa [...] stood. Existed: and then instantly out of the Substantiality of the Image sprung up the blossome of the Essences, which is called Paradise: and thus stood the Image in the Angelicall World.

52. And so there is nothing lesse in the Image, then in the Centre of Nature, viz. the originall of sourenesse, wrathfulnesse, and of fire, also all the formes of Nature; whatsoever was seene from Eternity in the Wisdome, that was all in this Image, also the power to light and darknesse, and the Wisdome stood in the light of the Image, wherein stand all the Eternall Wonders, even the Image of every Crea­ture, in the sinking downe of Death, and in the source [or proper­ty] of the Paradisicall Life.

53. This wee understand to be the Matrix of the Genetrix in the darknesse; viz. that out of which Angells and Devills come to be, as is above-mentioned. This Or, property. source was wholly in the Image, for it was a whole similitude of the Eternall Beeing; as Moses writeth concerning it, that God made Man According to, for, or to be, his Image. his Image: so that it may be said, (if one did see Man standing in Paradise,) heere is the whole Eter­nity manifested in an Image, to speake in a creaturely manner of it, [Page 95] and yet it is so truly and rightly in the understanding.

54. Now as Lucifer by his flying out, in the source of the Fire, Imagined beyond the still meeke Number-Three above the Crosse in the Majesty, and so awakened to himselfe the Matrix of the Fire in himselfe, and kindled the Matrix of Nature; which kindling be­came corporeall; and was instantly together created by the Verbum Fiat: where also the second forme of the Matrix, viz. the Meeknesse of the substantiality was kindled together with it, out of which, water came to be, which was Or, created. made an Heaven, (by which the fire was captivated) out of which the Starres were Generated; so you must understand also, that Man. the Image of God thus Or, lusted. Imagined after the awakened life, viz. after the awakened spirit of the Aire, (indeed the Aire was together breathed into him) but the Mans spirit. spirit of the Centre should over-rule it, as the Holy Spirit over [ruleth] this world: for he should live in the Or, vertue. power of God, and be a Lord over the foure Elements, but in the fall they became his Lord. And now if he would live in God, he must enter into himself againe, and like­wise leave the Old Body to the foure Elements, (and must in himselfe, be borne in God.) And so he was instantly also captivated by the Aire of the Out-birth, and then the Starres, Elements, Heaven, Hell, Death, and Life, wrought together in him.

55. But seeing there is a Firmament created, between God and the Dominion of this world, by the Spirit of God; therefore man is composed of Three Parts, (viz. Three Principles; one, is the hidden Deity, which standeth in the Firmament of Heaven in it selfe as a Principle of its own; the second is the Dominion of this world, viz. the Starres and Elements; and the Third is the Abysse of the Image, and also the Abysse of this world, viz. the Wrath, or the Matrix of Nature, out of which All things are proceeded.

56. And now the Image, viz. Man, is in the Middest, viz. between the Kingdome of God, and the Kingdome of Hell: between Love and Anger: and to which of these two Spirits he yeeldeth, its [ser­vant] he is.

57. And though Man cast himselfe into the Anger, yet the Dei­ty looseth nothing; for the first Breathing in, viz. the Spirit of God it selfe, hath its principle to it selfe, and is not touched by the An­ger; just as the Number-Three, dwelleth in the middest of the Anger, and yet the Anger stirreth it not, nor knoweth it, therein is neither feeling nor seeing.

58. For the Image stirreth the source of the Anger: and the first in-breathed Spirit, springeth up in the Image, in the fiercenesse of Pride; according as it hath built up it selfe in this [life] Time; and yet the first in-breathed Forme looseth nothing. For that source [or property] is not in the Image; but it goeth back againe into [Page 96] its Principle, with the Beauteous virgin of wisdome: and the Image of Man, cometh to be the Image of the Serpent.

59. For as the Spirit is, so is the Body; and in what will the Spi­rit flieth, in such a forme and source [or property] it figureth the body also.

60. So wee know now, that all cometh out of one only fountaine, & that the palpable substance of this world hath had a beginning, and therefore it is also A Death, or a deadly thing. Mortall; for whatsoever is not from Eter­nity is mortall.

61. But that the Image of Man might subsist, (which also hath a beginn [...]ng as to the body) therefore God is become Man, and dwel­leth againe in the soule, and the soule attaineth againe the first I­mage without this world, yet those onely, who, with the Spirit of the Soule incline themselves to God: and here it may be said, Wee must be Borne a New, or be lost Eternally in Hell, and [thrust out] from God.

62. Thus wee say with [good] Ground: that the stairy Heaven, viz. the Third Principle of this world, was created also a Totall Or, Corpus. Body, having a Or, Circum­ference. Circumscription, and standeth Or, upright. just like the Centre of Nature; whatsoever thou seest in this Great Circumfe­rence, the same is also in the smallest Or, Point. Circle: and the whole Prin­ciple of this world outwardly, is onely a manifestation and discove­ry of the Eternity in God. It hath its rising, Forme or sub­sistence. station, and genera­ting, like the Eternall Nature; and as the Eternall Nature doth al­wayes generate it selfe, and hath its originall from Eternity to Eter­nity; just so is this visible Dominion of this world Generated and Created.

63. For it hath a high round Circumference like a Circle, and there stand the Or, fixed Starres. Constellations: and after that, the Great Deepe, which resembleth the Eternall Liberty of God: now the seaven Pla­nets are in the Deepe, which resemble the seaven Spirits of Nature, and the Starres [resemble the Effects or] Essences proceeding out of the Spirits of Nature: and the Sun is the middlemost of the Pla­nets, which maketh the foure quarters of the World, and it stand­eth in the Point, as in a ✚ Crosse, and resembleth the Heart of God: Its Lustre in the Deepe resembleth the Majesty of God: where God dwelleth in himselfe, and is comprehended by nothing: and there is nothing of him seene but the Majesty, where the Centre of Nature is knowne in all Heavenly Images out of the Eternall.

64. The Earth resembleth the sincking downe of the Eternall Death in the Dark Matrix: and yet there is no Death therein, but a springing forth of the fierce Essences: and thus it resembleth a forme in the Centre, and a peculiar selfe-Dominion, and is a figure [or Type] of Hell: as a hidden Dominion in the Darknesse.

[Page 97]65. And as the Earth in Comparison of the Upper Dominion, is counted as a Death; so the fierce Matrix of the Anger, is as a Death in comparison of God: and yet there is no Death in either, but an Eternall Life in a twofold source, [or property; viz. the Life in E­ternall Joy, and the Life in Eternall Torment].

66. And now we see that the Sun maketh the Great Deep, above the Earth, lovely, friendly, pleasant, and delightfull; or else there would be no other [Rule, influence, or] Dominion, in the Deepe, then is in the Earth: for if the Sun should As when a Candle goeth out. goe out, there would be an Eternall Darknesse, and the fierce soure astringency would make all hard, rough, and harsh, and there would be an Eternall Cold­nesse. And although every thing did move together like a wheele, yet there would be nothing seene but a flash of fire.

67. Thus wee give you to understand concerning the Abysse of Hell, that it is in this world: and the Sun onely is the cause of the Waters, which are the Heaven in the Deepe Moreover by the Sun, the Heart of God may be understood, out of which the Light of the Majesty shineth: for the whole Centre of the Eternity would be dark, if the light from the Heart of God did not shine therein.

68. But it is not so with the Heart of God, as with the Sun, that it should be a Globe standing in one place onely: no, it hath no Cir­cumscription [Circumference] or Place; also it hath no beginning, and yet it is like a round Globe, yet not a round Circle, but it is as it were parted [divided] or Or, Pertuse. open; for it is as a Round [round cross-wheel] Crosse-Wheele, like a whole Rain-Bow, which yet appeareth as it were parted.

69. For the whole Crosse is its parting, and yet it is whole; but the Centre of Nature ( viz. the Word of the Lord, Verbum Domini, the Word of the Father, is there the Centre of the Crosse. The Crosse every where signifieth the Number-Three: where then beneath, blew appeareth, which signifieth the substantiality, in the middle appeareth Red, which signifieth the Father in the Glance of Fire, Text under. next which appeareth Yellow, which signifieth the Light and Lu­stre of the Majesty of God the Sonne; and the Or, Purple. Dusky Browne, with the mixture of all Formes, signifieth the other Kingdome, of Dark­nesse, in the Fire, in which Lucifer did Flie out. soare aloft above God, and did not lay hold on the Majesty and Heart of God.

70. And upon such a Bow will Christ the Sonne of Man appeare at the last Jugement; for so he sitteth in the Majesty of the Num­ber-Three in Ternario sancto: understand the Angelicall world [in the Eternall Substantiality] and Paradise.

71. Thus know, that all this is not divided, nor is it thus in one place alone, but this Forme [or manner] appeareth in its Principle Every where. If thou conceivest a small minute Circle, as small as a [Page 98] Graine of Mustard-seed, yet the Heart of God is wholly and per­fectly therein: and if thou art borne in God, then there is, in thy selfe, (in the Circle of thy Life) the whole Heart of God undivided: and the Sonne of Man (Christ) sitteth thus (in the Circle of thy life, upon the Rain-Bow in Ternario Sancto) at the Right hand of God: and thus thou art his childe, whom he hath regenerated in him [in Christ]: as also Christs Member and Body, wherein he dwelleth; his Brother, his Flesh and Spirit; and a Childe of God the Father in him; God in thee, and thou in God: Power, Might, Majesty, Heaven, Paradise, Element, Starres, and Earth, all is thine. Thou art (in Christ) Or, above. over Hell and Devills.

72. But in this world, with thy Earthly Life, thou art under Hea­ven, Starres, and Elements, also under Hell and Devills, all Ruleth in thee, and over thee.

73. Therefore consider thy selfe, and goe forth [from thy selfe]: it is of high concernment, wee speake what we know, and what we must speake, for wee ought not to speake otherwise of the Eterni­ty, unlesse wee should speake as if it had a beginning, whereas there is none in the Eternity.

74. Nor doe not thinke that Mankinde hath such a beginning, as wee must say of our selves, according to the Creation: no, the I­mage hath appeared in God from Eternity in the virgin of wisdome; but not in substance [or distinction;] it was no Woman nor Man, but it was Both; as Adam was both, before Eve was, which [divi­ded distinction] signifieth the Earthly, and also the Beastiall Man; for nothing subsisteth in Eternity, unlesse it have been from Eter­nitie.

75. O yee children of God, open the eyes of your Inward Man, and see rightly; If you be new borne in God, then you put on that very Eternall Image, and the Man Christ is Or, Incarnate. become Man in that ve­ry Image, viz. in the Eternall Virgin; for no mortall virgin is pure, and he was conceived by the Holy Spirit in a pure virgin, and in re­spect of our soule which he should assume, he is also [become Man] in the mortall virgin: for Mary had all the Three Principles in her: and the Image of the Eternall virgin consisted in the Divine and Eternall substantiality; it was indeed without substance, but in the Man Christ, it came to be a substance.

76. Wee doe not say concerning the Outward virgin Mary, that shee was not the Daughter of Joachim and Anna; as the Auncients have Erred, to whom the Light of God hath not so shined, be­cause, they sought their own profit therein.

77. For Mary was begotten of the Seed of Joachim and Anna, like other Persons, but shee was the blessed among Women: in her, the E­ternall virgin in Ternario sancto, which was from Eternity, discovered [Page 99] it selfe: not that it entered into her from without, no Sir, it is cleane otherwise. Here God and Man became one againe: what Adam lost, was here revived againe; understand it right; The Word of the Lord, Verbum Domini, the Word of the Father on the Crose, came into Mary, understand into the Earthly Mary.

78. Now, where the Word is, there is [also] the virgin [or Wisdome of God] for the Word is in the Wisdome: and the one is not without the other, or else the Eternity would be divided.

79. And now when the Word in Mary, in her flesh and bloud, entered into her Matrix, then the Fiat was in the Matrix, but it did not in one moment create a compleate Earthly Man, nor a Heaven­ly neither; but it began the Incarnation [or becoming Man]: for the Divine Nature is neither augmented nor diminished, but is al­wayes compleate.

80. But know this, that the Eternall virgin that was without substance, gave in it selfe together with the becoming Man [or In­carnation], and the true soule of Christ was out of Maryes Essences, conceived in the Eternall virgin: and in the Eternall virgin, God be­came Man, and so the Eternall virgin came into substantiality, for it gat the humane soule into it. Thus the humane soule of Christ stood in the Earthly Essences, as also, in the virgin of the Eternall Wisdome in Ternario Sancto, in the Trinity of God: for the Word of the Lord was in Or, her, the Virgin. it, and God and Man became one Person.

81. In this Person [which was God and Man] were all the Three Principles open, undivided; the virgin in Ternario Sancto giveth the Heavenly Body, and Mary the Earthly [Body]: and the Word was in the Centre upon the Crosse, in the Number-Three; whereas wee say that the Word is become Flesh, and it is so.

82. Behold! the virgin of Eternity hath no Flesh, nor hath had none from Eternity, (except in Adam before the Fall, which after­wards came to be Earthly) but it tooke humane flesh upon it: un­derstand [it thus,] the Word together with the whole Deity was in the virgin: For without the Word there were no understanding in the Eternall Virgin.

83. For the Spirit of God was in the Word, and he was the un­derstanding, but the Word was as a Heavenly Figure, a figure of the Number-Three; but not in the working; as indeed the Flesh work­eth not, but the Spirit in the Flesh [worketh.]

84. And the Living Word which dwelleth in the Eternall vir­gin, attracteth to it the Flesh of Mary, understand it thus, the Word attracted the Flesh, ( viz. the Essences [or faculties] out of the Body of Mary) into the Eternall Virgin: and so in Nine Moneths, there was a compleate Man, with soule, spirit, and Flesh.

85. And thus the perished soule of Adam in the Body of Mary [Page 100] was againe set in the Eternall Humanity, for the Word dwelt in Christs flesh, and assumed the soule in him.

86. Not that the soule and the Word is one and the same Beeing or Thing. Sub­stance; No, the soule is out of the Centre of Nature, generated out of the Essences, and it belongeth to the body: for it goeth forth from the Essences of the Body, and it attracteth Corporeity to it: But the Word is out of the Centre of the Majesty, and attracteth Majesty to it.

87. The Word is without substance, and the soule is out of the substance, it is the Spirit of the substance, out of the Centre of the Father; or else it could not in Adam have gone forth from the Word; not that the Word and the soule stand one by another, like two Persons; no, the Word penetrateth through the soule: and out of the Word, the Majesty shineth, viz. the Light of Life: And the soule is free of it selfe, for it is a Creature.

88. I give you an Earthly similitude of this. Behold a bright flaming piece of Iron, which of it selfe is dark and black, and the fire so penetrateth and shineth through the Iron that it giveth Light. Now the Iron doth not cease to be; it is Iron still: and the source [or property] of the Fire retaineth its own propriety: it doth not take the Iron into it, but it penetrateth [and shineth] through the Iron; and it is Iron then as well as before, free in it selfe: and so also is the source [or property] of the Fire: in such a manner is the soule set in the Deity: the Deity penetrateth through the soule, and dwelleth in the soule, yet the soule doth not comprehend the Deity, but the Deity comprehendeth the soule, but doth not alter it [from being a soule] but onely giveth it the Divine source [or pro­perty] of the Majesty.

89. And so if the soule incline it selfe to the Divine source [or property] then it stayeth in the Majesty of God, for the source [or property] betokeneth the Word, and the Glance [betokeneth] the Majesty: and that which proceedeth from the source [or property] as heate out of the fire, that betokeneth the Holy Spirit.

90. But now if the flaming Iron, be cast, or fall into the water, then the property of the fire, the Glance and the heate which pro­ceedeth from it, is all quenched together; thus it is also with Adam: he cast himselfe out from the Majesty of God (with his will), into the Spirit of this world: and so he went from God.

91. Not that God Or, was ex­tinguished. went out in him, like the flaming of the I­ron: no, that cannot be; The Glance, Lustre, or Majesty. It shineth Eternally: God continueth in his Principle, and Adam went out from it: if Adams will had conti­nued in God, he should have continued the childe of God, and God would have continued in his will, and so the Majesty would have shined through the will.

[Page 101]92. But he went out from the will of God, into this world, and so was captivated by the World, Death, Devills, and Hell, and they dwelt in Adam.

93. Adam was in this world: dwelling in the Elements, and God breathed the Aire also into his Nostrills: but he should not have put his will into it, to eate of Earthly fruit, which maketh earthly flesh. That was his Fall, that he did Eate Earthly Fruit; and there­fore his Essences also became Earthly: and the soule became cap­tivated by the Earthly Dominion.

94. And there the Word of the Lord said to the soule, Adam, where art thou? and his body did hide it selfe; so very much asha­med was the poore soule: and Adam said I am naked; the precious heavenly virgin (which he was clothed withall) was lost, as also, the Light of the Majesty; and Adam was without the Word.

95. O how terrible is it to those that understand it, the soule trembleth at it, and it may well be afraid of this captivity, when the poore soule must be captivated by the Devill, and must swim in [the Lake of] Gods Anger. And this is the cause why God be­came Man, that he might bring us againe in Ternarium Sanctum, into the Angelicall world.

96. And as wee are all with Adam, gone out from God; for wee have all Adams soule and flesh, so God hath regenerated us all in Christ, and in Christ, the divine Kingdome standeth open, every one that will may enter in, whosoever putteth his will away from him­selfe; and putteth it into Christ, and letteth all worldly Reason goe, though it have never so faire a Lustre; shall be regenerated in Christ: and his soule attaineth the Eternall Flesh againe, in which God became Man, an incomprehensible Flesh, of Eternall substantia­litie.

97. The old Adamicall Or, Mortall Flesh. flesh of Death, cometh not to be hea­venly flesh: no, it belongeth to the Earth, to Death; but the Eter­nall Flesh is hidden in the Old Earthly Man, and it is in the Old Man, as the Fire in the Iron, or as the Gold in the [dark] Stone.

98. This is the Noble Pretious Stone, (Lapis Philosophorum) the Philosophers Stone, which the Magi [or Wisemen] doe finde, which tinctureth Nature, and Generateth a New sonne in the Old. He who findeth that, esteemeth more highly of it, then of this [Out­ward] World. For the Sonne is many thousand times Greater then the Father.

99. O thou bright Crowne of Pearle, art thou not brighter then the Sonne! there is nothing like thee; thou art so very manifest, and yet so very secret, that among many thousand in this world, thou art scarce rightly knowne of any one; and yet thou art carried [about] in [...]any that k [...]w thee not.

[Page 102]100. Christ saith; Seeke and thou shalt finde. The Noble Stone. It will be sought for, a lazy Person findeth it not, and though he carrieth it about with him, yet he knoweth it not. To whomsoever it revealeth it selfe, he hath all joy therein; for there is no end of its vertue [or Glory]: he that hath it, doth not give it away: and if he doth impart it to any, yet it is not profitable to him, that is lazy; for he diveth not into its vertue, to learne that.

101. But the seeker, findeth the Stone and its vertue and benefit together, and when he findeth it, and knoweth that he is certain of it: there is greater joy in him then the world is able to apprehend, which no pen can describe, nor no tongue expresse, in an Adami­call manner.

102. It is accounted the Meanest of all Stones in the Adamicall eyes, and is troden underfoot, for it affordeth no lustre to the fight, if a man light upon it, he casteth it away as an unprofitable thing, none enquire after it, though it be so very much sought for in this world. There is none on Earth but desireth it. All the Great ones and the Wise seeke it: Indeed they finde one, and thinke it is the right: but they misse of it: they ascribe power and vertue to it: and think they have it and will keep it: but it is not that: it needeth no vertue to be ascribed to it. All vertue lyeth hidden in it.

103. He who hath it, and knoweth it, if he seeke, he may finde all things whatsoever are in Heaven and in Earth. It is the Stone which is rejected of the Builders, and is the Chiefe corner Stone; upon whatsoever it falleth it grindeth it to powder, and kindleth a fire therein. All High Schooles or Academies. Ʋniversities seeke it, but finde it not by their seeking; sometime it is found by one that seeketh it rightly. But others [that seeke it in selfe, and for their own Gain] despise it, and cast it away, and so it remaineth hidden still.

The Seventh Chapter.

1. IT doth most of all concerne us Men, in this world, to seeke that which is lost. And therefore if wee would seeke, wee must not seek with­out our selves, wee need no flattering Hypo­crites, nor such as tickle our eares, to com­fort us, and promise us many Golden Moun­taines, if wee will but runne after them, and make much of them, and reverence them.

2. If I should sit and heare Sermon pr [...]hed all my [...] long, and [Page 103] did heare them alwayes preach of the Kingdome of Heaven and the New Birth, with their singing and Repetitions, and stay there and goe no further, I should be never the neere: If a stone be cast into the water, and then taken out againe, it is a hard stone as it was be­fore, and retaineth its Forme, Con­dition, or Nature. quality: But if it be cast into the fire, then it getteth another Forme, Con­dition, or Nature. quality in it selfe; so also thou O Man, though thou runnest to Church, and wouldst seeme to be a Minister of Christ, that is not enough; if you rest there, you are never the better.

3. Also, it is not enough, that you learne all Bookes, to rehearse them without Booke, and did yearly and daily reade all Writings, and could say the whole Bible without booke, yet you are not a haires breadth the better in the sight of God, then a keeper of swine, who all that while did nothing but feed the swine: or then a poore Priso­ner in a dark Dungeon, who all that while hath not seene the Day-light.

4. Talking avayleth nothing; nor that you know how to speake much of God, and despisest the simple, as the flattering Hypocrites upon the Antichristian Beast, doe, who forbid the Light to them that see, as hath been done to this hand. But it is as Christ saith; Ex­cept you turne, and become as one of these Children, you shall not see the Kingdome of Heaven in Eternity: you must be borne anew, if you would see the Kingdome of God: that is the right meanes.

5. There needs no Art or Eloquence about it, you need neither bookes nor cunning: a Shepheard is as fit for it as a learned Doctor, and very much fitter: for he goeth forth from his own Reason into the Barmhertz­igkeit the Mercifulnesse. Mercy of God, he hath no great, wise [or deepe] Reason, therefore he doth not goe to that for Counsell, but he goeth simply with the Poore Publican, into the Temple of Christ: whereas on the contrary, the high and learned, first set the As a paire of Spectacles. Ʋniversitie before their eyes, and study first with what Opinion he will enter into the Temple of Christ: he first sets Mens Opinions before him, and will seeke God in this or that Opinion: One in the Papists. Popes Opinion, ano­ther in Lutherans. Luthers, a third in Calvinists. Calvins, a fourth in Schwenkfel­dians. Schwenkfelds, &c. there is no end of Opinions.

6. And thus the poore soule stayeth without the Temple of Christ, standing in doubt: it knocketh and seeketh, and continual­ly doubteth that it is not in the right way.

7. O thou poore confounded soule in Babell, what doest thou doe? leave off all Opinions, by what name soever they are called, in this world, they are all no other then the contention of Reason: the New-Birth and the Noble Stone is to be found in no contenti­on, neither in any Wisdome of Reason: you must forsake all in this world (let it be as Glistering as it will) and enter into your selfe, and onely gather all your sinnes (which have captivated you) toge­ther [Page 104] on a heape, and cast them into the Mercy of God, and flie to God, and pray to him for forgivenesse, and the Illumination of his Spirit: there needs no long disputing, but earnestnesse, and then Heaven must breake asunder, and Hell tremble; it comes just so to passe; you must set aside all your sinnes, and Reason, and whatsoe­ver cometh in the way, and resolve, that you will not let him goe, except he blesse you, as Jacob wrestled with God the whole night:

8. Though thy Or, Minde. Conscience should say, no, God will have none of thee; yet doe thou say, I will have him, I will not leave him, till I am carried to my Grave: Let my will be as thy will O Lord, I will as thou wilt: and though all the Devills encompassed thee round about, and should say; Hold, it is enough at once; thou must say; no, my Thought and [...]p [...]se [...]. minde and will, shall not depart from God, they shall be Eter­nally in God: his Love is Greater then all my sinnes: although thou De­vill, and thou world, have the Mortall Body in your Prison, yet I haven my Saviour and Regenerator in my soule; He will give me a hea­venly Body, which will remaine Eternally.

9. Try this, and thou shalt finde Wonders, thou shalt soone get one in thee, who will help thee wrestle, fight and pray: And though thou canst not use many words, it is no matter, though you can say no more then the Publicane: O God, be mercifull to me, a sinner; When thy Will and all thy Reason is once placed upon God, with a Reso­lution not to leave him though body and soule should be broken a­sunder, then thou holdest God [fast] and breakest through Death, Hell, and Heaven, and goest into the Temple of JESUS CHRIST, in spite of all the Opposition of the Devill: the Anger of God can­not withhold thee, how great and powerfull soever it is in thee; and though body and soule did burne in the Anger, and stood in the middest of Hell, with all the Devils; yet thou wouldst breake forth, and come into the Temple of Christ; and there thou wouldst get the Garland of Pearle, adorned with the Noble and highly Precious Stone, That Lapis Sive, Philo­sophorum. Philoch-Angularis, The Chiefe Corner Stone.

10. But you must know; that the Kingdome of Heaven is thus sowne in thee, and is small as a Graine of Mustard-seed, yet thou hast great joy with this Angelicall Garland; but looke to it, and set it not upon the Old Adam, else it will goe with thee as it did with Adam; keepe what thou hast; necessity or want is an evill Guest.

11. At length a young Plant groweth to be a Tree, if it stand in good Ground, but many a rough and cold winde bloweth upon a young Plant, before it come to be a Tree, it is unsteady: Thou must be brought before the Tree of Temptation, and also into the Wil­dernesse of Contempt and Scorne in this world, if thou doest not hold out, thou hast nothing: if thou rootest up thy Plant, thou doest as Adam did, thou wilt more hardly set it againe, then at first, and [Page 105] yet it groweth in the Or, The Para­disicall Es­sence. valley of Roses, hidden to the Old Adam.

12. For it was a long time from Adam till the humanity of Christ, in which [time] the Tree of Pearle grew hidden under the vayle of Moses, and yet in its time it came forth as a Tree with faire fruits.

13. Therefore, if thou hast fallen, and hast lost the faire Gar­land; doe not despaire, seeke, knock, and come againe, doe as thou didst at first, and then thou wilt finde by Experience, from what Spi­rit this Pen and Hand hath written: thou wilt afterward get a Tree instead of thy Plant: and then thou wilt say, is my Plant, during my sleepe, become a Tree? Then you will begin to know the The Stone of the Wise men. Philo­sophers Stone; observe it.

The Gates of the Firmamentall Heaven, with the Starres and Elements.
Also of the Threefold Life of Man. The Noble Stone rightly brought forth into the Light, Spiritually, for the Magi, [or those that are wise.]

14. If wee will speake of the Noble Stone, and bring it forth into the Light to be knowne; wee must first shew the Darknesse and deformity of the Stone, which hindereth that it is not knowne. For since wee know that the Noble Stone lyeth hidden in this world, and may be had every where, and yet is not knowne, wee should therefore seeke to know the cause why it is so hidden.

15. Reason saith, if this [outward] world be so dangerous for Man, why hath God set him therein, or why hath he created it? And thus he judgeth also concerning the Devill: [saying] why hath not God turned the Devill into Nothing againe since his fall?

16. Yes beloved Reason, thou hast found the Stone, and with it thou buildest a house of Stone to dwell in. The Noble Stone lyeth in the Eternity: that which is eternall breaketh not, but that which hath a beginning breaketh: The Devills are Eternall, and therefore they break not; they were not in the Or, Condition. forme of a spirit from Eter­nity, but their Essences are Eternall.

17. And they have put their will into their Essences, and their will is eternall: as the Centre of Nature, [viz.] of the sterne Ma­trix is Eternall, into which their will is entred; so now they are Eternall Spirits therein [ viz. in the sterne Matrix]: also they are as a Looking-Glasse for the other Angells, and for the soules of Men.

[Page 106]18. But that God should cast away the Third Principle [that is, the Created World] for Mans sake, and put it into its Ether before the accomplishment of its Time, that cannot be; for the Wonders that were foreseene from Eternity in the Wisdome without Sub­stance, they must come to have a substance, and so in time must the formes of Nature also.

19. For God is Threefold in Persons, and would also move him­selfe Three Times, according to the property of each Person, and no more at all in Eternity.

20. First, the Centre of the Fathers Nature, moved it selfe to the Creation of Angells, and further of this World.

21. Secondly, The Sonnes Nature, moved it selfe; where the Heart of God became Man, which shall never be done more in Eter­nity: and where it is now done, [ viz. where men become united with the Heart of God, as branches on their vine] it is done by that onely (Man) who is God, through many, and in many.

22. And Thirdly, The Holy Ghost's Nature will move it selfe at the End of the World, when the World shall enter into its Ether againe, and the Dead shall rise againe: Where the Holy Ghost will be the Mover, and will set the Great Wonders (which shall have been done in this world), all in the Eternall Substantiality, to the glory and manifestation of Gods deeds of Wonder, and to the Joy of the Creatures, [ viz. Angels and Men.] He will be the Eternall Mover of the Creatures, ( viz. Angels and Men) for through him Paradise springeth up againe, which wee heere have lost. Thus you must know, that the great Wonders of this World which must have been done, and must passe away, lye in our way.

23. This world is a great Wonder: but it would not have been knowne in the Wisdome of God by the Angels: and therefore the Fathers Nature moved it selfe to the Creation of a Beeing, Essence, or Substance. Beeing, that the Great Wonders might be manifested; and then [when they shall all once be manifested and become substantiall] it will be knowne in Eternity, by Angels and Men, what power and vertue e­very thing hath had

24. Also the Image of the Number Three, [or Trinity] ( viz. the Eternall Virgin, which stood in Ternario sancto, in the Eternall Wisdome, in the Substantiality, as a Figure), Or, Could not. should not have been knowne in Eternity by the Angels, if the Heart of God had not be­come Man; there the Angels saw the Glance, Lu­stre, or bright­nesse. Glory of the Majesty in a living Image, wherein the whole Trinity was included.

25. So also the Centre of Nature should not in Eternity have been manifested to the Angels, much lesse the Rule, or Do­minion. Government of the Holy Ghost, if this World, with the Starres and Elements had not been Created; but so [by this meanes] the Angels (and wee Men also) [Page 107] know the Eternall Beeing, and all formes, Or, in. by this [created] world; and therefore God hath placed the Image of the Number Three, (viz. Man) in this world, that he should open all Wonders, and know the Eternall God.

26. But the Image doated on it, and put its Imagination into it, as Lucifer did into the wrathfull Matrix of Nature, and so it was al­so captivated: for Adam was to he a Lord over the Starres and Ele­ments, nothing should To stop or hinder. touch him, he had power over them all, he could have removed Mountaines with a word, he was Lord over △ Fire, 🜁 Aire, 🜄 Water, and ♁ Earth.

27. For there was no death in him, the light shone in him; he was in Paradise, Paradisicall fruit grew for him, he was one [single] Man, and not two, he was the Man, and also the Woman, and he should have propagated an Angelicall Kingdome out of himselfe, and that was possible. For he had no such flesh and bloud as after the Fall, whereof he was ashamed before the Majesty of God: he had flesh and bloud, that was heavenly, his Essences [or faculties] were holy: he could bring forth out of himselfe (without rending of his body) an Image like himselfe.

28. For he was a Virgin, without the feminine forme, after the Forme of the Eternall [Sophia] with a pure modest minde, and chast, without the least desire of lust: his desire was onely to have his like out of himselfe; he placed his will upon himselfe, and in him was God: so his will and God, and God in him, and he in Paradise.

29. But he saw in himselfe, two Natures con­ditions or qualities. formes of the Divine Beeing: one without himselfe belonging to this world, and the other within him belonging to the Paradisicall world, which he also had with full satisfaction to himselfe [as his Own] and therefore came the Com­mandement and said; Eate not of the mixed fruit (Good and Evill) else yee shall dye. But he Or, set his Imagination. Imagined so long till he was captivated: he still thought he would eate of both, [ viz. of the Paradisicall and of the forbidden fruit], and so live for ever; and so he continu­ed forty Dayes, as the second Adam in the Wildernesse was [so long] tempted: and Moses was [so long] upon the Mount, where Israel was tempted, to try if it were possible to live in the obedience and will of the Father: and so long he went on till he sunck downe into a sleepe.

30. For Moses saith, God suffered a deepe sleepe to fall on him; and then God saw that it was not possible for him. [to continue in per­fect obedience;] (for the Lust had captivated him) and so he suf­fered him to fall into a sleepe, (which signifieth Death) where the Woman was made out of him; and the Spirit of this world formed Adam into a Man (such a one as wee are at this day) and Eve into [Page 108] a Woman: which when they awakened they saw not: for they were yet in Paradise till they had eaten the Earthly fruit; and then the Spirit of this world took the soule captive; and its Essences became instantly Earthly, and its flesh and bloud Beastiall, at which they were ashamed, and took notice of their Beastiall forme in their Mas­culine, and Feminine Members.

31. And so they were driven out of Paradise; and the Word of the Lord, Verbum Domini, (with a Promise of a Treader upon the Serpent,) set it selfe in the Light of their Life, (which before dwelt and ruled in him [ viz. in Adam]) that remained now in its owne Principle, and the Image remained in the Outward Principle, and was captivated by the Spirit of the Starres and Elements: the Re­giment [or Rule and Dominion] of this world dwelt now in these Persons, and they became Earthly.

32. Whereupon God cursed the Earth also for Mans sake, so that no Paradisicall fruit grew any more. All was gone save onely the Grace and Mercy of God, which was still left; for they now stood (as to the Ground of the world) in the Abysse of Hell with all Devills, and they lived in weaknesse, as wee doe now at this day.

33. They begat their Children in two Kingdomes [ viz. in the Kingdome of Wrath, and in the Kingdome of Love] for the Anger of God had taken hold of them, and desired to shew its wonders in them: so also the Treader upon the Serpent had taken hold of them in the Light of Life, and desired also to shew its wonders in them.

34. So there was strife and disquietnesse, as may be discerned by their Children: the first that was borne of Woman, became a wick­ed Murderer, and strove to suppresse the Kingdome of God; and the second was a holy vertuous Man: In briefe, you see this throughout the Holy Scripture, especially by Caine and Abell, by Isaack and Is­mael, also by Esau and Jacob, who while they were yet in their Mo­thers womb, strove Or, about. for the Kingdome of God, and Or, about. for the King­dome of Hell, and therefore said God; Jacob have I loved, and Esau have I hated.

35. And from hence arose the Predestination or Election of the Children that cleave to him; the other, make but a mockery and scorne of that which is spoken concerning the Kingdome of God and the Kingdome of Heaven, and they finde not the Precious Stone of the Philosophers; for they seeke it not rightly. They are meere. Hypocrites [such as make a shew of Holinesse] like the Devill in the forme of an Angell.

36. But Abell, Isaack and Jacob, found it indeed. Jacob wrestled for it a whole Night, and Isaack carried, the fuell for the fire, [to burne] himselfe [with], and readily yeelded that the darknesse and drosse, of his Stone, should be burnt away: for he had attained [Page 109] the [Noble] Stone, in his Mothers womb. Look upon the King and Prophet David, what he did with that Stone, how dearely he loved it. For he said; Though body and soule should be broken in sunder, yet thou art the desire of my Heart, and my Or, salvation. Portion.

37. Looke upon Solomon, in his Great and wonderfull Wisdome; who knew the [Nature and] property of all Living Creatures and Plants, which he learnt in no Or, Ʋniversi­tie. Academy: he understood it onely by the Pre­cious Stone which he had in his Heart.

38. Looke upon Moses, what Miracles he did by this Stone: Looke opon the Prophet Eliah, who shut Heaven, for three yeares and six moneths: He brought forth fire in the Anger of God, so that it devoured an hundred Men.

39. Looke upon all Prophets, what Miracles they wrought with it, they knew Things to come in the vertue of this Stone: they healed the Sick, and raised the Dead.

40. And this Stone, is CHRIST the Sonne of the Living God, which discovereth it selfe in all those that seeke and finde it: what an admirable example have wee in the Apostles (who were but simple unlearned Lay-men) how they went about with this Scone, in Power and doing Miracles, and so did all their Or, followers. Suc­cessours.

41. O how eagerly have the rationall Wise men, of the Schooles of this world, persecuted it at all times, and at this very day: they have a Glistering Stone, with a pleasant Or, shell. out-side, or sound, and they thinke it is the right [Stone]: they spread themselves abroad upon it, and boast themselves of it: and would be honoured for it as Gods.

42. But their Stone, is onely a Mawerstein, a wall stone. Stone belonging to the wall of the great building of this world, in which [building] the seaven Seales accomplish their Wonders, and under which the seaven Spi­rits of the Anger of God, powre forth their Vialls of wrath and abo­minations.

43. For wee are with Adam shut up in the Anger, which holdeth us captive: and yet the Grace also is presented towards us, and that desireth to have us also, and so there is a hard strife in us. This you may see in the Writings of Moses, in that, God commanded, that all the first-borne of the Males should be Or, sacrificed. offered to him.

44. But yee see the vehement opposition of his Anger; how it hath penetrated [and prevailed], and many times taken away the first Birth; as may be seene by Cain and Abel; by Esau and Jacob, also by the Children of Jacob, and throughout the whole Scripture, that the Stone would rest, not upon the first Adam, but upon the second.

45. Wee have a great Example in the Children of Jesse; when [Page 110] the Samuel. Prophet thought the Eldest should be King, yet the Election fell upon the youngest, because he had that Stone.

46. This Election was not thus from Eternity in God: for Adam was Good and Perfect, also Pure, but he yeelded himselfe to be o­vercome. For the Anger stood in the Abysse, and was covered with the Principle of this world.

47. And know, that the Tree of Adams Tempting in Paradise, (which yet stood onely in the Abysse) grew out of the source of the Anger: and Adam was tempted, to try whether he would with his will cleave to God.

48. Nothing compelled Eve to eate of it, but her lust, which the Devill in the Anger Awakened or stirred up in her. brought into her: If shee had turned away her Eyes from the Devill and the Serpent, shee had continued in Para­dise: had shee not a Command [not to eate]? but when shee fol­lowed the Devill, and would be skilfull, shee became foolish.

49. And so if befalleth us at this Day wee are captivated by the Abysse of the Anger; and so the Devill sets before us the Or, Glory, or seeming holy Lustre. flatter­ing Hypocrisie and Bravery of this world; viz. Statelinesse, Arts, and Riches, at which wee bite, [as a fish at the baite which the angle is covered with, and so is catcht and puld out from its livelihood] and so wee also are driven out of Paradise, and loose the Noble Stone.

50. Christ hath instituted Baptisme, as a Or, Laver. Bath, to wash away the Anger, and hath put into us the Our Talent. Noble Stone, viz. the water of Eter­nall Life, for an Paten-Gelde. Earnest-Penny, so that instantly in our Child­hood wee might be able to Or, get out. escape the Wrath

51. But the Serpent presents it selfe to us [as he did to Eve] so that we Imagine after [or set our Minde upon] the Tree of Temp­tation, as wee see by experience, that as soone as young Children grow up a little, they creepe up in Pride and flattering hypocriti­call arrogancy, and set the Paradisicall Garland [ viz. the blossom of their youth] upon the head of the Serpent; and thus the Ser­pent playeth with them, and teacheth them all manner of Ʋntowardnes, waggery, and perversenesse. wanton­nesse, and leadeth them out of Paradise into this world, into bru­very and pride, which require covetousnesse and deceit to maintaine them.

52. And then the Noble Stone cometh to be contemned: if they see a Man who carrieth that Stone in him, he must be a foole with them, which is, because they have the wit and suttlety of the Ser­pent, and he that hath the Stone is simple without wit and cunning, like a childe; their Or, Part, or employment. Play in this world they act, in care, sorrow, want, contempt and misery: but it is written; They passe away, weep­ing and sorrowfull, but they carry Noble seede with them, [or their Em­ployment is sowing in Teares, but they shall reape in Joy.] Eternall [Page 111] Joy is farre better, then a momentary Lust. Pleasure of the Eye, and after that Eternall Lamentation.

53. Seeing then wee know and fundamentally understand, that wee lye thus captivated in a close Prison, therefore wee will reveale that Ground and the Prison also, to try whether any will take notice what condition they are in.

54. Wee will not relate a History, but speake what wee know in our selves, in soule and body, also what wee see in the ground or foundation of the World, from our Aliter, Eternall. own Light which wee have from Grace: wee will speake from that, and not from a Or, Opinion. suppositi­on, as doubting whether it be true or no.

55. They say, that which the Eyes see, the Heart beleeveth, it is good to see with our own Eyes: but he that seeth with the eyes of another, [or he that depends upon anothers words] is alwayes in doubt, whether the Spirit be true or false.

56. Therefore it is good to have the Noble Stone [which Abraham, Moses, the Prophets and Apostles had], that giveth assurance, and point­eth at the false [...], Magus. Magos, such as are Magi, in the History onely, which they strut about withall, in state like a whore, that would be ac­counted a Maide, and yet is big with childe.

57. And so they are big with Darknesse and wrath, and yet they alwayes cry out, Here is the [true] Church, heere is Christ, flock all hither! yes indeede, run after the whore of Babell, who is big with stately Pride, give something towards her childe-bed, that shee may fatten her whorish stomack, and satisfie her Seeming holy, Glistering. Hypocriticall stincking Pride.

58. They are like whores (who when they are said to be whores) will not endure it, but curse and rayle: and so also when the Spirit of Truth layeth them open, then they cry, O Heretick, Heretick, fire and fagot; O run away, be gone all of you, the Devill is in him; thus they miscall the Spirit of God, because they do not know The Spirit of God. it.

59. Wee doe not write this, out of a desire to contemne them, for wee know the great misery of our captivity, but wee write it, to the end that the simple, (who cleave so very fast to their words, and beleeve all that the Devill powreth forth in wrath,) might every one of them enter into themselves, and try whether it be Truth or no, and that men might not be so zealous in blindnesse with anger and envy, without knowledge whether it have any Ground of Truth.

60. Wee have too much experience of this, that many times the Holy Ghost, is called a Devill, and the Devill called a good Spirit, which happeneth out of Ignorance: for the flattering Hypocrites doe so fill the Eares of the Layety with their Eloquence in their Ser­mons, and drawing the Scriptures to their desire [and mean­ing].

[Page 112]61. O what horrible O [...], wicked­nesse. Blasphemy it is, that the Spirit of God must be thus slandered by the Image of God, though wee doe not say that the Image it selfe doth it, but the Serpent in the Image: so soone as the Winde is turned away from God, the Serpent taketh hold of it, and then ruleth it, and powreth forth Blasphemies against God, and his Children. Therefore observe this following Text.

[Heere the Author againe sheweth the Eternall Beeing.]

62. As God the Father himselfe is All; he is the Number-Three of the Deity, he is the Majesty, he is the still Eternity; he is the Nature, and in it he is the Love and the Anger: the Anger is a cause of his Strength and Might; as also a cause of Life, and of all Mobility, as the Poyson [or Gall] in Man, is: and the Love is a cause of the Heart of his Majesty; and a cause of the Number-Three; and of the Three Principles.

63. And as wee know and have mentioned before▪ that the Fire is a cause of the Light; for without fire there would be no Light, so there would be no Love without Light, the Light is Love [or pleasantnesse], for it is kinde and amiable, and wee see that the Light and the fire have two severall [properties or] sources, the fire is biting, wrathfull, devouring and consuming: and the Light is pleasant, sweet, and desirous of a Body, the Love desireth a Body; and the fire also desireth the Body for its nourishment, but devour­eth it quite, and the Light Vivifieth it. raiseth it up and desireth to fill it; it taketh nothing away from the Body, but Vivifieth it. quickeneth it up, and maketh it friendly.

64. So you must understand us, concerning the Eternall Beeing. The Eternall Beeing is so, and if it were not so, all would be as no­thing, but an Eternall Stillnesse without Beeing, and that wee finde to be so, in every thing.

65. Thus wee may consider with our selves, whence it ariseth that there is a wrathfull and a good will: For you see the Fire hath two Spirits, one is that which proceedeth from the heate, and the other that which proceedeth from the Light: Now the Heate is Nature, and the Light is the Eternall Liberty without [or beyond] Nature: for Nature comprehendeth not the Light.

66. And so you must understand as concerning the two sorts of wills in God, the one is Nature, and is not called God, and yet is Gods, for he is angry, severe, sharp as a sting, consuming, attracting all things to himselfe, and devouring them, alwayes striving to flie up above the Light, [which is the other will], and yet cannot; as the fire doth, which the higher it flyeth, the higher goeth the Light, and so they may well be called two Principles.

[Page 113]67. For the Light desireth substantiality, and preserveth the sub­stantiality, and doth not consume it: but the fire desireth to de­voure all things, and turne them to nothing, and when it hath tur­ned all to nothing, it becometh a darknesse.

68. And therefore hath God moved himselfe in the Light of Meeknesse, and attracted the Meeknesse, so that the Light hath a substantiality, and that is Water, or in Ternario sancto, the Water Spi­rit, which holdeth the fire captive, so that the fire is a darknesse, and is not knowne except it be kindled, and it standeth in it selfe in the hunger, in the Eternall Darknesse, and so is a continuall Desire.

69. Out of such an Originall come the Devills, for it is the fierce wrath of God, and whatsoever is false and evill, hath its originall thus out of this Or, womb. Matrix, as also all the Creatures of this world, let it be Heaven, the Starres, the Earth, or what it will; they have all a twofold source, viz. the fire and the water: in those two consist all bodyes, Heavenly and Earthly, the heavenly consist in the Matrix of the Water, and they have the fire hidden in them.

70. For the watery Matrix (which is onely a Spirit of a soft pro­perty) holdeth the fire captive, and so the Majesty shineth in the Meeknesse Through and through. transparently.

71. And the Earthly [Bodyes] consist in the palpable substance; for the water becometh materiall in the kindling▪ which matter, is drawn together by the wrath in the Fiat; part to stones, and part to Earth, all according as Nature is in its seaven formes: and the water hath quenched the Fire, so that the wrath is in the Darknesse, like a hid­den Fire.

72. And where the Matrix continued, and was not so quenched by the comprehensible water, there it is created into Starres; for a Starre is onely Fire and Water [ concrete together]: but seeing the fire [in them] burneth not, and that the water [in them] doth not quench the fire; thereby wee under [...]tand, that that water is not materiall, but is as an Oyle, in which the light burneth, which is not [such] water, as putteth out the Light but preserveth a continu­all burning Light without any great source [or fierce consuming property.]

73. Thus the Starres are a Quintessence. Quinta Essentia, a fift forme Quintessence. distinct] from the Elements, as the fat in a Creature is a cause that the foun­taine of life burneth: so the Quinta Essentia is a cause that the Starres burne: yet the Starres have them also all the Causes of every thing that is in this world; all that live and move, is stirred up from their properties, and brought to life.

74. For they are not onely fire and water, (though the fire and the water be the chiefe in them) but also they have in them hard­nesse, [Page 114] softnesse, darknesse, bitternesse, sourenesse, sweetnesse, and all the Vertues. powers of Nature; they have whatsoever the Earth hath contained in it. For every Starre hath a severall property; all accord­ing to the Effects, operations, predominancy. Essences of the Eternall Centre of Nature.

75. All is comprehended in the Creation, and come to a beeing, so far as their properties at the same time stood open in the wheele of Nature, when the Eternity moved it selfe to the Creation.

76. And the Aire, is the Spirit which is mixed with all sorts of Formes, and as the heate goeth forth from the Fire, so also the Aire goeth forth with all powers continually from the fire, and therefore it is unconstant, suddenly the Aire awakeneth one forme in the Centre of Nature, suddenly another; and so there is conti­nually a wrestling and overcoming, suddenly a beeing above, and then a beeing under againe.

77. The whole Deepe between the Earth and the Starres, is like the Minde of a Man, where the Eyes suddenly behold a thing, and conceive or frame a will [or desire] therein, and bring it To passe, or to be. to sub­stance, some things they behold onely with cursory thoughts, and some things in a perfect Resolution or purpose. beeing, so that the mouth and hands goe about it [to bring it to passe]: thus the Deepe also is like the Minde, suddenly it is intent upon one Starre, suddenly upon another, and the Sun is the King and the Heart of the Deepe; which shineth and worketh in the Deepe; and the other six Planets make the senses and understanding in the Deepe; so that alltogether is as a living Spirit.

78. Which you may understand by a Beast, which formeth its Spirit herein, also in the Fowles, and also in us Men, according to the Adamicall Man: but this Government [or Dominion] and spi­rit hath not divine wit and understanding: for it hath beginning and end: and that which hath beginning and end is not spirituall (or Di­vine) but it is Naturall and Transitory; as you may see by the Winde, how suddenly it is raised in one place, and suddenly layed againe, and then suddenly raised in another Place, and so forth.

79. So also the Constellation is a cause of all sorts [of outward worldly] Or, wit. Wisdome, Arts and Policy, also a cause of the Ordering of every Government [or Dominion] of this world amongst Men af­ter the Fall, also among the Beasts and Fowles, also it is the cause and bringer forth of all hearbs, plants, and mettalls, also of Trees, that they grow.

80. For that which the Constellation conteineth in it, lyeth all in the Earth, and the Constellation kindleth the Earth: and it is all one Spirit and one Dominion, which I call the Third Principle. For it is the Third Life in God, the awakened Life, and not an Eternall Life; for in this Third Life, shall onely the Great Wonders (which lye in [Page 115] the Centre of the Eternall Nature) be brought into a visible sub­stance, whose figures remaine for ever, but not in the Essences, they all returne againe into the Ether; as it was before the Creation, so it will be againe at the End.

81. But all of this world, remaineth standing in the Eternall Na­ture, with its colours and figures, like a Or, Land-skiffe. Picture, else the Creatures, as Angells and Men, which are Eternall, should have no Joy. Thus they shall Or, Be omni­potent. enjoy all, and yet there will be a springing, blossoming, and growing, but without feeling of any fiercenesse, or of the Fire: for the Essences are no more a substance, and therefore it affordeth no fire, the fire is an Eternall darknesse and gnawing in it selfe, and that is called the Eternall Death, concerning which, the Scrip­ture witnesseth throughout. Doe not account this a fiction: for it is true, wee speake faithfully what wee know [and understand] in the boosom of our Mother. [ viz. in the Mercy and Eternall Wis­dome of God].

The Eighth Chapter.

1. NOw as there is a Life, and Spirituall Government in he Deepe of the World in all places, so that all Creatures are included as it were in one Body, which affordeth them life, nourishment, wit, wis­dome and Art, in all kindes of them, in Men, Beasts, fowles, Fishes, Wormes, Trees, and Hearbs, every one according to the kinde of their Essences; so there is also a life in the Eternity within this world, which the Spi­rit of this world comprehendeth not, which hath all the properties of this world in it, but in no such kindled Essences.

2. For it hath no Fire, though indeed it hath a mighty Fire, but it burneth in anotte source [or property] viz. in the desiring; It is soft, delicate or pleasant, without paine; also it consumeth nothing; but its Spirit is Love and joy: its fire maketh Majesty and bright­nesse; and that hath alwayes been from Eternity; it hath no ground, it hath its springing up and blossoming, but not out of such Earth as wee walke upon, and yet it is Earth, which in my whole Booke I call Substantiality, for it is the Eternall Body, without any defect: there is no want in it, nor sorrow, nor misery; no such thing is knowne there at all; there is no Death, Devill, nor Anger knowne in it, but such things stand altogether in the Darknesse [or in Eter­nall oblivion] hidden in the first Principle.

[Page 116]3. And this Angelicall World [or Eternall Substantiality] wee call Ternarius Sanctus; and that very rightly, though the Latine Tongue understandeth onely the The Trinity. Number Three thereby; yet the Language of Nature comprehendeth it together as one onely Body.

4. For as this Principle of this [outward] World, is together as one Body; so, God, the Kingdome of Heaven, Angells, Men, Para­dise, with all Heavenly and Divine Beeings. things and Properties, are all but one Body, and together are called God, Majesty, and Eternity.

5. For the Majesty is the Light of that Body, and the Holy Ghost is its Aire and Spirit of Life; but the Creatures [ viz. Angels and Men] have the [...]r own Spirit of life from themselves.

6. For Every Angell and Man is like the Totall God, he hath in him the Number-Three, and the Holy Ghost proceedeth forth in him also; of which you have a similitude in a A Red Hott Iron. flaming piece of Iron; The Iron resembleth the Creature, the fire resembleth the Deity, the heate of the Iron resembleth the Creatures own Spirit, the Aire which goeth forth from the Heate, which hath no source [or painfull quality] resembleth the Holy Ghost.

7. In this manner, wee give you in simplicitie sufficiently to un­derstand these high things. If any will now be blinde, God helpe them: and wee can thus with good ground set you downe, what Man was before the Fall, and what he came to be in the Fall: what he is in the New Birth againe, and what he shall be after this Life. For wee know what he is in Death, and what he is in Life, wee know also what he is in Hell; and that not from our own wisdome, (as if that were greater then any Man's Living) but [wee understand it] in the boosom of the Mother, in the Mothers Spirit.

8. I am dead and as nothing [as to my own selfe,] when I speake and write thus, also I write not from my selfe, but from the Mother, out of her knowing and seeing: and yet I live in anguish, cares and labour, in feare and trembling, and in affliction like all other Men, for I am also clothed with Adams skin, and yet live also in the Hope of Israell.

9. Know therefore upon this description, that our Father Adam in Paradise was in the Divine Body, and is gone out from it into the Body of this World, into the Dominion of the Starres and Ele­ments, which have now captivated the [Adamicall] Body, and Spirit, Till it reach to the poore soule. so far as to the poore soule, which is in the roote of this world between Heaven and Hell: and Hell and the Anger have bound it fast to the Darknesse and to the source [or property] of the An­ger, with a strong Chaine, which is called Centrum Naturae, [the Cen­tre of Nature].

10. And God is come to helpe it againe, and is become Man, and hath received the humane soule againe into his heavenly Body, [Page 117] and hath bound it fast to him ( To Christ. in Christ) againe. Thus the soule standeth in the middest [being] beneath in the Hellish Fire, and above in God in Heaven: and so whithersoever it casteth its will, and into what it yeeldeth it selfe, there it is, and is a servant to that; there is no recalling out of Hell.

11. Thou Great Whore of Babell, if thou hast Jus Divinum. Divine power, help us and thy selfe: behold thy selfe heere with thy Dreames; if thou canst, then breake this chaine, viz. the Centre of Nature in sunder: But wee are told, wee must be borne a new: the Divine Fire, must be kindled in you, like a flaming Iron; for as the work­man will not touch it with his bare hand, no more can the Devill touch the soule; for it burneth him, he is in Darknesse, and if he should come to the Light, his evill envious tricks would be discer­ned, which he is ashamed at, and Or, shrinketh. slideth back into the Darknesse, as Adam and Eve crept behinde the Trees, he doth not relish this bit [of the New Birth], he doth not love to smell such [Divine] Fire: for it is Poyson to him: if he knew but of one such spark of fire in his Habitation, he would not endure it there, but would run away from it; as indeed he must flie away from Man when the Divine Fire with the New Birth cometh into him.

12. O how cowardly and faint is he when the soule beginneth to storme his Fort! how many hundred thousand tricks doth he study up, to keepe the soule off from storming! O how he fawneth, and streweth sugar before the soule, and ascribeth great holinesse to it, as if it had Divine Power, that it is no sinner any more, that he might by any meanes bring it to the top of the Pinnacle of the Temple, that it might elevate it selfe: O how busie is he, what good companions doth he bring to it, till the good companions [or hypocrites] begin to play with their own holinesse and ability, as the Antichristian Church hath done for a long while.

13. All that while, [that the soule goeth on in its own secu­rity,] the Devill is at quiet, none storme his Hell: and he gets good fat venison, which he sendeth to Saint Peter with good Passes, Licences, or Warrants. Passports [or absolutions] and if Peter be in the Abysse, he will reade them well enough, but if he be not there, then the Great Prince Lucifer will reade them, they will please him very well.

14. O Deare Children, see but in what misery wee lye captiva­ted, in what lodging wee are; for wee are captivated by the Spirit of this [outward] world, it is our life, it nourisheth and bring­eth us up, it ruleth in our Marrow and Bones, in our Flesh and Bloud; it hath made our flesh Earthly, so that wee lye captivated in Death.

15. Wee swimme in water up to our very lipps, (as the Prophet and King, David, saith; The water reacheth up to my soule; Great Bulls [Page 118] have compassed mee round about; I dwell amongst Serpents and Dragons:) O thou lamentable, miserable and toylesom life, how dead are thou, thou swimmest in the water in a handfull of Bloud, and yet art so proud and lofty.

16. What is thy Beauty, thy state, honour, and riches, doe but consider thy selfe, seeke and finde thy selfe, goe forth from this dangerous life of Adders and Serpents, into the Eternall: you have it fully in your power.

17. Whosoever teacheth otherwise, teacheth from the Devill, who will not allow that it lyeth in Mans Or, possibility. power to turne to be a childe of God, though the Scripture saith; That God hath given Man power (in Christ) to become the Children of God: and, God willeth that all men should be saved: also; Thou art not a God that willest evill, or doth delight in wickednesse. And in Ezekiel it is written; As I live I desire not the Death of a sinner, but that he turne and live.

18. For God hath no other will, but to save that which is lost: therefore must none despaire▪ for if the Spirit of the soule lift up it selfe earnestly, it is stronger then God, and overcometh God, (for the Anger belongeth unto God, and is Gods Greatest Might, which it overcometh): it is stronger then the Abysse of Hell: it can re­move Mounta [...]nes without A Storme. any stirre, onely with its will. For by the will, God created Heaven and Earth; and such a Mighty Will is hidden also in the soule.

19. But now it swimmeth in misery, and much weaknesse, in the sinking downe of Death: it is tyed, and drawne up and downe as a poore captive Creature from one filthy puddle into another, and the Devill rouleth it presently in this mire, and presently in that mire againe, and so it is like a filthy Ragge, all mire and dirt: all Starres dart their Poyson Or, in. into the Body, and defile the poore soule: it must endure to be defiled by the Beasts, for the body feedeth up­on the flesh of Beasts, wherewith the poore soule is As with a Body of flesh. cladde. Doest thou know why God did forbid the Jewes to eate of some sort of Flesh? Aliter, and commanded them to burne their fat; and consider the smell of it. Kindle their fatt, and consider their property, and thou shalt discerne it.

20. The poore soule is a kindled fire, and so when such a pro­perty cometh into the soule, doest thou suppose that God will dwell therein? and therefore Christ taught us, saying; Be sober and temperate, in eating and drinking; watch and pray; for your adversary the Devill goeth about like a roaring Lyon, and seeketh whom he may de­voure.

21. Thus you see how wee stand in a Threefold Life: the soule standeth upon the Abysse between two Principles, & is tyed to them both; and the body meerly in the spirit of this world; and there­fore that seeketh onely after eating and drinking, power and ho­nour, [Page 119] for it belongeth to the Earth, and careth little for the poore soule, which cometh out of the Eternity, [and belongeth to the Eternity].

22. Therefore wee ought to tame the Body, and not give way to it, but to dampe [or kill] its desire, and not Fill it, or pamper it. satisfie it when it pleaseth, but for necessity onely; that it may not grow wanton, and invite the Devill to lodge in it.

23. The poore soule must watch and pray, and Resigne its will to God in well-doing. continually put its will into Gods will, it must not give way to the body in any thing, except it have yeelded it selfe to God first: the soule must not please it selfe at all in its own power; but cast it selfe meerly upon God, as being it selfe weake and able to doe nothing, (though it be strong) and so continually goe out from it selfe, from its naturall will, and so fall into the will of God, and then the Devill cannot meddle with it.

24. Indeed it is irksom and troublesom to the Body to be broken of its will; but thats no matter, Eternity is very long: the body hath but a short time of continuance, and then it returneth to its Mo­ther [the Earth]: and you know not in what moment Death will come, when the body must be gone into its Mother; and then it lets the poore soule goe whither it can: it is a very Slippery, untrusty. unconstant Neighbour to the soule.

A True Open Gate.
[Shewing] How a Man may seeke and finde himselfe. [From whence he hath his beginning: and what he shall be in the End].

25. Behold O Man! and Consider thy selfe, what thou art from thy beginning, and what thou shalt be againe in the End: and then thou wilt certainly finde, what home thou art in, in what lodging thou lyest captive, and thou wilt finde, that thou art both a Man, and also a Beast, thou wilt well see the heavy Fall, if there be but a spark of Gods light in thee.

26. For no Beast is able to apprehend it, because a Beast hath its Originall onely from the Life of this world; and therefore wee know, that here is another manner of Life in us, in that wee know the Ground of this world.

27. For if wee were only from the Clay and Earth of this world, wee should be but Clay and Earth like a Beast which hath no under­standing, wee should not be able to know the ground of this world. For a Pot knoweth not the Potter; nor doth a piece of work know [Page 120] its workmaster: and so a Beast knoweth not its Master, it hath no desire after him, for it knoweth nothing of him.

28. The desire of a Beast is onely to fill its Belly, to nourish and multiply it selfe; (as the Centre of Nature in it selfe is [such a de­sire]) and hath no understanding of any higher thing: for it hath its own spirit whereby it liveth and groweth, and then againe con­sumeth it selfe, and doth it as well at one time as at another: for such a thing is the Band of Eternity which is called Nature.

29. But we that are Men have a higher apprehension and know­ledge, for wee can see into the heart of every thing, and see what man­ner of thing it is, and what property it hath. So also wee have quite another longing and desire, after another thing and life, which is not Or, animale. beastiall, nor Transitory, nor desireth any Elementary Earthly food.

30. Thereby wee know, that every life desireth its own Mother, whence it hath its Originall, and wherein it subsisteth; as also wee must understand, that every life desireth the best [thing] that is in its Centre; viz. the Heart or Oyle wherein the fire burneth, and wherein the life is opened that it is Living.

31. For every living life is a fire: and yet the proper source of the Fire is not the right life, but the Tincture which proceedeth from the Fire, is a pleasant Joy, and it is the Liberty Nature, [which is the right life]. For Nature standeth in great Anguish, and reacheth with a strong desire after the Liberty till it attaine it: and so Nature is a sharpnesse in the Liberty, and desireth continual­ly to swallow it up into it selfe, that it might come totally to be the Liberty, and cannot; but the more eager it is, and raised up, after the Liberty, the greater is the Tincture of the Liberty.

32. Thus Nature continueth to be a Fire, and the Liberty con­tinueth to be a Light; what the Tincture buildeth up, the fire de­voureth for the Tincture maketh Substantiality, its Centre is meek, and is a sinking downe, [of humility], as the fire is a rising up, [of Pride].

33. But as the Light ( viz. the Tincture) maketh substantiality in its sinking downe, so that there is in the Light a substance like water, and yet is no water, but such a spirit and property: so the fire swalloweth up the same Substantiality into it selfe, and therewith quencheth its wrath, and ascendeth in the Substantiality, and burn­eth like Oyle set on fire. kindled Oyle; and this is the right Naturall life of all Crea­tures, and is called the Tincture.

34. But this life is Transitory, Corruptible. fragile, and consisteth onely in foure formes; viz. in Fire, Aire, Water, and in Substantiality [or Earth] which is its Body. And wee shew you this one thing more in this Tincture-Life; (as you see naturally,) that out of every fire there goeth [Page 121] forth a source [or vertue] viz. Aire, which is after this man­ner; when the fire strongly attracteth and swalloweth the Substan­tiality into it selfe, then the Substantiality flieth strongly againe out of the source of the Fire.

35. For it is so subtile, that the Fire cannot hold it, and so is an attracting and Or, flying a­way. recolling againe. For the Fire willeth eagerly to have that againe which is flying forth, and so there is a perpetuall strife.

36. Thus you see it very plainly and openly, that the life of the fire letteth goe the Aire: for it will not stay in the source [or pro­perty] of the fire: for it flieth eagerly, and the source [or Or, vertue. pro­perty] of the fire continually attracteth the same back againe into it: And so the Fire is blowne up, or else it would be smothered, and become dark: and for that cause it reacheth thus after the Substan­tiality, viz. after the Aire.

37. For no Vertue or Life. source desireth the shutting up in Death; and that is also called Death, when the Life is shut up, besides that, there is no Death.

38. For in the Eternity there was never any death at all, nor shall be ever; But that which is called the Eternall Death, is a shut­ting up of the Tincture, where the Tincture goeth away like a Or, figure. sha­dow, and so the Centre ( viz. the source [or fountaine] of the Fire) remaineth in the Darknesse, and floweth in meere wrath in it selfe: and would very faine reach the Tincture againe, and yet it hath no power to doe so, for the Tincture onely is the power, which bloweth up the Fire.

39. Consider heere what Hell and the Eternall Death is, for it is just so; and know, that the Devills have lost the Tincture of Meek­nesse, who now are a wrathfull fire-source without substantiality, for they have no Body.

40. Secondly, Consider also the Element of Water; and as you know that it hath its originall in the spirit of the Creature; so also it hath its originall in the Deepe of the World, which is also a Spi­rit, and hath such a life as other Creatures have.

41. And Thirdly, Consider, that there are two sorts of Fires, a Hot and a Cold: for as the Heate Or, concre­teth. contracteth together, so doth the Cold, which turneth Water into Ice, and maketh a Heterogene body. strange body out of the Substantiality [or Water] which is not its owne.

42. By this wee give you dearly to understand, the Fall of Luci­fer, who thus reached into the Centre of Nature into the harsh Ma­trix and awakened it, so that it concreted the Substantiality, and so Earth and Stones came to be.

43. You will say, Why did God suffer The fall of Lucifer. it? [The Answer is:] [Page 122] He was a Prince and Throne-Angell, and was created with the first Creation: and therefore since he was a cause of the Third Principle, (understand, of the Out-Birth,) therefore Christ called him also a Prince of this World; for he had also a Free will, like us Men. Wee oftentimes Or, make. doe workes which are contrary to God, onely for our State and Honour, as is seene in Forts, Castles, and Pallaces. Sumptuous Great Houses.

44. So Lucifer also would be as a God and Creator, all which might have been well enough, for that was not his Fall, [no more then it was Adams Fall, that he Imagined, whereupon God suffered the Tree of Temptation to Grow] but it was his Fall, that he awakened the Matrix of the Fire, and would domineere over the Meeknesse of the Heart of God.

45. That [awakened Matrix of the Fire] is now his Hell: and God hath captivated that Hell, with the Heaven, viz. the Matrix of the Water. For [Lucifer would faine that] the Place of this World For the place of this world would have burnt in the Fire for Luci­fer. should burne in the Fire for him [to domineere in]: and there­fore God moved himselfe to the Creation, and did create; and so there was Water, which captivated his wrathfull Hell [as the Plea­sant Sunne shutteth up the Astringent Cold, and turneth Ice into Water, whereby Fishes and other Creatures grow and Live].

46. And the Cause of the Sea and of the Great Deepe Waters, whose bottom cannot be fathomed, is, that the Matrix of Nature was in Where the Great Wa­ters are. those places so far enkindled in the Fire.

47. And heere wee give you an Example of this. Consider So­dom and Gomorrha, when their sinnes became Great, and that the Devill dwelt there: and would have a Kingdome there for him­selfe, God permitted, that the Prince of this world should burne those five Kingdomes (wherein the Devill intended to dwell) with fire and Brimstone. But when the Devill thought to be Lord, and to have his Habitation there; then God brake his Pride and Stoutnesse: and caused Water to come upon that Place, and alayed his Pride.

48. And in this wee have an Excellent Example, of Gods care for his children which depend on him: for when he saw the Or, that the Anger was kindled. Wrath, he brought forth Lot out of Sodom. And further you have heerein a full Example, that when the Wrath of God beginneth to be kind­led, he maketh it knowne to his Children before hand, that they might flie from it, as he told it to Abraham, and Lot, and command­ed him to flie from it; and so he hath done from the beginning of the World. For, the Prophets were for no other end, but to declare the Anger of God, and to command the children of God to flie from it; as may be seene by what was done to Jerusalem and the Jewish Nation, and hath been alwayes done to all People from the beginning of the world to this Time. [For when no Punishments or Judge­ments [Page 123] more can be expected, then Prophecying shall cease].

49. Therefore let none blindfold themselves, Note. but consider what such a Warning and Revelation signifieth, which at present is pro­pounded to the World. This is the Time of the overthrow of the Dragon, with the Whore of Babell, which shall goe downe into the Abysse. Now he that will not flie, yet let him have warning of it. He that will bring the Whores marks forth into the Light, will have great ignominy and reproach by it, wee speake what wee ought: the Day dawneth the Sun will suddenly arise, account it not for a Fiction, it is concluded and knowne in Ternario Sancto; Looke into the Scripture in the Revelation, which the Sophisters had rather it were cast out of the Bible; but the understanding of it will soone bud forth: and then the Pedlers of the Beast and of the Whore will stand in great shame; and none will buy their ware any more. No sword destroyeth the Whore, but her own Mouth choaketh her; for there are nothing but Lyes and Blasphemies in it, and yet shee seemeth as if shee were God. Therefore say wee, let every one looke to his own Doing: lift up your heads, as Christ saith; for the time of your Redemption draweth neere; you are baptized with water; but he that will baptize with the Holy Ghost, and with the Fire of his Wrath, is already on his way; be not wilfully blinde.

50. Thus understand us right concerning the Life of Man, as wee have now mentioned: This last forementioned Life, is Solely, or alone. singly in the Beasts, for it hath its Originall onely in the Principle of this world, in the Matrix of Nature, which is every where such a Sp [...]rit, and such a Life in it selfe.

51. And in Man, the life is twofold: for Man hath also the life of this [outward] Principle in him: but he desireth also another life, which is higher and better then this.

52. And now where there is a Desire, there is a Mother, who is the Desire it selfe; for no Desire can make it selfe, it must arise out of a will, and the will must come out of the Tincture, which is the Life of the Will.

53. Thus wee know and have searched out, that in the Tincture of the Principle of this world, viz. in the life of this World, there is also another Tincture, which wee have an apprehension of, in our selves. If there were not another Tincture, the Life would desire no­thing more.

54. Yet wee cannot say, that the outward Life desireth any thing more: it desireth nothing else but its own Mother, viz. the Principle of this world. For it is onely a Spirit therein, for no Prin­ciple desireth another, a Principle is a peculiar life, and hath its Centre to Nature; and therefore wee call it a Principle, because there is a Totall Dominion in it, as there is in the Eternity; which Domi­nion [Page 124] desireth nothing more nor higher, but onely that which may be generated in its own Centre; as you may easily perceive it by the Kingdome of Heaven and the Kingdome of Hell; for the King­dome of Heaven desireth nothing but the Divine Beeing: but Hell [desireth] that which is wrathfull, murtherous, fiery, soure, soar­ring, Astringent, and whatsoever is in the Property of Anger in the Fire

55. Now there being in us, a desire after the highest Good, and after the Eternity: that desire must needs proceed out of the Eter­nall and highest Will, out of the highest Beeing, and its life is also out of the highest Tincture: for where there is a Desire, there is Fire; for the Fire desireth substantiality, that it may have whereon to feede, and yet it selfe can make no substantiality, but it maketh the Tincture, and the Tincture maketh the substantiality, as is above-mentioned.

56. Now the Tincture is a Creature, for it hath a Body [as may be seene in the Tincture (or colour) of Gold]; though it be not palpable, yet it is Essentiall. substantiall; and the understanding is in the Tincture, for it is a wrestling with the Fire, and flieth before the Fire, and yet cannot flie away; because the Fire Desireth. generateth it, and continually attracteth it againe into it selfe, and it still striveth to get out from the fire with the substantiality, and is after the manner, as a Man fetcheth Breath.

57. Therefore wee give you now rightly to understand it thus: you see that the Tincture shineth, and in the shining, there is no stirring, but a constant Lustre; and yet in the Lustre there is all power, as in the Tincture: and it is an Eternall Stillnesse, and the Tincture is the stirring, and also the life. Understand us rightly and deeply, for it is the deepest Ground, and foundation in Heaven.

58. The other Desire in Man after the Highest Good, is the soule; which standeth in the Eternall Mother: for every desire hath its originall out of its own Mother: therefore this is a desire of the Eternity; and not the Eternity [it selfe] but the Tincture of the Eternity, and the Majesty, viz. the glance in the Still Habitation; as is now mentioned.

59. Now if a Spirit be in its own Mother, it desireth not to goe out from her againe: [as the Aire-spirit doth not desire to goe away from the Body]: neither doth it desire any thing more then what is in its Mother, and in its Centre.

60. But yet wee finde and understand it in our minde, that the soule willeth to be out of this [Earthly] Mother, in which it stand­eth at present: and not onely so; [but] it desireth the house of its own Mother, viz. its own Tincture, and the Majesty, also the Eternall Rest out of the Tincture.

[Page 125]61. And so wee search and finde, and have it in true knowledge; that the poore soule in the Spirit and in the Tincture [or life] of this [outward] world, lyeth captive in a strange Lodging, and hath not its Light of the Majesty, for if it had that, it would be at Rest and desire nothing more.

62. Also wee finde, that it lyeth captive in Death in much weak­nesse: for if it had its [right] Tincture, then should the Majesty wherein it is a childe of God, shine in it.

63. Therefore wee say, that the poore soule of Adam was captiva­ted by the Spirit and Principle of this world: and received the Tin­cture of this world into it? and then Instantly the Majesty & bright­nesse of God remained standing in its [own] Principle: for the soule put its will and desire into the Spirit of this world, and it selfe entered into it.

64. Thus God shut up the Heaven in the soule, so that it knew its Majesty no more; and there was perplexity and great misery, that an Eternall Creature should come to be in another Principle in an­other Centre. Heere the seaven Seales to the Book of the Eternall Life were shut to the soule, for the Centre of its life was shut up and captivated in the Eternall Death, it could no more stirre any forme in the Centre of its Life, it lay in Hell like As a dead Corpse in the Grave. dead Bones, the Dragon had it in his Jawes.

65. For it was in the house of misery, there was none that could help it, no Angel, no Throne-Prince, no Creature, neither could the Centre of the soule help it: for its fire was extinguished, the spi­rit of this world had swallowed it up [as the water devoureth the brightnesse of the flaming Iron]: for the Will of the soule was en­tred into the Spirit [of this world], and had married [or joyned] it selfe thereto, The Will. it was in another Mother, as it is now at this Day.

66. And so now if the Mother of this world had been broken (as it doth breake [indeed]) then the soule should have stood in the Eternall Death in the Darknesse. Heere Or, Remedy. Counsell was at an end, the faire Creature was captivated by the Kingdome of Hell, which tri­umphed over it.

The highly Precious Gate.

67. Heere was no Counsell in the whole Deity, unlesse the Eternall Word and Heart of God did become Man, and did enter into the Third Principle into humane flesh and bloud, and assume a humane Soule, and goe into Death to the poore soule, and did take away the Power of Death (which held the soule captive) and the wrath­full sting of Hell, which it had stuck into the soule: and did leade the poore soule out of Death, and out of Hell, In, by, or through. in himselfe.

[Page 126]68. And heere wee see, that after the Word did become Man that Man suffered himselfe to be hanged on the Crosse, and entred into Death on the Crosse: understand heere, the New Living Man borne of God, went into the Abysse and brake Death in the soule, and opened the Centre of the soule: Hee brake all the seaven Seales of the Centre of Nature, so that the soule came to have its owne power againe, for he kindled the Divine fire in the soule againe, so that the soule did againe reach the Eternall Tincture out of its own fire.

69. And thus it came againe into its first Mother, in power and Majesty: and the Old Adam hung to the Crosse as Curse: to the scorne of all Devills, there they might doe so far as they could with it, as indeed they were busie with the Sophisters and Antichrists, the Pharisees.

70. There the Devills ran with other suttlety and Tricks into Corners and secret places. holes, and did hide [cover and conceale] the Resurrection, through the Ministers of the Dragon, the Pharisees, which yet pretend to be the Ministers of God? but they served the Devill in his lyes, as is done now adayes, where the Death and power of Christ is closed up and denyed.

71. This hanging on the Crosse is nothing else, but that as the soule hath its originall upon the Crosse in the Centre of Nature, (out of the Word of the Lord, ex verbo Domini,) where the Name of the Number Three standeth. There hath the Word of the Father moved it selfe; and is entred into the Humanity; as is heeretofore mentioned concerning the Virgin, and is become Man on the Crosse, in the Eternall and in the Earthly Virgin: and hath been made a spectacle on the Crosse, to the Old Adamicall Man and all Devills, and their lofty Pride; and hath slaine Death on the Crosse: and thereby broken through it, and so brought the Adamicall Man (with flesh and bloud) as a spectacle into Death: and hath cast away from him all Earthlinesse, and brought him powerfully through Death into Life.

72. Thus he is new Borne in God: and sitteth upon the Rain­bow, on the Substantiality and Colours of the Eternity, in the pow­er of the Majesty, and is a Lord of Heaven and of this world, and a Judge of Hell, and a Or, Power. Conquest over Death.

73. Of this you have a true Gound, yee that are Regenerated in Christ: that as Christ brought his body, both the Heavenly and the Earthly, (which he received in his Mother Mary), out from Death againe: and did cast away from him nothing else but the Earthly source [or property] viz. the Spirit of this [outward] world.

74. So also must our Bodies in the power of the soules that are in him (that is, in his Word and Heart, which is every where,) come [Page 127] forth againe at the Last [Judgement] Day, and cast away no more from it, but this source and spirit: [of the outward World]; for none rise againe in the entire corrupt Body, but in the flesh and bloud of Christ.

75. But the corrupted Spirit (which remaineth in the Earthly Matrix, in its Tincture) must appeare before the Judgement of God at the End of Dayes: and there shall the sentence and Judgement of the Judge Christ be pronounced; and then after the pronouncing all goeth into the Receptacle or Devourer. Ether: and then the Spirit of God which Crea­ted the World, will execute that sentence.

76. But that I may not meete with false Interpretours, that may mistake his Text, as the Spirit sheweth mee: therefore you must know, that when the soule is Borne anew in the Word and in the Spi­rit of Christ (in this [life] Time): then also the first Substantia­lity ( viz. the inward Body of the soule, which Adam had in Para­dise) out of the Eternall Virgin (wherein he was created Man) becometh new borne, and getteth the flesh of Christ.

77. This new Body in which the New Regenerate soule sticketh, sticketh in the old corrupt flesh, and is incomprehensible and im­mortall: But the Old Man [which is] conceived from the Spirit of this World, must perish in the Earth: it goeth into its Mother, who must bring it fortb and present it at the Last [Judgement] day: but after the Sentence of Christ, it goeth into the Ether: and is on­ly as a Figure For or before. to the Eternall New Man; for in that Figure all a Mans works follow him.

78. So also they that be alive at the houre of the last Judgement; the Old man will fall away from them, with the perishing of the World, and passe into the Ether: For all the Bodies of the wicked, shall be presented there in the Mother: viz. in the Spirit of this world, and the soules shall heare the Sentence: and their Bodies also passe away with the Mother, and stand as a Figure: and their Works follow them into the Abysse.

The Ninth Chapter.
Concerning the Threefold Life. Also of the Driving or Impulsion. Inclination and whole Govern­ment of Man in this World. Highly to be Considered.

1. IT is shewen to mee, what the Devills intention is, how he will endeavour to smother these High and precious Writings: therefore be watch­full yee children of God, beleeve not the So­phisters too much; who cry out, Heretick, He­retick, to the fire with them. That is not the voyce of the Holy Ghost, but the voyce of the Antichrist, and of the Dragon: for these Writings will exceedingly discover the Devills smoaking Pit; and not onely so; but they shew also the Whore of Babell very plainly; like a whore Am Pranger. put to open shame.

2. But (because the Men of the Spirit of this world take care on­ly for their Belly, and are loath to loose their honour, credit, reputa­tion, and Goods, but had rather part with God and the Kingdome of Heaven) wee shall be persecuted by the Whore, through the In­stigation of the Devill: therefore be watchfull yee children of God, and looke not upon that which is high, and hath great authority; but regard the wellfare of your soules; This wee leave you for the last [farewell].

3. Christ saith; None kindleth a light, and setteth it under a cover, or under a Bushell, but setteth it upon a Table, that all that are in the house may see by the light thereof. Thus must wee doe also, and must not bury our Talent (which is so dearly bestowed upon us) in the Earth; for wee must give an account thereof at the Day of the Judgement of God, as the Spirit of the Mother intimateth to us.

4. If this knowledge [or understanding] of this Spirit, shall hap­pen to fall upon any, they will be then certain what it is Which is here written. Wee need no Letters of Commendation; Christ is our Letter of Commenda­tion, which is sufficient for us. None ought to call themselves after my Name: all of us that know Christ, put on him, and are members of his Body: wee call our selves Christians and children of God, and brethren and sisters one of another.

[Page 129]5. Therefore now when wee consider the Dominion [or Course] of our Life, we finde a powerfull strife therein, which the Devill hath with the soule: and also which the Spirit of this world hath with the soule. For there is a knowledge in the spirit of this world, indeed there is no divine understanding in it, but there is an apprehension planted in the Matrix, viz. in the Centre of Nature.

6. For this world, before the Creation, stood from Eternity in the Eternall Wisdome, as an invisible Figure: and is now created as a proper Principle of its own, to the end that it might bring all its wonders and works into Essence, that they may appeare in their figure after the Time [of this world].

7. And so there is a naturall strife with man therein, for no crea­ture but Man, can bring the Wonders of the world to light; and therefore also the Spirit of this world hath so very much longed af­ter Man, and hath drawne him to it, that it might shew forth its Wonders in him, that Man should produce all Arts and Languages in The Spirit of this world. it, Moreover the Spirit and Heart out of Earths and Mettalls, viz: that Precious Stone, the Philosophers Stones, which indeed since Salomons Time, hath been found by few; but now at the End shall be found more cleerly, as wee know and understand.

8. Note. For he that rightly understandeth our Writings concerning the Centre of Nature, and its progresse to the Number-Three upon the Crosse, and to the Glance of the Majesty, may well finde it in Mettalls, it is not difficult, if he learne but the right entrance, he hath the end at hand: of which wee shall not heere make mention: for it belongeth to the Magi, which are borne Magically: wee speake one­ly of the Ground of Nature, and of the Spirit of this world.

9. And wee declare unto you, that the Spirit of this world is created with such an inclination, and that it hath a naturall will to reveale it selfe and all its Mysteries, as wee see before our eyes by what it hath built or brought forth, how it hath erected a Domini­on and Kingdome upon Earth.

10. Doe but looke upon the doings of Man, from the highest to the lowest: the Spirit of this world hath thus built the whole Course. Or­der of them, and God hath permitted it. For God is not a destroyer, but a preserver of that which his power buildeth up, and accounteth it for his Ordinance: for there is nothing brought forth which hath not stood in the Eternity.

11. But you must understand it aright, Hell and the Anger are the Abysse, which mingleth its wonders also therein, as we see where there is good Or, soyle. ground, and that the Sower also soweth good seede, yet thistles and thornes grow up amongst it: according as Christ hath given us a similitude of the Sower: and as it is in the minde of Man, so it is also in the Spirit of this world.

[Page 130]12. You are to know, that all weeds, as Thistles and Thornes, also Serpents, Toads, evill Beasts and Wormes, have their originall from the Wrathfull Matrix; For in the time of the Creation, all both good and evill came forth, every thing according to its kinde and property: there is good and evill in every thing, and the Kingdome of Anger hath also wholly Or, formed its Image. imprinted it selfe therein, and therefore the fruit is Good and Evill, and Adam should not have eaten thereof.

13. I give you to understand by the fruits of the Earth, how good and Evill are in one another: and have each of them their usefull­nesse, the evill as well as the good: All serve to manifest Gods deeds of Wonder: and each is serviceable to the Spirit of this world, what the one hurteth, the other healeth, and that also is a won­der.

14. Furthermore wee see the Mysterium Magnum, the Great My­stery, in the Trees; though indeed they be different and mixt, yet wee discerne the Paradisicall forme [or condition in them]; for they beare their fruit upon Twiggs, and the fruit is a thing different from the Tree: the Tree is bitter, and the fruit is sweet: And wee give you to understand, that the Trees and fruit wee have now a dayes were Paradisicall, if the Curse did not stick in them: the Para­dise is flien from them, and now all fruit is but such as the Apple was from which Eve did eate Death. And you are to know, that the Kingdome of Anger did also presse into the Garden of Eden, which brought forth a Tree, that did beare such fruit, as all the Trees are now adayes which wee feed upon.

15. Onely wee are to consider, that the fruits for Man doe not grow of themselves, he must plant and dresse them, as you see in all Trees, both in the wood and stalks of them: and Man desireth not willingly [to eate of] the [first] Essences of the Earth; except it be a very Milde or sweete. pleasant hearb, but he desireth the second Birth out of the Earth, viz. the kernell [seede or fruit], which is indeed the second Birth out of the Earth, whereby wee understand our high discent, but before the Fall Paradise sprung up through all Trees, and through all the fruits which God created for Man.

16. But when the Earth was cursed, the Curse entred into all fruits, and then all was Evill and Good, Death and Rottennesse or putrefaction. Corruption was in them all, which before was but in that one Tree onely, which was named [the Tree of] Good and Evill, and therefore it is that wee Eate Death in all the fruits, and the Spirit [ Or, which is. of] Evill and Good ruleth in us. The Spirit of this world ruleth in us, and so doth the Devill wish the Spirit of Anger, and each of them shew forth their wonders in and by Man.

[Of the Great Strife about the Image of Man].

17. There is a great Strife about Mans Image, each Kingdome would have it: Hell in the Anger saith; it is mine by the right of Nature, it is generated out of my Roote. Also the Spirit of the world saith; I have it in my body, and I give it life and nourishment, I bring it up, and give it all my powers and wonders, it is mine. And the Kingdome of God, saith also; I have set my heart upon it, and have regenerated it: it is proceeded out of my Kingdome: I have sought and found it againe: it is mine, it must reveale my Wonders.

18. Thus there is a vehement Strife in and about Man: looke upon his Conversation and Doings; his desire standeth especially in Three Things, and they are Three Kingdomes which Rule him: and into which of them he falleth, there he lyeth.

19. First, he desireth power, honour, and glory, that all might feare and honour him: this is even the Poyson of the Devill, who hath also such an intention, which he satisfieth by doing as much as he can.

20. Secondly, he desireth riches, goods, and money, much eating and drinking, and careth not by what meanes he cometh by it; it is the Spirit of this world, which desireth onely shelter and fulnesse, as a Beast doth.

21. And thirdly, he desireth the Kingdome of Heaven also, he desireth and panteth after that: but in much weaknesse, and is al­wayes in doubt [thinking] he is a Sinner; [and that] God desi­reth not to have him: yet he sigheth and panteth after it, and would same be saved: he prayeth and yet doubteth, he hopeth and yet feareth, he hopeth for amendment and deliverance from one day to another, and alwayes supposeth, it will be well to morrow, to mo­row thou wilt have power to goe from this [course of] life and en­ter into another: thus it is alwayes with him.

22. This wee doe not speake concerning the Swine-like Men, who lye wallowing in the Myre, who never seeke for any amend­ment: but we speake concerning the poore sinners that are between Heaven and Hell, who have incitements to both of them, and yet are held back.

23. Yet observe what Man doth: he followeth all these three [desires], he continually seeketh power and honour till his end, he continually hunts after covetousnesse, money, and goods, to eate and drink; and though he have superfluity, yet in his covetousnesse, he hath not enough; he doth as if he were to live heere for ever; and then thirdly, he also panteth [after the Kingdome of Heaven] for the poore soule is very much perplexed, and is ever afraid to the [Page 132] Devill, and the Anger of God, and would faine be released; but the first two Kingdomes doe presse it downe, and barre it up in their Prison, in so much that many a poore soule casteth it selfe away into the Abysse, and despaireth of the Kingdome of God.

[Of the Devill, who changeth himselfe in­to an Angel of Light].

24. They say, The Devill cometh to Man, in the forme of an An­gel, and it is true: Observe what he doth, that he is accounted an Angel, and is accounted good; when the poore soule is thus dis­quieted, and many times presenteth to the Body, Death and the An­ger of God: he hindereth not that; he often lets the poore soule runne with the Body to the Houses of Stone, [to the Churches] or whither it will: he puts it on most willingly of all to goe to the Stone Churches, and there saith to the soule; Now thou art Godly and Devout, thou goest diligently to Church.

25. But what doth he then? when any teach of the Temple of Christ, and of the New Birth, then he soweth other Thoughts into the Spirit of this world, in Man; Sometimes Covetousnesse; sometimes he sets the Eyes upon Pride, State, and Beauty; sometimes he cat­cheth the Spirit with the Lust & Imagination towards Men or Wo­men, according to their sex, and tickleth the Heart with wanton Lust; sometimes they are lulled fast asleepe.

26. But when the Preacher is a Sophister, and a malicious slaun­derer, or rayler: or perhaps many times in performance of his Of­fice, and from a good meaning, rebuketh men according to their de­serts. There the Devill sets open every Doore and Gate, and tick­leth the Hearts [of the Hearers] therewith; and the Heart wish­eth still more and more of that, that is very fine [to keepe them from falling asleepe].

27. And when such people goe from Church, they can repeate every word very readily, and that best of all which tends to the dis­grace of others: with that they feast themselves the whole weeke long; it is more acceptable to them then the Word of God.

28. Behold, this is a Devill in an Angelicall forme: when they suppose that if they doe but run to Church together, such a one is a very good Christian. But if they have learnt no more but to scorne, mock, and deride others, and bring it home to their families, it had been better they had all that time been wallowing in the mire, or that they had been fast asleepe, and then the Devill should not have defiled their soules in the Church of stone, with wantonnesse and scorne: O how happy a sleepe it is in the Church, when the Preacher invi­teth [Page 133] the Devill into the Heart for a Guest; it is better to sleepe, then to Imagine wantonnesse, or to fill the heart with revilings and scorne.

29. O you Sophisters! that fill your Sermons with reviling of your forefathers that are dead long agoe; you that out of Envy, of­ten revile honest hearts according to your own pleasure; how will you be able to stand with your Lambs, whereas you should have led them into fresh greene pastures, into the wayes of Christ, viz. into love, chastity, and humility, but you have filled them with revilings, it were better you were in a stable or hogssty with your revilings, then in a Pulpit; and there you would seduce no body.

30. I speake not this out of a desire [to reproach any body] but I doe onely what I ought to doe, I despise none, I onely discover the smoaky Pit of the Devill, that it may be seene what is in Man, as well in one as in another: unlesse he be regenerated anew, and then he resisteth the Sp [...]rit of the Devill, and thrusteth it away from him.

31. The other Devill is more crafty and cunning then this, but is also a Glistering Angel with Text, Cowes feete. cloven feete; when he seeth that the poore soule is afraid, and desireth to repent and amend: then he saith, Pray and be devout; Repent for once and away; but when the soule goeth about to pray, he slippeth into its heart, and taketh a­way the understanding of the heart, and putteth the heart into meere doubting; as if God did not heare it: he represents Sinne be­fore the Heart, and saith, To morrow it will be better, leave off you will not now be heard.

32. Thus the Heart standeth and repeateth over the words of a Prayer, as if it were learning somewhat without Booke; and the Devill taketh away the vertue & efficacy of them out of the Heart, so that the soule cannot reach the Centre of Nature: as Christ saith, The Devill taketh the Word out of your hearts, that you may not beleeve and be saved.

33. Then againe the soule standeth and saith it hath Prayed, but it hath not prayed, it hath onely rehearsed words, not in the Spirit of the soule in the Centre where the fire is to be struck, [or Or, the earnest purpose awa­kened. kindled], but in the Mouth, in the Spirit of this world, and they vanish in the Aire, or else as words wherewith Gods Name is taken in vaine: But heere this should be observed; Thou shalt not use the Name of God in vaine and unprofitably in thy mouth, for God will not leave him unpu­nished that useth his Name in vaine.

34. There belongeth great Earnestnesse to Prayer: for Praying is calling upon God: to entreate him, to speake with him, and to goe out of the house of sinne, and enter into the house of God: and if the De­vill offer to hinder it, then Storme his Hell: Set thy selfe against [Page 134] him, as he setteth himselfe against thee, and then thou shalt finde what it is which is heere told thee: if he oppose strongly, then op­pose thou the more strongly, thou hast, in Christ, farre greater Power then he.

35. And if you doubt of the Grace of God, you sinne greatly, for he is alwayes Barmhert­zig. Mercifull, and there is no other will in him at all but to be Mercifull: He cannot doe otherwise, His Armes are spread abroad Day and Night towards a poore Sinner. And when any cometh [with the lost Sonne to the Father], and so stormeth Hell; Then there is amongst the Angels of God, greater Joy for such a one, then for Ninety Nine righteous that need not that: as Christ himselfe Teacheth us.

36. With such a Devill as Or taketh him off from an ear­nest purpose or resolution of a­mendment. covereth the Heart of Man, there is no better course to be taken, with him, then not to dispute with him at all about the multitude of sinnes; but to wrap up all sinnes on a heape (though they were as many as the sand on the Sea-shore) and throw them on to the Devils shou [...]ders; & to say in his heart: Behold thou Devill, thou art the Cause of all this Evill, I leave my sinnes to thee, but I take the Mercy of God, and the Death of Christ to my selfe, therein will I roule my selfe, devoure mee if thou canst.

37. Doe but fix thy trust and confidence upon the Promise of Christ: and let your Storming be alwayes grounded in the Death of Christ, in his sufferings and wounds, and in the Love of Christ: dispute no further about your sinnes, for the Devill involves himselfe therein, and upbraideth thee for thy sinnes, that thou mightst despaire.

38. Make tryall in this manner, and you will quickly see and feele another Man, with another Thoughts and understanding. sense and will [in you]: wee speake as wee know, and have found by Experience: wee speak not by way of Opinion, or as a Historicall Relation: but that which wee have a ground for, for a Souldier knoweth how it is in the warres: but he that hath not tryed and been present, alwayes thinketh otherwise then it is. This wee mention out of Love for your learning and Instructi­on; as One in Spirit. a Spirit which speaketh how it hath gone with it, for an Example to others; to try if any would follow us, and then they should finde how true it is.

The Gates of the Deepe Ground Concerning Man.

39. Since the beginning of the world there hath been a Contro­versie about this: because these Gates were Sunck by A­dam. shut with Adam, and wee have been held captive in Darknesse: but seeing God hath fa­voured us, and opened them to us, and also hath given us an earnest [Page 135] will to write it downe: wee shall therefore doe it, and give thanks for it, to God the Father in Christ Jesus in Eternity, who hath re­deemed us out of the Darknesse of Death.

40. Therefore when we would know what Man is, and why there is so great difference and variety amongst Men, so that one doth not as another doth, and that one differeth in Forme and Feature from another; wee must set before us the most inward Ground of his [ Incarnation or] becoming Man, and consider it, and then wee shall finde all.

41. For when a Man that is Regenerated in God, so that he see­eth the Light, beginneth to search out his originall, then the Spirit of the soule searcheth in all the Three Principles, what It. he is in each of them; for wee know it, and cannot say otherwise, then that wee, in the Image of the Spirit, and also of the Body, in all the Three Principles, have but one onely rule [or Dominion] in us; but that Dominion is in three Sources [or qualities]: the Spirit and the Body is driven according to each Principle, and what Principle it is which getteth the upper hand in Man, so that Man with his will inclineth to it, according to that he performeth his work, and the other [Principles] doe but cleave to it, not having sufficient power.

42. But when wee will speake of the Image, wee must see what it is in the Ground thereof. For wee are sowne as a seede in a field, into the Or, womb. Matrix; Now consider what precedeth that: nothing but a longing will and desire of Man and Woman to Copulate, and yet the fruit is not alwayes desired, of which wee have an Example in Whores and Whoremongers, also indeed in the State of Mar­riage.

43. Now the Question is, What is that which provoketh [to co­pulation] in the male and female of all kinds, as also in Man? Behold, in the Eternity all hath been in one Beeing, viz. the Tincture, which is the Centre and cause of Life, as hath been mentioned at large be­fore, & also the Substantiality, which is generated out of the Tincture, which hath also all the formes of the Centre, yet without Fire, for The Substan­tiality. it is a sincking downe, and cannot kindle the Life in it, it is cor­poreall and affordeth Body; but not Life, for the fire affordeth life.

44. And wee give you to understand, in the Copulation, that the Man hath the Tincture, and the Woman the Substantiality, viz. the Matrix, which is generated out of the Tincture: Now observe, in the Eternity they were in one another, and this world stood therein as a Figure; for the Wisdome had overshadowed the Tincture, and re­ceived it into it selfe as the Body doth the Spirit; and this could not be brought to a substance visible to the Angels, unlesse God did move the Eternity, for the Angels are in a substance.

[Page 136]45. Now when God, viz. the Number-Three, moved himselfe, there was moved therewith also the Centre of Nature in the Eternity, whereby all became Essentiall, Substantiall: the Tincture became substantiall and prevailed; and the Substantiality became materiall, and yet was not divided, for that cannot be, it is one onely Or, thing. sub­stance.

46. And now when God placed the Fiat in the Materiall Substan­tiality, or as I may better say, did awaken [the Fiat therein] so that the Word in the Substantiality said; Let there come forth all sorts of Beasts, according to their kinde; then there went forth out of the Materiall Substantiality two Male and Female. kindes, and that Corporeally, for through the Verbum Do­mini. Word of the Lord, the Tincture tooke on it Substan­tiality: and the Spirit of the Substantiality tooke also to it Corpus. a Body, and so there were two sexes or kindes. The Body of the Tincture had in it the Centre of the Life: and the Body of the Substantia­lity had not the Centre to the Striking up of the Fire: indeed it had the life, but Or, faint, weake. an unpotent life.

47. This wee demonstrate thus that you may rightly understand it: look upon a Red hot. flaming Iron, which sendeth two spirits forth from it selfe, one hot one, which hath the Centre, and can kindle and a­waken another fire: and one Airey one, from which water proceed­eth, which hath also all Powers of the Fire; yet the Tincture there­in is not fire, but it is an Eternall Barre, that no fire can be therein, and yet is the Spirit of the Fire, which hath its source out of the Fire, and its life like to the Fire, for in the Eternity there is no Death. Therefore in the female kinde, no life can proceed out of their Tinctures, but the Matrix must get the Tincture from the seede of the Male.

48. Thus wee declare unto you also the Ground of the difference between the Male and the Female kinde: for when God created the Materiall Substance, there went forth the kindes of all Essences in the Centre of Nature, according to all the Properties: for as you see the Starres, that one hath a property different from the other, which all, are created out of the Centre of Nature, according to the Materiall Substantiality, and so all Essences stood in the Materiall Substan­tiality, and the Fiat attracted all towards the Created Earth.

49. And there hath every forme of the Tincture, and of the Spirit of the severall kindes, figured every one its own body, according to its Properties, as to be Beasts, Fowles, Wormes, Fishes, Trees and Hearbs, also to be Metalls and Earth, all according as the life was in them. And this you may well perceive by the difference of each Dayes work [of the Creation].

50. For on the first Day, God Created the Materiall Water, (which hath an unpotent and life, and is a Barre upon the fire of the Anger, [Page 137] and upon the Devils smoaky Pit, where he thought in the burning fire to domineere over God,) Also [he then created] the Earth and Stones, and so the Drosse. Grosse part was severed, which consisted in mortall and fierce Essences, whereby Lucifer supposed to be King and Creator therein.

51. When this was done, God said; Let there be light (let the Light of the Tincture open it selfe) and there was Light: then God seperated the Light from the Darknesse. Understand this rightly. Hee [God] shut up the fierce fire which Lucifer had kindled (which sourceth out of the Darknesse) and let the Tincture in the Quin­tessence burne, as in the fat of the Water-Spirit, as in a Beast [the fire of its life burneth].

52. Thus the life did burne in the Tincture, and turned the fat, viz. the Oyle, into a Quintessence, viz. Bloud, and so that life did burne in the Bloud; for therein standeth the Noble Tincture: and God hath reserved in his own power the Centre of the Fire: for he hath shut it up in the Darknesse, as it hath stood from Eternity in the Darknesse: and so every Life standeth in his hand: for if he let the fire come into the Tincture, then the Spirit is in the hellish Fire.

53. Now when the light did shine out of the Tincture, he divi­ded the Tincture into two parts, even as it divideth it selfe, viz. into the Fire-Life, and into the Light-Life: as was mentioned in the last foregoing leafe, and created the two lives, the fire-life to be a Hea­ven and a firmament between the Holy Meeknesse, viz. the Heart of God: and the unpotent Aire-Spirit: and yet the Aire goeth forth from its Mother the Tincture of the Fire-spirit, and God dwelleth between them both.

54. The Fire-spirit of the Tincture, hath the Eternity for. in its Roote, and the Aire-Spirit hath the materiall life, which sourced forth with the awakened Substantiality, and ruleth the outward Beastiall Life: for it is the Beastiall life of every Creature, also [it is the life] of Trees, Hearbs and Grasse, it hath also a Tincture, but not strong enough.

55. Thus you see, how the Life standeth in the Water, and hath two Dominions, viz. Fire, and Aire, and you see whence the Bloud hath its originall, which maketh a Creature [that hath bloud] more Noble, then one that hath not bloud in it, for that Creature hath a false Tincture, and is proceeded from the Will of the Devill as you see in Vipours and venemous Wormes, they have not the No­ble Tincture [or the Noble Life].

56. But when the Devill intended to be Lord in the Tincture, and would Create, he awakened such a life in his will, which yet is not all his [life] he is indeed of the same Essences, and the De­vills [Page 138] Bodies are figured also in Hell into such Serpents, venemous Wormes, and Loathsome, deformed. ugly Beasts: for they cannot in their own forme be otherwise; although indeed they have not a Body from the Divi­ded Tincture from its Substantiality, but [they have a body] out of the Centre of Nature: out of the fierce Matrix, out of the E­ternall Substantiality, out of the Darknesse, which is a Spirituall Body.

57. Now when God had Created the Earth, the water was over the whole Earth, which God seperated, that the Earth became dry, and cal­led the Water Sea, Méér, which in the Language of Nature, signifieth a covering, and holding fast the fiercenesse of the Devill, a true re­proach to the Devill, that his power was drowned, to expound this, very acute Writings are requisite, and The naturall Man. Man could hardly be able to apprehend it.

58. Thus the Earth sprung Put forth its own vertue. in its own Essences and Tincture, which were also Or, conceived. comprehended in the First Creation.

59. It shall also be rightly expounded to you, which Moses saith: God seperated the Water above the Firmament from the Water beneath the Firmament; that is, into the Water and Bloud of the [living] Crea­tures, for the water above the Firmament, is Bloud, and therein standeth the Or, life. Tincture, which seperateth the Heaven from the wa­ter beneath the Firmament, viz. from the Elementary water; as wee see that each of them hath its own habitation and Dominion: of which may be spoken more at large in another place.

60. Only wee understand therein two Kingdomes, viz. the soule dwelleth in the Bloud in the Tincture, and in the water dwelleth the Aire-Spirit, which is corruptible: for it had a beginning, but the soule had none; for the Tincture is from Eternity, and therefore the figures of all kindes must remaine in Eternity, account it not for an opinion, it is really so.

61. Now when Heaven, Earth, and the Elements were thus for­med, then the fiery Tincture was as a shining Light, and was a Fir­mament, called Heaven: for this world had no other Light: And then God suffered the Centre of Nature to open it selfe in the Created Substantiality: (For this whole Principle became but one body) and there brake forth its Heart [ viz. the Heart of this Principle] with its own proper will and Or, senses. faculties out of the Essences; that is the Sun, and the Starres are its Essences, and the six Planets are the Spirits at the Centre of the Heart; and the Sun is their Heart: all just as the Deity hath been from Eternity.

62. Thus there came a true life and understanding, with reason and Senses. perception, yet a Beastiall one, into the outward Tincture and the Or, Spirit of the Aire. Aire-Spirit, and so the Great Wonders stood there manifest, for God had manifested himselfe in a figurative forme; And you see that [Page 139] it is true, doe but consider what wee have written before concern­ing the Centre of Nature, and so on, to the Light of the Majesty, and concerning the Number Three, and you will finde heere in this world a figurative similitude [of Him].

Consider of the Planets.

63. Saturne, the first and highest, is astringent, cold, dusky, and maketh the desiring and attracting: for it is the sharpnesse. If you will have a right understanding of this, you must As in the Fi­gure following. transpose the Planets.

64. First take the uppermost [Planet] and unto it the nether­most, for in the wheele every where is uppermost and nethermost, understand in the Wheele of Life, and it wheeleth the upper part ne­thermost when it turneth Round: which is onely to be under­stood concerning fond conceited Men, and Beasts, with whom the wheele of Nature falleth a turning; for the Crosse stayeth it. ✚ Therefore observe well: Saturne attracteth the Moone, which is be­neath, and causeth in the Matrix of the Creature, the Or, Corporeity. Corporising, viz. that there be flesh; for Saturne and the Moone make Sulphur [or Corporeity].

65. Now Saturne desireth onely to shut up, it seiseth upon and holdeth fast; as [in turning] Liquor into a Sulphur. But Saturne hath not sul; for sul is from the Liberty, but Saturne hath a willing, and the will hath sul, for it originally proceedeth out of the Ma­jestie.

66. Consider now, beneath Saturne standeth Jupiter, which is proceeded out of the vertue of Sol [or the Sun] as the Heart of Saturne (else there would be no desiring, no Saturne) for Nature desireth only the Heart, and Sol, [or the Sun,] yet Jupiter is not Sol; But is the Braine.

67. And observe it, the wheele of Nature windeth it selfe from without inwards into it selfe; for the Deity dwelleth innermost in it selfe, and hath such a Figure [as followeth]. Not that it can be delineated; it is onely a naturall similitude; Even as God Representeth or revealeth. pourtray­eth himselfe in the Figure of this world. For God is every where Totall, and perfect, and dwelleth thus in himselfe.

68 Observe; The outward Wheele is the Zodiack, with the Constel­lations, and then the Seaven Planets follow, to Sol, after Sol standeth Fire, after Fire Tincture, after Tincture Majesty, after Majesty the Number Three with the Crosse.

[zodiac wheel]

Although this Figure is not sufficiently delineated; yet it may serve to be considered on; and a Draught might be made of it in a Great Circum­ference, for the help of those that are of the weaker understanding, to con­sider of it.

69. And observe it, the desiring goeth inwards into it selfe towards the Heart, which is God, as you may conceive by such a Figure: for the Regeneration goeth also into it selfe to the Heart of God.

70. Observe it also well: for it is the Centre [or the Ground] [Page 141] of the outward Birth. In the Eighth Circumference [next] after the Zodiack is the Globe of the Earth; after that right against it about on the wheele is ♄ Saturnus. Saturne, and going about the wheele there is the ☽ Luna. Moone, and againe about on the wheele is ♃ Jupiter. Jupiter, and againe about on the wheele is ☿ Mercurius. Mercury, and about againe is ♂ Mars. Mars, and then ♀ Venus. and ☉ Sol. Sol in the midst, and after Sol, the Fire which Sol affordeth, and after the fire the other World, viz. the Heavenly Tincture, and after the Heavenly Tincture the Number Three, viz. the Eternall Heart, and that is the Eternall Centre of Nature, and in the Eternall Centre is the whole Power of the Majesty of God through­out, held or shut up by nothing, and is of no substance or nature [imaginable] even as the shining of the Sunne.

71. You may well perceive what wee set before you, thus; The Zodiack with the Constellations belong to the Minde, as well in the Deepe of the World, as also in the Creature, the Twelve Signes are the twelve parts which the Crosse in the Centre maketh; from which the Upper Dominion is divided into twelve Parts, as also the Minde is; For the six Formes in the Centre besides Sol, doe each of them divide themselves into two Parts ([ Sol divideth not it selfe but onely into the Number Three, or into the splendour fire and Tin­cture]) one according to the Tincture that hath Life [in it], the other according to the Tincture of the Aire, which hath spirit [in it] and yet maketh no Life.

72. Thus the Signes are Twelve, which divide themselves into two Governments, viz. into a Heavenly according to the Tincture, and into an Earthly according to the Spirit of this world, viz. the Aire, and the two Kingdomes are also twofold, viz. in the Tincture of the Fire there is an Angelicall Kingdome, and Or, retrograde. backwards a Hellish; and the Kingdome in the Spirit of the Aire is also twofold: for the inward [Kingdome] is the Spirit of God, and the outward is the Spirit of the Creatures; as David saith; The LORD rideth upon the wings of the Winde; that is the Spirit of God which cometh to succour and relieve his worke.

73. So also the Tincture Kingdome in God maketh six formes, and that of the Spirit, out of the Tincture, which is the Heart and life, and is the Spirit of God, maketh also six in Number, and they are together Twelve in Number; These the Woman in the Revelation, which the Dragon would devour, weareth upon her head, being twelve Stars: for one number Six shee received from the Spirit of this world, wherein the Holy Ghost Reteineth, possesseth, or inhabiteth. keepeth the Eternall Life, and the other number six shee hath from the Eternall Tincture out of the Eter­nall Centre out of the Word: for shee weareth the Angelicall Zo­diack and also the Humane.

74. And each Centre hath six in Number, which make together [Page 142] the number Twelve: the seaventh number of the Centre is Substan­tiality, and the [Dominion or] Kingdome; for God became Man, and brought the two Kingdomes into one; for Men and Angells are in one Kingdome in God.

75. And so the Image Of the Wo­man. in the Revelation hath twelve Starres upon the Crowne: for the Image Denoteth or signifieth. representeth God; it is the similitude of God, in which he revealeth himselfe, and wherein he dwelleth. The Crowne signifieth the Power of the Majesty of God, as a King weareth a Crowne, which signifieth Dominion and Majessy.

76. But that the Image weareth a Crowne with twelve Starres upon the Crowne, it signifieth, that the Deity is above the Hu­manity, and that Mary is not God himselfe; But the Crowne sig­nifieth God, and the Starres [signifie] the Spirits of God: six in the Deity, and six in the Humanity: for God and Man are be­come one Person: Therefore Mary also weareth all [the twelve Starres] for wee are Gods Children.

76. Seeing then, that the number Twelve containeth two King­domes in the Doubled Number [of six] viz. an Angelicall and a Humane, each in the Number of six, which together make Twelve, so also the two Kingdomes have other two numbers of six in them; ( viz. the Fire, the Kingdome of the Abysse; and the Aire, the Kingdome of Or, Beasts. living Creatures and all Earthly things;) and these have each of them in the Centre, the number six, according to the six Planets, Earthy and according to the six Planets, fiery, which now together make the number of Foure and Twenty, which are the foure and twenty Letters in Languages, whence they are sprung, and wee perceive that the Tongue speaketh that which is Good, and that which is Evill, that which is heavenly, and that which is De­villish, according to the two Or, proper­ties. sources of the Letters: as their proper names intimate, according to the Language of Nature.

77. Now when this number according to the Or, Trinity. Number Three, is numbered to thrice foure and twenty, (as indeed the number Three doth manifest it s [...]lfe in Three Kingdomes and Persons, and accord­ing to the Number Three all is Threefold, but according to the Creatures all is Twofold) then the summe is seaventy-two in Num­ber, which signifie and are the seaventy-two Languages, which signi­fie Babell, a Confusion and Wonder.

78. If wee should goe on here, wee should shew you the Whore and the Beast which the Revelation speaketh of, and moreover all the Wonders which have been since the world began: the Greatest Secret Lyeth herein, and is called Mysterium Magnum, The Great Myste­rie, and all the Controversies in matters of Religion and Faith arise from hence, and all willing Evill and Good.

79. The Seaven Spirits, wherein the Sonne of Man consisteth, in [Page 143] the Revelation, are the seaven Spirits of Nature: one of them is the Kingdome, and the six are the Centre of Nature, [ viz. the] Hea­venly, if this be set downe according to the Number of a Man. Humane Number, it maketh the number Twelve, and according to the two Kingdomes, viz. the Kingdome of God, and the Kingdome of this world, out of Two King­domes. which the Faithfull are Generated, then there are Foure and Twen­ty Spirits, which are the Elders before the Throne of God, who worship God, and the slaine Lamb; consider it well.

80. Wee further intimate concerning this world's Centre of Na­ture, thus: The Birth of Life windeth it selfe like a wheele in­wards into it selfe, and when it cometh to the innermost point, then it attaineth the Liberty, yet not [the Liberty] of God, but onely the Tincture, out of which the Life burneth.

81. For that which will Snatch. catch hold of God must passe through the Fire: for no substantiality reacheth God, unlesse it subsist in the Fire, understand, in a peculiar Fire: if that should kindle, the world would melt away: Wee meane not the Fire of the Out-Birth, which is no Fire, but onely a sharp fiercenesse, which consumeth the outward Substantiality which springeth from the water, viz. Wood and Flesh, but doth not stirre the Inward Fire in Stone.

82. Therefore observe it; the Liberty Extra. without the Nature of this world, is onely the Eternity without substance. Now as the Eternall Centre generateth it selfe out of the Desiring of the Eternall wil­ling, as is mentioned before; so hath also the other Centre of the Third Principle, (through the Word Fiat in the Out-birth, out of the Eternall,) generated it selfe [in like manner].

83. For from the first Creation of the first Day, the Outward Centre of Nature had wound it selfe Thrice about (understand be­fore the Sun and Starres were corporeally created), and had attain­ed Six Formes, Three superiour and Three inferiour: and there are alwayes Twelve of them that belong to one Forme of the Centre: where there is alwayes a Signe, understand, the The Twelve Signes in the Zodiack. ♈ Aries. ♉ Taurus. ♊ Gemini. ♋ Cancer. ♌ Leo. ♍ Virgo. ♎ Libra. ♏ Scorpio. ♐ Sagitarius. ♑ Capricornus. ♒ Aquarius. ♓ Pisces. Signes in the Eighth Spheare (in the Crowne).

84. 1. ♄ Saturnus. Saturne with his harsh strong attracting and cold, is one Forme and Spirit in the Centre, which shutteth up the Abysse, and maketh darknesse in the Deepe, and attracteth the Substantiality of the Outward power of this Principle, and the Centre windeth a­bout like a wheele; and that which is concrete standeth over a­gainst Saturne, as in a wheele, and is called Monde, (the 7. ☽ Luna. Moon] in respect of its property, which would be too large to set downe in writing.

85. Then the wheele windeth further Inwards into it selfe, and maketh 2. ♃ Jupiter. Jupiter: for Saturne with its attracting desireth the Li­berty of the Divine Substance, but he maketh Him [the Braine;] [Page 144] for it catcheth with its desire the power of the Liberty, and not the Liberty of the Divine Majesty it selfe, which is without sub­stance.

86. But because there is understanding in the Power, and yet the Power cannot in its own might awaken the understanding; there­fore Jupiter desireth a Life in the Power, and that is about on the wheele 6. ☿ Mercurius. Mercurie: for the wheele is alwaies winding about, and Mercurie is a stirrer, a maker of a sound & a noyce, and yet hath not the life, for The Life. that existeth in the Fire; and therefore it desireth the fierce stormy Turbulency, which striketh up the Fire; and that about on the wheele is 3. ♂. Mars. Mars, which is a rager, stormer, and striker up of the Fire.

87. But now the Foure Formes cannot subsist in the Fire: for they have Substantiality, and the Fire desireth Substantiality, (for the Fire it selfe subsisteth not, if it have not fuell to feed upon) which Substantiality desireth Meeknesse, and that about on the wheele is 5. ♀ Venus. Venus: for it is the Meaknesse of the outward Nature, and maketh Love; for it is that which the other five Formes desire: for every Forme windeth it selfe inwards and desireth the Liberty of God, which is meeke stillnesse, and as nothing, and yet is All: and if they have the Meeknesse, which also maketh water [to be], then the water is Thick, and is like a duskinesse which desireth Light, and becometh pregnant with it, so that the Meeknesse, viz. Venus hath a lustre of its own above all the Starres in the Firmament; for the desiring catcheth the Light.

88. Now the Light is without substance, and only still and meek, which desireth life and spirit, and yet can produce no life nor spirit our of the Water and Meeknesse: therefore Venus desireth with its Meeknesse and Light, the Heart; that is, the power and vertue of all Formes, and so it catcheth the Heart, which about on the wheele, in the Point, is the 4. ☉. Sol. Sunne, which is the Heart of all the six Formes, and they are the formes of their Heart, which together is a life. Now if that were unstedfast and should Or, move about. passe away, so often as the wheele windeth once about, and though it would be long, it would endure but a Seculum, Age, or Terme of Nine and twenty yeares.

89. Now the seaven Formes desire Fire, [being the Eighth Num­ber] [and the Eighth Number desireth a life,] which may continue, for the Heart is not alive without Fire, and [therefore] the Heart catcheth hold of the Fire: and that fire is fierce and consuming, and consumeth all the seaven Formes of the Centre with their Sub­stantiality.

[The Heart standeth between two Worlds.]

90. Thus The Heart is in Anguish, vexed within and without, for it hath nothing more in the substantiall life outwardly, though it seeketh yet it findeth nothing, and yet seeketh with anxious long­ing, and penetrateth through all formes, and seeketh mitigation of the Fire, and yet cannot so finde it neither.

91. Thus all the six formes of the Heart receive the vertue of the Sun: for it penetrateth mightily into all the six Formes, and seeketh rest and ease, and if it finde not that, then it presseth in it selfe forth from it selfe through the Fire, and desireth the Eternall Liberty, and attaineth the Liberty through desiring, and yet cannot be Free, for the sharpnesse of the Fire is in its desiring. But the Li­berty attracteth it selfe in the desiring in the Fire: for the desiring presseth into it [ viz. the Liberty].

92. Thus the Liberty sharpneth it selfe in the Fire, and appear­eth through the Fire as a flash [of Lightning] that is the Glance and shining of the Sun, and that sharpned Liberty desireth its Eter­nall Delight, viz. its meeke still vertue, and presseth inwardly into it selfe into the vertue: and that Eternall vertue in the Liberty is the The other world. Eternall Word, and that Word is Generated out of the Eter­nall Heart, and in the Heart is the ✚ Crosse of the Number Three, and is the End of Heavenly and Earthly. Nature; and in the End is the vertue and Glance of the Libertie, which is generated out of the Eternall Centre, out of the Heart upon the Crosse, and is called the divine Majesty of the Eter­nall Or, Essence. Substance.

93. Now consider, as the outward Desiring of the outward Na­ture goeth inwards into it selfe towards the Eternall Heart, which is God: (for the outward Nature longeth againe after the substance of the Liberty, to be as it was before the Creation, that it might be de­livered from the vanity, viz. the fierce Wrath:) so also the inward Heart longeth after the outward Nature, and would faine manifest it selfe outwardly in figurative Resemblane is. silimilitudes, and thus the inward de­sireth the outward for a figure, and the inward catched the outward in its Desiring

94. For the similitude of the Eternall Centre was indeed already before the Creation of the Sunne and Starres in the outward Sub­stantiality: but it was not figured and kindled [as a Limmer before he draweth a Picture hath an Image in his Minde, but not framed ex­ctly].

95. Thus Gods Heart of the Number Three, put its will into the astringent Fiat, into the Matrix of Nature, into the Heart of the Out-birth, into the Firmamentall Heart, viz. into the Place of the [Page 146] Sun, and Created with the Spirit of his Mouth [the spirit of the soule] through the Fiat round about on the wheele, the Aliter, sea­venth Forme. seaven Formes of the Centre of Nature, for as the wheele turneth and windeth so went the Fiat also Magically, in the middest in the wil­ling of the wheeling.

96. And seeing the Out-birth of the Earth was a sinking downe of Death, therefore the Life turned away from that Death upwards. And you see that the Three Planets, ♄ 1. ♃ 2. ♂. 3. ☉. 4. ♀ 5. ☿. ☽. 7. viz. the Formes of the Centre of Nature (which make the Spirit of the Centre and the House of the Spirit,) stand upwards above the Sun, as the life in its beginning taketh its Originall: and the Three which belong to the body and to Mobility, beneath the Sun one under another, even as the Cor­porising taketh its Originall, and the Heart, viz. the Sunne, in the middest; and the forme standeth right upwards towards the firma­ment, as a Man.

97. Which you are to understand thus: observe, above the Heart, the Sun, standeth Mars, which is the striker up of the Fire, and a kindler of the Heart, and a breaker in pieces of the Essences, that the thick Substantiality may not remaine covered and stifled, it breaketh that, so that the Spirit can awaken the Or, senses. faculties, for it maketh the Tincture in the Sun.

[ Mars is Poyson and Anger, and denoteth the fiercenesse of the Fire, as is mentioned before concerning the Centre: it is the bitter raging Forme in the Wheele, and causeth the Essences in the flash of the Fire: It is a cause of the Life. The Sun and Mars have together the Tincture-Life: and Venus with Mercurie and the Sun have the Spirit-life, viz. the Aire; that is the Feminine Life, understand the Matrix, viz. a female Life of all kindes].

98. And above Mars standeth Jupiter, which is the power and vertue of the Heart, (to which, Mars giveth its fire-life which it re­ceiveth out of the Heart of the Sun) that maketh the Braine, where­in Mars can dwell.

99. And above that, standeth Saturne, which attracteth the ver­tue, and maketh for the spirit a house, viz. the Or, skull. Brainpan, and maketh the Substantiality, as the skin upon the Body; thus the Outward life upwards from the Sun, [or Heart], is the Head, a house for the Spirit, which taketh its originall in the Heart in the Fire, and dwel­leth in the Head in the five senses in the Aire-Life.

100. And under the Sun downwards, is Venus; which taketh its originall, from the pressing forth out of the Fire, out of the Tin­cture, and therefore hath its peculiar lustre, it maketh Water and Love, and is a sincking downe, for it is a cause of the Suns Substan­tiality, and a beginner of the Inferiour Aliter, Life. Body, also it hath the Tincture, and is a cause and beginner of the Seede to another Cen­tre, [Page 147] to Propagation; for it strengtheneth it selfe with the superiour power and vertue, and receiveth therewith the forme of the Spirit, both from the Heart, and from the Braine: for all Formes desire to have it, and doe mingle with it: for it is Love and Kindnesse. Meeknesse. Thus it hath the power and vertue of all Formes, and is a pleasant Or, Musician. Lutinist: for it singeth a song, that they all love to heare and Or, feele. re­lish; which ought to be well considered.

101. And below Venus is Mercury, to whom Venus give its vertue, together with its sincking, and therefore Mercury is so plea­sant and loveth to talke of all then Or, Witts, feats, and devices. Ingenuities of Nature, it is a nimble sudden awakener of the Seede which Venus giveth to it: for it will [needs] awaken the Body [or bring the body into bee­ing, and because it hath much skill, therefore it will Or, converse and meddle in every thing. wander into every thing, and giveth speech to the Body, and awakeneth the Bo­dy, and giveth it senses, especially in the Braine, and in the Matrix of the Seede.

120. Under Mercury standeth the Moone, and there the sincking standeth still, and is a substance mixed of all: it affordeth the Car­casse, and all that belongeth thereto: it taketh all to it, and maketh the whole Image as a Beast; it is the Corporeity: Venus congealeth in it; it retaineth all; for it letteth nothing sinck downe, and it standeth alwayes in feare of falling, in respect of the Earth, which standeth under it; for it feeleth the Anger in the Earth; and there­fore is affraid, and doth not sinck downe, but runneth and maketh hast about, as if it were fugitive: it is a false thing, for it desireth both that which is superiour and that which is inferiour, and flatter­eth with the Centre of the Earth, and with the Centre of the Sun.

103. And as this Dominion or Goverment in it selfe is, so is the Dominion in every Creature, also their life standeth thus: and you see how the Wheele turneth round, as [in] in the Centre, and the bo­dy with the Essences standeth still.

104. The six Planets run round about the Sun, as about their Heart, and afford vertue to it, and draw vertue from Aliter in the Sun. the Sun: so also the life windeth it selfe thus about the Heart, and penetrateth into the Heart; for the Spirit-Life penetrateth to the soule, which burneth as a light, out of the Heart, out of the Tincture of the Heart, and windeth it selfe inwards thereinto, and they alwayes drive forth one another: and so this forme is as a turning Wheele: for the Life of the Spirit is thus in its Originall.

105. They who say, that the Sun Or, runneth a course round about in an Orbe. Note. goeth forth, speak as the blinde doe of colours, and have never knowne the Centre [of Nature] yet they are not to be blamed for that: for it was reserved [or sealed] till the Seale of the Sun opened it selfe, at the seaventh sound­ing of the Trumpet. Observe this, it is no fiction or boasting: it doth [Page 148] concerne you all, or else you will die in blindnesse, for which God is not to be blamed.

106. The World after the Fall hath but one Eye, for it hath li­ved under the six Seales, understand, under the six Planets, with its knowledge: but you You shall see with solar eyes in the time of the seaventh Seale. shall see the seaventh Seale with the Eye of Sol, wee heere speake what wee know.

107. Understand us aright, thus, wee will give light to those that hardly apprehend it: Behold and observe: The whole Govern­ment of this world in every Life cometh from the Constellations good and evill; and they are also the cause, that the foure Elements, Fire, Aire, Water, and Earth, were stirred up: else all in this world would be still.

108. And so now you see the upper Government, especially in the seaven Planets: for they are the Government or Dominion of the Spirit, and that is two-fold: They have the Tincture-Government, viz. the Fire-Life, and also the Aire-Government, viz. the Water-Life: the Three Planets above the Sun, doe together with the Sun manage the fire-life and Government: and the Three beneath the Sun, are the going forth of the fires-Tincture, and are a sincking downe, and doe together with the Sun manage the Aire-Govern­ment, and have the female kinde, for they have the Substantiality of the Matrix, and the Tincture of the Upper Matrix; the Tincture retaineth the soule, and the Nether Matrix of Venus [retaineth] the Spirit

109. Thus the Upper desireth the Lower, and the Lower desi­reth the Upper, and is indeed but one body: for Sol is the Heart, and hath the Lustre of the Majesty of this [outward Third] Prin­ciple.

110. Thus you understand the Two Of Sexes. kindes, the Male and the Fe­male; The [Male or] Man is the Head, and hath in him the Upper Government with the fire of the Tincture, and he hath in his Tin­cture the soule, which is desirous of Venus, which is the Corporeall Matrix: for the soule will have spirit and also body, and that hath the Matrix of the [Female or] Woman.

111. And the Lower Government is the [Female or] Woman, and her Government consisteth in the Moone: for Sol affordeth it Heart, and Venus [affordeth it] Tincture, and yet hath no fiery but a watery [Tincture]: and therefore The Moone. it affordeth the Aire-Spirit, and her Tincture doth not stand in the O [...], Wit. Wisdome, and therefore the Man must Rule her: for the Tincture of the Fire is the sharpe Tryall of every Or, Thing. Substance.

112. Mercury is the stirrer up of Womens. their Tincture: and therefore they are so talkative, and the Moone hath Moone. their Matrix, which is our of all the Planets, and is afraid of the Earth, and therefore [Page 149] maketh such hast, and taketh vertue and power in the wheele, from all the Planets and Starres, where ever it can: It desireth Sol vehe­mently: and therefore draweth also his Lustre to it selfe; and as the Moone longeth after the Sun; for it selfe is of an earthly qua­lity, and desireth the Heavenly Heart: so also the Feminine Matrix longeth after the Heart of the Man, and after his Tincture, viz. af­ter the soule: for the foule is the Eternall Good.

113. Thus Nature longeth after the Eternall, and would faine be delivered from the vanity. And thus the vehement desire in the Fe­minine and Masculine Or, Sex. Gender of all creatures doth arise, so that one longeth after the other for Copulation. For the body under­standeth it not, nor the Spirit of the Aire, onely the Two Tinctures, the Masculine and the Feminine doe understand it, for a Beast knoweth not what it doth, only the Tinctures know it, which drive it thus.

114. For the Fiat sticketh in The two Tinctures. them, they musf manifest the great Wonders of God: For the Spirit of God moveth upon the Water of the Matrix in Venus, and in the Matrix of Jupiter, ( viz. in the Matrix of the Braine) and leadeth the Fiat.

115. For the Heart hath the Matrix of Venus, and the Braine hath the Matrix of Jupiter; thus the Spirit of God rideth upon the wings of the Winde in his own Principle: and yet goeth forth from the Father and the Sun, in the [continuall] Creation; and open­eth the Wonders, which were seene from Eternity in the Wisdome: and therefore he is the Workmaster of Every Beeing; and is sent of God to that purpose.

The Tenth Chapter.
Further of the creation of Every Beeing: And how Man may seeke and finde himselfe: Also how he may finde all Mysteries, even to the Ninth Number and no Higher.

1. YOur seeking in the Starres and Elements, suppo­sing to finde the Mysteries of Nature, is but la­bour in vaine, you finde no more but one Eye, and see with but one Eye, and when you sup­pose you have found Sol, you have scarce found Luna, but onely a Glance of Sol, and are far from the Heart, and doe but run with the Moone about the Centre.

[Page 150]2. There is but one way, which you must goe, if you will finde the Great Mystery, Mysterium Magnum, for if you should seeke in Luna all your life long, it would be wholly in vaine: your desire would remaine to be but Luna: if you should take great and hard labour and paines in Mercury, and suppose the Stone lyeth therein, your Alchimey would prove but dung and drosse.

3. When you come into Venus, you suppose you have Sol, and that it is Gold, but it is the Woman [or female] and hath onely a watery Tincture, her life is Aire, and so you vainly labour Or, upon the Body. in the Body: but if you take the Spirit of the Tincture, then indeed you goe in a way, in which many have found Sol; but they have followed on the way to the Heart of Sol; where the Spirit of the heavenly Tincture hath laid hold on them, and brought them into the Liber­ty, into the Majesty, where they have then knowne the Noble Stone, Lapis Phil [...]s [...]ph [...]rum, the Philosophers Stone, and have stood amazed at Ma [...] blindnesse, and seene their labouring in vaine.

4. Would you faine finde the Noble Stone, behold wee will shew it you plaine enough, if you be a Magus, and worthy, else you shall remaine blinde still: therefore fall to work thus: for it hath no more but Three Numbers: ✚ X. 10. first tell from One till you come to the Crosse, which is Ten, and is a Crosse Number (from one to Ten is one Num­ber) but you have power only over the Number Nine, you must stay at the Tenth, for it is the End of Nature, which the Creature ought not to search into: if the Creature stay under the Crosse, it remain­eth in the conceived will of God: and then it hath 10. 10. Ten times Ten, that is, an hundred, and 100. 10. 1000. Ten times an Hundred is a Thousand: and there lieth the Stone without any great paines taking, for it is pure, and is not defiled with any Earthly Nature: Make it thus, as I have written above [in the ninth Chapter] concerning the Centre: Tran­spose the Planets that are about the wheele; and take alwayes one Masculine, and then one Feminine, one for the Spirit of the soule, and the other for the Aire-Spirit, you need not take care for the body: for each Planet maketh a body to it selfe well enough ac­cording as its desire is: Begin with Saturne (for he is the first to the Fire-Life to the Noble Tincture): and then goe about the wheele to Luna: for you must alwayes take one Planet for the Life of the Tincture, and then one for the Spirit of the Aire, for the one sub­sisteth not without the other, or else you get a Spirit without a Bo­dy, a fire-spirit, which burneth in a Lanthorne like a kindled Fire, but it yeeldeth nothing, it is onely a meere Pride, willing to be, with­out a Body.

5. Goe thus about in the wheele to Sol, which is the 7 th Number. seaventh Number in the first Number [or account]: and when you get into that, you suppose you have the Stone: but it doth not prove fixed, [Page 151] Mars destroyeth it: goe on further through the Suns fire, which is the 8 th Number. Eighth Number, & when you come through it, lay hold through the Tincture on the Eternity [which] is the 9 th Number. Ninth Number, and bring that upon the Crosse, upon the ✚ 10 th Num­ber. Tenth Number, which is the End of Nature; heere handle the stone, and take as much of it as you will, no fire will destroy it: it is free from the Wrath and Out­birth: its Splendour and Light standeth in the power of the Maje­sty: its Body is out of the Eternall Substantiality, its number upon the Crosse is an Hundred, and in the Majesty a Thousand.

6. Wee give this to the Seeker: for none finde the Stone in Luna, unlesse he come upon the Crosse into the Tenth Number: and then if he long further to seeke this world, and would faine have the splendour of this world, and desireth the Stone of this world, viz. in Mettalls; let him goe thus from the inward into the outward; let him goe into Luna, and divide or break it into a Thousand Parts, and give it a little of Sol, but if its Hunger and thirst. covetousnesse be great, then give it a seaventh part of Sol, and then it is Made bright and beautifull. compleate.

7. For all the Planets and Starres run after the Heart, every one of them taketh strength and vertue from the Heart, and maketh to it selfe its own Body; for Luna is out of all the six Planets, and hath even Sol, but not the Heart; for it hath Sol onely in Desire: as you see that it shineth with With the light of the Sun. Sol, and not with a splendour of its own: and therefore the Spirit of the Heart must be added to it, which was pure before, and then all the Planets resort to it, each of them de­sireth the pure childe, and each Erecteth its Habitation. buildeth its house therein: But looke to it, have a care of Venus, that it may not by tattleing bring its feminine Tincture therein: for it appeareth bright and faire: but it is a Woman, and maketh a dark Body, and quickly devoureth Sol: keepe black Saturne in Mars'es heate, and so at length bounteous Jupiter will appeare, who is courteous and kinde, and hath the su­periour House, the House of the Spirit of the Tincture, when it is come out from black Saturne, then that is the Metalline Stone.

8. Trouble not your selfe so very much and long with Fire, it affordeth no more then it is able: or else you Number back againe into losse, indeed not into perdition, but yet in Solem Hungariae, into the Sol of Hungaria: Venus exulteth the more, but your covetous hope and expectation is disappointed and taken away: Although indeed you ought justly to rest satisfied in the Tenth Number: for the riches of this world is but dung [and drosse] and if you attaine to the Tenth Number with your former preparation, you need not take so great care about the Number Thousand: it standeth upon the Crowne of the Virgin, in which are set Twelve Starres: six [of them] Divine, and six Humane: The Number 1000. is the Number of the Crowne: the Number 100. is the Number of a Man. the Crowne hath the Number Thou­sand, and the Virgin the [Number] Hundred.

[Page 152]9. Christ saith; Seeke first the Kingdome of God, and all other things will be added to you All lyeth in the willing, for the willing maketh the desiring, and the desiring receiveth where nothing is, though indeed there is something there; yet it is hidden to us Men, unlesse a Man have attained the Stone upon the Crosse, and then he findeth where Reason saith there is nothing; for that which hath not been from Eternity is not at all, and thereof wee know nothing, we know onely of that which is, and hath ever been, though indeed not mani­fested to us Men, but yet is of God in his Wisdome, from Eternity to Eternity.

10. Therefore, although wee speake of two Kingdomes, viz. of the Kingdome of God, and of the Kingdome of this World, in that manner as if we saw them with bodily eyes, let it not seeme a won­der, if God reveale himselfe in Man, then is he in two Kingdomes, and seeth with twofold Eyes, and yet this way is not so hard and dif­ficult, as Reasons seeking in outward things: it lyeth all in the wil­ling; the outward willing must enter into the inward, it must deny it selfe, as if it were dead to the outward, and had no life in the out­ward, and yet liveth: as God liveth and is in the outward, and the outward is dead to him, so that it cannot apprehend him: so also thou O Man, thou art with thy soule in the inward: but thy soules will hath turned it selfe about with Adam into the outward: there­fore if thou wilt behold God and the Eternity, turne thy selfe about with thy will into the inward; and then thou art as God himselfe; for thou wert thus created in the beginning, and thus thou livest according to the inward will unto God, and in God, and according to the outward [will thou livest] in this world; and hath both King­domes thy own, and art indeed rightly an Image and similitude of God; thou searchest out all things, and findest that which lay hid­den in secret; for thou findest that in the Eternity, and beholdest it standing backward in the Out-birth in the Figure.

11. The Ground of the Creation of this world, is much easier to be knowne in the Inward Man, in the Will of God; then visible things to the outward [Man]: the outward knoweth lesse, that which he seeth with his eyes, and taketh hold of with his hands, heareth with his eares, smelleth with his nose, and tasteth with his mouth, then the inward doth the Ground and the Existency of the outward: The Inward seeth indeed the Creature in the Ground of it; but is as it were dead to the outward, and yet liveth therein; and in that he liveth to the outward, he liveth to God, in regard of his Works of Wonder, in that he manifesteth, and bringeth into Beeing, that which standeth hidden in the Figure.

12. And yet wee say still, that the Eternall standeth in the wil­ling, and the will maketh desiring, and in the desiring standeth the [Page 153] Figure of the willing. Thus it was before the Time of this world: But when God moved himselfe in his willing, he so created the de­siring, that it stood in a Beeing, and other then this very thing wee know nothing.

13. Therefore now the desiring, is another thing then the wil­ling, for the willing is without Beeing [or Substance], and the de­siring maketh Beeing: and so out of the Eternall Nothing is come whatsoever is, and before there was nothing, but onely a willing, which was a Virgin without Image, and yet was a figure of an Image in the willing: and this figure hath discovered the Spirit, and crea­ted it into a Beeing [or Substance], as wee perceive in the Forme of this World: the Figure hath caused the Spirit, that it hath Ex­pressed the Wonders in Figure, and that is the Matrix of the Gene­trix, and that is the Spirit of this world: for the Spirit could Spoken forth or Created. ex­presse nothing but a similitude of it selfe; for there was nothing else.

14. Therefore wee demonstrate the Creation to you thus; for to create signifieth to comprehend in the willing, whatsoever stand­eth in the figure in the willing: for when a Carpenter will build an house, he must first Frame a Modell of it in his willing, how he will build it, and then he buildeth it according to the Modell of his willing.

15. Thus also hath the Spirit of God framed in his will a Modell after his likenesse, and so created that Modell: for you see in this world, that when the Spirit through the word Fiat (upon the First Day) created the Out-birth in the Wrath, viz. Water and Earth; he comprehended the Figure in the Will; and that was the Hea­ven, which he created on the Second Day, and tryed the Work on the Third Day, and suffered to proceed out of the Earth, formes and Images out of the Essences, viz. Trees, Hearbs, and Grasse, which were Images of the Essences of the desiring: but the Image of the Spirit remained still hidden, and yet was in Beeing even unto the Fourth Day. (Heere understand) a Day without the Sunne, is one turning about of the wheele of Nature in the desiring of the wil­ling, and the Inward Will hath the Number Six, according to the six Spirits, and the outward [Will] in the desiring of the Figure hath also the Number Six, according to the similitude of the Spirit, and the two Kingdomes [ viz, the inward and the outward] make with their Number Sixes The twenty-foure houres. in 4 Quarte s, Morning, Noone, Evening, Midnight. foure and twenty; which divide them­selves into foure parts, viz. six before noone, and six after noone, six before midnight, and six after midnight, till the beginning or morning againe.

16. And according to this, the Spirit in the desiring did set a signe, and a Reckoning, whence Times and Yeares proceed, which were [Page 154] not before; for Every Number [of the] Twelve, which is heaven­ly Divine, and Earthly, humane or Beastiall, hath a signe in the Fir­mament, which the Spirit created into a visible Beeing, together with the Crowne of the Centre, which is the Or, Sphere. Circumference of the Constellations. And we give you notice, that the Creating of the Spirit, is a going forth out of it selfe into the outward. For in Loco Solis, in the place of the Sun, is the Point, where the Spirit created the similitude: for the word Fiat stood there, and went forth from the inward Number Ten as a Body, & that is Luna, and in such a com­prehension was the manner and forme of the Deepe apprehended: and the Spirit went forth, and drave the Essences of the Centre even to the Crowne: and there Or, framed them into the Signes. comprehended them with the Signes, and all Formes of the Image, which stood in the Virgin in the Figure in the Willing, and they are the Starres, and created them as a Circumference [or Sphere] of the Spirit, and they are all together a Body of that Spirit which is called Sol: for there the Eternall Spirit hath comprehended or conce [...]ved the similitude of the Spirit [of this world]: and it goeth thus forth out of the Na­turall Body of this World, as a Spirit: even as the Eternall Spirit [goeth forth] out of the Eternall Centre of Nature, out of the Number Ten. And as they have ordered themselves with their Revo­lution in the Three Dayes, understand, before the Sunne [was], so they also remained standing in the Fiat in that Ordinance or Course. Order, and are not materiall or palpable, though as to the Eternity it is a materiall beeing, but not as to Ʋs, but they are Powers; an Out-Birth out of the Eternall hidden and secret Centre, and a similitude of the E­ternall, and have power and strength to shapen and figure Bodies and Images, according to all the properties of Every Starre.

17. Understand us thus; Out of the Place of the Sun, Ex loco solis, goe forth the Manifestation of all the Starres & Elements, and all the Starres are the Suns Children, even unto Saturne, which is the house of the Sixfold Spirit: for the Planets are the Spirit, and the Crowne which is the Ʋppermost Starres. Uppermost [is] the Body; and is in that manner as wee have mentioned before concerning the Centre of Nature, and concerning the Thrones of the Angells. Very great things are heerein conteined, which wee justly conceale, because of the wick­ednesse of the World, which if they knew them, they would mis­use the powers of Nature to their covetousnesse and falshood.

18. Therefore wee tell you, that those to whom the Number Ten is opened, have it also given them into their Will to speake no more then what is requisite and necessary for the World, and that at all times as need requires, and is knowne in God.

19. Thus wee give you to understand, how God on the Fourth Day created the Sun, and with that Leading Spirit the Starres also, [Page 155] and what they are, being together nothing else but a life according to the similitude of God, wherein the Eternity hath manifested it selfe in a Beeing.

20. On the Fift Day God moved this Beeing and Life, and set the Fiat therein, and created out of the Matrix all kindes of similitudes according to every forme in the Spirit: and in this Creation now hath the third Kingdome, viz. the Kingdome of Anger, pressed hard in with it; and there went forth all manner of Beasts, Fowles, Fishes, Wormes, and whatsoever moveth and liveth; all went forth out of the outward Matrix, and stood upon the Earth: and in the Deepe went forth all sorts of Spirits of Fire, (such as are the Ascendents and Phoenix, and in the Aire also all sorts of Spirits, according to the Substantiality of the Aire, and in the Water, and in the Earth, all sorts of Spirits, every one according to the property of its Or, Genetrix. Mo­ther; and the whole Deepe between the Constellations, so far as the Word gave it selfe in unto the Creation, is nothing but a Life and stirring of Spirits.

21. Now Reason asketh: being the Devill dwelleth in this world, and hath his Princely Dominion there, where abouts doth he dwell then? Behold O Man, consider this well. There are in the whole Deepe no more then seaven Or, Orbs. Revolutions, which roule and turne a­bout like a wheele, or as the Life windeth it selfe about the soule; and the Heart, as the Centre standeth still, in the midst, that is, the Note the Sphere of the Orbs with the Sun standing still, and the Earth having its daily and yearely Course. Sun; and the Note the Sphere of the Orbs with the Sun standing still, and the Earth having its daily and yearely Course. Revolutions about the Sun, are the six Planets, as Spirits of the Centre, and the seaventh Revolution is the Earth, which turneth it selfe, once about in foure and twenty houres, and runneth along in the course of the Planets, once a Yeare, and besides carrieth the Moone with it, about the Sun, as the others doe also, but some in shorter and some in much longer Time: as first ♄ in 29. yeeres. Saturne in Twenty nine yeares in respect of his large Course; But the ☽ in 1. Moneth. Moone which runneth back doth it every Moneth Twelve times in a yeare, and passeth Some dayes over. somewhat on yet further [in a Thirteenth Revolu­tion].

22. Now this together maketh the wheele of the Birth; wherein standeth the Verbum Fiat, which hath driven the Devill out from this Circle, and so he dwelleth without this Circle, and there is a great Darknesse about the Crowne of Starres in the Firmament, so that many Starres in the Firmament are not seene because of the Darknesse, and that otherwise hath a great signification as to Men, which we would indeed make mention of, if the world were not so madde, and suffered the Devill to drive it, who derideth all manner of Revelations, that thereby he may blindfold Men; It shall in the Last Time stand manifest to the Children, which see with both Eyes, [ viz. with the Eye that seeth into the Eternity, and the Eye that seeth into that which is Temporary].

[Page 156]23. Thus the Devill dwelleth neere us, and yet hath a Princely Dominion much deeper, neerer towards the Constellations in the midst [amongst them], where it is darkest: for he Dare not, or liketh not. may not come neere the shining Lustre of the Sarres: and so is as a Prisoner, and dare not Touch the seaven Governments of the word Fiat, and hath no power therein, and so is the poorest creature in the Crowne.

24. This cannot be described by a Circle, for the stun standeth innermost in the most inward Circle, and the other [Planets] al­waye further outwards, even to the Crowne which includeth the outwardmost Heaven: and it cannot be understood [by outward Reason] but the Spirit understandeth it in it selfe; for as The Spirit. it is, so is this Circle also: neither can it be set downe in writing, for the Life windeth it selfe inwards to the Sun: and so also the Spirit of Life in Man windeth it selfe inwards into the soule, as you may consider, concerning the Three Principles, where the outermost is also the innermost, which the outward spirit of our reason cannot conceive, for it is but One and not Three in Number: But the spirit of the soule, if it be turned about, so that it looketh with its own eyes in­to the innermost, and with the Eyes of this world into the outer­most, understandeth it: for this is the Vision in Ezekiel, of the Spirit Having eyes within and without. with inward and outward Eyes, where the Spirit goeth right for­ward wheresoever it goeth.

25. Although the wise Magi and Mathematicians have made a Sphere and described the Wheele, yet that is not enough: it is in­deed a help to the unskilfull to consider of the Mysterium Magnum, the Great Mystery: but the wheele hath a much more subtile un­derstanding, and cannot be made in any Circle after this manner: for it goeth into it selfe towards the Heart of the Sun, and out from it selfe towards the figure of the Substantiality; it driveth upwards and downwards, for the Spirit of the Tincture, viz. the right fire­life, driveth upwards inwards towards the Liberty of God, and yet desireth the Spirit of the Substantiality, which driveth downwards, for without that, the fire-life doth not subsist: thus the fire-spirit turneth it selfe about, as it were sidewayes, and alwayes reacheth after the spirit of the Substantiality, and the spirit of the Substantia­lity flyeth from the Fire; but since it is generated out of the fire-Life, and cannot be severed from it, therefore it is wheeled about with the fire-spirit: For when the fire-spirit, wheeleth to the right­side, and reacheth after the spirit of the Substantiality, then the spi­rit of the Substantiality wheeleth also on the leftside upwards, and that maketh a wheeling round, and one maketh hast after the other; for the substantiality flyeth from the Fire, and yet it cometh out of the Fire, as you see that out of the Fire goeth Aire, and Or, the Aire cometh to be Water. out of the Aire Water, which is the substantiality.

[Page 157]26. Thus the Fire which is an Anguish, desireth meeknesse, and the Liberty, which is without source, [or paine], and reacheth af­ter the Water-source: and the meeknesse, viz. the Water-source, desireth a Body, that it may be free from the fire and covered, and the Fire runneth alwayes after the Water, and the Water flyeth from the Fire, for if the fire should goe away upwards, and the water goe away downwards, there would then be a great severation be­tween them, and each [both the fire and the water] would die and come to nothing. But being the fire inclineth towards the Water, and refresheth it selfe therein, it so preserveth it selfe, and can send forth the Spirit of the Aire againe from it selfe, so that the life sub­sisteth.

27. Th [...]s wee shew you The Great Mysterie, Mysterium Magnum, that you might learne to understand, how far you should goe, and where your Number and End is; for the Fire, ( Or, according to. after the seaven spi­rits of Nature,) is the The 8 th Num­ber or Forme. Eighth Number, and is a cause of the seaven Spirits. Now no creature subsisteth in the Fire, for the Fire con­sumeth the substantiality, wherein the Naturall life standeth; But yet the Fire maketh Tincture, and that Twofold: one reching in­ward into it selfe after the Eternall Liberty, after the still Meekness [that is] without beeing; and the other reaching forth out from it selfe, after the outward substantiality, viz. after the Oyle, which cometh out from the Water, which is from Venus, and wherein its outward splendour and shining doth spring up: and in the inward Tincture in the desiring of the Eternall Liberty, the Majesty of the Liberty springeth up.

28. Understand us rightly thus; the Fire hath the The 8 th Num­ber or Forme. Eighth Number, and the inward Tincture hath the The 9 th Num­ber or Forme. Ninth Number: and so far [onely] wee ought to goe: for the The 10 th Number or Forme in the Eternall Fire. Tenth Number is the Eter­nall Fire of God, and holdeth in the midst of its Birth, the Crosse, which severeth the Centre of the Eternall Nature into two King­domes: of which wee have made mention formerly: and what crea­ture soever will goe back through it, that creature cometh through the Kingdome of God back againe into the outermost out from God, and out from this world back into the Centre of the Fire, as into an Eternall Darknesse, where the Fire is black, and a perpetuall Hunger: The kindling of the Light of the Fire standeth onely under the Grosse; in the Meeknesse, in the Ninth Number, which is a In numera­tion: the Places signifie, 1. u­nits, 2. tens, 3. hundreds. 4. thousands. single Number; the Tenth Number is a Twofold Number, and belongeth to Angels and Men, but they ought not to reach further into the Cen­tre of the Crosse, but must stand there before the Crosse of the Num­ber Three, and cast their Mindes downe into the Tincture of Humili­ty backwards into the Ninth Number, and looke forward into the Tenth Number, buy with a Fearing God. Timourous Minde, not desiring to create [Page 158] and have [any thing] in the Tenth Number, viz. to goe back into the Centre of the Fire of God: but highly rejoyce before the Tenth Number Eternally, and with their songs of Praise, and Halelujahs, sing; Holy! Holy! Holy! is our God the Lord Zeboath. of Hoasts; and that song is a food to the Divine Fire, from whence goeth forth in the Divine Essences, the Wonder, Paradise, the Element and Heavenly Substantiality, and it standeth before the Number Three as a Vir­gin of the Eternall knowledge of God; and that is the Wisdome of God: for in the Wisdome appeareth the substantiality of all Divine Essences, which to write of heere wee have no more Pen nor Tongue.

29 Onely wee shew you, how far you should search into such a Revelation: for in the Ninth Number you see all things: for it is the Tincture of the Heavenly Life, you see [in the Ninth Number] the 100 th Num­ber. Hundreth Number of the Virgin of Wisdome, and also the 1000 th Num­ber. Thou­sandth Number of the Crowne of the Majesty.

30. But you must not search further, into the Tenth Number, there to search and dive into the Abysse, else you goe out from God as Lu­cifer did, who would faine be a Creator in the Tenth Number, and did seeke [to have] the fire of the Eternall Originall, and therein he must remaine as in the Death, in the Darknesse, Eternally.

31. Therefore let the Reader be warned, not to dive further in­to these very deepe Writings, nor plunge his will deeper, then [so far] as he apprehendeth: he should alwayes rest satisfied with his apprehension: for in the apprehension he standeth yet in the Or, Matter. Sub­stantiality, and there he Note. erreth not, how deepe so ever the Spirit leadeth him: for to one, more will be given then to another: And this only is the Mark [to be aimed at] every one continue sted­fast in Humility towards God, and submit himselfe to God, that he may make the Will & the Deed as he pleaseth. When you doe that, you are in your selfe as dead: for you desire nothing but Gods will, and the will of God is your Life, which goeth inward even to the Thousandth Number, and searcheth into the Deepe of the Deity with all Wonders: He leadeth your will, submitted to him, into the Virgin of his Wisdome, so that you may behold all Wonders: But you must not leave him and imagine into the Wonders, so soone as you doe so, you goe quite out from Gods will, which is the Eternall Li­berty, and are captivated in your Imagination: Mark this; for Every Imagination maketh Substantiality, and therein you stand, and must goe out from that againe, or else you shall not see God.

32. Therefore Christ teacheth us Humility, Love, Purenesse of Heart, and to be Mercifull; and calleth upon us to seeke after the will of God, and to submit our selves to it: For in Gods will wee are able to do ALL, our own Nature must not doe it; but God himselfe [Page 159] is Zealous in Us, and he is our doing if wee work any Or, Miracle Wonder: For no humane soule should say or think, I will doe Wonders: no that cannot be: for the wonders above the outward Nature, goe forth onely from the Centre of the Eternall Nature out of the Tenth Num­ber, which the creature cannot [doe:] but if it be yeelded up into the will of God, then God in the creature doth the Wonder: for it is his delight to manifest himselfe in the weake: for the strong is stiffe in his own will, and will not submit it unto God: he relyeth upon his own Wit and Reason: Thus his will is out from God, and is able to doe nothing: And then if he speak from himselfe concerning Gods Beeing and Will, he is an ignorant lyar, he speaketh not from Gods Spirit and Will, but from himselfe, from his own Opinion, in which there is meere doubt, and from thence ariseth the Contention a­bout [Matters of] Faith [and Religion,] about Divine know­ledge, so that Men seek God in their own willing and knowing; Men will needs finde God in their own willing; and he is not therein: for he dwelleth meerely and barely in that willing, which yeeldeth it selfe with all its reason and knowing, wholly to him, and to that he giveth knowledge and power to understand his Beeing.

33. Therefore lift up your Heads and observe this, the will of God is not in any strife and contention, but Mans will and the De­vills, it is the will of the Wrath of God; let not the flattering Hy­pocrites seduce you, who enter in, boasting of the Historie, and say; Wee have the Will of God by us, wee are his Ministers, looke upon us, wee are Gods Officers, and though wee be wicked, yet wee rightly Beare the Office and [dispence the] Will [of God.] O Cursed Generation of Caine and Judas, you are neither borne nor knowne in God: why then Boast you of the will of God? How can you say that you Or, Beare the office of dispen­cing the Great Divine Myste­ries. Beare the Great Mysterie of God, whereas you are with­out God, in a strange will, and in your selfe you carry not the Myste­rium Magnum: But a poore Sinner, who converteth, but is captivated by the Devill, and is strife against the Devill; He that panteth, sigheth, and cryeth after God, he runneth in sorrow and abstinence, to the Office of the The Mysteri­um Magnum. Great Mysterie, which Christ hath given to his Discipes and Children, who are in the will of God, and they have the True Jus Divinum. Key to Heaven and Hell.

34. But you Sophister beare not the Office, while you are with­out the will of God; But the poore Repentant Man bringeth the Mysterium Magnum, the Great Mystery, with him to you, and rende­reth himselfe up to the Apostolicall Power; which you have not, but the Church or Congregation of Christ, which is in the will of God [hath it]: and so One Faith receiveth the other, and the Church or Congregation of Christ, Absolveth the repentant sinner: and not you Sophister, who have neither vertue nor powers, nor knowledge [Page 160] of the Kingdome of God; but are your selfe the Devills captive, and you sit in the Anger of God: and are onely the Proud Whore of Babell, and swimme aloft upon the office of the Great Mysterie, and are uncapable of it; unlesse you be in the will of God, and then you are Christs Apostle, and weare the Garment of Aaron, and God Bindeth and looseth. open­eth and shutteth by your Mouth, but your naturall will doth it not, that should alwayes be dead, or else you are not capable of the Of­fice; also in your own will, you sit not in the Office of Christ, upon Peters Chaire, but upon the Stoole of Pestilence, and are the Antichrist, as wee have knowne you, in the Number Seaventy Two, which you beare: for you are in Contention about the Cup of Christ, and you have it not in your Power, but the Church or Congregation of Christ, which is submitted to the will of God, hath it: The Arke of the Covenant is with them at Shilo, and not in your [contentious] Schismaticall Sectarian Jerusalem, which you have made full of abo­minable Blasphemies.

35. But what shall the Spirit Judge more concerning you, seeing you are an adulterous Woman, and have lost your Faith and Fide­lity: He hath given you time to Repent, and you doe not Repent, but lye in Whoredome, day and night, and therefore he will spew you out in the Wine-Presse, and Babell shall burne up it selfe. Thus Christ saith: O Jerusalem, Jerusalem, how oft would I have gathered thy Children together, as a Hen gathereth her Chickens under her wings, but thou wouldst not: Behold your dwelling houses shall be left unto you Desolate. And so he saith also to you now, you desolate Jerusalem in Babell▪ the Time cometh that the children of Christ will goe out from you, and it is already, and you shall perish in your whoredome. Behold your Merchants will stand a farre off and say: Behold! Babell in which wee became rich and fat, is become Desolate.

The Eleventh Chapter. Of the true Knowledge concerning Man.

1. WEE have shewne you, what the Essence of all Essences it, and what its life and spirit is, and what the Matrix of the Genetrix is, viz. that it standeth in the Eternall willing, and in that E­ternall willling, is the Centre of Nature, and there­in is the Number Three, which is the Heart, which manifesteth the Eternity, in Creatures, Figures, and Similitudes; [Page 161] especially in Three Kingdomes; viz. the Heavenly Angelicall, and then the Hellish fiery Diabolicall; and thirdly the Substantiall Kingdome of the Out-birth, viz. this world.

2. Now you know very well that the Deare Man Moses saith in his first Booke [called Genesis] That on the Fift Day, God Created all the living Creatures at once: which you are to understand thus, that in one Revolution of the Earth, God created, (out of the Earthly Great Mysterie, out of the Matrix of the Spirit of the Earthly pro­perty, as an Out-birth out of the Eternall Propertie) all living Crea­tures, that they should be Images and similitudes of the Eternall Essence of all Essences. Bee­ing [Essence or Substance].

3. Now they are indeed created out of the Earthly Mysterium Magnum, but yet the Spirit there is not so wholly Earthly; for it is yet Or, Lunarie. Luna, as wee see that the Earth standeth next the Moone, and [in the Circle about] from the Moone, and as every Circle is, so also is the Spirit in its own inclination, and the property of the Wheele in that Orbe. Circumference.

4. Thus the Circle between the Moone and the Earth, is both Earthly and Lunarie: for the Moone hath the properties of all the Starres, and is as a sack or conteiner of all the properties of the Starres; which it continually powreth forth in its Circle: for the Earth longeth vehemently after the Moone, and therefore attracteth the shining and Glance of the Moone, as also the shining and splendour of the Sun: for all things long after the Heart, and desire the Liber­ty, that so they may be freed from the vanity.

5. Thus the Earth in its longing desire, hath attracted the Spirit of the seavenfold Wheele, and holdeth that in it, as its peculiar Matrix of Nature, and would alwayes faine awaken in it selse the wheele of Life; and therefore it Rouleth or turneth. wheeleth it selfe about, for it hath both fires, the hot and the cold; and the neithermost alwayes stri­veth upward towards the Sun, for it receiveth vertue and spirit from the Sun: and therefore it is so. Wheeled or turned. Rouled about; for the Fire wheeleth it about: it would faine be kindled, that it might have a life of its own, but though it must remaine in Death, yet it hath a longing af­ter the upper Life, and attracteth the upper Life to it: and conti­nually openeth wide its Centre Or, for. after the Sunnes Tincture and Fire.

6. Thus from the longing after the S [...]nne, springeth forth the bud­ding, and growing, out of the Earthly Matrix: for the Essences of the Earth clime forth (with the captivated life of the upper Cen­tre) alwayes upward out of the Earth, and spread forth themselves into a Great Tree and stalke: and you see very well, that upon the Tree and Stalk there groweth a Mixt fruit, halfe Earthly and halfe according to the Upper Centre: and the fruit never cometh into a [Page 162] joy [or to perfection] unlesse it be satiated with the upper [part] and then it is Ripe, for it hath attained Venus'es Body. But as Venus'es Body is unfixt, and would soone fade, if the Sun did not stay it with the vertue of Saturne. So also [is it with the ripe fruit], it is not durable, but soone turnes to rottennesse: it cannot be pre­served [long]: because the Paradise is out of it.

7. And thus wee give you to understand, that all creatures have been created out of the nethermost and uppermost Life: the Ma­trix of the Earth afforded Body, and the Constellations [afforded] Spirit, and their life [...]eacheth not up into the Sun: for the Earth hath attracted the Suns vertue into its Matrix, and so all the Crea­tures that dwell upon the Earth, have attained the vertue of the Sun and of the Starres: but the Body of the Fowles is out of the Deepe above the Earth: and therefore also they delight most to flie in their own Matrix; and you see also how all Beasts put their face and head forwards and downwards, and looke after their Matrix, and desire onely the food thereof: for every life desireth its own Mo­ther: as you may soone perceive in the Fowles, which are neere of quality to the Earth, that they Eate flesh and are Birds of prey: for they proceeded from two Mothers in the Creation, viz. out of the Upper [Mother] and out of the Earth.

8. The Earth is a peculiar Centre, and therefore was created Apart by it selfe. severally on the First Day, and is an out-birth out of the Eternall Substantiality, a corrupted Matrix: [corrupted by the Fall of Luci­fer]: in the Eternity was therein knowne the Virgin of Gods Wis­dome, In the Wis­dome. wherein all the Wonders of God are Discovered or beheld. seene: and in the Crea­tion, & afterwards even till Adams Fall Paradise sprung up through the Earth, and so the Upper Centre of Nature, viz. the Suns Heart, drew forth Paradisicall fruit out of the Earth, which indeed was not eaten after an Angelicall manner by any Creature, but onely Man, though indeed he had not eaten thereof neither, for the longing of the Twofold Life catched hold of him suddenly, and there he stood, till his sleepe, in In the Proba. triall, whether his will would continue in God, and [whether] he [would] Eate after an Angelicall manner; But the Beginning sheweth how he stood, which wee must chew upon, and therefore must eate Earth, and at last must become food for the Earth.

9. Thus, if you consider it, you may see the Creation of God, and how God created the other Creatures before Man, and you see how the life of all Creatures standeth onely in the Matrix, out of which they were created.

10. Now you know what Moses saith: That God consulted in him­selfe to create a similitude of his Essence, an Image of himselfe; that should rule over all the Creatures of this world, over Beasts, Fishes, and Fowles, [Page 163] and over all that liveth and moveth, and saith; God said, Let us make Man according to our Image: and Created Man to be his Image, yea to the Image of God Created he him: But out of what? Reason asketh: and Moses saith: God made Man's Body of a peice of Clay.

11. Beloved Reason; behold! open both your eyes and looke not with one eye onely, into the hidden Mysterie of the Humanitie, as hath been used for a long while hitherto. Doe you heare what Moses saith? God placed Man in the Garden of Eden, which he had made, that he should till and keepe it, and the Paradise was therein: doe you now understand the hidden Mysterie of Man? Hee was in Paradise, in the Creation, and was created in [and for] Paradise: for Para­dise grew up through the Earth; and of that Paradisicall Earth, where­in the Heavenly Source or quality. property was, the Body of Adam was created: for so it must be, seeing he was to be a Lord over the Earth, and All that was Earthly: and was to open the wonders of the Earth: else God had instantly given him an Angelicall Body: But then the palpable substance with its wonders, would not have been manifested: therefore he thus gave him a Palpable Body, but not so dark a rug­ged and Beastiall one as ours are, but a Paradisicall one.

12. You must understand it thus; The Eternall Virgin of Wis­dome, stood in Paradise as a Figure, The Virgin of Wisdome. in which all the Wonders of God were knowne, and was in its figure an Image in it selfe, but without substance like to Man: and in that Virgin, God created the Matrix of the Earth, so that it was a visible palpable Image in substance; wherein Heaven, Earth, Starres, and Elements stood in substance, and all whatsoever liveth and moveth was in this one Image. The Matrix of the Earth could not over-powre it [ viz. the Image Man] much lesse could the outward Elements do it; because it was higher in degree then them all: it had received the never fading Substan­tiality with the Virgin: the Virgin was not brought into the Image; but the Matrix of the Earth was brought into the Virginlike-Image: for the Virgin is Eternally uncreated and ungenerated: it is the Wisdome of God and a [reflection Antitype and] Image of the Deity in Ternario Sancto, in the Holy Ternary, according to the Num­ber Three, and all the Eternall Wonders of the Eternall Centre of Nature, and is knowne in the Majesty in the Wonders of God: for it is that which bringeth forth to Light the Hidden things of the deepe of the Deity: Thus beloved Note heere, all People and all Mankinde. Man you see what you are.

13. Now saith Moses: And God breathed into him the Living Breath into his Nostrills, and then Man became a living soule. This is the Ground: O yee Universities and high Schooles dance about this as much as you can, shew your selves heere Doctors, Masters, or Bacchilours [in Arts]: if yee be, what you please to conceit your selfe to be; why then are you blinde in this? why will you be called Doctors, [Page 164] when in the Ground you are yet searce School-boyes? What doe yee understand by that [inspiration or] breathing-in? doth not Moses tell you; that God breathed into Man the Or, Living breath. Breath of Life? What doe you understand heere? doe you understand it to be onely Aire? That is not solely the breath of God: for he breathed the Aire into his Nostrills: but the Breath of God cannot be breathed in from without: for God himselfe is the fullnesse of things, and is pre­sent there already beforehand where any outward thing cometh [to passe].

14. Now therefore that you may rightly and fundamentally and also Assuredly. certainly come to understand it, looke upon what wee have before mentioned; viz. How God longed after the visible substance of his similitude and Image; And the Image of the Virgin, wherein his wonders stood, hath thus caused it, so that the one Imagination embraced and conceived the other; though indeed God is without substance and Or, Lusting. longing; [for his Or, Lusting. longing is onely Majesty and Li­berty]; But the Centre of Nature upon the Crosse of the wonders, Lusted. longed after the Image which was beheld in the Virgin, where the Spirit of God goeth forth Or, in. into the Wisdome, so that the Wisdome causeth Substantiality.

15. Behold! Gods breathing-in was thus: The Spirit of God moveth on the Waters, and rideth on the wings of the Winde, as the Scripture speaketh: that [ Spirit] had then comprehended the Dominion of this world with the word Fiat, and breathed it into Adams Nostrills: Now the Spirit breathed-in the Aire from without, and it selfe forth from within into the Centre of the Heart; for it dwelleth not out­wardly, but in the Centre of Nature, and goeth forth from within out of the Deity into the outward, and Or, manifest­eth in a Bee­ing. openeth [or discloseth] an Image according to it selfe, understand, according to the Centre of Nature.

16. Wee have told yuo before: How the Wheele of the out­ward Nature windeth it selfe inwards, even to the Sun, and further through the Fire into the Liberty of God, where then it keepeth its Condition. station: and the inward Longing of the Eternall Centre, presseth with the Spirit of God forth into the Heart of the Sun, which is the Great Life and Fire, which melteth away Stone and Earth, where­in the Eternall Tincture is knowne within in the Ninth Number.

17. You must also understand the Breathing-in thus; the out­ward Dominion of the Spirit of this world, which reacheth even into the Sun, was breathed into him from without, as an outward Life; and the Inward Dominion out of the Inward Fire in the Eight in Number was from within breathed into the Heart: for that was out of the Eternall Fire, which reached into the Ninth Number to­wards the Crosse, after its own Tincture which goeth towards the [Page 165] Number Three, viz. into the Eternall Liberty; and there Man be­came a Living soule, with spirit and soule: for the soule hath its originall a degree deeper then the Sunne, out of the Eternall Fire which burneth in the Eternall willing; which willing is, to generate the Heart of God, and to exalt the Majesty in the Wonders.

18. Understand us right thus; Gods Holy Spirit, hath awakened the living soule, out of the Centre of the Eternall Nature, upon the Crosse, as a peculiar Centre of its own: not out of the Number Three, but out of the Eternall Nature, out of the fire of the Cen­tre of Nature, in the Fift Forme of the Centre, where the two King­domes, viz. Gods Love and Anger, part: there hath the Spirit of God awakened the soule, and brought it in, forth from within, out­wards into the Tincture of the outward Spirit, into the bloud of the Heart, through himselfe; and this is the soule: Master Doctor understand it aright, and doe not vaunt so proudly, stately, and insultingly: for the soule is the childe of God: its will should alwayes be incli­ned into the will of God in the Tenth Number, and then it is an Angel, and liveth in God: and eateth of the Word of God, of the vertue and life of God: it should not turne back into the Spirit of this world, into the fire of the Out-Birth, but into the fire of the Number Three, in Ternarium Sanctum, into the Holy Ternary.

19. And thus thou maist understand, what thou art, and what thou wert before the Fall: for thou couldst rule over the Sunne and the Starres: all was in thy power; the Fire, the Aire, and the Water, together with the Earth, could not compell thee: no outward fire could burne thee, no water could drowne thee, no Aire could suf­focate or stifle thee, every living thing feared before thee, thou hadst thy own food of the Paradisicall fruit, to give to the outward life, and the Verbum Domini, to the inward life of the soule: thou hadst lived Eternally without woe, or feeling of any sicknesse or disease, in meere joy and delight, and besides without care and toyle: thy minde was as the minde of a childe, ♁ that playeth with his fathers wonders [or workmanship], no knowledge of any euill will was in thee: no covetousnesse, no pride, no envy, no anger, but all a sport of Love.

20. Now behold: that you may once apprehend this: God took to himselfe a particular Dayeswork about Man; if he would have had him to have been Earthly, Beastiall, and Mortall; he would have created him on the Fift Day, with the other Beasts: And that yet you may well apprehend this; He created but one Man, with the Adam had the whole Crosse in the Brainpan of his skull. But now the Man and the Woman have each of them onely one halfe of the Crosse: thus; [...] [...] whole Crosse in the Brainpan, which signifieth the Number-Three: he was both Man and Woman, yet you are not to understand any woman, but a virgin wholly pure and chast; he had in him the Spi­rit of the Tincture of the Fire, and also the Spirit of the Tincture [Page 166] of the Water, viz. of Venus: he loved himselfe, and through him­selfe [he loved] God: he could generate Virgin-like (out of his will, out of his Essences without paine, without tearing or dividing [his body]) such a Man as himselfe was; for he had all Three Centres in him: and as the Centre of the Eternall Nature was not torne nor divided, when the Spirit of God conceived his soule upon the Crosse, and brought it into the Wisdome; also as the Spirit of this world was not torne nor divided, when the Spirit of God breathed into him the spirit of this world, as an outward life: so he also was not torne or divided: for he had a Body, that could goe through Trees and Stones: if he had instantly gone on in the will of God, then had he brought HIM [viz. God] with him into the Great Wonders.

21. The Noble Philosophers Stone, was as easie to be found by him as any Mawerstein. other stone, and then he might have adorned the out­ward life with gold, silver, and precious Stones, Jewells and Pearles, all to his own joy, and to [the manifestation of] Gods deeds of wonder: he had not needed Beastiall Cloathing; for he went na­ked, yet clothed with the Heavenly Tincture: he had no such Members, as he might be ashamed of, as his Fall demonstrateth. This was his Fall: his soule Imagined after the outward Fire of the Out-Birth, after the spirit of this world, and turned himselfe away from God, and desired to live in his own property [or selfe]; and to be Lord; his will turned it selfe out from Gods will, and was dis­obedient to God, and desired the Earthly fruit, out of the Earthly Essences, and caused God to suffer the Tree of Temptation to grow, that he might trie what his Image would doe, and did forbid him that Tree.

22. But his Lust was instantly gone after the Earthly Essences, Good and Evill, which the Devill did eagarly help forward, (as he doth still) till Adam was overcome, and went forth from the will of God, and suffered himselfe to be wholly captivated by the spirit of this world: and then all was done with him: the Heavenly Image became Earthly: the soule became captivated in the fire of Gods Anger: it had the heavenly Tincture no more, and could not eate of the Verbum Domini any more; it had turned it selfe away into the spirit of this world, and was gone out from Gods will into the Lust of this world: and so also at the instant of the Fall, the spirit of this world made the body wholly Earthly: the Paradise, with all Hea­venly Wit, wisdome, and under­standing. knowledge retired into it selfe [and so departed from Adam], and the Deare Virgin of Wisdome remained standing in Griefe, till the Word of the Lord came againe, and looked upon The Noble Sophia. her againe with the promise of the Seede of the Woman, and then The Noble Sophia. shee passed into the light of Life, & now warneth Men of their ungodly wayes; [Page 167] concerning which wee have mentioned at large in our former Wri­tings, and also concerning Adams Wife, the Woman. his Wife; therefore wee heere forbeare to write any further of it, and onely further shew you our Propaga­tion as to body and soule.

23. Wee have In the Ninth Chapter of the Threefold life. formerly mentioned: how the provocation be­tween both kindes, Masculine and Feminine, to copulate, existeth; viz. out of two Governments [or Dominions] of one [onely] Being or Essence. sub­stance: for when Adam could not subsist, then God let a sleepe fall upon him, and tooke the one Dominion, viz. the Tincture of the Spirit from him, & left him [ the other, viz.] the Tincture of the soule, and framed a Woman out of him: But that shee might have a soule also, God took a Ribbe from his Body, with his flesh and bloud, and comprized the soule therein, but without power of further Propaga­tion, [of it selfe], for her soule remained in Venus, being desirous of the Mans soule, even as the lower Dominion of the Three Planets under the Sun, which make Spirit and Flesh; desire the Three upper­most for their Life, as is before mentioned: so also is the Dominion in the Man and the Woman: for the Man hath the Tincture of the Fire wherein the soule consisteth, in his seede; and the Woman hath in her the Tincture of the spirit of this world, viz. of Venus, naturally so called, in her seede and Matrix. If it were not for the scoffers I could exactly demonstrate it in the Members of their Copulation: you would indeed wonder rightly why each are as they are: Note. it shall be set downe in a Paper by it selfe, for there is nothing without cause. Nature hath its own mouth, if it desire to have any thing, it maketh it selfe a mouth fit for it, and giveth a forme to that thing which it desireth, that it may fit the mouth, according as Nature liketh best. Observe this.

24. Now when the Seede is sowne, then not onely the sower soweth, but the Ground also, affordeth its Essences [or vertue] to it: the Man soweth soule, and the Woman soweth spirit, and both of them afford Body, and not the one without the other: the Tin­cture of the Fire hath indeed a Body, but it became very small in this corruption: and therefore the Nature of the Water (in Venus) must give a soft spirit to it: for the Man and the Woman are one Body, And Saint Paul saith; If the Man have an unbelieving Woman [to his wife] and the Woman have an unbelieving Man [to her hus­band] let not the one forsake the other: for the Man knoweth not whether he shall save the Woman, or the Woman the Man. Even as Adam saved his [wife] Eve who first eate the bit [of the for­bidden fruit] for shee was a part of the Life out of his flesh and bloud: and the same spirit and the same soule which Adam had, and which Eve got from Adam, is now also in us in both kindes [or sexes].

[Page 168]25. Therefore ground your Judgement thus; When the Man soweth his seede, he soweth flesh and bloud, and the Noble Tin­cture of the soule; and the Woman receiveth that into her Matrix, and instantly affordeth to the Mans seede her Tincture of Venus, wherein standeth the Elementary Spirit, and that assumeth Saturne, and bringeth it round on the wheele about to Sol, and there the Naturall Life with the life of the soule is disclosed; for Saturne gi­veth it to the Moone, which breedeth it, and in a Circuit of all the Starres, maketh Essences therein: and then the Essences exist; and winde themselves about to Mars, which striketh up the Fire, and there count the Signes in the Heavens, how many houres each of them hath, and double that with two Kingdomes, and then you have the Ground of the Incarnation [or becoming Man,] and what is done every houre with the Sulphur [viz. with the substance which cometh to be Man] for Man hath yeelded himselfe over to the spi­rit of this world, and is fallen home to it: and so now that Spirit maketh an Earthly Elementary childe according to the Starres and their Dominion.

26. If God had not become Man [or been Incarnate], wee had remained Beasts, according to the Body, and according to the soule, Devills: and if wee goe not forth out of the house of our sinnes, wee are such.

27. And therefore God hath made his Covenant with us in Christ, that wee should be new borne againe in Christ: for he hath given up his life into Death for us, and hath brought our soule againe quite through the Eternall Fire, and turned it about, that so wee may see into the Tenth Number againe.

28. Christ saith [through the Apostle Paul] All shall be tried by the Fire: let every one have a care that his works burne not, for so he shall suffer losse. And know this, that at the End (when this world shall passe againe into the Ether) God will awaken the fire in the Cen­tre, which is the Eternall [Fire], and will purge this floare: un­derstand, it is the soules Fire: and so then if the soule have been turned into the will of God, then the Holy Ghost with the Divine Tincture shall burne forth from the soule, and the Tincture of the soule shall be taken into the Majesty of God; which the soule at­tracteth againe into it selfe, and that will be its refreshing and quenching, and so it will be able to subsist in the fire: But that soule which is turned back into this world, and that the substance of this world cometh to be in the fire, then the soule will be without God, for in the Abysse of this world is the hellish fire, and into that it must goe, and there eate what it had Cooked heere: for every ones works follow them.

29. And then they will say to the Wise Virgins, O give us some of [Page 169] your Oyle: but the wise Virgins will say; O no, least wee should want as well as you, and perish with you, Goe to the Merchants of this world, to the Sophisters, and buy Oyle for your selves: But before they shall be­think themselves how the oyle is to be bought, and where it is to be had, the Gates of Heaven and Hell shall be shut: and upon that followeth the Eternity, and this Beeing [of this Created World] passeth away. Consider this, for there is no dallying with the Spirit of this Revelation: it concerneth body and soule: he that will see let him see, but he that will not, yet he is warned.

The Gates of the Great Misery and Lamentation,
[shewing] How the Image in the Mothers Womb while it is yet a Sulphur [ viz. and inani­mate Lump or Masse] is Infected or poysoned. destroyed: so that ma­ny an Image, according to the spirit is a Beast, also a Toade, and a Serpent, which afterwards appeareth plaine enough by its Substance. condition, will and Conversation, and if it should not be helped againe by God in Christ, so that it be new borne againe, it must remaine so Eternally in its fi­gure.

30. Deare children in Christ; our purpose in revealing this, is not thereby to reproach Mankinde: it is the very Truth, wee have highly known it: Moreover, Christ the Mouth of Truth it selfe saith so, who calleth Herod a Fox, and the Pharisees a Generation of Vi­pers and Serpents: and the Scripture heere and there calleth the Tyrants, Lyons, Beares, Wolves, and cruell Beasts; and the Reve­lation of John, also Daniel, & the other Prophets, have deciphered the Potent Rulers of this World, by evill, fierce, and cruell Beasts; truly they have not meant thereby the Image of God; for that were not right, that God should compare his Image, which is Angelicall to such abominable Beasts▪ and yet he is the Truth it selfe, and out of his Mouth proceedeth no deceit or falshood, nor no untruth: and seeing he hath called the Rulers of this World so, therefore it is [spoken] concerning their Governments; for they raise Warres, Murther, & all Mischiefe in their Dominions: and are those devouring Wolves, Lyons, Beares, Foxes, Vipers, and Serpents, for they appeare so in the presence of God: though outwardly they have the Image of Man, yet the spirit of their soule is such a Beast: and upon that fol­loweth [Page 170] Gods Election. Predestination: although God willeth that all Men should be Or, saved. helped, yet he knoweth very well who are desirous and capable of any Helpe.

31. Wee doe not here shut up the Grace of God, from those that turne and become New-borne out of this Beastiall Condition: for Christ is therefore become Man, of purpose to help us, that we may come againe to the similitude of God: and HEE hath therefore brought our humane soule into the fire of the Anger of God, as in­to the Abysse of the Centre, into Hell, and into Death, where our soules lay shut up, and out of Death and Hell againe, into the Tenth Number, into the Eternall Tincture of God, upon the Crosse, from whence the soule Existed from Eternity, which appeared before the time of this World, in his Wisdome.

32. And you are to know, that every soule while it is yet in the Seede, is no Living Crea­ture. creature, but is in the Fire, or a Fire of the Tincture, and is a Will of the Creature; and it standeth yet in the power of the Parents, either to Awaken or enliven. quicken or destroy the Creature, which [to destroy] runs opposite against the order of the Creation, and is an abomination in the sight of God: and heereby is shewed you, that such as the Tree is, such is the Fruit that groweth out from it: yet the com­pulsion is not Or, by neces­sitie. wholly perfect, for the two Kingdomes, viz. Love and Anger, stand presently in the wrestling one against another: For God hath brought his love in Christ againe into the Humanity: and so it standeth in strife against the Anger.

33. But you must know, that a falfe wicked seede may well be for­saken: and if that come to be so, then the nature of the fire often figureth the Spirit of the soule in a horrible forme, which is not knowne in the outward Image, but onely in the Or, false. Evill Conversati­on and will; as is seene that every ones conversation is from his Abysse, and the Spirit of his soule is so in figure: for the Inward go­eth outward, whatsoever the will in the Abysse is, that the body doth, and though he dare not do it openly because of disgracefull punish­ment, yet he doth it secretly, and hath continually a will to it, nei­ther doth he account it any vice: for he knoweth not himselfe, but he himselfe doth that which he judgeth [to be evill in ano­ther].

34. And then secondly, wee give you to understand, that the outward Dominion ( viz. the Spirit or this world) is also in the seede, while it is yet a Sulphur [that is, matter without forme or life], and in that [Spirit] hath the Constellation its Dominion, and it draweth also with it inwards the Constellation of the Starres, as they have Or, aspects. influence and infect or poyson a thing, & also make it Lovely, according as the Imagination is at all times: for every Starre is a seeking; a desiring ( viz. of the Or, to operate according to its property. Wonders) according to its pro­perty: [Page 171] each of them desireth a Life, and the Elementary Sulphur, which is also desirous, longeth after the desiring of the Starres, and attracteth, or letteth that into it, and becometh pregnant there­with.

35. Now in the Starres there are all the properties of this world, whatsoever all the creatures are, that the Starres are, every one of them helpeth towards life, and to the Revelation of the wonders of God: for therefore they are brought into Beeing, because God would open all formes of Nature: and many of them make the pro­perty of a Dog in the outward Spirit of this world; many, of a Wolf, a Beare, a Lyon, a Fox, a Hare, a Bull, a Peacock, a Cock, also of a Toade▪ a Serpent, and so forth, after the Condition of all sorts of Creatures; and so if such a Starre be fixed, so that it have received the vertue of the Sunne through the introducing of the Spirit; then it is powerfull, and its Imagination presseth along in the seede, whereby a creature getteth such a property in the Elemen­tary life and spirit, as well in Men as in Beasts.

36. And such an Evill property many times covereth the soule, and enticeth it from the will of God, so that it goeth out from Gods will: for it often cometh to passe, that the Image of God is in the soule (which desireth [or longeth after] God) and is captivated with such an outward spirit, which plagueth and tormenteth it: this you see and may know, by such as many times fall into foule and hainous sinnes and wickednesse (for the outward spirit casteth them headlong thereinto) & then suddenly they fall into such great sorrow and repentance upon it; that they sigh and turne and goe on to­wards abstinence [or amendment]; and that is a strong Combate of the soule against the Spirit of this world: for it often doth a thing, that it never had in its minde or thought, much lesse in the purpose to doe it, and yet is so suddenly entangled; [and over­come].

37. For when a Man is secure, and doth not alwayes stand in feare, and trembling before the anger of God, then the Devill slippeth into the Spirit, and looketh narrowly when there is in a Man any evill Constellation of his property and Starres, and so casteth a Man headlong into an unexpected fall, into Wrath, Murther, Whoredome, Theft, Poysoning and Death: this is The Devills. his Art, which he is most dili­gent in.

38. For the outward life is fallen quite under the power of the Starres, and if thou wilt withstand them, thou must enter into Gods will, and then they are but as a shadow, and cannot bring that to effect which they have in their power: neither doe they desire it, but the Devill onely desireth it: For the whole Nature boweth it selfe before the will of God: for the Image of God in Man is so [Page 172] powerfull and mighty, that when it wholly casteth it selfe into the will of God, it overpowreth Nature, so that the Starres are obedient to it, and doe rejoyce themselves in the Image: for their will is, that they may be freed from the vanity, and thus are kindled in Meeknesse in the Image, at which the Heaven rejoyceth, and so the Anger of God in the Government of this world is quenched for when that is burning, Mans wickednesse is guilty of it, in that Men kindle it in the Spirit of this world.

39. For a false wicked malicious Man, kindleth the Elements, for he casteth his evill power and falshood into them, which the Wra h of the Abysse devoureth, and thereby groweth stirring and working: which otherwise the Love, in the meeke life, would keep back: but if the Wrath of God be strong, then it over-powreth this world: and then saith the Prophet from the Spirit of God; I will let my Wrath come upon you which will devoure and destroy you.

40. For God is nothing but Goodnesse, and willeth not the Evill: he warneth Man beforehand, that he should still the wrath by turn­ing and going out from the Anger; but when this is not done, then he suffereth that to come, which Man hath awakened, viz. Warres, Famine, pestilence: Now God doth not this, but Man himselfe, which maketh Warres, and the Heaven withdraweth its fruitfull­nesse, and the Spirit of this world kindleth it selfe in the hellish Poyson and Wrath, and so diseases and the Pestilence come forth, which God is not guilty of: but Man hath awakened them, and they devoure him: for thereby the Anger is sharpened, and getteth a Longing to devoure: for Men awaken it in their wickednesse and Malice, and kindle it, whereas otherwise it would be at Rest.

41. You must understand it, thus; Adam hath left it us for an In­heritance: if he had continued in the will of God; the Anger, had not touched him, to Eternity; and then the Devill had been shut up in the Wrath: and therefore he hath wrestled with Man, and throwne him into sinne, so that he hath awakened the Anger in the spirit of this world, in which the Devill is the Great Prince, and in­creaseth his Kingdome with the Soules of Men: and thus the Devill is a Prince of this world: or else he could not touch a flie, or move a leafe, if Man had not kindled the property [and working] of the Anger: even as he is altogether voyde of strength, in a time when Men are vertuous and honest: and therefore he driveth men so ea­garly to unchastity, for he knoweth well what he getteth by that, and what abilitie it hath in the Incarnation [or Mens coming to be] and what fine spirit is begotten out of a false will [and un­chastity], to which [Spirit] he hath a Great accesse and Power.

42. And then thirdly, wee give you to understand, from a true ground, what the Great secret Mystery of the Anger, and of the De­vill, [Page 173] is; for wee demonstrate it to you thus; There are two sorts of Dominions in Man, even while he lyeth in the seede, inclosed in the Mothers womb: as in two Tinctures; one out of the Eternall Matrix, as the Tincture of the soule, and the other out of the Cen­tre of this world, as from the spirit and life of this world, so that of­ten a whole false soule is figured (according to the Devills will) and so is captivated by the Anger: and then also the Spirit of this world, (if it be in a good Constellation at the time of the Spirits awaken­ing) oftentimes figureth a very friendly, lovely, outward Spirit, which can give good words cheape enough, and yet its soule is a Devill: He giveth sweet words with his mouth▪ and the spirit of his heart is Poyson, and he thinketh onely how to doe evill or mischiefe, and that with a pretence of faire carriage to hide it: and such a one dwelleth in two Kingdomes, viz. in this world, and with the Devill: He doth not believe in any God at all: for he accounts himselfe a God: and although he liveth in the History as an Hypocrite, as if he were the childe of God, that he doth for a shew; and so the Devill tickleth his heart, so that he supposeth, the Kingdome of God con­sisteth in an Historicall knowledge, if he can tell that there is one God in Three Persons, and that God became Man, and hath turned his Grace and favour towards us, then he is a Christian, and the childe of God [enough].

43. Some ascribe to the Sophister, Jus Divinum power and authority to forgive sinnes: but he that is a Sophister, and attributeth such a power and authority to himselfe, without the will of God, without entring with his will into God; Hee is the Devills and Antichrists Priest; as well as the Hypocrite, which hangeth on the History, and accounteth the knowledge [of that] for Faith: No Sir: Righteousnesse and truth must follow Faith, and although the Devill in the outward Spirit (being Evill in respect of its Constellation) assaulteth Man, and of­ten overthroweth him, yet the Heart suddenly desireth righteousnesse and truth againe, and is at variance with the Devill concerning the sinne committed.

44. But a false wicked soule careth not for righteousnesse: if it can but cover its sinne, then it is well enough; it seeketh meerly to deceive, under an outward appearance, which it carrieth about in the hypocriticall spirit of this world: its holinesse is a meere outward shew, and it knoweth not the will of God at all: but it supposeth the will of God consisteth in Ceremonies: but the Ceremonies are Or, in. of this world, and are but signes, that the simple Laity [or common people] might consider what God hath to doe with Man.

45. The Covenants of the most precious Testament, which the Hypocrite useth for a shew, are no benefit to him: he doth but pro­voke God to Anger, in that he will goe about to make God a dis­sembler, to cover his own wickednesse.

[Page 174]46. O thou Antichristian World! What mischiefe hast thou done with thy Ceremonies, in that thou hast set them in the place of God: if thou hadst declared to sinners Gods Anger and Punishment, and the Devills false Lust, and how a sinner must goe forth from his sins into the will of God, and with true sorrow and Repentance, in a right trust and confidence, be borne againe in God; and that God onely seeketh and would have the Abysse of the Heart, viz. the soule; and that all false and wicked lusts and desires must be removed out of the heart: What good Doctrine had that been. O how well hadst thou taught.

47. But the Councills of Nice, Trent, &c. Councills have been brought in, onely that thou mightst be Lord over Silver and Gold, and over the Soules, Mindes and Consciences of Men; and so thou art indeed the Antichrist in thy hy­pocrisie and appearing holinesse: thou hast Instituted Ceremonies, and Glisterest in Imitation of Aaron, but why doe you not live in the obedience of Aaron towards God? Every one looketh upon the fine hypocriticall performance of the work, and his heart is carried away towards the hypocrisie, and supposeth, when it keepeth or celebrateth the Ceremonies, that it is an attonement of the Anger of God: But it is Idolatry, and that which entangleth the heart, and leadeth it captive in the hypocrisie: It were better to use no Cere­monies, but barely to performe the expresse command of God, which he hath left us in his Covenant and Testament: The Con­gregation of Christ can well sound forth, and sing of Gods deeds of Wonder, but best of all in the Or, Native Language. Mother Tongue, which every one un­derstandeth, and can lift up his heart and soule therein, and so the whole Church or Congregation of Christ as one Body exulteth in God, and singeth of the Wonders of God, which doth stirre up at­tention and consideration, which in a strange or forraine Language is but hypocrisie and ostentation, whereby Pride will vaunt it selfe, for it alwayes appeareth very willingly in a seeming Divine posture in hypocrisie: for the Devill is such an Idoll, for he mocketh God his Creator therewith, and so painteth forth the Antichrist before the face of God, that God shoul see, what a Potent Lord and Prince he is, who can shine, as the Majesty of God shineth; and so he maketh such a Glistering in mockery to God, and bringeth the soules of Men into the Glistering [hypocriticall shew of Holi­nesse].

48. O thou Proud and Covetous Antichrist; what hast thou done, that thou hast thus brought thy selfe and many thousand soules a­way from God to thy own Glistering Pomp? how wilt thou be able to subsist, when the Bright Countenance of God appeareth? where will thy poore soule turne away in thy Glistering Hypocrisie, when the Day of Judgement shall come? Seeing all must passe through the Fire, where will your own appearing holinesse remaine? will it not [Page 175] remaine in the Fire? For no soule can reach God, unlesse it be tur­ned into the will of God, and be Regenerated in God, else there is no subsisting in the Fire.

49. For the soule must be tryed through the Fire, and must not be turned in any whither, but into great humility, into the Love and Barmhertz­igkeit. Mercy of God in the Humility of Jesus Christ, it must bring Christs Body, and stand in the wisdome of God, that must be its Body, else it will not be acknowledged for Gods childe: for it must be as pure as it was when it was Created upon the Crosse: it must be Regene­rated upon the Crosse of Christ, and enter with Christ in the flesh and bloud of Christ, through the death of Christ, through the An­ger of God, into the Ninth Number, as into the Tincture of the Eter­nall Divine Fire, and there it standeth as a Creature before the Tenth Number, as before the Holy Number Three, and humbleth it selfe before the Number Three, and the Majesty of the Number Three embraceth it as a deare childe: So the Humility is the food and strength of the Majesty, out of which the Brightnesse goeth forth from Eternity to Eternity.

51. Where wilt thou Hypocrite remaine, with thy Glistering Lustre, which is generated out of Covetousnesse and Pride? O yee Children of God, Goe out from this Whore, shee standeth on the De­vills Stage, and is carried in a shew of Triumph, to Gods disgrace and contempt.

The Great Open Gate of the Antichrist.

52. Hearken and see thou poore soule, wee will shew thee the ve­ry Antichrist, who domineereth over the whole world: whom God hath made knowne to us that thou mightest see him: for thou hast hitherto accounted him a God: but now his shame must come to light: for he is so secret that none know him, unlesse they be borne of God, so that they apprehend Gods Essence and Will, otherwise he remaineth hidden in every Man: for there is none but hath him, and carrieth him in his Heart: yea if one be a childe of God, and yet hath not the deepe knowledge of God, he Dependeth still on him. hangeth still to him: for the Devill hath insinuated himselfe in the forme of an Angel in­to him: therefore mark what heere followeth, for it is the Number of the Seaventh Seale, and Or, maketh knowne. declareth the Eternall Day.

53. Observe it yee children of God: For I my selfe formerly be­fore the time of my high knowledge, did thus reverence and honour him, and supposed it was [according to] Gods will: for I was taught no otherwise, and the whole world is in the same conceit; though that doth not hurt the Ignorant, but that he may be saved in his simplicity well enough, yet God will reveale him in this last [Page 176] time. For heere the Devill will loose his Sting, in the Children of God, into whose hearts this knowledge shall spring up: for it is the Right Steele wherewith Gods Love-fire is Struck, and whereby the soule receiveth Christs Body, and is borne in God: for the soule need­eth no other Birth, but a returning and entring into God.

54. Behold! thou poore wounded soule, thou standest and Prayest thus; O God, forgive mee my sinnes, let thy Anger cease, and re­ceive mee into thy Grace: and it is very well done: but thou under­standest not how God receiveth a poore sinner: thou supposest it is, as when thou comest before the Prince or Judge of the Land, and hast forfeited thy life, and prayest him, and he Pardoneth. forgiveth thee thy misdeed of grace, and so thou art quit and freed: But thy sinnes fly in thy face, and thy heart accuseth thee, that thou art yet guilty of the Punishment: And just thus you come also before God: and so many hypocrites are thereby generated: you suppose, God in his Essence and Spirit taketh your sinnes away from you: doe you not know what the Scripture saith: that All our works shall follow us? And if it shall happen, as aforesaid, then God must move himselfe upon every ones will and purpose to call upon him, and cast away his sinnes from him, and yet from Eternity God hath moved him­selfe no more but twice; once with the Creation of the World and all Creatures; and a second time in Christs Or, Incarna­tion. becoming Man, and there the Heart of God moved it selfe. [Note, the Third Time God will move himselfe in the power of the Holy Ghost through the Mouth of Christ at the Last Judgement Day, when all shall returne againe in­to the Ether; The first Moving is according to the Father; the se­cond according to the Sonne; and the third according to the Holy Ghost, otherwise he moveth himselfe no more in Eternity].

55. Behold! when God forgiveth thee thy sinnes, when thou callest upon him, he taketh nothing away from thee, neither doth he flie downe from Heaven into thee: for he is from Eternity in thy soule; but in his own Principle; thy soule as to him is onely gone out from his Principle, understand, out from the Holy Will in the Majesty, into the Anger. Now in the Anger thou wert in the Eter­nall Death, and the Man Christ, who is God and Man, hath made a passage through the Death and Anger, to the Majesty of God; you need onely to turne, and goe through that passage, through the death of Christ, through the Anger, into the Majesty, and so you will be embraced as the most beloved Angel, that never commit­ted any sinne: also no sinne will be knowne in thee, but Gods deeds of Wonder only, which must be opened in the Anger: for the Love hath nothing to doe with that fire [ viz. the Love cannot open the Won­ders of the Anger], neither doth it mix it selfe with the Viz. The Fire of Wrath. Fire, but flyeth from it.

[Page 177]56. Now therefore when you Pray thus: O God! forgive mee: you alwayes doubt because of your sinnes, whether God will heare you, and come into your heart. Behold! doe not doubt; for by your doubting you despise and contemne the Majesty: it is also a sinne, but cast all your sinnes in generall upon a heape, and come Or, earnestly. confidently, with your desiring soule, in humility, to God, and en­ter into him: doe but turne your soule out from the will of this world, into the will of God: cast your selfe, with your whole Reason, and all your Thoughts, into the will of God; and although your heart and the Devill say utterly No; yet make your outward Reason dead, and enter in with force, and continue stedfast: looke not back, as Lots Wife did, who was turned againe into Sulphur, and into a Pillar of Salt; but stand fast; let the Devill, and the Spirit of this World, and also thy heart, with flesh and bloud, struggle [what they will], yet give no place to reason; when it saith, thou art without God; then say no, I am in God, I am in Heaven in Him, I will not in Eternity depart from him: The Devill may keepe my sinnes, and the World this Body; yet I live in the will of God; his life shall be also my life, and his will shall be my will: I will be dead as to my Reason, that HEE may live in Mee; all my doing shall be his doing: give thy selfe up to him in all thy purposes; whatsoever thou takest in hand, commit it to his pleasure and government, that all may be done Or, according to his will. in his will: Behold! if thou doest thus, all evill Lusts will de­part from thee: for thou standest fast in the presence of God, and the Virgin of his Wisdome leadeth thee, and Or, discove­reth. openeth to thee the way to Eternall life, shee warneth thee of the evill or false wayes, shee alwayes driveth thee on to abstinence or amendment and submissi­on or resignation.

57. But that you have so great obstacles and hindrances of doub­ting in this way, is [caused by] the strife of the soule against the Devill, who layeth himselfe in the way as a filthy swine, therefore cast thy sinnes upon his neck, and doe not doubt; and if thou canst not leave that [doubting]; then reach with thy soule into God: for God is in thee: Christ hath opened the Gates into his Father, doe but enter in, let nothing keepe thee back: and though Heaven and Earth, and all Creatures should say, thou canst not; beleeve them not, goe forward, and thou wilt suddenly get in, and as soone as thou comest in, thou gettest a new Body on to the soule, that is the body of Christ, which is God and Man, and thou wilt afterwards have ease and refreshment in thy heart, thou wilt get one that will draw thee, and set the falshood of the World before thy eyes, and warne thee of it.

58. Therefore observe; there are many that thinke with them­selves, saying, I will pray to God to take away my sinnes from mee, [Page 178] that I may be released of my old sinnes: and when it cometh to passe, that they attaine the Love of God, they thinke the old sinnes are passed away and forgiven; [saying] I may now sinne anew, I will afterwards Repent once againe, and cast the abomination away from mee: Indeed that were a good way, if the purpose were at hand: But heare, when thou goest out from the Love of God, then thou hast all thy sinnes, which thou hast committed all thy life long, upon thy neck againe: for thou turnest back againe into the house of sinne, and forsakest God; thou goest out from God into the King­dome of the Devill, and thy Works follow thee, whither soever thou goest: the Purpose cannot helpe you, unlesse you goe on in your Purpose.

59. Or doe wee alone say this? doth not Christ say? When the uncleane Spirit goeth out from a Man, he walketh through dry Places, seek­ing rest and finding none; and then he returneth againe into his house, and when he cometh there, he findeth it swept and trimmed: and then he goeth and taketh with him seaven other Spirits, which are worse then himselfe, and entreth in, and dwelleth there, and so the last [condition] of that Man is worse then the first: Doe you understand this [similitude]? You have driven out Sathan, and have cleansed your heart, and have well swept your house of sinne and trimmed it: and now when you are secure and carelesse, then cometh the Devill with all the seaven formes of Nature, and slippeth in, and thrusteth the old worldly Lusts into thy Heart againe, out of which all wickednesse and blasphemies are generated: for he dwelleth in those seaven Spirits, and tickleth thy heart therewith, and deceiveth thee seaven times more, and so thou yeeldest to him, and fallest from one sinne into another: and then he bindeth the poore soule fast to the sinne, and letteth it not runne after abstinence or amendment, but bringeth it into fleshly Lusts: and when the soule beginneth to stirre [or struggle]; he saith, to morrow to morrow, so long till he get the Venison.

60. Therefore it is said; Wee must stand still, and watch: for the Devill goeth about, as a roaring Lyon, seeking whom he may devoure: he cometh at all houres before the doore of thy Heart, to see whether he can get in or no: for it is his beloved Lodging; he hath no rest in Hell: but in the soule of Man he hath joy and pleasure: he can therein open his malicious Wonders, wherewith he may sport him­selfe after this time also, wherein he taketh his pleasure; for Hell and the Anger of God desireth that.

61. Againe, you see how the Great Whore of Babell hath set her selfe up in this her play of forgiving [sinnes]: shee boasteth of the Keyes of Absolution: that shee can forgive sinnes; and boasteth of the Apostolicall Keyes, and maketh sale of sinnes for money; and usurpeth that from Christs words; Whose sinnes yee remitte, &c.

[Page 179]62. Now I would faine know; How the sinnes of the Repentant sinner, who casteth himselfe into Gods will, and who goeth forth from this worlds Reason into Gods Mercy, can have his sinnes re­tained: and much more would I faine know; how one sinfull Man, can fetch another out of Hell into the Kingdome of Heaven, when he cannot get in himselfe, and goeth about onely to make the Devill proud with his covetousnesse; in that he selleth the Forgivenesse of sinnes for money? Whereas all sinnes are drowned onely in Christs New Body, in Christs flesh and bloud: and Isaiah saith in the Person of Christ: I Treade the Wine-presse alone: and I alone blot out your sinnes, and none besides mee: But if it were true which Antichrist boasteth of; then one Devill must drive away another: and then, what were be­come of the New Regeneration in Christs flesh and bloud, whereby our soules are brought into God.

63. If it could possibly have been that God might have taken away Adams sinne in such a manner, God had not [needed to] be­come Man, and so have brought us into God againe; He might ra­ther have forgiven Adam his sinne, as a Prince pardoneth a Mur­therer, and granteth him his life; No Sir, you your selfe must goe out from sinne, and enter into the will of God: for God doth not stand by as a King, and forgive sinnes with words: it must be power; you must goe out from the Fire into the Light: for God is no Image for us to stand before, and give good words to: but he is a Spirit, and penetrateth through the Heart and Reines, that is, Soule and Spirit: He is the Fire of Love, and his Centre of Nature, is the Fire of Anger: and if you were in Hell among all the Devills, yet then you are in God: for the Anger is also his, it is his Abysse; and therefore when you goe out from that, you goe into the Love of God, into the Li­berty that is without source [or paine].

64. There is no other forgivenesse [to be] understood, but that thou goe out from [the will of] this world, and of thy flesh, also from the Devills will, into Gods will: and then Gods will receiveth thee, and so thou art freed from all sinnes: for they remaine in the Fire, and thy will in the Tincture of God, which the Majesty en­lighteneth; All is neere thee; thy sinnes are neere thee; but they touch thee not: for as wee have mentioned to thee before, the Still Eternity is a Liberty: but yet doe not thinke that it will take away thy sinnes from thee into it selfe, as also thy abominations and wic­kednesse; but they belong to the Anger of God, there they must swimme, and be bestowed on the Devill: but they stand beneath thee in the Centre, and thou art as a faire sprout [and fruit] wh [...]ch springeth up forth through the Anger, to the Love [fire] and to Gods deeds of Wonder: and yet the Anger is not in God, but in the Abysse; and when the Devill lifted himselfe above God, then he [Page 180] went into the Abysse, and became Gods Footstoole.

65. The Text in Matthew, Chap. 16. vers. 18, 19. hath another understanding in it: The Temple of Christ, (viz. Christs children,) is Christs Bride, he hath adorned her with his fairest Ornament▪ and as he hath loved us, and brought us through himselfe into God his Father▪ so wee should love one another: and when a sorrowfull Repen­tant Man cometh, which will yeeld himselfe into the Congregation of Christ, and desireth Christ, him the Congregation should receive; for Christ hath received him: and so wee are all one body in Christ: and as one Member preserveth and loveth the other; so wee should receive the poore converted sinner into our Congregation, and in the Place of God, make knowne to him the forgivenesse of his sinne, and lay our hands upon him, and make him partaker of our Body and Congregation; and so our spirit and vertue or power, will rest upon him, as is to be seene by the Apostles of Christ.

66. And when we receive him into the Congregation of Christ, then he is [become] our Brother; when wee say, thy sinnes are forgiven thee, then they are drowned in the Bloud and Death of Christ; and he is a Member of us: wee take not away his sinnes from him, but Christ in us drowneth them in his bloud through our and his Earnest de­sire. Faith; When wee lay our hands upon him, and pray o­ver him, then wee, with our will which is [given up] into God, penetrate into his Will; and bring him into our will, as into one [and the same] Body in Christ, to the Father: his will becometh our will; for he giveth up himselfe through Christ into the Bride, as into our Will, which is also Gods will; and wee receive him with good cause, into our Love, into our Will, and sinck our selves downe in him through Christ into God: thus wee forgive him his sinnes; for wee are the Congregation and Bride of Christ, whom he loveth, and what we doe, that doth Christ in us, and God in Christ: it is all one, Christ is ours, and God is Christs; and the converted sinner is ours, and Christs, and also Gods; wee live in one body, and have one Spirit, and are one flesh: and as wee enter into the Will of God, so wee also take our Brother along with us: wee cast the sinnes away behinde us into the Fire of Anger: but wee live and flourish in God: wee have the Key of Heaven and of Hell: when wee make knowne to a sinner his sinnes, and he will not be converted, then wee binde him up in the Abysse; for wee passe through and shut it up, and then he must swelter in his sinnes: and then the Devill buf­fetteth him, when wee draw him no longer with our word, which hath power, then the Devill draweth him: but if he turne at length, then wee have power, to take him away from the Devill againe, and (through our Spirit) in Christ, to bring him into God.

67. Behold! such a power Christs Bride onely hath, and none else; [Page 181] and if it were so, if a Man were in a Wildernesse: where he never could meete or see any Man: and did turne himselfe away from sinne into Christ, and did desire and long after our society, when he cam [...]t possibly come to us; and though wee did never know of him, yet neverthelesse, since he casteth himselfe into our society [by his desire], wee take him along with us through Christ, to the Father, and thrust his sinnes quite away behinde him, and spring up with him out of one and the same Field or soyle. ground: for Christs body is the Ground of our soules, wherein he groweth and beareth faire fruit in Ternarium Sanctum.

The Highly Precious Gate.

68. Now saith Reason; How can Christs Body be our Body? Is he a Creature? How can wee dwell in the Body of Christ?

69. Behold O Man, Adam was our Father, and also our Mother: Now wee have all of us Adams flesh, soule, and spirit; for wee are all begotten out of one and the same flesh, soule, and spirit: and are all of us Members of him, (as the branches are Members of the Tree) and he brought us into Death.

70. Hee had the faire Virgin of the Wisdome of God in him; which is every where, and is the fullnesse of all things, as God him­selfe is, which the lost: he should have left it us as an Inheritance, yet he went out from it: but the second Adam, Christ, came forth from God, and was the Heart of God, and had the faire Virgin in him; he tooke our flesh and soule into his Virgin, and that became flesh, soule, and spirit: flesh of our flesh, and soule of our soule, and yet remained God; our flesh stood in Christ in Ternario Sancto, he received from us Or, into. in the Virgin of God, the Eternall and also the Earthly Flesh: though indeed it was onely the Earthly source [and property] for nothing that is corruptible entereth into God.

71. When the Word Became or was made. came into the Flesh, it then became Hea­venly, as in Adam it was become Earthly: for the flesh of Christ was in the Eternall Will brought into the Word, so that the flesh and the Word was one undivided Person: Now Or, the mat­ter is about the Eternall Will. the businesse is done in the Eternall Will, out of which Adam was gone away, and God brought us, in the soule of Christ, into that will againe.

72. Now Christs soule is our soule: for it is Adams soule, and Christs flesh is our flesh: for he tooke it on him from our Humani­ty, and the faire Virgin of God in Christ, is our Virgin: for Christ hath put the same into our soules: and so now if wee give up our selves wholly into Christ, then Christ liveth in us, and wee in him: though the outward mortall Body hang to us, yet Christ liveth in us, and will at the End of the world present us, wholly pure without blemish, in his flesh.

[Page 182]73. Thus wee are one body in him: for he is our body in God, and Adam is our body in this world: there is no such grosse untoward body in God, but a body in power, with heavenly flesh and bloud, where our will is, there is our heart also; God is in us; and when wee enter into his Will, then wee put his wisdome on to us, and in the Wisdome, Christ is a Man; thus wee enter into his humanity, and are a New Man in the life of Christ, in the soule of Christ, in Christs flesh, in the Tincture of Christ, in the Majesty of Christ, and Christ is in his Father, and his Father is the Eternity, and the End of Nature.

74. And whither wilt thou goe further, thou poore Man? let not the Devill and Antichrist befoole thee; No Man hath any power in God, unlesse he be in the Will of God, in Gods Love in Christ, and then he hath the soule and flesh of Christ; but if he have that, then he is not a covetous wretch, nor a flattering hypocrite, and one that selleth the Kingdome of Heaven for money, as Simon Magus offered to give Money to Saint Peter, that he would give him the power, that on whomsoever he laid hands, they should receive the Holy Ghost: then saith Peter: Be thou accursed with thy Money: Dost thou suppose that the Gifts of God will be sold for Money?

75. And where then have you your Power and Authority yee Sophisters, to sell the Kingdome of Heaven, and usurp it into your power? yee are not Christs disciples, but the disciples of Antichrist, the whore of Babell, No Priest is capable of the office, unlesse he be in the will of God, his Absolution is no Absolution; but the Con­gregation of Christ, to whom he giveth up himselfe, Absolveth him: the Sophister is as usefull to the Church, as a fift Wheele is to a Wagon.

76. Thou Sophister, how wilt thou impart the Mysterium Mag­num, which thou hast not; The Congregation or Church hath it, and the Repentant sinner that cometh to thee hath it, and thou art a Sophister, and art fitter to be in a stall of Oxen, then in the Church: How can the Devill Absolve a sorrowfull Sinner? And thou onely servest thy Belly-God. Idoll the Belly.

77 O thou blinde world, how art thou blinded? thou supposest thou oughtest not to dare to meddle with the The Great Mystery, the office of the Ministery. Mysterium Magnum, and that thou art not capable of it; and that the Those that call themselves Divines and Ministers. Priest onely is capable of it: but if thou art in Christ, thou hast All free [unto thee], thou hast his Covenant [together] with the Baptisme and Sacrament, and the Body and bloud of Christ therein: but the Covenant be­longeth to the Beleevers, and not to the Sophisters, Christs disci­ples and againe their disciples and successours have baptized: and the Beleeving Church or Congregation have broken bread in Hou­ses, and where they could, and have fed upon the body and bloud [Page 183] of Christ: the Temple of God was every where; wheresoever Christi­ans were met together.

78. Wee doe not mention this, for the Pulling downe of Chur­ches, in which Christs office is Exercised; but wee shew you the Hypocrites, who binde you wholly to them; that you may goe out from them, and goe to the Congregation of Christ, into the Temple of Christ, and that you may not rest satisfied meerly with the Church of Stone walls, for they are onely a heape of stones, which is a dead thing: but Christs Temple is Living.

79. Yee are all consented about the Church, and goe diligently thither, but none will enter into the Temple of Christ: But pray goe into the Temple of Christ, and then of dead you will become Living: there is no other Remedy, neither in Heaven, nor in this world, it must be so, or else you remaine in Darknesse.

80. Not that wee judge so rigorously, for the will of God standeth open for All Men: by what name soever they are called: A Heathen may be saved, if he turne to the Living God, and with true reli­ance, yeeld himselfe up to the will of God, for then he cometh into the will of God, though he knoweth not what the Kingdome of Christ is, and in the will of God, there is the Heart of God, and Christ hath the Heart of God in him; for such a one doth truly Beleeve: yea one that is Dumb and Deafe is saved, that never heard of God at all: if he incline his Imagination unto obedience, into the will and righteousnesse of God.

81. Who will judge such a one? Wilt thou Sophister doe it? thou who makest [Articles of] Faith out of opinions? what need opini­ons? Opinions are not the Spirit of Christ, which is a quickening Spirit; but Christs Spirit testifieth to our Spirits that wee are the children of God: it is in us, what need wee then seeke so long after Opinions: wee say, that in all [sorts of] opinions there is Heresie, as also Antichrist. But if you have the words of Christ, cleave to them sincerely, not onely to the Letter, but to the Living Word, which is God and Man, that is the Scripture which you should reade and preach out of Christs Spirit, and not out of conjecture; but if you cannot apprehend that, why then doe you teach so much, and con­trive Opinions; doe you suppose God to be a lyar, as you are? that he should hold your invented Opinions to be his Word, whereas you are but dead to God; he that hath an Opinion whether a thing be or no, he is in doubt: Now doubting is not Beleeving; but is a dange­rous way to goe.

82. But now the troubled soule, which is thus tossed too and fro, from one conceit and opinion to another; when it perceiveth every one to cry out: Heere is Christ, heere is Christ; follow mee; the other party are Heretiques, and speake from a false Spirit: the soule [Page 184] then asketh, to what party shall I turne and apply my selfe? whi­ther shall I goe that I may heare the right Gospel preached? Where shall I finde Christ? they all curse and judge one another: and yet I heare them all speake from the Bible, and confirme their doctrine from thence, and teach the way of God: What shall I doe? for I finde them to be so spitefull and bitter one against another, and they ride up and downe in the Hearts of Princes: and stirre up warres and persecutions for the cause of Faith and Religion, and Or, Excom­municate one another. deliver one another up to the Devill, and say one of another, that the Devill speakes out of this and that Man; Hee is a Heretick, flie away from him.

The Gate of Immanuel.

83. Behold deare soule, How faithfully Christ warneth us con­cerning these times, concerning which we have been hitherto blinde: For these false selfe-erected Priests will cry out and say: Christ is in the Wildernesse: another of them will say, he is not in the Wilder­nesse, he is in the Chamber; or he is in the field; and another againe will say No; he is here or there: or he is in the Supper, or in the Bap­tisme: and another will say, he is not in them, they are onely signes, and symboles: But Christ saith, Beleeve them not, and goe not forth; for us the Lightening shineth from the East to the West, so also shall the coming of the Sonne of Man be; for where the Carcasse is, thither the Ea­gles gather together.

84. Christ saith; I am the way, the truth, and the Life; none cometh to the Father, but by mee: I am the doore to the sheepfold, and am a Good Shepheard; but all that came before mee in their owne Name of them­selves, are Theeves and Murtherers, and seeke onely to robbe and steale; for they seeke their own honour; but I seeke not my own honour, but my Father honoureth mee, and they dishonour mee: I am the Light of the world, who­soever followeth mee, shall have the Light of the Eternall Life, my Father will give the Holy Ghost to them that pray unto him for it; when he shall come, he shall leade you into all truth, for he shall receive of mine and make it knowne unto you: take no care for your life, for my Father careth for you: for where your heart is, there is your treasure also. [Therefore let your heart and minde be in the will of God, and then your treasure is there also].

85. Which is as much as to say, Run not after the selfe-erected Teachers, who teach from the Historie without the Spirit of God: if they can speake a little in a strange Language, then they will be Teachers, and teach out of Art and vaine-glory, to exercise their Eloquence, wherein one flattering Hypocrite helpeth forward the other, especially where much money and honour may be gotten in [Page 185] the Office: Christ said, I seeke not my own honour: my kingdome is not of this world: but they Teach that Christs kingdome is in the Historie [ viz. in Art, in Eloquence, in the Universities, in Synods and Councills]. But Christ said to his Disciples: The Holy Ghost will re­ceive of mine, and make it knowne unto you, and bring into your minde all whatsoever I have spoken.

86. This deare children of Christ, let none run after contenti­ons, controversies and disputations, they all say the truth one of another; for they are all growne out of one and the same Tree, and they are at variance about the Booty and Spoyle and Plunder. Prey of Antichrist, whose End is at hand: Turne away your heart and minde from all conten­tion, and goe in very simply and humbly, at the doore of Christ, into Christs sheepfold, seeke that, in your Heart; you need not much disputation: pray to God the Father, in the Name of Jesus Christ, upon his promise, that he would open your heart through his holy Spi­rit, turne with all diligence into him, let all goe whatsoever maketh a fine glistering holy shew in the heapes of Stone, and enter into the Temple of Christ, and there the Holy Ghost will meete you; yeeld your selfe quite up unto him, and he will open your Heart, and bring into your minde, all the merits and benefits of Christ; he will open your understanding; and bring into your minde what­soever Christ hath spoken, for he shall receive from Christ, and make it knowne unto you.

87. Neither trouble your selfe with taking care, where the best Place is, for him to open it in, [whether in a Cloyster, a Colledge, a Wildernesse, in this or that Office, Ministery, or Opinion] for as the Sunne riseth in the East and shineth to the West, so Christ shin­eth in every corner & chinck of his Incarnation or being Man, even to Eternity: Seek not after one place more then after another, he is every where; for where the Carcasse is, thither the Eagles gather together: Christ is every where, and his children can come to him every where, and when wee enter into Christ, then wee are with our Carcasse, and satiate our selves with his flesh, and drink of his bloud: for he said; My flesh is the true food, and my bloud is the true drinke, they that eate of my flesh and drink of my bloud, continue in Mee and I in them. Also [he saith] Father I will that those whom thou hast given mee, may be where I am; they were thine, and thou hast given them unto mee, and I give them the Eternall Life: and I will raise them up at the Last Day: if you continue in mee, then my words continue in you.

88. Now therefore when you see that the world contendeth a­bout the Kingdome of Christ: then know that they have lost the keys, the Mysterium Magnum, and are not in Christ, for there is no con­tention in Christ, but love, and humility, and a desire to walke be­fore his neighbour in righteousnesse, wheresoever wee a [...]e, there [Page 186] wee are in Christ: whensoever wee meete together, wee should all bring his will with us into the Congregation; viz. the desire of Christ: and when wee desire him wee receive him, and become one body in him: he feedeth us with his body and bloud; when wee use his Testaments, with the Last Supper, then he feedeth us with his flesh, and giveth us his bloud to drink, he Baptizeth us with the Baptisme, to be one body in him: why then are wee so long a search­ing? for as the Sunne-shine filleth the whole world, so doth the body and bloud of Christ also: his substance is the Eternity, where there is no space nor place: he is shut up in nothing: for he is in the Father, and the Father is in him, and the Holy Ghost goeth forth from the Father and the Sonne: Now every Beeing [or all whatsoever is brought into a beeing] is created out of the Father, and the Father is in All [things], and upholdeth and preserveth All [things], He giveth to all things Life and Beeing: and the Sonne is in the Father, and giveth to all things vertue and Light; he is our Light; without him wee know not God; how can wee then speake rightly of him? if wee will speake rightly of him, wee must speake from his Spirit, for that testifieth of God: but if wee speake from Art and Historie, wee speake from our selves, and not from God, and so wee are Theeves and Murtherers, and not Shepheards of Christ: A Theefe cometh but to robbe and steale, and so the Disputers come but in their owne Name onely, in that they desire to have great re­spect, and many rich friends, and such cry out, heere is Christ: and there are Hereticks.

89. Deare children of Christ; stop your Eares from these blas­pheming Wolves: for they scandalize not onely one another, but the Congregation of Christ, which is every where in all Countries where there are Repenting Men, who turne from their sinnes to God: They are in Christ, though they be Turkes: there is no re­spect of Persons or of Names and Opinions with God: he seeketh the Or, Bottome of the Heart. Abysse of the Heart.

90. Antichrist is the cause of the Turkes falling into Peculiar Opinions of their owne; for there was no End in Controversies and Disputations; which was a stumbling block of offence to the Asians, Assyrians, Egyptians, Moores, Grecians and Africans: the Indians lead a more Godly and Pious. Divine Life in their plaine simplicity, then Antichrist; though indeed not all of them: yet neverthelesse there are many Customes among them, that are more Pious then the Pride of the Whore.

91. The Whore hindereth the Kingdome of Christ, so that all people are scandalized and stumble at it, and say; How can those be Gods people, who are only Tyrants, Proud, Covetous, Obstinate, Stubborne, Bloud-thirsty People, which practise onely how to get [Page 187] away that which is anothers, and seeke after power and honour: The very Heathen are not so malicious: wee will not make our selves partakers with them: God dwelleth every where, he is as well with us as with them: wee will leade an honest, vertuous, and pious life; and call upon the onely true God, who hath created all things, and goe out from their Contentious Disputations: wee will continue in one sort of Opinion, and then our Countrey will continue in Peace, when wee all beleeve in one God, then there is no strife, but then wee have all one and the same will, and may live in Love one among another.

92. See heere beloved Christian! this is that which hath so ad­vanced the Turk, and brought him to that Great Strength: so that their Might is climed up, into the Number Thousand; they Rule, in one Opinion, and Love Or, over. towards the whole world: for they are a Tree of Nature, which standeth also in the presence of God; but it grow­eth no higher then to the Number Thousand, for then its wilde Heart getteth a countenance, having Eyes: [or he will then come to see].

93. Thou Antichrist shalt not devoure him with thy Dragons Mouth: as may be seene in the Revelation: He possesseth his King­dome to the End: but when thou shalt be gone downe into the Pit; and that Christ himselfe shall feed his Lambs, then he will come to be [of the fold] of the Lambs; when thy murthering sword is broken: thou shalt not be broken with Speares, or Pikes. weapons of warre, thou hypocrite; but thy lyes shall stifle thee.

94. Hee that goeth about to slay Antichrist, is Antichrists Beast, upon which he rideth: he will be but the more potent in Conten­tion; for the Hearts of people turne away from the truth, and goe out from God into Contention: and there every one looketh after the Wonders of the Contention, and run after the Eloquent Ser­mons, and so come out from Christ into Opinions, and seeke wayes in the Darknesse, wherein there is no Light: thus the Devill Ru­leth in the Antichrist, and leadeth the children astray into by­wayes of Humane Inventions, so that they see no more in the Light of Christ.

95. Thus it happened also to the Mighty Countreys, over which the Alcoran ruleth, where they departed from Christ, and fell into Opinions, and then there grew to them a Tree out of Nature in their heart, and they fell upon one opinion, and so lived in that Wilde Tree.

96. But the Antichristian Kingdome liveth in many Trees; they run from one to another, and know not which is the best; for they are gone forth from the Paradise of Christ, they boast of the Do­ctrine of Christ, and deny the power thereof, and thereby they testi­fie [Page 188] that Christ is not in them: nay, they desire not to have him in them: they thrust him, with his body and bloud, with his Humani­ty, out of the Congregation, they will have a signe from him, where­by they may in their Pride possesse his place, and so keepe up their rich fat Bellies: Christ in this outward Life upon the Earth, was poore, and had not whereon to lay his head: But they in Christs place will be rich and fat: they say; He is in Heaven, wee will there­fore erect a stately glorious pompous Kingdome to his honour, that wee may enjoy good Times, and honour in his Office. Wee are the highest in this world: for wee are Gods Embassa­dours, or Vice­gerents. Stewards, wee man­age the Office of Christ, and have the Mysterium Magnum: How dare any speake against us, wee will quickly make them hold their peace.

97. O beloved children of Christ, open your Eyes, and see; doe not run so after the Devill; doe you not see? pray learne to see! doe you not see how all is done for Money? if one give them store of Money, they praise him, for a gracious Christian, who is beneficiall and bountifull to the Church: If one die, though all his Life long he was an unjust false Usurer, whore-monger, Thiefe, and Murther­er, and they know it very well, if he or his bestow much upon the Church [Colledges or Learned Men]: O how is hee applauded for a blessed and gloriour Man! What great And Monu­ments, Epi­taphs, and Poemes. Sermons doe they make for him, that other unrighteous men, may heare and consider, and follow their example to doe the like: But stay, doth the Kingdome of Christ consist in such [giving of] Money, and in the Mouth of the Priest: No, it shall not prosper; heere the Wine-presse yeeldeth much bloud, as that Revelation of John speaketh.

98. And thus the Innocent are seduced [or the poore souls heer­by fall into despaire] for he that giveth not them much, or hath it not to give, is no honest Man with them: Hee is not beneficiall to­wards the Ministry: if but the least moate be found amisse in his life, oh how they divulge it, and make a great matter of it, how is he troden underfoote; how ever at length they devoutly send a good wish after him, and say, God forgive him: Open your Eyes yee chil­dren of Christ, this is the Antichrist, goe not a whoring after him: Many such haue been sinners, and have turned from their sinnes, and have entred into Christ, and their soule is in Christ an Angell of God; and therefore how dare you proud Antichrist, according to your owne pleasure despise one that is the Angel of God: O thou blinde Man, doest thou not see this? Art thou the Shepheard and Mini­ster of Christ, and Steward of God? hast thou the Mysterium Magnum about thee? Is thy office the office of Christ, as thou boastest? why then art thou a Lyar? in applauding the wicked for Money; hath Christ and his Apostles done so.

[Page 189]99. Hearken thou opposer of Christ: looke into the Acts of the Apostles; Where one sold his Possessions, and laid a part of the Price of the Money at the Apostles feete: And Peter asked him, saying, Have you sold the field for so much, and he sayd, yea; and had a false, doubtfull [and de­ceitfull] Minde: then said Peter; thou hast lyed unto the Holy Ghost; behold the feet of them that stand at the doore, shall carry you away out of the Congregation of Truth: what thinke you now of your selfe? beeing this hath happened to the Hearers of Peter: what would have been done to Peter himselfe; if he should have thus lyed for greedinesse of Money, and so blasphemed the Holy Ghost? But thou art he that doth so: thou applaudest the unrighteous, that thou maist but get money; but thou regardest not his soule, neither dost thou regard how thou broachest forth thy lyes in the Congregation, how many times doe some stand and bewaile the wickednesse and deceit of those thou praisest, wherewith he unjustly oppressed and wronged the needy, and also bewaile thy flattering hypocrisie and lyes.

100. Hearken! Is not the Name of Christ blasphemed thereby, and the Congregation of Christ scandalized? when they say; The Priest telleth lyes in the Pulpit for Money: if it were a sinne he would not doe it: and so in like manner, when any lye and deceive peo­ple to get money, goods, and honour, if they can but cover it with a fine pretence; what matter is it: for [they think] if it were so great a sinne, the Priest would not doe it: they thinke they will once re­pent of it: and the Priest hath Grace enough in store for them.

101. Behold thou false and wicked Antichrist, thus thou lyest to the Holy Ghost (in Christs office) who tryeth the Heart; and thou lyest to the Congregation of Christ; and dost scandalize it there­with; It were a great deale better, they had never heard thy lyes, and then their hearts would not have been so filled with lyes.

102. How canst thou say, that thou executest the office of Christ, seeing thou art a lyar and mocker of Christ, thou art not borne of Christ, but of lyes: and when thou speakest lyes, thou speakest from thy Beast, on which thou ridest, in the Revelation, thou speakest of thy owne, from the Spirit which is in thee, and yet wilt [take up­on thee] to feede the sheepe of Christ: thou shouldst feede them in a greene meadow, in the fat pasture of Jesus Christ, and tell them the Truth; but thou feedest them upon the Devills Rocks, and the Mountaines of the Abysse in his lustfull Grasse.

103. If you be the Minister of Christ, then serve him in Spirit and Truth: reprove sinnes without any respect of Persons, spare not; lift up your voyce like a Trumpet; reprove all wickednesse of all persons, both superiour and inferiour: teach the way of Christ rightly: praise [or sooth] none, for his money and honour sake: for Christ praised none of the Potentates for gaine sake: neither [Page 190] did he reprove any of them out of Envy of their Greatnesse and honour; for he commendeth Order, and saith; Give to Caesar the things which are Caesars, and to God the things that are Gods: but he reproveth the hypocrites the Pharisees, in that they made long prayers, and stood in the Or, Ga [...]es. streetes making devout shew, and would be seene of People, and sought onely after Praise; and such a one is the Antichrist also: and therefore the Spirit in the Revelation of Christ saith; Goe out from her my People, that you be not made partakers of her sinnes; for he that alloweth of sinne, is one spirit with the sinne: he that for fa­vour Or, consent­eth to. confirmeth the lye of a Lyar, he is guilty of that lye, and of the wickednesse thereof.

104. God the Father hath Regenerated us in Christ out of the Truth, therefore wee should not be the servants of lyes: for when wee enter into Lyes, wee goe out from Christ, and are with the De­vill, who is the Father of Lyes: and so is the Antichrist also, and all that depend on him, and serve him: it were better to be far absent, and to have Christ The life of Christ im­printed in us. formed in the Heart, then to heare Lyes in the Antichristian Office [of the Ministry].

105. I know thou Evill Beast, wilt cry out upon mee for an en­vious Person, as if I did grutch what good people give thee: no, that is not my ground [or meaning]; for Christ saith; Whosoever ministreth the Gospel, should live of the Gospel: you must not mussle the mouth of the Oxe that treadeth out the Corne, it must feede: they cleave not all to the Antichrist; wee have onely set forth the wicked Anti­christ, who rideth in the Hearts of Men: wee despise none for their good Conscience: Onely the Antichrist shall stand Naked for a Wit­nesse to All People: Hee rideth over the face of the Earth in all Countries and Nations. [Note, wheresoever Pride, Covetousnesse, Envy and Wrath, are predominant in falshood, deceit, selfe-seek­ing, and an hypocriticall shew of holinesse, there is the Greatest Antichrist of all].

106. People now suppose they have rooted him out, and are now in strife and contention about him; every one will slay him: O thou blinde simplicity, thou slayest him not; doe but goe out from him, and enter into the Temple of Christ; and let Antichrists houses stand [empty], and then he will fall of himselfe, and at length be ashamed of his owne abominations and whoredome: onely doe not Or, Pray to. worship him: doe not bowe thy knee before him: but Or, Pray to. worship God.

107. Doe but open your Eyes, the whole world is full of God, the whole matter [of Conversion] is about the outward Life, in the Inward God dwelleth in himselfe; and the outward Life is also Gods; but the Abysse is in it, viz. the Centre of Nature, in which the severe, sterne life, is, which is the cause of this Warning.

[Page 191]108. There are Three Principles, (Three Kingdomes,) two are Eternall and one hath a beginning and is transitory: Each of them is desirous of Man: for Man is an Image of All Three: and the Bee­ing of all Beeings, is a longing, seeking, and desiring; which ex­isteth out of the Eternall Will, and the will is the Eternity.

109. In God there is no Dominion, but in the Three Principles, in their Creatures: There is in God no more but one onely Spirit, which cometh to succour his whole Beeing in the Water and in the Fire, out of which every thing existeth; Hee is no destroyer; but preserver of a Thing: and if any thing perisheth, the fault lyeth in the Government. Dominion of Nature; but that which is out of the Eternall, can­not perish; but onely changeth into another property; for which [cause] wee give you warning: and all the Teaching and seeking in this world is onely that you may be warned of the severe source or property of the Fire; there is indeed a Life in it, and no Crea­ture can subsist, without it have that life: but wee that are Men, are not Created for that life, and therefore God would have every Creature in that property wherein he created it: that his Eternall Will may stand stedfast, and not be broken.

110. Every thing hath Free Will, and therein its inclination to its property; the whole Beeing of this world, and of the Angeli­call world, also of the Hellish world, is meerly a wonder in the pre­sence of God: Hee hath set light and darknesse before every one, thou maist embrace which thou wilt: thou wilt not thereby move God in his Beeing; his Spirit goeth forth from Him, and meeteth all those that seeke him, it is Gods seeking, in which God desireth the Humanity, for The Huma­nitie. it is his Image, which he hath created according to his whole Beeing, wherein he will see and know himselfe: yea he dwelleth in Man, why then are wee so long a seeking; let us but seeke to know our selves: and when wee finde our selves, wee finde all; wee need runne no whither to seeke God, for wee can thereby doe him no service; if wee our selves did but seeke and love one another, then wee love God, what wee our selves doe to one ano­ther, that wee doe to God; whosoever seeketh and findeth his bro­ther and sister, hath sought and found God: In him wee are all one Body of many Members, every one having its owne Office, Govern­ment and work; and that is the wonder of God.

111. Before the time of this world wee were knowne in his Wis­dome, and he created us into a Beeing, that there might be a sport in him. Chi dren are our Schoolmasters (in all our witt and cunning wee are but fooles to them), when they are borne, their first lesson is to learne to play with themselves, and when they grow bigger they play one with another: thus hath God from Eternity (in his wisdome, in our hidden childhood) played with us: but when he created us in [Page 192] knowledge and skill, wee should then have played one with another, but the Devill grutched us that, and made us fall out at our sport; and therefore it is that wee are still at variance in contention, but wee have nothing to contend about but our sport, when that is at an end, wee lie downe to rest, and goe to our own Place: and then come others to play, and strive and contend also till the Evening, till they goe to sleepe into their owne Countrey out of which they are come: for wee were in the Land of Peace, but the Devill per­swaded us to goe in to his unpeaceable Countrey.

112. Deare children, what doe wee meane; that wee are so obe­dient to the Devill, why doe wee so contend about a Tabernacle which wee have not made, nay this Countrey is not ours, nor this Go­vernment ours: it is our Mothers, and the Devill hath defiled it, let us pull it off, and goe to our Mother that shee way put us on a faire pure Garment againe, and then wee neede not contend about the defiled Garment: heere wee contend about a Garment, because one brother hath a fairer Garment then another; and yet the Mo­ther putteth every ones owne Garment upon them: and why there­fore doe wee contend with our Mother, who hath brought us forth? are wee not all her children? Let us be obedient children, and then shee will purchase a new Garment for every one of us, and then wee shall rejoyce, wee shall all forget the defiled one.

113. Wee goe into the Garden of Roses, and there are Lillies and flowers enough, wee will make a Garland for our sister, and then shee will rejoyce with us: wee have a Round to dance, and wee will all hold hands together: let us be very joyfull: there is no more might to hurt us, our Mother taketh care for us: wee will goe un­der the figtree, how abundant is its fruit: How faire are the Pine Trees in Lebanon: Let us be glad and rejoyce that our Mother may have joy of us.

114. Wee will sing a song of the Driver [or Oppressour] who hath set us at variance; How is he captivated? Where is his power? Hee is not heere to be found; neither hath hee gotten the defiled Garment, which wee contended about, the Mother hath it in her keeping; How poore he is? Hee domineered over us, but now he is bound: O Great Power, how art thou thus brought to scorne, thou that didst file aloft above the Cedars, art now laid under foote, and art so voyd of Power: Rejoyce yee Heavens, and yee children of God; for hee that was our Driver [Oppressour and persecutour] who plagued us day and night, is captivated; Rejoyce yee Angells of God, for Men are delivered, and malice and wickednesse is taken captive.

The Twelfth Chapter.
Of the [true] Christian Life and Conversation. What Man is to doe in this Valley of Miserie, that he may worke the workes of God, and so at­taine the Eternall Highest Good.

1. THere is nothing more necessary and profitable to Man in the valley of Misery upon Earth, then for him to learne to know what he is, from whence he is, and whither he tendeth; what Or, businesse he undertak­eth. What he getteth or ac­quireth. course he taketh, and whither he goeth when he dyeth: there is nothing more profitable then to know these things: for the outward conversation remaineth in this world, but what the heart concei­veth, that a Man taketh with him: The will of the spirit of the soule is Eternall, that which is comprehended in the will of the spirit of the soule, that, the soule carrieth with it when the soule and body part. Therefore it is necessary for us, to labour for somewhat that is Good; wherein the soule may accomplish its Eternall sport, and have its joy therein: for the works of our soule follow after us: and the works of our hands, and of the outward spirit remaine in this world: for the soule is in the Eternity, whatsoever it maketh and imagi­neth heere, that standeth alwaies before it: unlesse it breake that a­gaine; and then it is as a broken worke, which it hath no more to doe withall: for it is gone out from that; for the Eternall cutteth an Eternall Modell, and the corruptible and Or, Inchoc­tive. inceptive cutteth a corruptible Modell: for after this time every thing will stand in its own Modell; for that which the Eternall Will conceiveth, that get­teth an incorruptible forme, if it selfe doe not breake it.

2. Therefore it is good for Man, to choose in this life that which is best, in which he may have joy Eternally: for when thou choo­sest Beauty, Bravery, and Honour or Riches, then thou art thereby made Ʋselesse [...] unbeneficiall to thy brother and sister, who are in Misery in this world: for the Bravery of this world despiseth the meane and simple; and Riches wringeth away the sweate from the poore, [or grindeth the Faces of the Poore], and great Power and Authority presseth and oppresseth the low and miserable: Great honour, despi­seth the simple, and will not condescend to the needy: seeing there­fore in the other life, the soules of many that have been simple, [Page 194] miserable, and in this world contemned, poore, oppressed, and de­jected, will appeare; and seeing it is certaine, that in their forme will not be comprehended much highnesse, bravery, desire of might and honour: for their soules have in this valley of misery, onely shut up themselves into the meek Love of God, and yeelded themselves into simplicity and lowlinesse, and have not dared to have communion with might, pomp, and great honour, for such things have had no affinity with them.

3. And seeing it is so, that the soules in the other life shall have Joy one with another, and enjoy the gifts and vertues one of ano­ther; and seeing then the soules will have their substance which they have heere taken in and conceived, appeare in their Eternall Will, as a Figure: therefore wee ought very highly and heartily to consider it, that wee doe not in this world conceive and let into our hearts, Pride and stoutnesse, also covetousnesse and oppression of the mise­rable: for with these wee cannot enter into the Congregation of Christ, they receive us not into their society: for it is a contrariety to them.

4. For in the Kingdome of Heaven there is nothing but Love and Concord: every one inclineth his love and favour to the other, and every one rejoyceth in the gifts, power, and Iustre or Brightnesse. Beauty of the other, which they have obtained from the Majesty of God: and they all give thanks to God the Father in Christ Jesus: that he hath cho­sen and received them to be children: for the mighty power of the strong [who have been Mighty in Faith, and in the Wonders of God] rejoyceth for the weake, that the Spirit of God is in them, and that they also are in the Wonders in the Eternall Will.

5. Therefore deare children and brethren in Christ, let us, in this world, inclose our hearts, minds, and wills, in humility into one Love, that wee may be one in Christ: If thou art highly advanced to power, authority, and honour; then be humble: despise not the simple and miserable: but consider that in the other life they shall be in one highnesse with thee: squeeze not the oppressed; afflict not the afflicted: that they may not take it to Or, conceive it in their Heart. heart, and barre up the Gates of Heaven against thee: If thou art faire, Beautifull, and comely of body, be not proud, nor doe thou despise those that are not like thee: that thy simple brothers and sisters soule may not loath thee, and reject thee out of their Minde: Be humble that thy bro­ther and sister may rejoyce in thee; and present thy Beauty to the Praise of God, who hath created so Beautifull a Chast and Humble Creature; be Courteous. modest and friendly in words and works.

6. Thou that art Rich, let thy streames flow into the houses of the miserable, that their soule may blesse thee; Thou that art in Au­thority, bowe not the Right to please the Mighty; that the oppressed [Page 195] may blesse thee in thy Righteousnesse; and then thou also art in the Congregation of Christ: If thou art exalted to high dignity, give not place to thy minde to flie [aloft,]; humble thy selfe, in the Con­gregation of Christ, and then the Congregation will blesse thee, and will receive thee into their Love.

7. O how well is it with the Rich, and Potent, when the meane and simple Congregation of Christ love and Desire all happinesse to them. blesse them: O how well is it with a Teacher & Preacher, who is a right Minister of Christ, who giveth the meate and drinke of Christ to the Lambs that are committed to his trust, and refresheth them therewith, so that they yeeld their soules into his obedience, and heartily love him, and desire all welfare to him; O how happy and shining is he in Christ, how Glorious a Shepheard is hee: for his Lambs follow him, and he bringeth them to the chiefe Shepheard.

8. O how ill a condition is he in, whom they curse according to his true deserts! the bright Garment will be taken away from him, and he putteth on the vizard of wickednesse: But he that is cursed for righteousnesse sake, he presseth forth as the Gold out of the Or, Stone. oare, and putteth on Christs Crowne of Martyrdome; wherein all the ho­ly soules at the Last Day will highly rejoyce, in that he hath conti­nued a stedfast Disciple of Christ, who hath not looked upon ho­nour, power, money or goods, but hath rightly fed the sheepe of Christ.

9. Deare Brethren and Sisters in the Congregation of Christ, beare with us: let us a little rejoyce one with another: wee beare a hearty Love towards you, and speake from the Spirit of our Mother: out of the Spirit of the Eternall Wisdome of God [ viz. from the Spirit of humility].

10. Wee will speake friendly with you, concerning our Mother, and concerning our Native Countrey: wee will speake of Great Won­ders, how things goe with us all: and so wee will comfort our selves: for wee are in a strange Countrey; wee will perswade one another and agree, and will goe home into our own Countrey to our Mo­ther; O how will shee rejoyce when shee seeth her children [come to her into the Eternity] wee will tell her of the Great afflictions, which wee underwent in That is, in the way from Je­rusalem fal­ling among Theeves. Jericho, wee will speake of the great dan­ger wee were in, among many evill Beasts: wee will speake of the Driver or Oppressour, who held us so long captive, and wee will speake how wee were freed from him: let us be unanimous, that our Mother be not grieved and offended with us.

11. Rejoyce yee Heavens with us, and let the Earth be glad, for the Praise of the LORD goeth over all Mountaines and Hills: Hee open­eth the Doores for us, that wee may goe to our Mother: let us rejoyce and be glad: for wee were borne blinde, and now are come to see; Open the Gates [...] [Page 198] great honour and reverence to Men: even from a good meaning out of your Love, as thankfull People towards the Government of the Holy Ghost: But because yee have given such honour to Men as belongeth unto God, (though God was contented, so long as they continued in the Love of God in humility) therefore they are fallen off from From beeing endued with the power of God and his true Ordi­nance. what they were, into lust after temporall honour, and have fallen into a Lust to domineere with cunning and deceit, over your Goods and soules, and are become a snare unto you: for the Anti­christian Devill is slipt into them, and the Spirit of God is departed from them, and they have no more spoken from the Spirit of God, but from their Pride and Art: strange Languages must doe the worke, and must be the bringers sorth of the Mysterium Mag­num.

19. But behold deare Brethren, how very Theevishly they have dealt with you, they have set themselves up over the Earth, and have Ʋsurped. drawne to themselves all Power, might and honour, and ascribe all authority to themselves, and have blinded you with flattering Hypocrisie, and have lead you from God into Opinions, and there you goe astray; they have egged yee on to Contention and Warres, so that you have murthered one another, and wasted your Native Countreys: they have bereaved you of body and soule, also of your goods and witts, and made you beleeve, you did God good service in it, when you became Enemies to those that are not of your Opinion; and yet you are all thus blinde [even on both sides].

20. Behold! these are the That have Cure of soules, Beneficed Mi­nisters that have Livings. Curats over your soules, your Spiri­tualty the Clergy: looke upon Popery, whence hath that sprung, from the Devill at Rome, Hee hath caused Asia, Africa, Assyria, Per­sia and Greece, to depart from his deceit: for the Antichristian Priest-Devill hath blinded the whole world, and brought them into vaine Traditions and Opinions, and turned them away from that unanimous Love: he hath placed more holinesse in one Order and Opinion then in another, and hath sold the highest Degree of Such as the Orders or Ordi­nations of Dea­cons, and the severall Orders of Priests or Presbyters, and of Bishops, Pri­mats, Arch-Bi­shops, Cardi­nalls, &c. Or­ders for Money: that Order which had much and rich Livings and Revenues, must give much to the Chiefe Devill, that he might be fatt and a Lord upon Earth: the simple Lay People were perswa­ded these Orders were Holinesse, and so worshipped before the Dra­gon in the Revelation, and sought for Pardon, Absolution, and for­givenesse of sinnes from thence; O how the Common people were tied to them; whosoever spake against it, was accounted a Here­tick, and the People burnt them with Fire; thus did the simple People doe, and were perswaded they did God good service in it.

21. O thou simple Devotion. Holinesse! thou art not Guilty in so doing: [Page 199] neither shall it be imputed or accounted to you at the Last Day (for you went on blindly in it, and though on that day the Holy Martyrs shall be set before your eyes) yet you have been Zealous for God in Blindnesse; The Blessed Martyrs (who have seene the Light of God) will not therefore cast you out of their Communion and fellowship. Congrega­tion, seeing you knew not [what you did] but were blindly lead on to doe it.

22. Yet Behold and Observe, what a Zealous Will, or Earnest desire, can doe, if one enter into the will of God with his whole desire; and although he doth not know what he doth, and is Zea­lous in a strange Opinion, and yet his heart is directed into God, and beleeveth in ignorance very stedfastly, that it is pleasing to God. In such an Opinion many Great Or, Miracles. Wonders and Works have been done in the midst of the Antichristian Kingdome: for there is not any thing impossible to a strong Faith.

23. Into these Wonders hath Antichrist insinuated himselfe, and hath made almost as many Tenets or Sects and Or­ders of Reli­gion. Opinions, as there be Dayes in the yeare: amongst which in the Beleevers who have so in blindnesse beleeved in their Opinion, even Wonders and Miracles have been done; and the Antichrist hath ascribed it to the Opinion, whereas the Opinion could not make a flie to stirre, but the firme and strong Faith, which went out of the Opinion into God, that hath Or, wrought the Miracles. awake­ned the Wonders: for the Spirit of God is in the Faith, and not in the Opinion; and the Faith is from God; for the soule inclineth it selfe in the Opinion into God, & layeth hold on the Spirit of God: the Opinion is the Fire; but the soule stayeth not in the Fire, but presseth out from thence into God, it blossometh out of the Fire as a faire flower [out of the Earth].

24. The Opinions have been Tolerable enough, in God, and God rejected them not, so long as the soule sought God through the Opinion, and so long also the Church of Christ Or, had a true Government. stood in a Go­vernment: but when the Devill crept into it, and made a stately Glistering Kingdome of it, when the Priests sought onely honour, covetousnesse, and voluptuousnesse in it, and did lead men away from God meerely into their The perform­ance of Cere­monies. Works, and so the Opinions became altogether blinde: for they themselves went out from God into the works of their hands, in forged and invented wayes, therefore God let them goe, seeing they would not be directed by his Spi­rit.

25. And Asia, Africa, and Greece, are to be accounted happy, in that they are gone out from the Works of Men into the One onely God againe: although indeede they have been blinde con­cerning the Kingdome of Christ; yet their Minde continued in the One onely God, and in concord one among another; and have not so [Page 200] vehemently scandalized and reproached one another about the deare Name of Christ, as these have done who have been lead blindfold in the darknesse of their works, for these have not onely hated those that departed from them, but they themselves have re­proached and snarled at one another in their Opinions, as Dogs about a Bone, and have lead the Or, Common People. Layity astray, who goe groping in the darke, and know not which Opinion is the best.

26. Thus you hang to Opinions, and are perfidious to God, so that when a simple Man cometh to dye, he knoweth not whither his soule shall Enter: he hangeth to his works and Or, Profession of Religion. Opinion, and forsaketh the Will of God, and so remaineth without God: And where now doe you suppose the poore soule remaineth, when it is Extra dei voluntatem. without Gods will? Behold wee will tell you: for wee know cer­tainly, for the Spirit of our Mother openeth it to us, so that wee see with both Eyes.

27. Behold! Christ saith; Where your Treasure is, there is your Heart also. Behold! the soule is involved in the Opinion, and so runs with it to the Patron [or authour of it] who hath so taught it, and seek­eth him, and if it finde him not, then it becometh sorrowfull, and hath no rest: and so hovereth between Heaven and Hell, and would faine Or, Get away from the De­vill. escape the Devill: therefore it happeneth, that many times the poore soules have appeared againe in the Congregation, or else in houses, fields, and Churches, and have cryed to the Congregati­on for helpe with their Prayers, and have submitted themselves to the Order, and supposed so to finde Ease; from whence Purgatory was framed: for that soule hath the Purgatory indeed, if it cannot attaine the will of God: and in such fervent casting it selfe downe in the Opinion, it is sunck downe through the Opinion, and at length come into the Still Eternity. But wee understand heere those soules, which in their Opinions have Imagined [or sought] after the Kingdome of God; and not the soules of the Deceivers, who have sought their profit and pleasure therein; those are quite gone a whoring with Antichrist, for they are bound to him with an Oath: and though they sit in hell-fire a whoring with him, yet they flatter him with their hypocrisie, and reproach God, as if he had dealt un­justly with them; for what the soule doth heere in this [life] time, into which it involveth it selfe, and taketh it into its will, [that it taketh with it in its will, and after the ending of the Body cannot be freed from it: for afterwards it hath nothing else but that; and when it goeth into that and kindleth it, and seeketh with diligence, that is but an unfolding of the same Beeing, Es­sence, or Sub­stance of the worke it hath wrought heere in this life. thing; and the poore soule must content it selfe with that: Onely in the time of the Body it can breake off that thing which it hath wrapped up in its will: and that stand­eth afterwards as a broken wheele, which is broken and uselesse, and [Page 201] no soule entreth into it any more, neither doth it seeke any more therein.

28. Thus wee say unto you, that the Antichristian soules after the breaking of the body, seeke no more for the Doore of Christ, for they know nothing of it; they know onely of what they heere conceived, or tooke in, and the soules sinck downe in that Opinion into the deepest Ground, much deeper then they heere conceived; for that which was knowne in many of them of the same Opinion, what any or all of them know in the same Opinion, that one soule alone knoweth: for it is one Body with all those that are of the same Opinion, and they have one Heart in many Members, wherein eve­ry one manageth their businesse, which standeth so till the Judge­ment of God: which afterwards shall make separation, where then all kindreds upon the Earth, shall houle and lament when they shall know that Judge whom they heere so despised.

29. Hearken you accursed Antichrist, what answer will you give? in that you have lead astray the People from faith in God, and from the Justification of the Passion and dying of Jesus Christ, into thy deceitfull hypocrisie in Opinions, onely for thy Pride, honour, and covetousnesse sake? You have perswaded them so, that many of them in their youth and ignorance have sworne and vowed to you: What have you done? even the same that Christ said to the Phari­sees: Woe unto you Pharisees, who compasse Sea and Land, till you have made a Jew and Proselyte; and when you have made him so, then you make him twofold more the childe of Hell then your selves; and this also the Antichrist doth.

30. In Germany they suppose they are now gone out from Anti­christ with their Contentions, but it is not so yet: for they which now curse Antichrist, and lay his shame open, are even growne out from the Tree of Antichrist, and are the Wolves and Beares of Antichrist, which suck from him, and devoure him, for the Spirit of this Prin­ciple hath commanded them so, they must doe it, for they are one Trumpet among the seven Angells in the Revelation: but they all winde one horne, and sound so that the Earth shaketh with it: but when the Thunder of it shall follow, then will the Mysterie of the Kingdome of God be revealed againe, and our Doore of Grace in Christ be opened againe, which Antichrist had sealed up, for he shall be throwne downe into the Abysse: Observe this.

31. The Opinions about the Cup and Person of Christ, which are frequent now in Germany, are also sprung from the Antichristian Tree, and they are the Children of Antichrist, which he introduceth very finely and suttlely: O what a Cunning Artist is the Devill! If you will not open your Eyes, it will continue so to the End; It is told to the simple, and they are directed to open their Eyes, and [Page 202] not to regard Opinions: there stick meere Heresies in Opinions: and though they be zealous in their Opinion, and in the Opinion presse into God, and so attaine God and the kingdome of Heaven, yet they have the Tayle of Antichrist hanging on them, for they are zealous against others, and reproach and persecute them, who are not of their Opinion.

32. Mark this yee Princes, Rulers, and Magistrates, suffer not your selves to be seduced, drive the Teachers into the Churches, and command them to teach the Will of God in his Love, give them not Lordly Power, and doe not put any Authority into their hands to make Cannons and Constitutions, else they will hang to Cove­tousnesse, and Antichrist sticketh in all Covetousnesse, and so doe what you can, you will have him on your Neck.

33. Looke to it yee Princes, and regard to heare those Men that are Borne of God, and not of Art onely: for where there is great Or, Learning, Art, and not an humble heart inclined to God, that seeketh not its own honour and Covetousnesse; there is Antichrist most assu­redly: for in Or, Learning, Art sticketh Pride and selfe-honour, which would faine Rule the World and desire to get much Gaine to themselves, trust not these, they are not Christs Shepheards: if you will not fol­low what is revealed to you, then the last Antichrist will be worse then the first, and it will come to that passe, that the world will be constrained to cast them headlong together on a heape into the A­bysse, which Daniel and the Revelation sheweth them plaine enough, and as wee have knowne it, that it will so befall them: for they are now a Beesom and Or, Scourge. Rod upon the Old Antichrist their Grandfa­ther: But there is one Coming who will Gird them also, and set the Truth before their face.

34. Observe it yee Children of God, this is a signe of the last Antichrist: in his Kingdome and Opinions they deny the Body and Bloud of Christ, in which wee are Borne in God; lift up your heads, and behold: for your Redemption draweth neere: be not so lead astray, and luld asleepe, looke not with strange Eyes, but open your owne Eyes, and flie from Antichrist into the Spirit of Christ; there is no more wayes but one to enter into the Kingdome of Christ; which is set downe thus, [as followeth].

A Gate [shewing] which way wee must walke though this world into the Kingdome of God.

35. You must goe out from your Reason out of the fleshly Spi­rit, and bring your heart, minde, and thoughts, wholly into the [Page 203] Obedience of God, and yeeld your will into Gods will, and doe not feigne wayes of your own Reason, or aske, Where is Christ? Direct your way into Christ, and know for certain, that Christ is in your Heart: submit your selfe to him in great humility, cast all your purposes and doings into his will and pleasure, and consider that you alwayes stand before the cleare countenance of God, and that Christ sitteth on the Raine-Bow at the right hand of God in you, and consider that you stand Every moment before the Holy Number Three: and that God the Holy Number Three alwayes examineth and seeth the Abysse of your Heart; and take heed that you enter into no deepe Thought or searching, but meerely into his Love and Bamhertz­igkeit. Mercy: and resolve never to goe out from it any more, but ever to continue therein.

36. And then secondly, consider that you doe what is pleasing in the sight of God the Most High, when you seeke with your love your Brethren and Sisters in this world, whosoever they are, and by what name soever they are called, and what Opinion soever they are of, Embrace them in your Heart, help to pray for them, and help them to wrestle against the Devill, and as far as is possible instruct them with all humility: but if they will not receive it; then put on the Garment of Christ, and be a good example unto them; be serviceable and helpfull to them; forgive them when they hurt and wrong you: when they curse you, doe you blesse them; when they doe you injury, if you cannot turne it into Good and avoyd them, let it passe, and consider you are but a Pilgrime heere: with­draw your Love from none, for your God in whom you live, with­draweth himselfe from none that doe but seeke him; be readily yeelding to your adversary, if he once offer to turne his minde; In all your affaires and conversation love Righteousnesse, and alwayes have a care that you doe your worke for God; wee must in this world, in this troublesome valley of misery, compasse our affaires with labour and paines, wee should not goe into holes, Cloysters, Cells and Corners: for Christ saith; Let your light shine before Men, that your Father may have praise in your works: doe all things from a Heartily, from the bottome of your heart. sincere heart, in a pure minde, and consider you doe it to Christ, and that the Spirit of Christ doth it in you: be alwayes ready, ex­pecting the Bridegroome: let your heart have no leave to medi­tate and search into any other opinion: it is not profitable for you to know much: let every one learne to doe his own work, where­with he may have sustenance for his body, whether he be Superiour. Magistrate or Inferiour. Lay Person.

37. Let the Superiour. Magistrate learne righteousnesse, and to distinguish the false from the pure, for he is the Officer of God: what he doth and judgeth, that he judgeth for God and God through him. Let [Page 204] the Layety be humble & Or, respective mannerly before the Ordinance of God: if any wrong be done him with a high hand, and that it cannot be otherwise, let him consider that he suffereth wrong for the truths sake, and that it is a great honour for him in Christ, in the presence of God.

38. In all your matters, conversation, dealing and actions, al­wayes se;t the judgement of God before your Eyes, and have a care that you live blamelesly heere, for this [life] time is short: and wee stand heere in a field a growing: therefore see that you be good fruit for God, at which all the Angells and Hoasts of Heaven may be pleased and rejoyce: beare malice to none, for that invi­teth the Devill to a Lodging; Be sober and Temperate: let not the desire of this world perswade you; and though it happen some­time; doe not goe on in it: Goe every houre out of Death into Life: Crucifie your selves in true Repentance and Conversion from Evill.

39. When you are reproached for your fearing God, and evill spoken of, and that it be false and untrue, then rejoyce most of all, that you are become worthy to suffer reproach for the Doctrine and honour of Christ: when you are in affliction, be not dismayed, con­sider you are in the will of God, he will suffer no more to be layd upon you then you shall be able to beare.

40. Turne away your Eyes from covetousnesse, from high-mind­ednesse and state, and doe not readily looke after such things, that you be not captivated: for the Devill catcheth his birds with state and high-mindednesse, but goe not into his net: Be alwayes watch­full, never be secure: for that fowler goes constantly about to see where he can catch any one; where honest people are mocked and scorned, goe not thither, make not your selves partakers of such wic­kednesse, let it not enter into your Eares, that the Devill may not tickle your heart with that foolish Laughter, and so you become infected with it.

41. Summarily, commit your selves to God in Christ, and pray to God the Father in the Name and upon the promise of Christ, for his holy Spirit; desire it upon the promise of Christ, and so you will receive it: for he is faithfull who hath promised it; he will not deny you of it: you will receive it most certainly: onely give give your selfe wholly up to him, that, is the greatest and chiefest [thing]: commit all to his will: and when you have it, that will teach you sufficiently what you are to doe: he teacheth you to speake: hee giveth you a minde and knowledge and understanding how to be­have your selves: be not carefull after what manner you should doe a thing when you are to deale with Men; but commit all your do­ings to him, he will doe that in you well enough which is well plea­sing [Page 205] to God; and though you should be in a burning Zeale, and should bring fire from Heaven from the Lord of Lords upon the wicked, yet it is acceptable to him, for the wicked hath awakened and kindled it.

42. But goe on in the Power of God, and then all your doing is wel pleasing to God, for that any defendeth himselfe against his Ene­my upon necessity without any other intent or desire, that is not against God: for he who hath his house on fire may quench it: yea God hath given leave to Israel to defend themselves.

43. But he that causeth and beginneth a warre, he is the Devills Officer: for all warres are driven on by the Anger of God wherein the Devill dwelleth, God hath not been the Authour of warres: for he created us in Love, that wee should dwell together in Pa­radise in friendly Love, as loving children, but the Devill grutched us that, and led us into the spirit of this world, which hath awake­ned all warres and mischiefe in the Anger of God, so that wee hate and murther our selves.

44. Seeing then wee are thus begirt with Enemies in this valley of Misery, so that wee grow among thornes and thistles, therefore wee ought to watch: for wee must watch also over the Enemy which wee carry in our Boosom: viz. our minde and thoughts, for that is the worst Enemy, also the Devill hath his Or, Fort of Prey. Den of Thee-very therein, and there is required great labour and toyle, to cast out that Devill: he slips many times into our Minde, and leadeth us on in smooth delightfull hypocriticall wayes: so that wee suppose wee are in God, and that our wayes are Right: there wee should constantly have our Touch-stone with us, which is the Blessed Love towards God and Man: wee should not take pleasure in our selves, but wee should be of such a Conversation that God and Man may take pleasure in us for our vertue. [selfe-seeking must be quen­ched, and true Resignation and selfe-deniall must grow and flou­rish].

45. And when wee thus converse in the Love and the Righte­ousnesse of God, and in the Obedience of Faith; then wee put on Christ, who setteth the faire orient Crowne of Pearles upon us; viz. the Crowne, the Mysterium Magnum: he crowneth us with his wisdome, so that wee know his Wonders, which wee were blinde in before, as it hath happened to this Hand, which before the time of the Tenth Number, when it was yet in the unite, was as simple in the Mystery as the meanest of all; But as the Gold must be tryed in the Fire, so also it happened to this hand▪ Corruption and Pu­trefaction was not wanting: every one would needs tread the sim­ple childe under foote, where was the first time that a Garland was set upon it: O what great labour and toyle, did the Devill take that [Page 206] he might fully it, O how busie was he, which when I think upon it, I very much wonder, and thanke God who hath preserved mee: O how he bestirred himselfe that he might teare the Garland in pie­ces; O how eagar was he with Antichrist, in putting him on to per­secute this hand: that every one might abominate it. But it hap­pened to the Devill, as about Christ, when he so set on the Phari­saicall Antichrist that they Crucified Christ, then thought the De­vill: he is gone now, I shall be quiet enough, and not be troubled with his Doctrine, which destroyed my Kingdome: so also heere; but he thereby awaked the first storme; Christ stormed his Hell, and tooke him captive in the Anger: and so his Den of Robbery was first opened by this hand, which he shall never be able to shut up againe, but it shall stand open till his judgement: this wee write for an Example to the Reader, that he may know what he must ex­pect in this way, even nothing else but scorne and reproach.

46. But be of good courage yee Deare Children of God, doe but help to wrestle saithfully and valourously, for wee all wrestle in this life for an Angelicall Crowne, which Lord Lucifer had upon his head. And how can he but be Angry, who hath lost his Countrey and Kingdome? when another cometh and taketh his Crowne, and throweth him to the Ground, and holdeth him Captive.

47. But wrestle couragiously, yee deare Children of God, it is but for a little while, and then we shall get the Scepter and Crowne; it is better to be a Lord, then a captive slave and servant: the suf­ferings of this world, if they cannot be avoyded, are not worthy to be called sufferings in respect of the great Glory, which shall be ma­nifested on us.

48. Wee stand heere between Heaven and Hell in a field, and there groweth either an Angel or a Devill out of us: now therefore if any have a Love to the Kingdome of Heaven, and would faine be an Angel, he ought to looke well to himselfe; it is soone done with a Man, Thou hast free will, whither soever thou inclinest, there thou art: What thou sowest, that thou shalt also Reape: let this be told thee [for a warning].

The Thirteenth Chapter.
Of Christs most precious, Baptisme and the Lords Sup­per. Testaments, That Faire Garland of Pearles of the Noble Highly Pre­cious Stone Mysterij Magni & Lapidis Philosopho­rum. of The Great Mystery and Philosophers Stone, which the Antichri­stian Church Danceth about, and is ever seeking it: but not in the Right Ground and Place.

1. IN this Stone there lieth hidden, whatsoever God and the Eternity, also Heaven, the Starres, and Elements containe, and are able to doe: there never was from Eternity any thing better or more precious then this, and it is offered by God and bestowed upon Man, every one may have it, that doth but desire it, it is in a simple forme, and hath the power of the whole Deity in it.

2. Christ saith; I have the water of Eternall Life, whosoever thirsteth let him come to mee and drinke of it for nothing, it shall flow in him into a fountaine of Eternalll Life, and whosoever drinketh thereof shall never thirst any more: Christ giveth us his flesh for food, and his bloud for drink: wee should eate his flesh and drinke his bloud, and then he will continue in us, and wee shall continue in him, where he is there shall wee be also, both heere and there [in the other Life]: Note. for he will be with us alwayes unto the end of the world: he will not let us his children want; as a father careth for his children, so He careth for us; and though a father perhaps should forsake his chil­dren, yet he will never forsake us: for he hath imprinted us in his hands struck through with nayles, and received us into the Or, Hole. wound of his side, out of which did run water and bloud; wee should be­leeve and trust him, as his precious Word hath told us; he is the Mouth of truth, and cannot lye.

3. Heare thou deare Christianity: open thy M [...]nde, and let not Reason, which is without God, leade thee astray: consider this well: wee will shew you the right ground and scope, without conceits and opinions; wee will set it before you wholly pure without spot or blemish, and onely shew you what Christ is; wee will bring no [Page 208] conceit of humane Invention, to please any Mans Opinion; neither will wee take it from that which the World sets forth, as in their Glosses, but wee will speake, that which is revealed to us out of the Mouth of Christ, and what his Testaments are in Or, in sub­stance indeed. reality.

4. For this is the Jewel, the Noble Stone, which the Church of Babel danceth about, and about which shee raiseth warres and per­secution; how very many scandalous and scurrilous Bookes and Pamphlets have been written about it.

5. This is the true Jewell of the Congregation of Christ; when the Church of Rome lost it, then it became a Babell, and the Spirit of God departed from her; and the most potent Countreys towards the East, South, and West, turned away from her: For the Reve­lation told them, saying; If thou continue not in my Love, I will come un­to thee, and take away thy Candlestick from thee: which came to passe thus.

6. Europe kept the Name of the Jewell, and Asia, the Colour of it: but the vertue of it remained sealed to them both, for they were both departed from it; they went Groping in the dark, they grew fat, proud, and stately, and would be Lord over the Jewel: they one­ly sought Frolick dayes. good Dayes, great honour and glory by it; they built them upon it a brave Glistering Earthly Kingdome, as is to be seene by the Romish Babell, which they doe as hypocrites, that they may be honoured by the Congregation, and had in great esteeme. That which Paul and the Apostles left [behinde them] viz. That the Congregation should abide in reverence and in Love; and that the El­ders which behaved themselves well, should be accounted worthy of double honour (which was right in the Congregation, to doe it to them that behaved themselves well) this they usurp to themselves into their owne Power in [away of] Compulsion; men must performe it to them, though they be no way worthy of it: and because they could not handsomely use any other sword, therefore they made to themselves a false sword: viz. the Censure. Curse [of Excommunication] and that should make men reverence their holinesse, that they might not seeme to be bloudy Executioners themselves; just as the Phari­sees did; who delivered Christ up to Pilate: so these also, they are so devout in shew and appearance [they will shed no bloud with their own hands,] but their heart is a Devill: They stirre up the Ma­gistrate upon their Devilish Censure. Curse of Excommunication, who must be their Executioners to execute what their Devilish Heart hath concluded upon.

7. O Deare Princes, open your Eyes; your office if you doe that which is Right is indeed grounded in Nature: but their fictions and conceits are not: therefore be not Executioners under them: see with your own Eyes, yee shall and must at the Last Day, give an accompt [Page 209] of your Office, be not led about without Eyes blindfold, you should see with your owne Eyes: yee are the true Heads of the Congrega­tion: the Lambs of Christ are committed to your trust, the Priests are but Elders in the Congregation, if they walke rightly before them, and give good Example to the Congregation, by their good Doctrine, life, and conversation; and then honour and respect should be given to them as Elders of the Congregation of Christ: not that they are Lords over the Congregation, but servants of the Congrega­tion: they should have the Spirit of Christ, and blesse the Congre­gation: and the Congregation should give themselves up with them into one Love, into one Will, and so pray, and, sing, and speake toge­ther of Gods Love and Wonders, that so there may be one Spi­rit, one Heart, in one Will, and so the weake may be helped by the Prayer and Faith of the strong.

8. The Congregation should incline their Eare to the speech of the Elders, who are strong and powerfull in the Spirit, and should receive the Word of the Spirit with earnest desire: The Elders should teach with meeknesse, and deale with the Congregation as with their own Children, they should instruct them in their teaching an re­proving with modest admonition: they should not bring bitter Hearts into the Congregation, in sending forth reproaches against the weake chlidren, that the feeble be not quite Affraid and disheartened or daunted. discouraged.

9. But he that despiseth the Congregation of Christ, and depart­eth from the Christian way, they should privately warne and admo­nish such a one: if he will not regard, then they have the Curse [or Excommunication] of the Spirit, to binde him in Hell in the An­ger of God, that Satan may Disquiet his heart with Anguish. vex his Heart, till he turne and re­pent: For the Congregation hath in Christ Great Power, they have the Key to open and shut: but as is mentioned before, the Priest alone hath not the Power: No, he hath it not alone: for he is but the ser­vant of the Congregation: the meanest of them all, if he be A Beleever. faith­full, hath as much authority in the Curse, or Excommunication as the greatest: for wee are all Members of the Body of Christ: if the meanest of all shut any out of the Congregation in the Curse of Ex­communication, if the party be guilty, then he is in [or under] the Curse, or Excommunication: but if the party have wrong done him, then he is in the Curse or Excommunication who hath done him the wrong, who hath belyed him: therefore looke to it yee Elders, con­sider what yee doe: and doe not make the Congregation of Christ, which Christ hath dearly purchased with his bloud, to Reproach or offend. scandalize one another, else you your selves are in [or under] the Curse of Excommunication, and are without the Congregation of Christ: Trie and exa­mine. search and consider beforehand, ere you judge: what Spirits childe he is whom you judge: try his spirit before hand; for many are zea­lous [Page 210] out of Ignorance, Beare with him and help him up. whom you should instruct and receive: you know not what Gods Spirit giveth to every one: for he hath many and sundry Gifts: Judge all in the way of Love, be not rigid, be not furious, sterne, and obstinate; instruct the simple in meeknesse, that he may place his delight in the Congregation: for such were Christs Apostles, your Predecessours; they taught in such a manner, and did instruct the Congregation by Good Bxample, Doctrine, and Life.

[Concerning the Lords Supper].

10. When they met together, and did make knowne the Won­ders of the LORD, and sat together with a fervent Spirit; then after exhortation one of another they distributed the Lords Last Supper, as he had commanded them: they tooke Bread and brake it, and eate of it, and thereby, and therewith have Commemora­ted the Lords Death: in like manner also they tooke the Cup, and dranke of it, and Commemorated the shedding of his bloud, say­ing one to another, Take and eate the Lords Body, which was given for us on the Crosse.

11. So also they did with the Cup, they tooke it in their hand, and drank of it: for the uppermost of the Congregation began and said to the other: Take the Cup and drinke the Bloud of Christ our Lord, which he hath shed for us on the Crosse, for the Remission of sinnes, and Commemorate his Death, and the shedding of his bloud, untill he come againe to Judgement, and bring us into himselfe.

12. This Deare Children was the true Apostolicall practise, and the Last Supper of Christ was even so: for when Christ had instructed and taught his Disciples, he began (after Supper when they had Eaten the Or, Easter-Lamb, or Passeover. Paschall Lamb,) the right Eating of the Paschall Lamb, and gave them that Paschall Lamb to Eate, of which the first insti­tuted by Moses was but an Image and a Or, T [...]pe. shadow: for he gave them his heavenly body to eate, and his heavenly bloud to drinke, which he had introduced into Maries womb in the Eternall beginninglesse Heavenly Virgin of God, in the Pure Chast Immateriall [Virginity] without spot or blemish, and had asssumed it from his Earthly Mo­ther.

13. You ought Deeply, or accurately. highly to understand this; he gave not his Dis­ciples the Earthly substance, which did but hang to Christs Body, in which he suffered Death, which was despised, buffetted, spit upon, scourged and slaine: for then he had given them the mortall flesh; but he gave them his holy Body, his holy flesh, which hung also on the Crosse in the mortall substance, and his holy bloud which was shed together with the mortall, as an immortall flesh and bloud which the [Page 211] Disciples received into their Body, which was put on to the soule as a new Body out of Christs Body, whereby the Disciples were capable of [receiving] Christ, and became Members of his Body.

14. You must not understand it thus, that Christs Disciples took a piece of the outward Body of Christ, viz of his Earthly Body, and put it into their mouths, and did chew it with their outward earth­ly Teeth, and so swallow it downe into their Bellies; no: which is apparent, in that he sate with them at the Table, and did not divide his outward Body.

15. . But Note! As the Deity had conceived in its will, the Image, which God created in his Virgin of his Wonders and Wisdome, and brought the flesh and bloud together with the Eternall Tincture in which the soule liveth, ( viz. the Eternall Fire, which reacheth into the Deity after the substance of the Majesty, and allayeth, filleth, and strengtheneth it selfe therewith) out of Mary in the Virgin into the Holy Ternary, into which the Word gave it selfe (as a life in the Tincture of the Eternity) and became the spirit, life, and vertue of that flesh, which sprouteth out of the Tincture of that fire of the soule: for the Spirit was in the Word, and the Word was the Power of vertue, and out of the vertue shone the Light of the Majesty, and the Kingdome, with the Power of this world, hung to The Spirit. it also as its proper owne, which was generated out of the Virgin of its Wonders and Wisdome out of the Eternall Centre of Nature, wherein also Mary stood, with the outward vertue and life, with the outward flesh and bloud: so also in such a manner as this, hath Christ the true Sonne of God, [and] our Brother, given to his Disciples, his body to eate and his bloud to drinke.

16. And as God, in his heavenly Virgin, (out of which the hea­venly Substantiality is espied, and attaineth substance in the Tin­cture of the Fire) is a substance; which substance, God (with the Word and Heart, with the receiving in of the Tincture out of Ma­ries bloud, in which the soule dwelt, did,) with the Word Fiat, as with the Eternall astringent Matrix, comprehend, and let them to­gether become flesh and bloud after a humane way and manner; (understand, as the Eternall Substantiality, with the Wisdome, viz. the Eternall Virginity, hath given it selfe into the perished Tincture and Matrix of Mary, wherein was the Promised Word, which gave it selfe also in the Eternall Substantiality into the Perished Tincture [or life] and so became a New Man, being strange and unknowne to the Earthly Man,) so this New Body of Christ, (understand the Inward Christus. Christ, which the outward Man which was mortall covered,) gave it selfe, under Bread and Wine as an Outward [thing], into the Tincture of the Soules of the Apostles, and became Man in the [Page 212] Apostles in the Tincture of the soule; and that is the New Body which Christ hath brought us from Heaven; [of which he said: None go­eth to Heaven, but he that is come from Heaven] so that when wee wholly yeeld up our selves to him in Obedience, and with our old will, goe out from our selves into his will, and so come into Christs Congregation, and desire his flesh and bloud, with all his benefits, then he giveth us this body and bloud to eate and to drinke: which the In­ward Man borne of God receiveth: for the Body of Christ is Omnipraesens et Omnisubsi­stens Corpus. Eve­ry where present in Substance: it conteineth the Second Principle: [that is the Angelicall world, according to which God is called Mer­cifull, and the Eternall Good].

17. For, to say that Christ feedeth the soule with Spirit without Body, is not true; the Holy Ghost maketh not a Principle, but the Eternall Substantiality in which the Holy Ghost dwelleth, and go­eth out from thence in a forme, of many thousand innumerable Es­sences, even that which is so gone forth, is the Virgin of Chastity, viz. the Eternall Wisdome, in which all the Wonders of this world were beheld from Eternity.

18. Understand us right, according to its high and precious worth; That Substantiality wherein the Virgin of God consisteth, Adam had on him: for the Spirit of this world was given him, and breathed into him therein; but the Essences were Paradisicall, and sprung up through the [one pure] Element, which the Substan­tiality conteineth, and that Substantiality the Spirit of this world in Adam tooke into it selfe, into its Power, [as the Water taketh the Light (in a flaming red hot Iron) into it, and quencheth it].

19. First the Heavenly Substantiality had the Power [or pre­dominancy] but afterwards when Adam went back with his lust in­to the Earthly [Substantiality] then the Earthly [Substantiali­ty] got the Power and predominancy, and that is the Cause that our perished heavenly Substantiality is become Earthly: and there­fore must God with the heavenly substantiality in us become Man, and in the Heavenly Virgin and in the Earthly, God is become Man, and hath put on upon our souls the heavenly Substantiality againe, viz. his heavenly body: yet our Earthly must passe away, but the heavenly remaineth standing for ever.

20. And yet neverthelesse, wee are captivated poore sinners with the old Adam, into which the Devill hath an entrance, and wee goe many times out from the faire Image, understand the soule turn­eth its will often into the Outward Man; and therefore God hath appointed this The Lords Supper. Testament, so that when wee turne againe to him, he then giveth our soule the New Garment againe, viz. the New body, and reneweth and feedeth it.

[Page 213]21. Hee that once getteth the Body of Christ, it departeth not from him, unlesse he spoyle it as Adam did, it is onely covered with the old Adam, and moreov [...]r passeth into the Mystery, and it is very possible for the soule to goe out from it, therefore the soule should not be secure or carelesse, but watchfull.

22. Therefore know, that Christ gave his Disciples his True All-present Eternall Divine Body to Eate, and his Bloud to drinke, out of which the Holy Ghost proceedeth: and the Inward Mouth which received it was the desirous willing of their soules; for the soule of Man hungreth and thirsteth continually since the hea­vie fall, after such flesh and bloud, and putteth the same on as the Garment of God: for the soule in it selfe is a Spirit, and hath need of a Body; and there it attaineth a body, a new Eternall incorrupti­ble body into the old Adamicall Body.

23. Thus you are to know, the bread which Christ gave to his Dis­ciples, was that which the outward Mouth took, and gave to the bel­ly; but the word, whereof Christ said: Eate, this is my Body, that same word was the Eternall body of Christ, and had heavenly flesh and bloud in it, and that the soule received, as a New body: and thus there was at once in the hand of Christ, two Kingdomes, viz. a Hea­venly and an Earthly.

24. But you must know, that the Heavenly cannot be compre­hended or carried forth by the Earthly: for the heavenly Man, viz. the heavenly Body of Christ, which was in the Outward Christ, that all at once and in Eternity also filled the Angelicall world, viz. the second Principle of God, so that without that same bodily substance God is not knowne at all, for the power of the Deity hath manifested it selfe therein, and yet the Outward Image remaineth standing, Note. so that in heaven men see the Humane Nature palpably and apprehen­sively standing in that forme it was in heere upon Earth: thou seest no­thing else in it but the Majesty of the Clarity of the Brightnesse, which filleth the Angelicall world: and wheresoever now the Ma­jesty is, there is the Substantiality of Christ: for the Heart and the Word of God hath united it in the Substantiality: as wee consider, that the Word is every where, so is the Substantiality (the body of the Word) [every where] though indeed without Image: for the Creature hath onely the [formation or] Image.

25. Behold I give you a similitude; Consider, all things are created out of the Water, and in the Water was all Power and ver­tue; for you finde that all things have Water, though it be a very Stone, or flesh, or whatsoever it is; but the Sulphur is therein with the power of Nature, which formeth the Substantiality.

26. Now behold, in the whole Deepe, there is nothing but Wa­ter, Aire, and Fire, out of which there is the Substance, viz. the Body or the Earth [come to be].

[Page 214]27. Now you see very well, that the Sun (being but one) cau­seth that, and is also the vertue and majesty in this Elementary Substance: It all belongeth to the Sun, and all desireth the Sun, and the Sun with its vertue affordeth the Dominion [or Govern­ment of every thing in the Universe].

28. See and consider this in a similitude; God is the Eternall Sun in the second Principle: understand the Heart, splendour, vertue, and Majesty: and the Elements, Fire, Water, and Earth, are, (spoken by way of similitude,) [as it were] God the Father: Now the Sun standeth there as a Body, as indeed it is, which re­sembleth the Creature Christ: and the whole substance of the foure Elements, resembleth the Substantiality of the Creature, wherein the splendour of the Sun shineth: the Sun resembleth the Word and the Majesty; and the foure Elements resemble the vertue of the Body, and the Father, out which the Sonne shineth.

29. Therefore know, that in Heaven every where all over is the Fathers vertue or power, and in the vertue the Word: and the Word hath the substantiality, which belongeth all to the Person of Christ: for Christ standeth in the Father [as] an Image, as the Sun in the Elements.

30. If God should once open himselfe, the whole world would be meere Sun: for the Deepe receiveth the splendour of the Sun: or else if there were no such thing in the Deepe as the Sun is, the Deepe could not receive the Light: but thus it desireth its like: and thus it is, also in Heaven; the Sonne is every where in the Fa­ther, and is become Man; the Totall Holy Number Three with­out end and substance, hath manifested it selfe in an Image in sub­stance, and that is Christ, and wee are his Members: wee are Gods, if wee continue in him; he is our fountaine, our Light, and wee are his Starres: Hee giveth us his Body and vertue, and his splendour for [our] Light.

31. Thus he feedeth us heere upon Earth in the Supper, and when wee desire it with the vertue of his Body, and with the spirit which proceedeth from that vertue; (for that is the spirit and life of the vertue or power,) then wee receive the Totall Holy Or, Trinity. Num­ber Three: the substantiality hath Sulphur, understand the Body of Christ, that is the Father, and the Sulphur hath the vertue or pow­er: and in the vertue is the Light of life as another Person, and out of the vertue in the Light goeth forth the smell and spirit of the vertue, and is not comprizable or detainable by the vertue, and yet it goeth forth from the vertue, and is the Holy Ghost.

32. Understand us aright thus; wee receive not in the Supper, another creature, with a new soule; no: but wee receive on to our soule, the Body of Christ, which filleth Heaven, and is already [Page 215] [beforehand,] the Eternall Creature: the soule Eateth Christs flesh, and drinketh his bloud, which filleth Heaven: and out of that which the soule receiveth and eateth, there groweth a body to the soule, and in that body, it is in the hand of God, and can at the End of the world, goe with that Body through the fire of the Anger of God, without feeling [of it] and as the fire cannot lay hold on Christ in the Number Three; so not of us neither: for the fire re­ceiveth the meeknesse [or allay] from Gods meeknesse and ours, and becometh in us changed into a rising up of the desire of Love, so that our fire and burning in us is a meer Love-desire: for it com­eth to be a brightnesse of the Majesty, and thus wee are in God, and the Children of God, Halelujah, Halelujah, Halelujah.

[Concerning the Baptisme].

33. And after such a manner is it with the Poedobap­tisme. Baptisme of Infants. Baptisme of Children, the soule consisting in two things, viz. in Fire & Water: for the bloud hath two formes, viz. sulphur and water: sulphur giveth Tincture and life: for it giveth light, which is the burning out from the sulphur, and that is life. The Phur is fire, and the sul is Light, and out of the Light goeth the Meeknesse, which draweth the phur to it againe, and quencheth its fiercenesse therewith, and that attracting ma­keth the meekenesse substantiall, which is water; and Mercury ma­keth therein the Great Life, viz. a life in the water, and the Hea­venly Luna breedeth it that it turneth to a liquor and to bloud, wherein is the Centre of Nature with seaven formes.

34. Now Observe; When the Seede to the childe is sowne, then the Tincture of the Fire, viz. the Mans Tincture, is sowne into the Tincture of Venus; out of which proceedeth a Twofold Life, viz. a fire-life of the soule, and in Venus a water-life of the Spirit, [or a Water-Spirit-Life], which spring up together, and become a Man. And thus now both Tinctures in Adam are corrupted.

35. The Tincture of the soule was captivated by the Eternall Anger of God, wherein the Devill sate, and the Tincture of the Spirit was captivated by the Spiritus Macrocosmi. Majoris Mundi, the Spirit of the Great World, the Spirit of this world, and they had both re­mained captivated by the Devill, if the Verbum Domini, the Word of the Lord, which at length became flesh, had not interposed in the midst [as a Mediator].

36. Therefore hath God through Christ, instituted two Testaments: One [Testament] (for little Children), in the Holy Ghost, who performeth the Office, who chiefly manageth the office in the Bap­tisme, and maketh in the water of the soule a water of life in his vertue: and one [other Testament] (for poore sinners that are [Page 216] more in yeares, to understand it,) in the Word of Life, as in flesh and bloud, where the Word, viz. the Heart of God, chiefly mana­geth the Office, and feedeth with his body, and giveth his bloud for drinke: which Testament with flesh and bloud belongeth to the Tincture of the fire-life, to the soule: and the Testament of water belongeth to the Spirit-Life, viz. to the other Tincture, and yet is but one Man; But before the Birth of Christ, the Devill used great treachery, and wrought much mischiefe with Man: in that he spiritually possessed them [as may be read concerning the Idoll O­racles], and heere [in the Baptisme] his trade and handicraft was laid aside: for Christ erected for the Children, a Laver of Rege­neration in the Holy Ghost, (for a Childe hath not Faith as yet; also there are very few that learne [or are taught] what Faith is;) that there might be one Testament that might preserve poore ignorant Man.

37. Not that the Holy Ghost alone baptiseth: indeed he chiefly manageth the Office, and taketh the vertue of the Number Three wherewith he Baptizeth; and so when the Baptizer saith; I baptize thee in the Name of the Father, and of the Sonne, and of the Holy Ghost; then the Holy Ghost taketh hold in the Number Three, and Bap­tizeth in the Water of the soule, in the Water of Life, which is in the Bloud of the Tincture, which containeth the Spirit Life, viz. the second Centre of Nature: and so the spirit of the soule receiveth the vertue Of the Office. and Office of the Holy Ghost; and heere lyeth the Mysterium Magnum, [the Great Mysterie].

38. Deare Brethren in Babell, doe not so dance about on the outside of the Mystery, enter in, or else yee are not the Ministers of Christ, if you cannot apprehend this, yet continue in the Faith on the Word: But when yee say, Christs Testaments are onely signes and not substance, then yee are the Antichrist, and deny the Deity; and are not capable of the Office; you cannot Baptize the Childe, but the Congregation of God, (which hath the Faith,) Baptizeth it: a A Shepheard, or Swinheard. keeper of sheepe, or a keeper of swine, that simply beleeveth that Baptisme is a Great hidden Mysterie, wherein the Holy Num­ber Three Baptizeth, and that himselfe is but the servant, Minister or Instrument, which performeth onely the outward worke, he in his simplicity baptizeth much better then yee doe.

39. Yee great Schoole-Rabbies, and Masters, that sit aloft, let this be told you; There is one a coming, who will baptize you with the fire of Wrath, because you deny his power and vertue: yee have a hard bit [to chew] of Christs Testaments: if yee will not goe forth from your Councills into the Temple of Jesus Christ, yee must be quite cast away.

40. In times of old yee were very many of you: for yee pro­pagated [Page 217] your selves, and not the office of Christ: but yee are now become very thin in Germany, where yee were a thousand, yee are now scarce a hundred of you; if yee will not leave off your humane wit and your own Inventions, God will so cast you away; that where yee are now a hundred, there shall not remaine ten of you, nor a lesse number. Awake from your sleepe, lest you thus goe downe into per­dition into the Abysse.

41. Yee say wee laugh you to scorne: it may be you thinke so, for there is one that laugheth you to scorne, whom wee know, who sheweth it to us: he will suddenly awake, be not so secure and carelesse, consider of it: for none taketh any thing to himselfe, unlesse it be given him of God; neither will this be spoken in vaine.

42. Note. O beloved and worthy Christendome, observe it well: doe not say: if our Teachers leade us not aright, let them looke to it: O no, it concerns your very selfe, it will cost the losse of your body and soule. Deare Christendome is departed from all the Apostolicall Ordinances, vertue, and power, into humane Inventions and Institutions: and in stead of Christs Kingdome, there is a Pompous, Stately, Hy­pocriticall one set up, by Baptisme and the [Lords] Supper.

43. Men set up Ceremonies: O, if they had kept the true Faith, and had shewen Godly or Pious. people the Divine way unto the New Regenera­tion, if they had shewen them the cleere countenance of God, then people had departed from their sinnes, into a Godly or Pious. Divine Life.

44. But thy wit and suttlety O thou whore, hath blinded all: if my Eyes had not been opened by God, how should I have knowne thee: I should indeed have still worshipped thee: the world shall seeke thee; and at length finde thee: and then Europe shall be a Crowne, and Asia the Or, husband. Man, and Africa the Countrey, and a simple Shepheard shall leade us to Pasture, if thou didst understand this, thou wouldst enter into thy selfe: but thou wilt be blinde till thou art recompenced; as thou hast powred forth affliction, so thou shalt drinke up misery and torment, for thou hast made it so very great, as it is: and art a wilde Tree, and shalt be broken off: There is no remedy, thy own wrath casteth thee to the ground: for thou art weighed in a Ballance, and art found too light, saith the Spirit of the Great Wonders.

The Magia out of the Wonders.

45. A thing which groweth out of a beginning, hath beginning and end, and groweth no higher then that thing hath in its Num­ber, out of which it groweth; but that which is in the Or, Ʋnite Number. One Num­ber, is uncorruptible: for it is but one and no more, there is no­thing in it that can breake it: for, not any thing that is one is at [Page 218] enmity with it selfe: but when there are two things in one, there is plaine contrariety and strife: for that which is one striveth not against it selfe, but draweth into it selfe, and out of it selfe, and re­maineth one, and though it seeke more in it selfe, yet it findeth no more, and that can never be at odds with it selfe; for it is one thing, whither soevet it goeth, it goeth in one will; for where there are two wills, there is division or seperation: for one will of­ten goeth inward, and the other outward; and then if that thing have a Body, then that Kingdome or Government in that Body is at odds: and so if one enter into the other with Enmity, there that is a contrary will which goeth in against the other, and then therein dwelleth the Third Number: & the third Number is a Mixed Essence out of the first two, and is against them both, and will be its own, and yet hath also two wills in it selfe, from the first two, one where­of tendeth to the right hand, and the other to the left.

46. Thus the Thing riseth up from two into many, and every one hath its own will, and if it be in one [onely] Body, then it is at odds with it selfe, for it hath many wills, and needeth a Judge to part them, and keepe the wills in awe; but if the wills be strong, and will not be kept under in awe by the Judge, but goe out aloft, then of one Or, Kingdom. Government there becometh two, for that which is flien out judgeth or ruleth it selfe according to its own will, and ha­teth the first, because that is not in its will, and so there is a strife, one desiring to Or, quash. keepe downe the other, and so to elevate it selfe alone in one substance, and if it cannot Or, quash. keepe downe the other, (though it make never so much opposition) then each of them in­crease in it selfe to its highest Degree or Pitch of its strength or limitt. Number, and is alwaies in strife against the other: and if it come to passe, that it be growne to its highest Number, that it can goe no farther, then it entereth into it selfe, and vieweth it selfe, to see, why it can grow no further, and so it seeth the End of the Number, and setteth its will in the End of the Number, and desireth to breake the band or limit asunder, and in that will, (which it puts into the End of the Number, wherewith it will breake it,) the Prophet is borne, and he is its own Prophet, and Foretelleth, Divineth, &c. Prophesieth of the Errours in the Will, that they cannot goe further, and of the breaking of them, for he is borne in the highest Number of the Crowne, at the End of the Limit, and speaketh of the Or, Distur­brance. Turba in its Kingdome, how it shall have an End, and what the cause is that it cannot goe beyond its own Number; and then he prophesieth of a New [Kingdome or Government] which shall be againe generated out of the Breaking: for he [the Prophet] is the Mouth of that Kingdome [or Government] and pointeth at the contrary Will, how it is growne from one will, and how with its own desire, it is gone out of it selfe into many wills, and discovereth [Page 219] the Pride of the Kingdome [or Government] and the Covetous­nesse and Envy of it, and in that the Kingdome had but one Roote, out of which it was growne; therefore he sheweth the Evill Twigs or Branches which are growne out of the Roote, which are the di­straction and disturbance or Turba of the Kingdome, which destroy the old Tree, and take away its vertue and sap, so that it must wither away.

47. And then he sheweth also the falshood of the Twiggs and Branches, which have taken away the vertue of the Tree, and throwne it to the Ground. They say they are a New Tree, and a good Kingdome, [or Government] and vaunt it, as if they were strange Guests, with great wit and seeming Devotion, and yet they are growne out of the old Tree, and are its Children, and so de­voure their own Father: and therefore saith the Prophet, they are no children but Wolves, they are come, to murder and devoure, and to set up themselves in the stead of the Old Tree: which Pride of theirs thus also driveth on, till the limit, and then it will againe be devoured by their Children.

48. This is their owne Prophet, which is growne upon their Crowne: for he declareth the Evillnesse of the roote, out of which the first Tree was growne: he sheweth the poyson wherewith the roote was poysoned, so that out of one will many wills are growne, out of which the strife and malice is sprung.

49. And so then if the Turba in a thing be growne up with it, which of one maketh many, where the Multiplicity is at Enmity to it selfe, then the Turba also breaketh the Multiplic [...]ty; for the first will to a Thing, desireth onely that one thing which is its Bo­dy and delight: but the Multiplicity in a Thing maketh Enmity; for the one will alwaies rise up above the other: and yet the other will not endure it, and thence cometh envy and falshood, out of which grow anger and strife, so that one desireth to breake off, and throw downe the other: and although the first will be Judge, yet the Turba is also sprung up in all the Twiggs and Branches, which destroyeth Obedience, and so each will goe its own way, and will not be judged or ruled, but taketh upon it selfe, and contemneth the Father, and all the [other] Children, which yet are its bro­thers and sisters: and saith it selfe alone is the Tree and the vertue of it, whereas it is but a broken selfe-willd proud Murderer, which opposeth it selfe against the first will, viz. the Roote.

50. And now when the Father seeth his evill disobedient childe, he seeketh a Remedy, to heale that which is broken, and powreth Oyle into the wounds: but he findeth that the Oyle is poyson to them, for they have turned away their will from the first will, as from the Roote, out of which the Oyle floweth, and the Turba hath [Page 220] generated another Oyle in them: so that there is no Remedy to heale this Government, or Dominion. Kingdome: it must be devoured in and by it selfe, as an evill Government, or Dominion. Kingdome: and yet it groweth to its highest Number, as to the Number Thousand, till the End: for the Crowne hath the Number Thousand, and then there is no Remedy more; for then it will be wholly one with it selfe againe, and goe into the first will againe, and give it selfe into obedience, and become one thing againe, and then it beginneth to Number againe, yet it is good at first, so long as it remaineth in Or, a small or little thing. paucity: but that which hath a great deale of roome is not easily quasht; but that which is squeezed into a nar­row roome, and shut up close, will alwayes strive to get out above its limitt, and easily surmiseth that its neighbours dwelling doth also belong to it, and will alwayes breake the reine and Bounds. And although, thus out of one thing there groweth another, yet being not agreeable to the first will, out of which it is growne Ori­ginally therefore it is not its true sonne, but is a wilde Or, Branch. Twigge, which is opposite to the Mother, and loveth not the Mother: for it groweth up in its malice, and therefore the Mother taketh it not againe into her first will, that it may subsist Eternally, but letteth it run on to its Limitt [or End].

51. But when the Mother seeth, that all her children thus breake off from her, forsake her, and become strange to her; shee falleth into sorrow and lamentation, shee hopeth for amendment, and yet it cometh not, and then shee her selfe seeketh the Turba [or destruction]: for shee turneth her will againe into her selfe, and seeketh the Genetrix: and there shee findeth a new Childe in the The Purity. Lilly Twigge, and giveth the Apostated children to the Turba, so that they themselves devoure and murther one another; also shee powreth forth their own Turba and poyson upon them, that they may be divided and taken out of the way; that shee may bring up her young sonne that may continue in her house, wherein shee may have joy.

52. Thus it is spoken to thee thou Great and Broad Tree of the Generation of Adam] who in the beginning wert a little Branch, thou wert created in one will only, all thy Twiggs should have that will of thine, but the Devill grutched thee that, and strewed poy­son into thy will, out of which the Turba grew: and so thou hast spoyled all thy Children and Twiggs therewith, so that the Turba is growne up also in every little Twigge: Thou didst enter into Pride, and wentest forth from the first will, which God gave thee, into the Great Wonders of the Great Turba [or Uproares and Com­motions, Contention and Destruction in the foure Elementary World]: wherewith all thy Children were enamoured, and left Thy first will. thee.

[Page 221]53. Therefore saith the The Eternall Nature. Mother of the Genetrix, I am in Anguish, I had planted mee a little Tree, and desired to Eate of its good fruit: but it hath borne much wilde fruit, which I have no minde to Eate of, I will conceive, and bring forth a young sonne in my old Age, which may continue in my house, and doe my will, that I may have joy at last; since all my children leave mee, I will take comfort in my young sonne, and he shall remaine in my house while I live, and Satan shall not tempt him, I will put a childes Garment upon him, and he shall dwell with mee in a totall childish simpli­city: behold! I will generate him out of the first Roote, and will breake the Turba: for The highest pitch of the Apostate chil­dren. its number in the Crowne is accom­plished.

54. What seeke yee so much, yee wilde Branches? yee say yee are above the Mother, [above the Spirit of God]; yee have Art, Knowledge, and Learning; what delight hath the Mother in your Wit and Art? Shee desireth no Art and Wit; for shee is altoge­ther simple, and counteth but [the Number] one; if you would please the Mother, you must goe from the Multiplicity into One againe, not through Art and Wit, but you must goe forth out of your proud Turba, out of selfe, into simple Humility, you must leave the bravery and hypocrisie of your own wit that proceeds from the Turba, and become as children, else yee are not acceptable to your first Mother, but the Turba taketh you up, and then consider where you shall remaine, when God shall judge the secrets of Mankinde, when all shall passe through the fire of his wrath, saith the Spirit of the Great Wonders.

55. Mother Eve said, when shee brought forth the first Childe: Behold! I have the Man, the Lord: he shall Effect the breaking of the Serpents head, and possesse the Kingdome, but it was Cain the murtherer.

56. And thus also you now say, wee have found the Lord: now wee will possesse the Kingdome; for wee have found the true Do­ctrine, wee will teach thus and thus, and then wee are Gods Chil­dren; But hearken! You have indeed found the true Doctrine; But you are Cain, you looke after the Kingdome, and not the power and vertue of Abells sacrifice: you desire onely to continue in fleshly pleasure, and retaine onely the shell of Gods-Word, which hath no vertue or power: You retaine the Historie (and contend about it, and so destroy your Countrey and People) but you deny the pow­er of it: you say, wee are neere to the Kingdome of God, and are yet farre from it, which your End will testifie.

57. What doth your knowledge availe? The Devill knoweth as much as you, but he doth it not, no more doe you: and therefore the Kingdome of God remaines hidden from you both: your know­ledge [Page 222] is the snare that catcheth you: if you were simple, you would not be so proud: what doe the simple know concerning the false, suttle, cunning deceit, if he learne it not from the wit of the Contentious jangling Dis­putations. Tur­ba? Doe you say, that you have Gods Will and Teach it? Are you not Cain, that murther Abell every day? Consider your selfe well, you are hee indeed: Abell lyeth at your feete, and beseecheth you, but you are that Evill Beast, that treadeth Abell underfoote, you ride over the bended knee, and account the poore and simple to be but dirt and dung, and yet devoure his sweat and labour and fill your selfe with deceit without measure: How dare you then say, Heere is the Church of Christ? O you are Babell, that City of whore­dome and falshood.

58. Thou knowest the Will of God, and yet dost onely thy own will, and sayest moreover, Wee are gone out from Babell: wee have the True Teaching [or Doctrine] amongst us: indeed if you had the spirit of righteousnesse, and truth, and would content your selfe with a little, then the Mother would alwayes give you enough, you should want nothing: but your Pride and haughtinesse, doth not trust God, therefore you trust onely upon Covetousnesse, and are greedy to devoure the fatt of the Earth; you take it by force and not of right, the right you produce, claime, and plead, hath onely been invented by your covetous heart, you live onely in deceit: you per­swade and deceive your selfe to your own losse: if you had wit and un­derstanding, you would have respect to your end, and what will follow hereafter: but you blindfold your selfe with Pride, and say: Behold heere are Golden Times; many have desired to see what wee see; and heare what wee heare, and have not seene nor heard it; Hearken: indeed that shall be a witnesse against you, and will make your Judgement the heavier, you have not hitherto been the better for it but the worse, therefore know that what is declared to you [by the Reformation] is by your own Prophet, who hath called you back againe from your Pride into your Mother Humility: but you are become worse and worse; you have broken the sword of the Spirit, that you may doe what you list: but he hath left you, and given you up to the Turba, which shall devoure you: as was done of old to Israel: there is no Councell or Remedy to helpe; Your Covenants are all Nothing, while you rely upon the Arme of flesh, and so God also is departed from you, and leaveth you to de­voure your selfe.

59. Or wherefore doe you take the Covenant of God into your Mouth? seeing you hate to be reformed, and thirst after Cove­tousnesse, doe you suppose God to be a false hypocrite and lyer as you are? leave off your Clamouring, you are not acceptable to God, except you turne, and goe out from your falshood.

[Page 223]60. It is with you now according to the Turba's driving, which taketh its recreation, in accomplishing the Anger of God; and to devoure what is growne in its Kingdome, and you are bl nde con­cerning it, and see it not: why are you so covetous: goe but out from it, doe you not see, how the The Blossome of Life. Noble Tincture hath raised up it selfe: it is neere its blossoming, and then you will have Silver and Gold enough.

61. But what shall wee say? you have committed whoredome till you are fallen asleepe: you goe downe alive into the Abysse, rather then you will forsake the whore; and therefore it shall be unto you, as your own Prophet Testifieth, who hath very long called you by his Trumpet; you wait for [deliverance by] the fiery sword, which will also cut you in pieces.

62. Or doe you suppose us to be mad, in that wee speake thus; Indeed wee are borne out of you; wee see and understand, the Complaint of our Mother, which reproveth her children; for shee declareth the wrath in the Turba, which is growne up into the fierce wrath of God.

63. Wee speake what is given to us, which wee know in the Zeale of the Lord: what have wee to doe with Confusion, strife, and jangling. Babell? wee speak to our selfe, and to the fellow-members of our body, and those that dwell in the Courts of God, with those who at present mourne with us, whose mourning shall be turned into Joy.

The Fourteenth Chapter.
Of the Broad Way in this World which leadeth us into the Abysse. And of the Narrow Way [that leadeth] into the Kingdome of God.

1. DEare Children of God, let us heartily and seriously Consider, from whence wee are, and whither wee are to goe, and what we doe and purpose, that wee may not loose the Eternall and highest Good: wherefore doe wee so very much labour after temporary pleasure and voluptuousnesse, after Honour, Money, and Goods: are wee not in this world strange Guests, and Pilgrims, which should conti­nually expect when this life shall End; wee are not created for the pleasure and lust of this life; but for Paradisicall Joy, and to leade [Page 224] a simple childe-like life; wee should not know of any pomp, state, or haughtinesse: but live together as children in a loving sport of Joy: wee are gone out from our true, pure, Paradisicall Mother; where­in wee should live in her as deare and loving children.

2. Wee are shut up in the Mother [the Temporary Nature] which generateth the Evill Beast; and have received beastiall Pro­perties; wee doe no otherwise, then as Evill Beasts, wee have given up our selves to a strange Mother, which educateth us, and leadeth us captive in her bands: and wee must at length leave the out­ward Man to the Earthly Mother, wee cannot get away from her, for shee hath captivated us in flesh and bloud: shee breedeth us, and bringeth us up in her selfe; and keepeth us for her children; But yet wee have a very precious Jewell hidden therein, with which wee are Gods children: with that let us endeavour after the highest Good, that wee may attaine it.

3. Deare Children, our strife about the Highest Good, consists not in the sword, in killing and slaying, that wee should make Warres and fight for the Cause of God and his Kingdome, and so persecute and murther one another: neither doth it consist in much knowing: but meerly in a simple childe-like obedience, that wee should goe out from the will of our flesh, which is Beastiall, where­in the Devill dwelleth, and enter into the will of God: it lyeth in no mans opinion or knowledge; Note. for the Spirit of God giveth knowledge to every one out of the Wonders, out of which he is borne.

4. You see how wee are put under subjection to the spirit of this world: for when a childe is sowne Or, into. in its mothers Or, Body. womb, that Spi­rit is there ready, and formeth it according to the wheele of the out­ward Nature; that giveth condition, will, and disposition to it: that sheweth it the wonders of its secret Mysterie, and openeth to it the way of the will Of the spirit of the outward world. thereof, that leadeth it in the entrance into its Mother, and out of its Mother through this world: that giveth its body to the Earth, and its soule to Hell.

5. Therefore since wee know this, wee ought to lift up the Spi­rit of our soule, and make warre onely against that evill Earthly Spi­rit, and oppose it with our soule and body, and not against our bre­thren and sisters; wee cannot overcome the Devill with disputing and knowing much; neither can wee maintaine Gods Word, with warres and the sword, but with the simple obedient A Godly or Divine Life. life of God, that wee be contented with that little which wee have, and depart from the Evill lust after Pride, into an humble childe-like life, wherein every one should with all diligence performe his worke, for the benefit and profit of his brethren and sisters, endeavouring thereby to serve God his Creator, and to pleasure his brother: not [Page 225] seeking his own honour, but with a desire to doe so well, that his bro­ther and sister may sincerely love him, and wish all happinesse and welfare to him.

6 If you will serve God, give offence to none, that your good and benefit be not hindered; Let not Satan have power over your heart to sift [or prevaile with] you; Put away all evill thoughts, in­stigations, and influxes [of the minde]; for Satan insinuateth him­selfe, in the influxes from the spirit of this world, and possesseth your minde; be continually watchfull, and strive against him; cast those false and evill influxes upon his head, and send him away with them; and consider that you walke upon a very narrow path be­tween Heaven and Hell in very great danger, be at no time secure or carelesse, for you know not, when the spirit of this world will take away from you, its own; for your limit was set in your Mothers Or, Body. womb, which you cannot passe, neither doe you know the day and houre, wherein the Spirit of this world will leave you, and then your poore soule will stand quite naked, hungry and Or, naked. empty, and then if it have not Christs Body on it, it will be captivated by the Devill.

7. Deare Children, it is a very streit narrow way that leadeth into Gods Kingdome; he that will walke therein in this life, must [ submit and] prepare himselfe for affliction; for every thing is a­gainst him; the Devill is altogether against him; his own flesh and bloud set themselves earnestly against him; for the Spirit of this world in flesh and bloud seeketh onely the matters and Dominion of this world: the Devill continually sets on his children and ser­vants against him: he [that walks toward Heaven] must be tram­pled upon and despised: he is not in this world acknowledged to be a childe of God.

8. Deare Children, looke well to your selves in this world: at present Men leade you on in hypocriticall wayes: they Boast much of Faith, and leade people on in an Historicall Faith, which is but meere Or, know­ledge. Notion, they teach you the Or, know­ledge. Notion and he that doth not stick to that, is accounted an Heretick: O how dead is the present Faith, it stayeth at the knowledge or the Notion: they suppose that when people know how to speake much of God, of Christs merits, sufferings and death for Mankinde, and comfort themselves therewith, that it is the way to eternall life.

9. O no, all that availeth nothing, that thou knowest and tick­lest thy selfe with it: True Faith in Christ is quite another thing; it lyeth not barely in the History, and in the Letter: the [bare] Letter is not the Word, it is but a leader and directour to the Word: the Word is Living, and hath the Spirit; Note. the right Faith is the right will, which entereth into the Living Word.

[Page 226]10. If you comfort your selfe never so long with the sufferings of Christ, and yet your will and purpose remaines in deceit and wick­ednesse, then the spirit which proceedeth out of your will, is a theefe and a murtherer; you teach one thing, and doe another: God desireth no flattering Hypocrisie, but an Earnest [ sincere purpose and] will, which entereth into him by obedience, and this is right Or, Faith. Be­leeving in the Holy Ghost; and therein is the Word and Death of Christ fruitfull indeed.

11. Christ saith; You must turne and be as little children, who are not yet conscious of any falshood, deceit, or wickednesse, and in Christ through Christs death, be borne of his flesh and bloud, if you will see the Kingdome of Heaven; for he that eateth not the flesh of the Sonne of Man, and drink­eth not his bloud, hath no part in him.

12 Deare brethren, it consisteth not in the Oast which the Priest de­livereth for Holy Bread. Oast onely which you deliver to the people, and in the Cup or The Chalice, or Cup, where­in they carry the Oast. Chalice: No, but when the soule converteth and bringeth the body under subjection, and giveth it selfe up wholly in obedience unto God, and into his will, and desireth to goe in at Christs Entrance to the Father; then it goeth out from the life of this world: and goeth with Christ into the Father, who giveth it Christs flesh and bloud; for it eateth of the Word of the Lord at Gods Table, and getteth Christs flesh for its body, and Christs blood for its Refreshment and habitation; for the soule dwelleth in the Heart, and burneth out of the Heart bloud, as a kindled light; and hath its principall Dominion in the Head, in the Braines, and there it hath The five senses. five open Gates, in which it go­verneth, with the spirit of its life.

13. And therefore if the Tincture in the soule in the Heart bloud, be entered into Christs will, then that Will governeth the spirit of the soule in the Head; and though it have many obstacles, and hin­drances from the Earthly beastiall spirit; as also from the Devill, who infecteth the Earthly spirit (so often as the soule is secure or care­lesse) and bringeth it into fleshly lust: yet neverthelesse, when the soule doth but reject the Earthly beastiall thoughts and influen­ces, or instigations, then it remaineth in Christ still; for the body of Christ, which the soule hath, is too hard a bit for the Devill to overcome: and yet a harder bit it is for the soule to turne away from the spirit of this world, and enter into the Obedience of God.

14. Deare Brethren, it is not a handfull of Historicall Faith that will doe it: for men to set the Merits of Christ aloft: it must be sincere and Earnest, you must earnestly enter through Death and Hell of the Devills into the Merits of Christ: you must overcome the spirit of this world: your will must presse it selfe with all its reason and thoughts into the will of God, and then you will well see how little the Historicall knowledge can doe.

[Page 227]15. If you will not drive the Devill out of your Heart, then he will not let you enter into Gods will; if you will keepe the iniqui­ty of falshood in your heart, and so fight with the merits and satis­faction of Christ against him, then you will be hindered; for the Devill opposeth it strongly: he striveth against the soule as long as he can; he letteth not the soule goe, before it heape all Earthli­nesse upon his neck, and depart from it; when the soule doth so, then it departeth out of his Countrey, and then he is overcome: but O how doth he continually lay that [as a Net] before it, and goeth alwayes about like a Fowler, and if he can possibly he will cast the Earthly Garment on to it againe.

16. O how hard a Combate must the poore soule hold out, a­gainst the Devill: but therein the sufferings merit satisfaction, and death of Christ is availeable when the Devill hath ensnared the poore soule againe, and will not let it goe, but goeth downe with it into the Abysse into despaire: there the soule must take with it the sufferings and death of Christ, and walke with the Devill through Hell into the Death of Christ; and out of Christs death spring up with Christ into God againe; and then it is the Lilly which the Devill doth not like to smell upon.

17. But for you to depend wholly on the History, and so to ap­ply the merit, suffering, and death of Christ, and will still keepe the Devill lodging in your soule, that is a reproach to Christ; What doth it availe you to pray, that God would forgive you for Christs sake; when you forgive not all others? your heart sticketh full of revenge and robbery.

18. You goe to Church, into the Congregation of Christ, and you bring a false hypocrite, lyer, covetous, angry adulterous, proud person and soule, in with you, and the same you bring out with you againe, what benefit have you thereby? You goe into the Congre­gation to the Supper of Christ, and desire Christs flesh and bloud, and yet keepe the black Devill in you for a Guest: what meane you? you receive nothing but the severe Anger of God: how will you feed upon Christs flesh and bloud, if your soule be not inclined with all earnestnesse and sincerity into God: doe you suppose that Christs body and bloud dwelleth so in the Earthly Element, that you can chew it with your Teeth? No, friend, it is a more pure and subtile thing; the soule must apprehend it, the mouth of the soule must receive it; but how shall it receive Christ, if the Devill be still lodging in the soule? the soule must be in the will of God, if it will feede upon God; indeed it can continually eate of Christs flesh, if it live in the flesh of Christ; for every Spirit Or, is fed by its owne sub­stance, which is its flesh and body. eateth of its own body.

19. This Testament is ordained to that End, that in the Con­gregation [Page 228] wee should there eate the flesh of Christ, and drinke his bloud: that wee should thereby commemorate his Death, and teach the same to our children, and tell them what Christ hath done for us, that wee might be preserved in one minde and will, and that wee should be one body in Christ, and walke together in one Love: and therefore wee should eate of one and the same Bread, and drinke of one and the same Cup, and acknowledge, that Christ hath be­gotten us againe to one Body in himselfe, and that he hath, through his death brought us againe through Hell and the fire of Gods wrath, into his Father in himselfe, that wee might wholly put our wills into his will, and love one another, and make one another re­joyce, in him, and sing, speak of, and declare his marvellous Deeds and Benefits, and thereby renounce the old Devill, who hath held us captive, and tread him under foote in our Minde.

20. This is the right Catholike way of true Faith: he that teach­eth and liveth otherwise, is not appointed for a Shepheard, by Christ: but is a Shepheard sprung up of himselfe from his owne Art and Reason, which, in the Kingdome of Christ, according to the Out­ward Man, should be continually dead, that Christ in us may live; None is a true Shepheard over Christs sheepe, unlesse he have the Spirit of Christ; if he have not that, then he hath not the true The true Jus. Divinum. Apostolicall power and authority of Excommunication: he must in Christs Spirit have the Key to Heaven and to Hell, else he is but a vizard and Image without Life: How can such a one who is capti­vated by the Devill, judge in the Congregation of Christ; can the word and Commandement of such a one be the Word of God, whereas he speaketh but from a false Spirit.

21. O yee false Bishops [come] from the Universities, how hath the Devill of Pride blinded you, that you set Shepheards over the Lambs of Christ, according to your own favour and respect: Saint Paul teacheth you, doe but reade it, what an heavy account you are to give: nothing availeth with you but Art: and in the King­dome of Christ, Art is but drosse and dung; God leadeth a pure heart by his own Spirit, if one incline towards him, and submit unto his will, to such a one he teacheth heavenly Art.

22. The Congregation of Christ should be in one will, and the Shepheards thereof, should have the spirit and Or, Consent. will of the Con­gregation: It is not so slight a matter to put on the Garment of Christ, as many suppose, who seek onely covetousnesse and honour therein, and they finde nothing but the Anger of God therein.

23. Or what shall wee say? The Priest Devill hath blindfolded the Kingdome of Christ, so that the Congregation of Christ is stark blinde, where men suppose they are Gods, and that they teach from the Holy Ghost, whereas their own honour and covetousnesse is [Page 229] meerly sought after in deceit and falshood: Men see how great mischiefe they have caused in the world, how many Countreys have they caused to be laid wast, and murthered many hundred thou­sand persons with their false Opinions, and have onely served the De­vill, in the Garment of Christ; if the Congregation did but discerne it, they would presently consider it; but all this cometh to passe, in that they afford not honour to the Spirit of Christ: Men will choose Shepheards themselves, whereas the Devill is in all meere humane Elections, when it concerneth the honour and doctrine of God.

24. The Or, Pastours. Bishops that are growne up of themselves and chosen for favour without the Spirit of God, are as profitable to the world, as a fift wheele to a wagon: indeed they doe but little, except it be to make the Congregation goe astray, slander, jangle, and dis­pute, as their scandalous Pamphlets testifie, in many of which there is as much of the feare of God and love to their Neighbour, as the Devill in Hell hath: Bloudy provocations are the Devills Drums and Trumpets, by which he reproacheth the simple Congregation of Christ.

25. O deare Children, open your eyes wide, goe out from the Priests Contentions: and enter into combate against the Devill, against your voluptuous flesh and bloud: A Christian is not a wrathfull Souldier or Warriour, who desireth the Kingdome of this world: for Christ saith, My kingdome is not of this world, else my servants would contend for it: Saint Paul saith; Seek that which is above, where Christ is; wee are called by Christ out of this world; that so wee might serve God with the soule, and be in Christ; but with the body in this world, that wee may have maintenance and sustenance for it: therefore the Earthly life ought to labour and maintaine its body, but the soule should be Lord and Governour, and rule the Body, it should not suffer the Starry-Spirit to practise any falshood, and fill it selfe with lyes and deceit, for such things are so brought into the soule,

26. The poore soule is heere in this life in very great danger, where the Jawes of Hell continually reach to its lipps, for it is in­fected with the Spirit of the Starres and Elements, which fight a­gainst it day and night; Consider thy selfe now thou deare Minde, and thinke in what vessell thy soule, viz. thy best Treasure lyeth, and thou wilt surely awake out of the sleepe of the beastiall Life, and consider what will follow hereafter, when the Spirit of the Starres and Elements will leave thee, where then, thy best Jewell (which thou thy selfe art,) will remaine; in what condition thou wilt be for ever without end; for wee know that the soule dwelleth in the Heart: its own substance is the Centre of the seaven Spirits of Na­ture: the six Spirits are the Government of the Life, and the sea­venth is the Tincture of the Substantiality, for its Substantiality is [Page 230] bloud and flesh, which maketh the Tincture, though the Tincture is not bloud and flesh, but a virgin without Generating; yet the six Spirits in the Tincture continually generate one another, as is men­tioned heeretofo [...]e concerning the Centre of Nature; But the brightnesse of the Noble Pearle of the soule, is especially knowne in the Tincture; for therein it attaineth Gods power and Spirit: and there getteth its right Name, [Seele], SOƲLE; for as God is above Nature, which cannot comprehend him: so the virgin in the Tincture, is a spirit above the spirits of Nature, which belong to the Centre; and yet the virgin, without the spirits of Nature, would not be; even as the Number Three of God, without the Eternall Nature, would not be knowne; so also the soule.

27. The six spirits of Nature conteine the Eternall Centre, with which the Darknesse and Anger of God is comprehended: for the Originall of Mobility consisteth therein; for the fire existeth there­in, though indeed it standeth but in foure formes, and in the fift forme springeth up the true Life, and in the sixt the understanding: and then first there is in the seaventh another Spirit, which is not the Centre in the Anguish-source, [or property], for in the seaventh forme there is another source [or property], indeed the first six formes rule therein, and are the life of the source, and a cause of the life; but they make together one Spirit, which liveth in the Bloud, Water, and Aire.

28. And though it be so, that wee are through the heavy fall of Adam, brought into the outward Dominion, so that the soule swimmeth in the palpable [or visible water], yet the Eternall Wa­ter, viz. the Mother of the Water, is hidden in the outward, in which the soule is an Angel; wee give you to understand, that the soule is a Spirit, as God the Holy Ghost is, who goeth forth from the Father and the Sonne, and is the Mobility of the Deity: for the Father standeth still, and hath moved himselfe but once, viz. in the Creation: but the Spirit hath the Word of the Father, and per­formeth all things through the Word.

29. And thus also, the soule is a spirit generated out of the E­ternall Centre of Nature, out of its own spirits of its own Nature, not strange ones, Viz. the soule. which hath the word, which comprizeth it selfe in the six formes of Nature upon the wheele of the Crosse, and per­formeth all things, through the Word: for it is the Spirit and Life of the Word, and moveth upon the Wings of the Winde as a flash or blaze, it formeth the Word, and produceth it, and the Six Spi­rits are its Counsellours; though there are but five: for the Sixt is the forme of the Word it selfe: but the five conteine the five senses.

30. Where wee wofully finde and have great cause to lament it, [Page 231] how our father Adam hath heere introduced the Evill, poysonous, Earthly Dominion: so that the poore soule is thus wholly captiva­ted by the Spirit of this world, which floweth forth and worketh powerfully in the soule, so that often and hourely, there breaketh forth out of the Word of the soule, the Evill of the Abysse; in which the Devill mingleth himselfe, and possesseth our hearts outwardly, and then also most inwardly, viz. in the first foure Formes of Nature, and turneth us away from the Will of God, into all abominations and wickednesses which are in him: And as he now observeth how Man is qualified, viz. what spirit is predominant according to the Domini­on of his Body [whether it be pride, covetousnesse, envy, wrath, unchastity, wantonnesse, voluptuousnesse, and such like] accord­ingly he Or, Tempteth. assaulteth him continually, and effecteth such great wicked­nesse with the soule, as no Tongue can Expresse; for in the out­ward Dominion there are also seaven Formes, viz. the seaven Planets which Rule the outward Man, and reach into the bottome of the soule, if without ceasing it doe not resist, and reject the Evill ma­lignant Influxes or in­stigations. influences: in the same the Devill hath a powerfull accesse to the soule, but yet he hath not that Dominion, nor any compleate power therein, unlesse the Turba Magna in the Anger of God be kindled, [as in Judgements, Pestilence, Thunder, and the like Plagues and Punishments] and there he is the Executioner: but he hath the inward Dominion of the foure Formes to the fire-Life, these he can possesse, as often as the soule plungeth it selfe therein­to; if he get it there, O how fast he holdeth it, and will quite downe with it, for that is his Kingdome [viz. the Abysse of the foure Formes].

31. And Observe it according to its precious depth; The Foure Formes conteine in them the Originall of Nature; where first (in the desiring willing,) the Darknesse with the attracting entreth in­to a desire: and so the desiring becometh strong, Sharp astrin­gent. harsh, hard and cold, and the desiring maketh an attraction and stirring in the strong harshnesse, which are two Formes, and the third Forme is the great Anguish, in that the Desiring would be free, which stirreth the anxious wheele of Nature, and in the End [stirreth up] the flash of fire, which is the fourth Forme, as is at large mentioned be­fore.

32. And so that harsh attraction maketh in the desiring of the will, in the outward Nature of this world, a great Covetousnesse, so that the Minde would attract all to it selfe, and possesse it alone, and though it cannot devoure it, yet will possesse it, and would not willingly afford any thing to any other, and this is one Roote of the Abysse of Hell, wherein the Devill vehemently assaulteth the soule, that it might nor goe out, and come to the Light of God.

[Page 232]33. The second Roote is the bitternesse of Nature, which in the harshnesse is an enimicitious sting, and will not endure to be sub­dued: the more it is resisted, the greater is its sting; This is the second forme, which maketh in the outward Nature, an enimicitious stinging, envious, bitter Minde, whereinto also the Devill windeth himselfe, and kindleth the Word of the soule, with a despitefull, stinging, envious Matter or substance. subject, so that the will continually burneth in envy, and never speaketh any Good, but meere vanity and wanton­nesse, which is serviceable to the Devill: whence proceed lyars, slanderers, backbiters, false hearts; God have mercy upon us in our great misery, into which wee are plunged.

34. The third Roote is the Anxious Wheele of the Minde, whence the Or, Thoughts. Senses arise and are Generated, which containeth in it especially, the miserable house of Or, Mourning and Lamenta­tion. sadnesse, and yet is the house of the springing up of Life, this is chiefly the dwelling place of the Devill, within which he seateth himselfe; it is his seate, and he continually raiseth up that house of sadnesse, so that the soule grow­eth timorous and doubteth of the Grace of God, and of the Light of Eternall Life: he continually casteth in the two first formes, viz. covetousnesse and envy, and with that poyson windeth the wheele of the Minde about, and maketh a hurlyburly in the Essences of the thoughts: he continually mixeth Covetousnesse and Envy together, that he may retaine his seate: and so when the poore soule would goe out aloft and be gone, then he barreth it up into the Chamber of Anguish, and straitneth it, than it might and should despaire: for the Chamber of Anguish is alwayes in Darknesse, and there he cast­eth it downe, that it may not get aloft on the wheele, least it should Or, cause [...]he fire to appeare. discover the fire, and so he would be knowne.

35. The fourth Roote is the fire-flash; and when the Devill can­not detaine the soule still in the house of sadnesse, but that it reach after the flash of the Light of the Liberty of God, then he slips into the flash, and bringeth the thoughts in the word of the soule out aloft above the Crosse, in high-mindednesse, [as Men that through Learning strive after the Light of God, and having attained it, little thinke how the Devill slippeth into it, and bringeth them into high-mindednesse, to be proud of themselves, esteeming themselves as Clergy-Men to be better then the Laity] so that the soule thus flieth out aloft, and elevateth it selfe above the Meeknesse, as the Devill himselfe did.

36. For (as wee have mentioned before) Nature getteth in the kindling of the Fire, two Kingdomes [or two Principles, as may be seene in a Candle, out of which (in the kindling) ariseth the Con­suming fire, and the pleasant refreshing Light,] viz. one in the fiercenesse of the fire, which flieth out aloft above the Centre, [Page 233] with the sowre wrathfull severe formes: and the other, in the Light of the Meeknesse, which remaineth standing immovably, and hath also all the power of the Centre, in which power the Spirit of the Dei­ty and of the Majesty is knowne; wherein standeth the [Rain]-Bow with the Crosse of the Number-Three: for the Majesty is heere the Brightnesse of the Deity: and heere the Eternall Liberty Extra Na­turam. with­out [or beyond] Nature (which hath but one onely will) get­teth the strength, power, majesty, and glory; for the Eternity is thus Or, manifested. Revealed, which otherwise would be as it were a still nothing, in the Creatures esteeme and account.

37. Above this still soft humility, the Devill leadeth the soule of Man in its will out aloft in the fire-flash: for heerein according to the spirit of this world, consisteth the Dominion of the Sunne, which giveth might and strength to the Outward Man, and also the light and power of the outward senses, so that Reason cometh to see; and the outward spirit getteth great outward skill and wisdome, according to the Dominion of this world.

38. Also heerein all suttleties of the Essences and senses disclose themselves: which the Devill very well observeth; if any in the Predominan­cy. up­per Dominion, according to the spirit of this world, be a childe of the Sunne, then he, in the Centre of Nature without ceasing, slippeth into the fire-flash of the soule, where the fire and heate existeth, and alwaies bringeth in with him the other three poysonous formes in the Originall; he bringeth the soule out aloft over the Crosse above the Meeknesse of the Majesty, in the wrathfull fire-flash, so that it groweth proud, lascivious, and fierce; he maketh it to contemne meeknesse and humility: and so it flieth forth in its own wit in the fiercenesse of the flash above God and the Kingdome of Heaven, [and scorneth all that belongeth to God and to Eternall Life].

39. And all this, (deare Brethren in Babell) proceedeth from hence; that you are voyd of the Divine wit and understanding, so that you flie above the wheele of Nature in your owne witt, you should stay in the Crosse in humility; and your soule should be in­verted and inclined in to the meeke Majesty of God; but now you flie upon the wheele of the fire, in your pride, aloft over the Dei­ty; and this the Devill doth to you in suttle craftinesse, that he may thus leade you, that thereby the Kingdome of God might not be knowne; you seeke the Kingdome of God in Art; but Art hath the six formes of the wheele of Nature; the Deity hath another Centre in the Crosse: for the Divine Spirit seperateth it selfe from the fire, and yet is not quite asunder from it: but it maketh another Princi­ple, which consisteth in meeknesse, in meere Love and Joy, the formes of Nature are therein a meere Power of Love; for it is an Or, fullfilling. accomplishment of the Eternall Will, out of which Nature ex­isteth, [Page 234] and the wrathfull kingdome is an accomplishment of the Eternall hunger and thirst, which cannot be otherwise in Eternity, for the Beeing of Beeings. Substance of Substances. Essence of all Essences is thus.

40. For it is sufficiently knowne to us, (seeing God is meerly Good) that he created nothing Evill: for that which was not from Eternity, was not in the Creation.

41. God created no Hell, nor no Devills, but Angells: onely Lu­cifer hath turned himselfe away from the Meeknesse, and is flien out above the Crosse of the Number Three, and hath himselfe a­wakened the fire of Anger in the flash; which had from Eternity remained hidden in secret; which is now his Hell and Habitation, he can now be no otherwise then Covetous, Envious, Anxious and Wrathfull; there is no other Quality, or living faculty. property or source in him; for his own Mother, out of which he was brought forth and created, hold­eth him now, so that he is a Devill with all his Legions.

42. Therefore deare Children, since wee know that wee are thus environed with Hell and the Devills, in the Anger of God, it is very necessary for us to flie into Humility: and therefore Christ teacheth us, so very earnestly to study Meeknesse, Love, and Mer­cy, that wee should Love one another; and should not so eagerly endeavour after the Spirit of this world; for the Devill slippeth in­to it, and seduceth us; wee should watchfully take heed of Pride, for the Devill flieth into it: and of Anger; for that is the Devills sword, wherewith he committeth all Murthers.

43. O how lamentable a thing it is, that the poore soule is thus blinded, that it knoweth not the heavy shackles and bands wherein it lieth captive. The fire of Hell riseth up to its very lips, the whole world is full of snares which the Devill hath layd to catch the poore soule: if the Eyes of the outward Man should be opened, he would be terribly affrighted; All whatsoever Man doth but touch or looke upon, there is a Net and snare of the Devill in it; And if the Verbum Domini, the Word of the Lord, which is Incarnate. become Man: were not in the Middle, so that the hidden Eternall substantiality of the Word is a Body, there would none be saved; the Devill would catch and devoure all soules.

44. Therefore deare Children, Christ hath well told us, That the Kingdome of God in us, is small as a Graine of Mustard seede: but he that endeavoureth seriously, and striveth after it, to him it groweth great, as a Tree, and the Devill must needs let it alone: and though he often breake off a Twigge, yet the stock standeth still.

45. Christ warned the Rich yong Man, To beware of Covetousnesse, and told him, that a Camell would easier goe through the Eye of a Needle, then a rich Man enter into the Kingdome of Heaven; and the Cause of all [Page 235] this is, that the soule entereth into Lust, and into the Dominion of this world: for if the soule wholly give up it selfe into the lust, pleasure, and Dominion of this world, then the Devill doth not Or, Tempt. Sift it so strongly, but carrieth it in his Or, Bride-Chariot. Triumphant Chariot; from one abomination and wickednesse to another: his Chariot is Venus, viz. the Love of the flesh, wherein the soule continually endeavoureth after Temporary Power, Authority, and Honour, after Riches, Beau­ty, and the desires of the flesh, after Beastiall inordinate Copulati­on: though indeed the soule doth not so eagarly desire it, unlesse it be totally infected: but it is onely from hence, that the soule in Adam hath lusted after it, and is captivated therewith; and the De­vill continually maketh it stirring, he continually tickleth the soule therewith, that it might, confidently and freely eate of the forbidden fruit.

46. Wee finde that the Humane Life is Threefold, with Three Spirits together in one, as if it were but one Spirit, and it is indeed but one Life; but it hath Three Dominions, each of which hath its own Mother, which affordeth or generateth it; the Centre of Na­ture with its formes [or properties] is the Eternall Life; for it is the fire-life; and the spirit which is generated and goeth forth out of the Centre of Nature, which dwelleth in the Tincture, is the E­ternall Soule-Life. life of the soule; and the Aire spirit, with the qualities or properties of the Dominion of the Starres, is the beginning, ending, and Transitory Life, which is the Beastiall Life, [the Animall Life which wee have common with Beasts].

47. Now the soule is generated only out of the first two, and the Third is breathed into it: not that it should enter into it, and give up it selfe thereto, as Adam hath done, but that the soule should mightily rule over it, and therein open the Great Wonders of God, which from Eternity were beheld in the Wisdome of God: for the Third Dominion is generated and Created out of the first; and the second Dominion should continue in its own place (in the Noble Tincture) in Paradise; and should open the great Wonders in the Third: and therefore Man was made Lord over all things; he had the Tincture [or life] of the Earth in his owne hand [or power] and Gold and Silver were as easie for him to finde, as any other visi­ble thing; The Tincture of the Earth was his Ornament and sport, altogether childe-like, without Covetousnesse; he needed no other cloathing; and as the Gold was pure without drosse, so was his childe-like Minde also.

48. But the Devill awakened unto him the Sulphur [or Grosse Matter] therein, and hath set the Beastiall spirit in the superiour Dominion in him, that which Man should have ruled over, ruleth over him, and that is his Fall.

[Page 236]49. Thus now the Devill hath gotten power, in as much as the Outward Dominion is generated out of the Inward [ viz. the Cen­tre of Nature] and that he dwelleth in the most innermost; and so he slideth out of the innermost into the outermost, and kindleth the outermost in the Minde; from whence arise false lusts and in­clinations, and evill Concupiscence, so that two Dominions [viz. the inward and the outward] strive against the soule: and so the poore soule is in the midst between the Dominion of this world, and the Dominion of the Hellish source [or quality], and there it stand­eth before the Gate of Heaven in a very great Deepe in great dan­ger, its Roote is the Anger of God and Hell-fire, its superiour or predominant spirit is the Dominion of this world; and there it standeth in the Tincture of the Fire, in the midst; and whither soe­ver it inclineth, thither it entereth; if it goe into the lust and plea­sure of this world, then it standeth therein, and is captivated by the Devill; but if it enter into it selfe inwards into God, then the Devill will buffet it: for then it is in his Countrey.

50. But when it getteth the flesh of Christ for a new Body, then it is not in his Countrey, that is a Tree before him, which is poyson and death to him; at which he is vexed, and loath to touch it: but he stirreth up his servants and Ministers against the outward Body, that must beare Shame and disgrace. reproach and scorne, that thereby he may cover and hide this Tree, that it may not be knowne; else it might bring forth more branches, whereupon at last, Hell would be too narrow for him: therefore he will prevent it as long as he can.

51. And so now when the poore soule breaketh away from him; and with its deare Bridegroome Christ, turneth to the Love of God, so that through earnest Repentance and turning into God, it enter into the will of God; yet then the Devill hath seaven Snares or Ginnes. coards still, with each of which he holdeth it fast, before he will let it goe: and then it must get it selfe through all the seaven, and leave his cords wholly to himselfe. [These seaven Bands are the seaven spirits of Nature hereafter mentioned.].

52. And Eightly, it must goe through the Fire, and there is the Earnest severe Proba or hard trial; And when it is come through it getteth the heavenly Tincture in the Ninth Number: and in the Tenth Number upon the Crosse, it getteth the Body of Christ, and so is an Angell in Heaven, and a stranger and Pilgrim upon Earth in this Tabernacle.

53. The seaven snares wherewith it is entangled, are the seaven spirits of the outward Nature of the Dominion of this world; these it must winde through, and presse quite through them, and cast them all behinde it, and in the Eighth Number standeth Moses with his Law; and there is first read to the soule, what a Or, faire Bird. fine Fowle it was; [Page 237] and there cometh the Devill with his Or, Account. Register or Catalogue, and readeth what it is, & sheweth his right to it: and there it is directed to bow downe and lay hold on the Wounds and Passion of Christ: and heere it is necessary that the poore soule take hold on the Merits and Death of Christ, and wrap it selfe fast therein, for out of these swadling bands, the Devill cannot pull the soule, nay he dareth not touch them: and heere the Devill must leave the soule, for Christ standeth in the fire of the Fathers Anger, and is the accomplishment of Obedience; and there the soule is brought into the Ninth Forme, into the Tincture of the Eternall Life; and there it is surrounded with the Majesty of God; and the faire blessed Virgin (the Wis­dome of God) meeteth it, with her Garland of Pearles, and Crow­neth the soule, as a heavenly Conquerour.

54. What Joy is heere to the Angells of God, and what Joy the soule attaineth there, wee have no Pen to describe it, nor in this world any tongue to Expresse it; Onely wee wish to the Reader and all Men, that they might themselves have experience of it, for which cause wee goe about this Writing with much toyle and deepe la­bour.

55 For wee write what wee our selves have knowne, and have seene with spirituall Eyes; wee speake it not to our owne boasting, but that the Reader may know, that if he will follow us, what he is to expect from it; seeing he perceiveth, how the world maketh a Gazing stock of the children of God; But wee shall after this short Life have full recompence: and moreover, this Garland is more de­litious then this whole world: and though it be often covered and hidden from us, yet it dyeth not.

56. For as the rough winter hideth the budding and flourishing of the Earth, so that reason saith all is Dead; but when the Spring cometh, then it beginneth to bud and blossome againe; and so also it is with the Noble and faire Garland of Christ; when that spring­eth againe, then it produceth Lillyes without Number, and every Spring, when the Minde is renewed in Christ, it multiplyeth Ten­fold.

Of the Company and assistance of the Holy Angells.

57. As wee that are Men in this world, if wee be the children of God, assist and help one another in necessitie and distresse, and rea­dily deliver one another from misery and trouble: thus also it is in heaven, concerning the children of God, while the soule belong­eth to the fellowship of Angells, they affect the company of honest, [Page 238] vertuous, and chast Men, that feare God, and stand by them in ne­cessitie: for the Scripture saith; They are all Ministring Spirits, sent forth for the service of those that are to inherite the Kingdome of God; they often avert the fiery darts of wickednesse: what mischiefe would the Devill often doe, if he were not opposed and hindered by the Throne-Princes of the Legions; how often would he terrifie and cast men downe headlong to the ground.

58. But the Angells are our servants and keepers, if wee be Christians, and not Beasts; though indeed the Devill setteth upon Christians most of all; how very often would many be drowned and killed by a fall, who yet receive wonderfull deliverance from Angells: they are ready about people, who sing and speake of God; they have great delight among little Infants, so that they many times manifest themselves to an Infant, and play with it, if it be the childe of God.

59. How many Examples are there in the Scripture, of the An­gells leading and conducting of the Children of God; Especially the Example of Tobiah: though our Schoole- Rabbies will rather have it cast out of the Bible [then beleeve it]: but consider of the Three Angells with Abraham, and the two Angells with Lot: also how they have plainly foretold and declared the Conception of highly worthy Men, [as of Isaac, Jacob, Samuel, Samson, &c.] Espe­cially of John [the Baptist] and of CHRIST: consider what was done at his Birth [to the Shepheards in the field] and to the Or, Magi. Wisemen of the East: and at length to Joseph [how he was directed] to goe with Mary and the Babe into Egypt: whereby wee may suffi­ciently perceive their great carefullnesse about us; for they are Gods Ministers; he sendeth them to conduct us, [through this val­ley of misery, through this world of Thistles and Thornes] and to defend us from the Devill: O how great joy they have for one poore soule, when it is delivered from the snares of the Devill, yea more than for Ninety Nine righteous, as Christ saith.

60. Therefore wee should not so suddenly Be dejected and discoura­ged. despaire in adversi­tie, when wee are in Streits and afflictions. necessitie, when wee often suppose, that the whole world is against us, yet the Quire or Hoast of Angells, and the Spirit of God, are with us; It is often with us as with the Canaanitish Woman, so that wee cannot finde the Countenance of God; but wee must waite; for the proofe and tryall must passe over the soule; the more Gold is Purified, the finer it is: so also the soule, the more it is brought into Triall, if it hold out, the fairer and brighter it is: and Gods aime is to have faire lovely children, and such as are of understanding, and doe learne to discover [the deceits of] the old Devill.

61. But you must know, that the Angells are very pure, chast, mo­dest [Page 239] Spirits, also humble and friendly, and are like to Infants, who know of no deceit or iniquitie, but what is Or, Genera­ted. innate in them.

62. Now whosoever will enjoy the company and assistance of Angells▪ must not be a Lustfull Bull or Heifer, or a lascivious wanton Venus, or have a false wicked minde, which day and night studieth nothing but cunning tricks and deceit, how to get money and wealth: neither must alwayes dabble and swimme in the worlds back-biting, scoffing Jests and conceits, and tickle and feed the soule with them, in which the world useth to provoke one another, and to Or, finde fault and stirre up malice. take exceptions one at another; No, no Angell will stay with such Men, but the black Devill, who possesseth the Hearts of these Men, so that they take pleasure in wickednesse.

63. Whosoever will have the assistance of Angells, need not call upon them or pray to them; for they accept not of that honour, they give all honour to God, but [he] ought onely to turne away from uncleannesse of Heart, and enter through true Repentance into Gods will, and continually put away evill thoughts and Influxes and Instigations. influences; he must continually incline his will to God [and Goodnesse] and pray to God for the guidance of his holy Spirit.

64. And though the Devill hold fast, and will not let goe, and doth lay open his uncleannesse before him, there is no better course to be taken, then to leave all his uncleannesse and filthinesse upon the Devills neck, and winde himselfe out from it, in spite of all [Carnall] Reason, and cast himselfe in humility into Gods will, and commit himselfe to it, and leave all doubting to the Devill, (for that is his lodging) and he must consider that it is a great sinne to continue in doubting; he should consider, that doubting is the Devills Band wherewith he holdeth the soule fast; When any Mans un­cleannesse meeteth him and representeth it selfe before him, so that the soule can receive no strength; that is not Gods hardening [of the Heart], but the Devill wrappeth himselfe about the soule, and will not let the soule come to the light, that it may receive strength and vertue; and there the words and promises of Christ, with his bloud-shedding, suffering and Death, is a soveraigne Medi­cine; when the soule wrappeth it selfe up in them, and leaveth all its uncleannesse upon the Devills neck, that is poyson to the Devill, which maketh him faint and feeble; and so the soule then presseth forth into the Light of God, and receiveth strength and vertue; and there it must earnestly enter into humility, and then it treadeth upon the Devills Head, and destroyeth his Hell; and then the An­gells associate with that Man, and have Great Joy, that the Devill is overcome, who entended to be God and Creatour in the soule.

65. But a soule in Christ must be a continuall Souldier, Champion, or Resister. Warriour, and although the Devill cannot get possession of the soule, yet he still [Page 240] holdeth it before the uncleane forbidden Tree, that it should, tast of unchastity, iniquity, lyes and deceit, of Anger and Envy: and if he can bring it to passe, that the soule let in the evill lust and desire into it selfe; O how doth he hide and cover it? how doth he strow sugar upon it? and if he should once draw it into Venus'es Heaven, he will spare no paines to get his His Fort of Prey in the soule againe. fortresse againe. For the Devill is never better at ease, then in Man, for there he can be Lord of this world, and performe his work, and accomplish his will; which he cannot doe, In Spiritu Mundi, Ex­tra Homi­nem. in the spirit of this world, without Man; for his King­dome is not in the outward Dominion of this world, but in the in­ward, in the Roote in the Abysse.

66. He can doe nothing in this world, in the Externall [part], unlesse the Turba Magna in the wrath of God, be kindled, and there he is busie, especially when the Elements are kindled [or infla­med] with Tempestuous stormes [of thunder and lightning]; and then if the Anger of God, burneth therein, there he is a busie Executioner; if he could ruine the whole world, he would doe it; but he hath no further roome, then the fierce wrath in the Turba affordeth him; The Plague, Ven­geance, and Destruction. Turba is his Master, he is but a Jugler and de­stroyer, so far as the Anger in the Turba is kindled.

67. Know also, that the Devill often striveth and fighteth with the Angells; and when the soule is carelesse and secure, he setteth upon it strongly: but he is held off, that he cannot doe what he will; but so soone as the soule Imagineth, and is captivated by the Lust, [like Adam and Eve] then the Devill overcometh; but then againe so soone as the soule casteth away that evill Lust [and ente­reth into Repentance] then he is driven away by the Angells.

68. And there is a continuall strife about the soule of Man; God desireth to have it; the Devill also would have it; and the cause of this is, that the two Kingdomes doe part in the Crosse: the one is the Love of God, the Kingdome in Ternario Sancto: viz. the Ange­licall one: and the other is the fierce wrath out of the Centre of Nature, which is the Anger and Or, sharpnesse. Severity of God.

69. And therefore it is, that God manifesteth his will to us, and setteth before Man Light and Darknesse, he may endeavour after which he will: And that wee might know, that God would have the soule into his holy Kingdome; he affordeth us Teaching and In­struction, and sheweth us the way to Life; [or Light]: he stirreth up by his Spirit highly worthy Teachers, who are the Light of the world, that Men might beware of his Anger and fierce wrath, and not Or, stirre it up. awaken it in themselves.

70. For tne Anger must indeed be in every Life; [as the Gall in living Creatures], but where the love and meeknesse prevaileth over it, it is not manifested in Eternity, but is onely a cause of the [Page 241] Life; for in the Love, the Anger maketh the great exulting Joy and Paradise. The Anger [or Mars] in the Kingdome of God is the Great Wonderous Joy, where nothing of the Anger is perceived. As Weeping and Laughing come from one place, and the Weep­ing is turned into Joy: after such a manner is it with the Love and Anger of God.

71. Therefore it is, that Christ so earnestly teacheth us, Love, Hu­mility, and Mercifullnesse; and the cause why God is become Man, is for our Salvation and happinesse sake, that wee should not turne back from his Love: God hath spent his Heart, that wee might be his Children, and remaine so Eternally: when there was no Reme­dy neither in Heaven, nor in this world, then he Moved himselfe for Mans sake, that he might be delivered from the Devill, and from his Anger: [into which he was fallen in Adam].

72. Therefore dearely beloved Children, doe not so reject and cast from you, the Love and Grace of God, else you will lament it in Eternity: for after this Time [of the Temporary Life] there is no more Remedy or helpe: Pray learne Divine Wisdome, and learne to know what God is; and doe not Imagine or set an Image of any thing before you, thinking God to be an Image any way but in Christ: wee live and are in God, wee are of his [Essence or] substance [or Bee­ing] wee have Heaven and Hell in our selves. What wee make of our selves, that wee are; if wee make of our selves an Angell in the Light and Love of God, in Christ, wee are so: but if wee make of our selves, a fierce, angry, false and wicked, haughty, flying Devill, which flieth aloft above all Love and Meeknesse, in meere Cove­tousnesse, greedy hunger and thirst: then also wee are so: for after this Life, it is otherwise with us there, then heere; what the soule heere imbraceth, that it hath there; and so though the outward breaketh in Death, yet the will retaineth that imbraced thing in its source [or property] and that is its Food or re­creation. sustenance: but how that will subsist before the Paradisicall source and dominion of God, and before his Angells, you your selfe may consider: wee would have it faithfully set before you For a warn­ing., as it is given to us. [for that purpose].

The Fifteenth Chapter.
Of the mixed World, and its wickednesse; as it now standeth, and as it Exerciseth its Dominion at present. A Glasse wherein Every one may see themselves, and may try what Spirits Childe they are: Out of the Seale of the Wonders.

1. CHrist saith, Matth. 23. O Jerusalem, Jerusalem! how oft would I have gathered thy Children together as a Clock-Hen. Hen gathereth her Chickens under her wings, and you would not: O Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee, &c. Also, wee have piped unto you, and you have not danced, &c. What should I doe more to this stiffenecked People, who will not suffer my spirit to reprove them. Also, their Mouth is full of cursing and bitternesse; the Poyson of Or, Asps. Ad­ders is under their Lips; they speake meere deceit, and their hearts are ne­ver at unity. O how faine would I eate of the best Grapes: but I am as a Vine-dresser that Gleaneth: I had planted mee a Vineyard, but it bringeth forth nothing but soure Grapes: I am become strange to my Mothers Chil­dren; they which eate at my Table, tread mee underfeete.

2. Thus the Mother then complained of the wicked children of Men: but what shall shee now doe in these present times? shee standeth yet in great sorrow & lamentation, and hath turned away her countenance from those wicked Children, and will not have any of them that are in Of filthy Lust and wicked­nesse. that Garment: Shee cryeth, and none hear­eth; shee standeth in great mourning and lamentation over the wickednesse of those false unruly and perverse Children: Every one runneth after the covetous Whore, who is full of Blasphemies and A­bominations; both the Pastour and People, Shepheard and the sheepe doe so: it is a most Lamentable Time: and if it should not be shortened, no man should be saved.

3. It is a Time, which all the Prophets have prophesied of, and thou supposest it to be a Golden Time; but consider thy selfe thou blinde Man, whither art thou Gone? Dost thou suppose that this wickednesse and falshood which thou practisest is the Ordinance of God? Waite but a while, and you will soone see. It is the Time of the last Seale, wherein the Anger of God hath powred forth its [Page 243] Viols, so that the Wonders of Hell come to Light, [that they may be knowne]. Let this be told you, wee have knowne it in Terna­rio Sancto: [or understood it in the Angelicall world, in the Hea­venly Substantiality].

4. For the Mother hath rejected This wicked time or Gene­ration. it; and will none of those Abominations any more; Shee is big with childe, and bringeth forth a sonne in her old age, which shorteneth the dayes of wickednesse. Let this be told you; whosoever persevereth and goeth on in wic­kednesse, shall have great shame thereof.

5. Is not the little boy (which runneth up and downe in his child­ish sport) very full of the poyson, venome, and wickednesse of the Devill, and doe not all vices and abominations stick in him: he is a Mocker or Scoffer. scor­ner, and blasphemer of God, a swearer, curser, lyer, and deceiver, very fit and apt to serve the Devill in all manner of shamefull filthi­nesse: scurrility and obscenenesse is his best Latine or Eloquence, he knoweth how to mock, disgrace, and lay all manner of aspersions upon the simple; all manner of theevery, cheating tricks, and cou­senage is fine Art with him; deceit, over-reaching and circumven­tion is his Glorious Boasting, they mock and deride poore people without any cause, he that feareth God is by them accounted a foole, and set as an Owle to be wondered at; This, Parents and Antient People see, and take delight and pleasure in it, that their children are so dextrous and witty in their wantonnesse and waggery: they are tickled at the heart with it, when they unhappily jeast at honest People; that which Old folkes dare not doe for shame, that they Teach the children, that thereby the lust of their hearts may be brought to passe; all this the Devill teacheth them; and so rideth in their hearts as Lord over body and soule.

6. If any can but conzen and cheate his neighbour, despise, slander, and finde fault with him, and bereave him of his honour and goods, that is the satisfying of their lusts: all immodest wanton words and manners are held the best Art and Courtship; he that can laugh and jeere his neighbour out of countenance, is Master upon the Place: all these are the Devills Prancks and Tricks: and thus he leadeth the poore soule in his string, and Man understandeth it not.

7. Youth, both of the Male and female sex, learne first the De­vills Trade, before they take any thing else in hand; disdainfull, malicious wantonnesse, is the first work they learne: and the Pa­rents incourage their children in it, and hold it for a necessary worldly fashionable accomplishment.

8. When they are growne up a little, then the desire of beastiall unchastity is the second work they learne, which they call a trick of youth; and allure one another to it: thus youths give roome to the [Page 244] Devill, at the first blossoming, to enter into the Heart, so that the Devill maketh his nest therein, and so catcheth one, with the abo­minations of another, the male with the female, and the female with the male.

9. If any send a sonne to the Ʋniversitie, to learne somewhat that is Good, that he may be serviceable to God, and usefull To his Coun­trey. in the world; then he learneth wantonnesse, bravery, Pride, suttlety, how to deceive the simple of their owne, and bereave them of their sweate, and contrive a cloake for it; saying, it is Sua Jura: Rights, Titles, Interests. his right by Law: but that cloake is the Devills, and the false deceitfull heart is his Mini­ster. If he can speake a little Latine or forraine Language, then no simple Man is good enough for his company; his high-mindednesse flies aloft, the stinking Carcasse [which is but meate for Wormes] must be trimmed with Ribbands and bables; to goe a whoring, and deflouring Maids is Courtship: there are people that can be­have themselves so finely, till they awaken the gnawing worme of Conscience in the heart of many a Mothers daughter.

10 And such are advanced in the Churches and Ʋniversities, and set up, for Pastours or Ministers. Shepheards of Christ, and yet they have the Devill lodg­ing in their heart: and so also they are promoted to worldly Go­vernment [or the Civill Magistracy] and then they Governe as their Guest in their heart will have it: Thus the Superiour or Magistrate worketh the greatest abominations, and the Inferiour learneth of him; He inventeth Tricks and slights of Law. tricks how he may with the appearance of Law, Justice, and Equity; get the Goods or Estate of the Inferiour to himselfe: Hee maketh Constitutions, Orders, and Statutes, and saith they are for the publick Good: he constraineth the poore and mise­rable to doe hard service, that he may satisfie his Pride and State: he crusheth the simple with harsh, cruell Language, he taketh away his sweate, and tormenteth his body: he maketh him his very slave, and though he hath no more but one soule of his owne, [no more then others] and is but a stranger and Pilgrim in this world, [yet he thinks] the needy must spend his sweate wholly in his service; there is no pittie nor release to be had from him: His Dog hath a better life then the poore needy soule under his roofe, and this he accounteth his Right and Or, Priviledge Prerogative; whereas it is not at all grounded in Nature, but onely in the Abysse, where one forme or pro­perty plagueth, vexeth, and tormenteth the other, where the Life is its own Enemy▪ [and there it is grounded].

11. This the Inferiour learneth from the Superiour, and so getteth his living also with suttlety and deceit, covetousnesse and knavery; for if he doe not use these things, he can hardly fill his belly in righteousnesse: and therefore Reason perswadeth him, that necessitie forceth him, that he must enhance his labour and commodities, [Page 245] and must wrest from his neighbour, his sweate againe, without love and righteousnesse, that he may but fill his belly; he learneth from his superiour to Gurmondise and Pamper his body, and live a beasti­all life. What the superiour spendeth in a Courtly stately fashion, that the inferiour spendeth in a Beastly swinish fashion, and man­ner of life: thus one wickednesse effecteth another, and the Devill remaineth Prince on Earth over body and soule.

12. How wilt thou be able to subsist, when God in his Zeale, or Jealousie, shall Judge the secrets of Mankinde? when the cause of every thing will appeare, why that or the other thing came to be Evill: and there every soule, will cry out of those that lead it astray, and curse them; Every thing will have its cause appeare before it, and the soule will feele it in its Conscience: where then will you supe­riour remaine, when your inferiour shall cry out and say, woe be to you, in that you have forced him to such wicked courses, and that you have bereaved him of his sweate, and consumed his goods and labours in Idlenesse and Wantonnesse: how will you give an account of your Office, into which you are put, wherein you should stop un­righteousnesse, and hold the wicked in awe by reproofe and Punish­ment: and you have not regarded his wicked courses, that you might prevent and hinder them, but have onely looked after your covetousnesse, how you might bereave him of his sweate: you have not sought his soules Good, but his sweate and labour; he might else doe what he would: and besides, you have given an Evill Ex­ample to him, so that he hath looked upon your courses, and made it his Patterne. Cursing, blaspheming, threatning, daring, Or, provoca­tions to wrath and malice. surlinesse hath been your fashion, and that he hath learnt of you, and hath so constantly reproached the Name of God; which you have not re­garded; you have onely looked after his money, and not after his soule.

13. And now when the severe Judgement of God shall appeare, and that every work shall be manifested in the fiery Essences, where then all shall be tryed in the fire: What thinke you? Shall not all such works remaine in the Eternall Fire? and there will the poore soule cry out upon your ungodly cursed deeds, words and works: and one will curse and wish all Evill to the other, for being the cause of such Evill to him, and the source or property of fals­hood and wickednesse will rise up in the soule and gnaw it, that, for so short and empty vanity, voluptuousnesse, and false lust, it hath foo­led away such great Eternall Glory.

14. All manner of reproachings, all slanders, all scoffings, all Covetousnesse, Pride and Deceit, shall rise up in the soule, and one source [or property] shall continually kindle and gnaw the other, which hath given cause to the stirring up of the other, and the soule [Page 246] will think, if these abominations were not in thee, thou mightest at­taine Grace; and when it shall behold and consider it selfe, it will finde how one abomination hath generated another, and will see that it selfe is a meere stincking abomination in the presence of God: and there it will cast it selfe down in the source of anguish into the Centre of Nature, and curse God, that he hath made it a Soule; and the deeper it desireth to plunge it selfe, the deeper it falleth, and yet must continue in the place of its abominations, it cannot goe from thence for the hellish Matrix holdeth it, and it must thus feed it selfe with anguish, cursing, abominations and bitternesse, and e­ven with that which its heart hath done heere [in this life] where­in at length it despaireth, and that is its Eternall food.

15. All Earthly food and lust passeth away at the End of Dayes, and it returneth againe into the Ether: but the will remaineth standing Eternally, and the desire in the will.

16. Therefore yee Parents and children, yee Superiours and Infe­riours, Observe! Wee have filled the Mother of Nature full with abo­minations, the fierce anger of God is at hand, the Last Judgement is at the Doore, God will purge the Earth with fire, and give every one his wages, the Harvest cometh, this Garment will remaine no longer, every Or, property. thing will be gathered into its Barne; He that will not take counsell, let him take his course, he will finde by wofull Experience, what the Seaventh Seale Or, at its End. at the Centre bringeth with it.

17. When Reason looketh all about and considereth, it saith; I see not yet that it is otherwise then it was in former Times; moreover, the world was alwayes good and bad, as Histories relate: Also a man must take such courses, else he will be accounted a foole and an Owle in the world, and must starve and perish for hunger.

18. If I doe not give my children leave to learne the manners and fashions of the world, then they would be despised and scorned of every body: and if I my selfe did not carry it out with state, lof­tinesse, and stoutnesse, I should not be regarded: and if I must have credit, I must use some cunning to get it: for with truth; love, and righteousnesse, I shall not attaine it: I must therefore doe as other People doe, and then I may be able to live amongst them: must I needs be made the foole of all the world? though indeed I commit Sinne, yet God is Gracious and Mercifull; and hath not Christ slaine sinne, and Death on the Crosse, and taken away the Power of the Devill? I shall one day Repent well enough? & be saved.

19. This is the Rule of the world which the Superiour and Infe­riour goe by; also Pastour. the Shepheard and the Sheepe: Christs sufferings must be a cover for their wickednesse: Every one will be a Christi­an under the Cover of Christ, when the poore soule, sitteth a [Page 247] whoring with the Devill; if one doe but say with the mouth he is a Christian, and yet covereth his wickednesse with the purple Mantle of Christ, all is well: thus wee are brave Lip-Christians under the Mantle of Christ, but in the heart we have the Antichristian Whore sitting as a Guest.

20. O yee false Shepheards of Christ, who goe into the sheepfold at your theevish back doore, why doe you cover your wickednesse with Christs sufferings and death; doe you thinke Christ was wic­ked? Seeke the Centre of Nature, and shew people the Abysse that is in their Heart, shew them the snares of the Devill, wherewith wee lye bound, that they may not esteeme cursed worldly things; but that they may learne to strive against flesh and bloud, against the Devill, and against the hypocriticall life and conversation, that they may goe forth from the Devills high-mindednesse into righte­ousnesse, into Love and Humility.

21. The suffering of Christ is profitable to none unlesse they turne from their false evill purposes, and repent, and enter into the Covenant of God, and to these it is very Effectuall. The Hypo­crites use this for a shew, that they may be called Christians; but thereby they take the Name of God in vaine, and must give a strict account thereof.

22. O yee Antichristian Shepheards of the Made in the New way of Ordination. New Order, who use the suffering of Christ with false hypocrisie, to please Men, for their favour, and for your Idoll the Bellies sake, to cover over the hypo­crite and false Or, Impostor. deceiver, who is but a shew-Christian: how will yee be able to answer it, when Christ will require his sheepe at your hands, and you have wittingly and willingly, under his purple Mantle, covered Wolves, in whom the Devill dwelleth? why doe you not crack the Nut-shell wherein the Kernell and Heart lyeth, and tell the Superiour as well as the Inferiour of his abominations? Are yee Christs Shepheards? why doe you not then as Christ did, who set the Truth before the Eyes of every one; he reproved and healed, not for Mans favour and respect, but according to the will of his Father: and so ought Christs Shepheards to doe also.

23. O deare Reason, thou walkest wisely in the Paths of this world, in what concerneth the outward Body: but where lyeth the poore soule? the soule is not at home in this body, that is not its Eternall Inheritance, or Patrimony. Native Countrey; what will it avayle thee to enjoy Plea­sure for a little while with Eternall shame and Torment? Or why dost thou suffer thy children to have their wills, to follow fashions and bravery, for a little while in this world: and takest delight there­in, when they scorne the miserable and needy; and shalt loose them hereafter Eternally? thou thinkest thou lovest them, and doest well for them; when the world commends their cunning and bra­very, [Page 248] falshood and wickednesse, that commendation delighteth thee, but the Devill accepteth and receiveth it as belonging to him, and thou art the Murtherer of thy children, thou art their greatest Enemy: for children looke upon their Parents, and when their un­toward tricks please their Parents, then they follow them the more, and grow the more Bold, sturdy, and stout in them. audacious in them. At the Last Judgement day, they will cry out of their Parents, that they have not rebuked their wantonnesse, and ungodly life, and brought them up in modesty and in the feare of God.

24. If you love your life, and your Children, then loose them as to the wickednesse of this world, that they may not be, nor con­verse therein; and then you shall finde them, together with your life, in Heaven againe; as Christ teacheth us: saying; He that loveth his [...]. Animam su­am, his soule. life shall loose it: but he that looseth his life, goods, and honour for my sake, shall finde it in the Kingdome of Heaven; Also, when the world de­spiseth, persecuteth, and hateth you for my sake: then rejoyce; for your recom­pence is great in the Kingdome of Heaven. Also; What will it profit a Man to have all temporall honour and pleasure, and loose his owne soule: whereas this life continueth but for a Moment, in comparison of the Eternity.

25. Deare children in Christ, let every one have a care in what soyle he groweth: you must not expect any better time of life to repent in, but to day, while the voyce of God soundeth, let every one enter into himselfe, and search himselfe, let none regard the broad way of this world, for it leadeth into the Abysse to all Devills, but the way to the Kingdome of Heaven is very narrow and strait, he that will set into it, must not deferre nor linger out the time till the Devill barreth up the Doore: he must not regard the course of the world, he must goe directly into himselfe, and Or, search. seek himselfe; the time will come, that he will think, that he is alone in this way, but God hath alwayes his seaven Thousand with Eliah, whom he knoweth not of.

26. For a sincere Christian doth not wholly know himselfe, he seeth nothing but his And unto­wardnesse. vices, in which the Devill striveth against him, they are continually before him; but in this world he know­eth not his Or, Holinesse Sanctity: for Christ hideth such people under his Crosse, so that the Devill doth not see them. Therefore be watchfull and so­ber, and resist the suttle Devill, that yee may live Eternally.

The Sixteenth Chapter.
Of Praying and Fasting, and Due preparation to the Kingdome of God. What Praying is, and bringeth to Effect: What the Power of it is, and what the finall use and benefit of it is.

1. TO the Instruction and Comfort of the sincere simple Christianity, and for a constant awakening of our selves, that wee might be found worthy to heare the voyce of the Noble Bridegroome, who calleth his Bride, and will bring her home!

A very lovely Gate.

2. A hungry Spirit that is weary and faint, is desirous of the Still Meeknesse and Rest, that it may goe forth from the Swindge or power. source of the Driver, and may satiate it selfe with meeknesse and stillnesse, and so with that which is the desire of its Life, whereby it may susteine its body.

3. Thus my dearly beloved Minde; thou art generated out of the Eternall Still meeknesse: and wert (before the time of this world,) in the Wisdome of God: [in the Eternall Virgin]: the Meeknesse of the Love of God, was thy source [or property] and thou wert a fruitfull Or, shower. Raine in thy Still Eternall Mother, [the Eternall Na­ture], where thou wert not yet created a Spirit: Consider thy felfe, how great unquietness thou art now in; thou art immeasurably hun­gry, thou alwayes thirstest after the food, and source [or property] of thy Mother: O that the Time of Refreshment were come: this doth the poore soule wish and pant after: one day cryeth to ano­ther, the Morning cryeth to the Evening, and the Night longeth after the Day, and there is no place nor rest (from the Persecutor, or Tormentor. Driver) for the poore soule, the Driver taketh hold of its very Throat: and though it hide it selfe, yet it findeth no place nor rest free f [...]om the source [or property] of its Driver; he driveth it further and fur­ther, till it findeth the boosom of its Mother, where it layeth downe its selfe, and is as one that is escaped With his life among the slaine. in a great Battle, who dareth not lift up his head for feare of the Enemy.

[Page 250]4. My deare Children in Christ, and all yee that have given up your selves in Christ, to the Kingdome of Heaven, yee Elect in Christ; thus it is with our soules, our soules stick in such great un­quietnesse; and as it is with a Sculdier in a fight, who is continu­ally in expectation of Death, where the Enemies presse upon him on every side, and strike at him, and continually desire his Death: or as it is with one that is fallen into a Deepe Sea, and swimmeth there, and seeth no shore, and continually expecteth Death, where the water goeth into his Mouth: who sigheth and desireth help from above. Or like one that is falling into a Deepe Pitt, where no help is discerned, who also expecteth help from above.

5. So it is also with the poore soule, it is fallen into a dark Dun­geon, and swimmeth in a dangerous and deepe water, where it is en­compassed with Enemies on every side, who all strike at it; Every one would murther it, and it seeth no help about it, if it search through its body, through its flesh and bloud, also through marrow and bones, it findeth they all are its Enemies, which leade it unto the Abysse.

6. The spirit of this world (in flesh and bloud) draweth it, and boweth it downe to the ground, in the Deepe of the waters, and continually desireth to drowne it; for it would onely maintaine and Pamper the Beastiall Life.

7. So also the Devill draweth it mightily downe into the Abysse, and would faine throw it into the Eternall aking source [or Tor­ment] of Hell: and if it resist, he striketh at it with the Anguish of Hell, that it should despaire, and throw it selfe into the Abysse: and there it hath no helper with it, nor about it, nor can it discover any to appeare, till it raise it selfe upwards into the Love and Mer­cy of God, where then it must leave and forsake all whatsoever is in its house, and must winde quite through from it, as a spirit without substance, that is, it must goe forth with its will from all its Thoughts, and out from all its Minde, into the Mercy of God, into the first O­riginall The Eternall Nature. Mother, where it was onely a seede before the Creation of the world.

8. And when it cometh thither, it findeth, that the same Word, which Created it, is become Man; into which it casteth it selfe, and eateth of that humanity, as of a pure and new body, in which there is no source [or property] of Emnity, but onely a meeke, pure, desirous Love, and there its will is Or, received. accepted of God, and the Holy Ghost entereth into its will, and bringeth to the poore captive soule, Heavenly Refreshment and Comfort, so that it feedeth on the flesh of the Eternall Word, of its Originall Mother, and drinketh of the Water of Eternall Life, wherein, before the world, it was onely a seede.

[Page 251]9. There it findeth the place of its Rest, and cooleth its flames therewith, and resteth in the boosom of its Mother, for it entreth into the Land of the Living, and the Holy Ghost leadeth it out of Prison, and it eateth at Gods Table, and sitteth among the chil­dren of Gods Love. Love. O how humble it is, that the Holy Ghost hath de­livered it from the Strife of Battell, and then God hath a true obe­dient and humble childe of it. And thus it is with the soules which forth out of this Sea of Misery into God, or which with the Deliverance from the Earthly Life enter into God, and so are re­leased from the Driver [the Devill].

10. Since therefore it is certainly thus, and that wee have found out the way; wee will speake what wee know, and testifie the Truth; For Christ saith; My Father Desireth to give the Ho­ly Ghost. will give the Holy Ghost to them that aske him for it: No sonne asketh the Father for an Egge, and he offereth him a Scorpion in stead of it: or for Bread, and he giveth him a Stone, or for Fish, and he giveth him a Serpent: Aske and yee shall receive, knock and it shall be opened unto you, saith Christ.

11. When the Heart and Minde, and all the senses or thoughts, resolve into a will and purpose, that the soule will enter into the Mercy of God, and repent of its misdeeds, and is resolved to seeke after Love and Mercy: then it is said; Before they call, I have heard them: as may be seene by Daniel, when the Angell said to him; When thou chastizedst thy selfe, and didst entend to pray for thy owne sinnes, and the sinnes of the People, I brought thy Prayer before God, and this command went forth. Reade the History of Tobiah, what Praying and fasting and due preparation for the Kingdome of God, is able to effect briefly; the whole Scripture is full of such examples.

12. Consider the Prayer of Christ; how his humane soule in God the Father called, and awakened the Verbum Domini in him, when he would doe Great Wonders [or Miracles], especially about Lazarus, whom he Awakened from Death. raised from the Dead: Then he sighed to his Father, and awakened the Centre of Nature and the Word in the Centre of Nature on the Crosse of the Number Three: there the Holy Ghost, and the Word which the Holy Ghost then awakened, went forth in his soule: and then the soule of Ghost thanked his Fa­ther, who had heard him, and said in the power of the Word to Dead Lazarus: Lazarus come forth: and there they saw the power of the Word in the soule, that the Dead must arise: which Power the soule of Christ had opened and awakened with his knock­ing.

13. You must know that Lazarus was awakened from within, and wee shall all at the Last Day heare the voyce of God Ab intus. from within in the Centre of the soule: for the Word, with the Number Three, dwelleth within it, in the Centre on the Crosses, and that [Page 252] soundeth forth outwards, and raiseth up the Body of the Essences: For the soules of Men are all, as it were, one soule: for they are all propagated out of one onely soule: and therefore they will all heare the voyce of the Humane soule m Christ, and arise with their Bodies.

14. So then when wee pray to God, God heareth our soule in the Centre in our selves, that is, the soule presseth forth with its re­penting will, out of the Centre of Anguish, out of the Abysse of Hell, and also out of the Spirit of this world, into the second Prin­ciple into God, which is also in the soule: for all the Three Princi­ples are in the soule, viz. the two Eternall, and the Corruptible, which maketh the Death of this world.

15. Understand us accuratly according to its high worth, thus: God the Father moveth not himselfe [when thou Prayest] the Holy Ghost onely moveth himselfe: though that indeed availeth not us neither; But the Word which hath created our soule is become Man, and that hath the Holy Ghost in it, and he goeth forth from the Father in the Word, and meeteth the calling Minde & Will, and Or, Manifest­eth, or revea­leth. openeth himself from within outwards into the soule; For the out­ward Beastiall Body, is not worthy of the Holy Ghost, that he should open himselfe in it, though sometimes it happened so to the Saints, that hee went forth of the soule into the Outward Principle; and then the body Triumpheth, and for very Joy knoweth not what is happened to it: but in the New body of the soule in Christ, when the soule attaineth the body of Christ, in that the Holy Ghost dwelleth.

16. And so when the Devill cometh, and will set upon the soule from beneath, in the First Principle, in the Centre of the first foure Formes to the source of the Fire, then the will of the soule presseth into the flesh of Christ, into the second Principle, inwards into it selfe, and there it is refreshed and released, and the Devill must goe downe; for that life doth not relish with him: yet he is so furious, that he setteth upon the soule, so often as he perceiveth it to be secure and carelesse, or never so little burtheneth it selfe with falshood and wickednesse: he alwayes seeketh an opportunity, wherein he might finde his Neast open [for him].

17. Therefore deare Children; When yee Pray, think not that God dwelleth a farre off from you, and so neither heareth you, nor seeth you; that is a false Conceit and Opinion. Indeed those, who will not enter into God, those that stick fast in their Malice and Ini­quity, and retaine wickednesse in their soule, those indeed are not heard. Hee that cryeth to God that he would outwardly accept his words from him, and yet retaineth the Evill one in his soule, he mocketh God: God dwelleth not outwardly; for the outward is the [Page 253] Beastiall Starry Spirit: he dwelleth inwardly in himselfe; the out­ward Substance is onely a figure and similitude of God: Indeed it is of God, and generated out of the Inward Centre, and Expressed [or spoken forth] through the Verbum Fiat: but it is not the sub­stance of the Number Three, which is a Substance and Spirit in the Trinity, above Nature, and yet dwelleth in Nature in it selfe, in­comprehensible to Nature, as the Winde and the Light is not com­prehended by the Fire, and yet are the spirit, brightnesse, and life of the Fire.

18. Therefore, when you will pray, put away the abominations out of your soule, and enter into your selfe, that is, you must loath the Abominations, and frame a will and purpose in your soule, that you will not let such abominations into you any more; also you must not suffer your will to stick in any Lusts and unchastity. abomination, and despaire: for when you despaire, you sinck your selfe downe into the Abysse.

19. But consider, that it is the deare will and pleasure of God, that you presse earnestly and strongly through, and leave the Abomi­nations to the Devill upon his neck, and come very humbly Pray­ing, as a sinfull childe to God: he is the Father of the Lost sonne, you have vainly riotted and spent your beauty and righteousnesse, with the Devill, and with the Antichristian Whore, you are amongst the swine at Babell: and having lost your Goods, you eate graines and husks with the swine; you are naked and torne, and are not worthy to be called his sonne; Consider and Imagine this in your selfe, for it is true, and so come with true conversion out of the filth and mire of the swine, to our Antient Loving Father, and pray for his Grace and Favour, that he would but make thee as one of his hired servants in his Court: acknowledge to him thy evill deeds, and that thou art not worthy to be called his sonne. Behold deare soule, Observe it, it is the very pretious Truth.

20. When you thus enter into your selfe, and search out your abominations, and the husks of the Devill, and of the world, which you have so long devoured: and Consider of God and his Mercy, then turne not againe into the Hogsty, and say not, I am ashamed to come before my good old Father; I dare not come into his sight, for great shame and abomination: for I was a glorious sonne, and now am a naked Swineheard; but consider, that your Father taketh more care about you who are his lost Prodigall sonne, then you doe about his favour and love, which you have willfully trifled away.

21. Frame but a loving, humble, submissive, obedient will and purpose, and come, come away from the Swine, leave the husks to the world, let the Swine devoure them and feed themselves fatt: but enter you into your selfe, and knock at your evill Heart; [Page 254] break in through the Doores and Gates: and though all swine cry, and Devills should howle for their Or, Herds­man. Keeper; yet come you to your Father with any humble demeanour and words, you need not trou­ble your selfe about the adorning of them with accurate Eloquence; for though you have no more words then the Poore Publican, it is no matter, it lyeth not in them, but in an Earnest constant purpose without ceasing: and though Hell should breake in pieces, and bo­dy and soule part asunder, yet stand still, and goe not forth againe out of the Doores of the Father.

22. For as soone as you will open the Doore in your soule, and will goe out of the Mire, towards the Antient Father, that he doth but perceive that it is you his sonne, and that you are returned to him, then he saith; This is my sonne which was Lost, for whom my heart was troubled, and is entred into the Humanity, into this world, and hath sought him, and now I have found him.

23. And there he sendeth the Holy Ghost to meete him, and falleth kindly about his Neck, and receiveth him with Joy, and for a token of his love, he putteth the Seale and the Ring of the Holy Trinity, in the suffering and death of Christ on to the Hand of the soule: and there he bringeth the blessed Virgin of his Wisdome, the New An­gelicall Garment (viz. the flesh of Christ) and putteth it on to the soule; and all the servants of God, ( viz. the Holy Angells in the House of the Father) must rejoyce and be merry with the lost sonne; and there the Antient Father slayeth the fatted Calfe, and feedeth his sonne at his Table, (of the Heavenly Substantiality) with the power and with the flesh of his Obedient Sonne Christ, and giveth him to drink of the Water of Eternall Life, in the bloud of Christ, in the first Mother, out of which the soule hath been created; and there is Joy in Heaven among the Ninty-Nine Angells or holy soules, which are with God, that a deare brother is come into their So­ciety.

24. And although the own [Invented] works of Holinesse ( viz. the Elder sonne, who hath alwayes been busie at home in the Anti­christian house,) murmur and grumble at it (and boasteth of his Obedience labour and toyle which he had taken in Hypocrisie) the Father regardeth not that; the New sonne pleaseth him better, then he that had continued in the House: he thought that he a­lone was heire, that the Kingdome of Heaven belonged to him: he had merited it, and hath not gone out of the house; to him be­longeth the Keys of the Treasure; the other is but a Swineheard: All this doth not divert the Father, but he is merry with his ser­vants the Angells and holy soules, and letteth him that was Angry (who would not rejoyce with his brother) goe downe into the wrath­full Pit of the Devill; and he is merry with his children. But seeing [Page 255] the Hypocrite is Angry, and despiseth the Supper of the Father, therefore he doth not tast of the Heavenly Joy.

25. Hearken you Roman Pope, and you Roman Or, Caesar. Emperour, why are you angry with us poore lost sonnes in Germany, who goe in to our first true Father? Would he not faine have us? are you not our brother? wherefore then doe you grumble? Are you Pope in the House? then have a care that you be the Fathers obedient sonne, and rejoyce with the lost sonne, when he goeth out from Antichrist, to the Father: If you will not doe so, you must Eter­nally be angry, and shall have no Joy with us [once] Lost, but [now] againe living children, to Eternity.

26. O you Antichristian Wolfe, why are you Angry, when the Father receiveth a Swineheard for a deare childe, and Giveth him the Seale-Ring, the Mysterium Magnum? doe you think you doe right in it? though indeed you are borne of an Academie [or from an Ʋniversity] and the Swineheards [are borne] in the field among the swine, as you account them; yet in them the greatest Wonders are awakened [or manifested] above your Hypocriticall Reason: looke to it, Rule well in the house of your Academie; wee heard a Watch-man say; That the Contentions, Janglings, and Disputations may cease. leave off; The City Babell is fallen; see that you be not taken in Babell: for it burneth in the Fire: the Turba Magna will spew it out, there is no other Remedy or Counsell, but for all to goe, together with the Swineheard, to the Father, and pray to him for Grace; else you will be faine to try by wofull Experience, what this Pen hath written, and out of what Spirit it did flow and was revealed.

27. When Christ drave the Devill out of the Lunatick that was possessed, his Disciples said to him: Master, why could not wee drive him out? Then said Christ; This kinde doth not goe out but by Fasting and Prayer.

28. Deare children, brethren and sisters, be advised, for the kinde Love of the God the Father in his heart, (which for our sakes is become Man,) hath lifted up himselfe in the Or, Highest Age. Crowne of the Spirit of this World, and calleth us; It grieveth his Mercy, that wee are fallen home to the Wrath in the Turba Magna; he now send­eth you many Messengers, and calleth you in their voyce, and he will send more unto you: why doe you despise them, and kill them? Try them whither their Spirit be borne of God or no: or whither they seeke their own way of their Belly in Antichrist: surely it is time to awake from sleepe: No jesting matter will follow: you should not dare to jest so with the Keyes of the Holy Ghost; and make Conclusions of Faith, according to your own Opinions, Tenets, and Conceits: Faith will not be begotten by Conclusions and Cannons; but is awakened by true sincerity; as by being obedient children of Christ.

[Page 256]29. Saint Paul did not say to his Disciple: Dispute of the Myste­ries of God; but he said, Awaken or stirre up the Gifts that are in thee: No mans own wit can doe it; much lesse the Pride of the High Schooles [or Universities] which yet they cloake with hypocrisie, and hide it under the Mantle of the Holy Ghost: why doe you make Conclusions about the Body and the Person of Christ? Have you power and authority to doe so? Is it not a Mysterie to you? and you understand nothing in it; unlesse you be new Borne againe in Christ; Doth he not say? Behold I am with you even to the End of the World? Is he with you? Why then doe you set your selves upon his Throne, and deny his Presence? Are you not Pilate who sentenceth Christ? from whom have you the might and authority, to make Con­clusions and Articles? are you his Lords? then you are not children: have a care you prove not the Eldest sonne in the House; who stri­veth about the Inheritance, and about the power and Authority, and yet continueth to be a proud Angry Murmurer against the Father? Deare children, it availeth nothing to goe such a way: Christ said to his Disciples, when he drave the Devill out of the Lunatick that was possessed, which the Disciples could not doe in their own Reason; This kinde goeth not out but by Fasting and Prayer.

30 Deare Brethren, you will not [be able to] drive the De­vill out of us, if you have not Christ with you; your Art and Con­clusions of Reason will doe nothing else but cause people to goe out from God into their owne selfe will; Wee must fast and Pray, that wee fall not into Temptation, and into the Netts and snares of the Devill, in our Reason: for the Devill alwayes holdeth his Net before Reason, and he that falleth into it, supposeth he is caught in Christs fishing Net; but he is taken in Antichrists Pursenet. Net; Reason Compre­hendeth Nothing of the Kingdome of God, but the husk; the ver­tue and power of it remaineth hidden to Reason, unlesse it be borne in God, and then Reason goeth forth as a burning Fire in the Spirit of God but the Spirit letteth it not flie aloft, but boweth it to the Earth [in humility] for he knoweth the Satan. Warriour that fighteth against Reason.

31. A watchfull Life is requisite, which is chastened and not overflowne with the fleshly voluptuous spirit of this world: and not a Life alwayes drunken and full: for as soone as the soule is in­flamed with the vigour and power of the Earthly Spirit, then Gods Spirit passeth into its owne Principle; and the soule is captivated by the Spirit of this world, and the Devill gaineth an accesse to it; and then its former wit and understanding (known [...] [...]n God) is changed into outward Reason, and then Man supposeth still, that it is Gods Spirit.

[Page 257]39. O no friend! the Or, Configura­tion of the Starres in us. Constellation, which should rest in the Spirit of Christ, lusteth also to possesse such a heart and soule, where the Spirit of God hath been sitting; for every Creature longeth after the ver­tue and power of God: but the Constellation, though it come into the Temple of God, driveth on its own matters that lie in its power, it knoweth nothing of Divine Wisdome; it hath a wisdome, and Maketh. constituteth the Spirit of this world: indeed it hath great Art and Learning: for the Earthly and Elementary Mysterium Magnum lyeth therein: but it hath not the Key to the Principle of the Liber­ty of God without and beyond Nature; for it hath a beginning and End, and looketh no further; it maketh and seeketh onely an Hypocriticall Beastiall life.

33. Therefore let us not be Stout, surly. proud and secure, nor rely upon Art and Learning, much lesse upon the Letter: for the spirit there­of is hidden to us, without the Spirit of God: wee have the will of God in the Holy Scripture: yet without the Spirit of God wee have but the Husk and the Dead Word: (except Gods Spirit first awaken the Living Word in us, that wee may understand the Letter, and the written Word;) which is plaine enough, in that the Learned in Arts are but Learned in the Letter, and not Or, Taught of God. Learned in God, otherwise they would not contend and wrangle about Christs ho­nour and Doctrine, nor so dispute about the Cup of Christ.

34. Though there were a Thousand men Or, Taught of God. Learned in God, who are borne in the Spirit of Christ, and were together, and had each of them a speciall gift and knowledge in God, yet they would all be but one in the Roote of Christ, and would every one desire onely the Love of God in Christ: what Disciple or Scholler, will exalt himselfe above his Master? wee are one Body in Christ, why then should one Member contend with the other about the food? when the desirous Mouth feedeth, then all the Members receive strength and vertue; Every Member hath its owne Office or work, in opening the Wonders of God: wee doe not all bring one and the same words, but one spirit in Christ: every one hath that which is his owne imparted to him what he shall open in God, that the Great Mysteries of God may be made manifest, and the Wonders which have been foreseene from Eternity in his Wis­dome, might be revealed: to which End the soule was created of God.

35. I know, and the Spirit sheweth it to mee, that thou Anti­christian Sophister wilt Object against mee: that even among the Apostles there hath been strife and contention about the words of Christ? Tis true indeed, and it was Satans Master-Piece, to sift Christs Disciples, the Disciples of those Disciples, so soone as they became secure: forthey were Men well as wee, and one was [Page 258] stronger in Spirit then the Other, according as they did Or, Examine. search themselves; and raise up themselves in God: for they lived among Evill Men: and many times must apply themselves to the world, and must give the Weake Milke to drinke, at which others many times stumbled in their Reason, and grew hot and Zealous, and re­proved one another for it; as may be seene about Cornelius, when Peter went in to the Heathens, and the other Apostles supposed, that the Kingdome of God belonged onely to Israel.

36. But you are to know, that the Love of God is so Lowly, sub­missive and pliable. humble, that when it hath kindled the soule with its selfe; it selfe is subject to the soule? but no soule will enjoy that, but those that are hum­bled in the Love of God, and constantly goe forth from their de­sires, that the Spirit of God may live in them, and that they may have an eye unto him: the soule is permitted to be Zealous, but it doth better to live in Meeknesse, in which it entereth into the Ma­jesty [of God] and is a totally beloved childe: what doth it a­vaile mee, that I powre out fire upon my brother, and so burne my selfe therein: It is more blessed, to continue under the Crosse in Patience and in Meeknesse, then to bring fire from Heaven.

37. Christ is come to seeke and to save that which was Lost; not to awaken his Anger against us, but that he might help us out of the Jawes of the Devill, and hath Regenerated us in himselfe to be a Living Creature in God, and hath brought us quite through the fire of his Fathers Anger. He hath broken the Bands, that wee might follow him in Love and Meeknesse, as children should follow their Parents: therefore he Teacheth us faithfully what wee should doe, and how wee should Pray.

[Of the Lords Prayer.]

38. The Prayer which he hath Taught us, is an Instruction and Teaching of all whatsoever wee should doe and leave undone; and what wee should aske and Expect from God: and is alwayes rightly to be understood according to the Three Principles, which wee will heere make a short Manuduction. Introduction to, though it cannot be Circumscribed or limitted in its Interpre­tation. confined or concluded, for the Spirit in the Prayer comprehend­eth in it the whole Eternity, also Nature and Every Thing; so that No Tongue can sufficiently Expound it. The more it is Conside­red, the more is found in it. Yet wee will venture upon it, and give the Reader an Manuduction. Introduction; not to tie or limit the Spirit: for it riseth up in Every ones soule, as vertue and power is given from the Wonders of God. And so it is also with the Gospel, that is not tied to any Exposition: The more any search into it, the more they finde therein: For the Spirit of God it selfe teacheth us to [Page 259] Pray aright, and also presenteth us to God. For wee know not what wee should say; out whole businesse of Praying and Conversion con­sisteth onely in the Will and Purpose, that wee give our selves up into God; God the Holy Ghost himselfe maketh the springing and growing up through himselfe in God, he driveth forth the blossome of the New body of the soule, out from the Divine Centre forth through the soule, so that the fruit of Eternall Life, springeth forth out of the Soules body, with many Branches and faire fruit, and standeth as a Glorious Tree in the Kingdome of God; so that when wee pray, our soule eateth of many heavenly fruits, which are all growne out of the Body of the soule, as out of a heavenly soyle or ground: and the soule eateth of them againe in Prayer, and they are its food on the Table of God: Thus it eateth ex verbo Domini of the Word of the Lord; concerning which Christ saith; Man liveth not by Bread onely, but by every word which proceedeth out of the Mouth of God.

39. The Pater Noster. Our Father. The Lords Prayer affordeth a very high and excellent under­standing in the Language of Nature: for it expresseth the Eternall Birth, also all the Three Principles, also the Lamentable Fall of Man, and sheweth him the Regeneration in Christ; it sheweth him what he should doe, and how he should behave himselfe, that he may come againe into the Divine union, and sheweth him how kindly the Spirit of God meeteth him.

40. But because it is hard to be understood, we will set downe a briefe Summary Contents and Ʋnderstandi­ng and mean­ing. Exposition; and commit the further Work of the highest Tongue, to the Spirit of God in every soule, and may well be handled at large in a It may be his Treatise, cal­led, The ho­ly Weekes, or the Prayer Book, which was not finished. Treatise by it selfe, if the Lord give us leave.

[Heere followeth a Summary Exposition of the LORDS Prayer, how it is to be understood in the Language of Na­ture from syllable to syllable, as it is Expressed in the words of the German Lan­guage. High Dutch Tongue, which was the Authours Na­tive Language; but because the Language of Nature is not yet cleerly understood by mee, therefore I cannot transferre it to the English Tongue: but must set it downe in the syllables of the High Dutch words, and Interline the English under it. Whosoever desireth to see more concerning the Language of Nature, let him reade in the fift Chapter of this Booke verse the 85. upon the word Schuff, and In the Auro­ra, in the Epistles, in the Mysterium Magnum, &c. elsewhere in his other Writings.]

[The Entrance.]

Ʋnser vatter im Himmel.

Our Father [which art] in Heaven.

41. When wee say: V;nser vatter im Himmell: then the soule raiseth up it selfe in all the Three Principles, and giveth it selfe up into that, out of which it is created; which wee understand in the Language of Nature very exactly and accurately. For vn-, is Gods Eternall Will to Nature; -ser, comprehendeth in it the first foure formes of Nature: wherein the first Principle Consists.

42. Vatter, giveth the two distinctions of the two Principles; for va-, is the Matrix upon the Crosse, -tter is Mercury in the Centre of Nature; and they are the two Mothers in the Eternall Will, out of which all things are come to be; the one severeth it selfe into Fire, and the other into the Light of Meeknesse, and into wa­ter: for va- is the Mother of the Lights, which affordeth Substan­tiality, and -tter is the Mother of the fires Tincture, which afford­eth the great and strong Life: and Vatter is both of them.

43. When wee say im, wee understand the innermost, viz. the Heart, from which the Spirit goeth forth: for the syllable im goeth forth from the Heart, and soundeth through the Lips, and the Lips keepe the Heart in the innermost unawakened.

44. When wee say Him-, wee understand the Creation of the soule. The syllable -mel is the Angelicall soule it selfe, which the Heart on the Crosse in the Centre between the two Mothers hath comprehended: and with the word Him-, framed it into a crea­ture, viz. into mel: for Him-, is the habitation of -mel: therefore, the soule is created in Heaven, that is, in the loving Matrix [or Mother].

The First Petition.

Dein Nahme werde geheiliget.

Thy Name be Or, sanctified. Hallowed.

45. When wee say Dein, wee understand how the poore soule swimmeth in the water of this world: and how it casteth it selfe with its will into the Principle of God: it goeth with the syllable Dein into the voyce of God.

46. In the syllable Nah- it inclineth inwards, and in the syllable -me it comprehendeth the Heavenly Substantiality: and this is done in the Will of the soule.

[Page 261]47. And when wee say wer-, then the whole Creature goeth along in the will: for wer- hath the whole Centre, and with the syllable -de it layeth it selfe downe in Obedience in the Meek­nesse, and will not kindle the wer- in the fire, as Lucifer had done.

48. And when wee say ge-, then the soule goeth into the Hea­venly Substantiality, as a quiet childe without Anger: and then -hei- is the powerfull entring upon the Crosse, into the Number-Three, where the soules will presseth into the Majesty, into the Light of God; with the syllable -li-, the soules will hath compre­hended the Holy Ghost. [In the syllable] -get, there the soules will goeth forth with the Holy Ghost: for the brightnesse of the Majesty shineth in the will, and the Holy Ghost goeth along in the Glance of the Majesty upon the Chariot of the soule: for the will is the soules Or, Trium­phant Chariot. Wedding Chariot, with which it rideth in Ternarium Sanctum into the Holy Ternary, wherein the Holy Ghost sitteth with the brightnesse of the Deity.

The Second Petition.

Dein Reich komme.

Thy kingdom come.

49. Dein, there the poore soule giveth it selfe up againe into the will of God, as Gods childe.

50. Reich, heere the soule giveth it selfe into the vertue and Power of the Angelicall world, and desireth to come out of the Deepe of the waters into the power of God.

51. Komme, in the syllable kom-, it goeth in into the vertue and power, and apprehendeth it: and with the syllable -me, it maketh the Heaven be open, and goeth forth with the apprehended power, into the Kingdome, as a sprout: for the -me, maketh the Lips be open, and letteth the sprout of the Will goe forth, and lets it grow softly by degrees.

The Third Petition.

Dein willen geschehe wie im Himmel also auch auff Erden.

Thy will be done as in Heaven so also on Earth.

52. Dein, heere the soule doth with its will, as in the first and second Petition: it casteth it selfe into Gods will.

53. Wil-, is its desire to will the same with the Holy Ghost, -len, with this syllable, it taketh in the Spirit with the Will into the Centre, as into the Heart, and willeth that its will in the Holy Ghost should Or, boyle up. flow up in the Heart.

[Page 262]54. Ge-, with this syllable it goeth into the will, -sche-, with this syllable it worketh the work of God: for there it doth, what the Counsell of the Father is, what the Heart of God will: as the soule of Christ suffered it selfe to be hanged on the Crosse, and as wee in misery bow downe under the Crosse; -he, in this syllable it taketh patiently what God worketh; it Yeeldeth or submitteth. boweth it selfe as a childe.

55. Wie, there it goeth againe into the voyce of the high Maje­sty. Im, is the Heart of God, out of which the Spirit goeth forth: in which will, it would be. Him-, is See in the first Petition. againe the Creating of the Creatures; -mel, is the soule, that is, it willeth to act in the will of God, like the Angells, who doe that which Gods will accepteth.

56. Al-, there it comprehendeth that will, and driveth it on with the syllable, -so, out of its Centre into this world, into the out­ward Principle. Auch, there it affordeth all whatsoever it hath in it selfe out into the outward, out from it selfe into this world.

57. Auff, With this syllable, it apprehendeth the same againe, and desireth that its substance should not be dissipated: for it onely letteth the will of the substance goe forth through the closed Lips to the Teeth: and desireth that the forme of the will should re­maine as a figured substance Eternally.

58. Er-, with this syllable it bringeth its substance into the Spi­rit of this world upon the Earth, and there the Will shall work Or, Miracles. wonders, as in the Kingdome of the Angells in the Power of God: the will must manifest the hidden Secrets of God: -den, with this syllable it sheweth, that they must not be done in the fire of the Anger, in which the Devill dwelleth: for this syllable doth not break up the Centre: they should be done in meeke Love, and yet be taken out of the Er-, The soule shall mightily rule in all hidden secrets: but it must not let in the Devill.

59. Heere our want is very much, the Heavy Fall presseth us hard. O there is very much heerein hidden, which would be too long to describe. For the Will of God should be done, and not the Will of the flesh, and of the Devill. Note. And therefore it is that wee are so doubtfull in Prayer, because the poore soule runneth on in the will of the Flesh, and of the Devill. If it did live in Innocency, wee should have this skill perfect, and there would be no doubting in our Prayers, but an acting and accomplishment of them: [This the Apostles of Christ wanted when they asked why they could not cast out the dumb Devill] wee doe rightly swimme heere in misery, which the Spirit of the Wonders sheweth us.

The Fourth Petition.

Gieb uns unser taglich Brodt heute.

Give us our Daily Bread to Day.

60. Gieb, there the will sticketh in the Heart, and presseth out­wards, and the Mouth catcheth it: that is, the soule would be fed: what the Word giveth forth, that the soule taketh: for that be­longeth to it, it will have that.

61. Vns, with this syllable the soule desireth food for all its [fellow] Members, viz. for all soules, as if they were but one Tree with many Branches, whereof every branch must have sap and ver­tue from the stock: and so it desireth to have this in common out of the vertue of God, for the Life of all soules: for it attracteth that with all its desire to it, and in all [others], as a loving bro­ther; it willeth to have it in common; and not alone to it selfe in Covetousnesse, as the Devill did.

62. Vn-, with this syllable, the will of the soule goeth into the Eternall Wisdome, wherein before the Creation in the seede, it was discerned in the Eternall Will: -ser, with this syllable it taketh the Originall of Nature in the Will, where one forme in the Origi­nall generateth, filleth, and preserveth the other: and that is the Band of the soule, whereby it Eternally liveth and subsisteth: and that the will or the soule desireth, else it would be dissolved. For a Spirit desireth no more, then to retaine its Band, and to fill it with vertue that it may flow forth.

63. And heere lyeth the Key of the Greatest hidden Secret of the Beeing of all Beeings. Beloved Doctor, if you were Learned, you would seeke heere; and if you understand nothing heere, nor will to understand, then you are not learned, but are onely tellers of stories, which the simple if he did use himselfe to it, would per­forme as well as you: This is the true Doctorship in the Holy Ghost: the outward [in the Learning of the Schoole of Reason] is but a foppery, and puffeth up into a high minde.

64. Tag-, with this syllable, the heavenly Number is understood, as wherein the Spirit on the Crosse in the Holy Matrix compre­hendeth the Genetrix in the Multiplication, where the Will of the Spirit, recreateth, confirmeth, and strengtheneth it selfe; -lich, in this syllable the soules will quickeneth it selfe in the light and ver­tue of the Majesty of God, and strengtheneth the soule with the heavenly Number, which springeth up out of the Majesty infinite­ly: and heerein the soule is acknowledged for an Angell, and li­veth in the Hand of God.

65. Brodt, heere the Corporeall substance springeth up, and our [Page 264] misery: for Brodt [Bread] is generated out of the Centre of Na­ture, although the last letter in the syllable Brodt As it is pro­nounced, sig­nifieth. Expresseth that it is Paradisicall Bread: for the Crosse ✚ Character [T] in the Language of Nature, carrieth the severe Name of God: [GOTTES]: which if men will rightly Expound it, and under­stand it according to the Language of Nature: may be understood powerfully, and in its highest depth, in the word [...] * [...] DEUS GOTT GOD. Tetragrammaton [Jehovah], for that word comprehendeth all the Three Principles, And in the word [...] r Adonai, God is understood as in one Principle, viz. in the Angelicall World: which may be expounded in a Trea­tise by it selfe: wee set downe this, that this syllable might be con­sidered of: For Brodt [Bread] is the food of the Body; and is to be understood concerning the fierce wrath, that it hath mixed it selfe in it, and signifieth the house of Lamentation and Mourning: but since wee must have this food, therefore the soule reacheth after it for the maintenance of its Beastiall Body.

66. Heu-, This syllable signifieth the Eternall Bread of the soule, the New Body, viz. the Heavenly Substantiality: for the will go­eth forth out of the Bread into the Heu-, that is, the Eternall Sub­stantiality, viz. the bread of God, Christs flesh; -te, this syllable confirmeth that it affordeth and frameth the severe Name [Gottes] of God: for the soule desireth a twofold Bread, one for the Belly, and the other for its holy Heavenly Body.

The Fift Petition.

Vndt verlasse uns unser schuldt, als wir verlassen unser schuldigern.

And forgive us our Or, Trespasses, as wee forgive them that tres­passe against us. as wee forgive our Debters.

67. Vndt, this syllable is that, wherein the will of the soule a­wakeneth the Love of God; for the will sticketh fast in the word vndt, as in the Meeknesse; it satiateth the ver- viz. the Anger, and springeth with the undt [or meeknesse] up, as a budding, Vegetables. growing Substance, like a blossome out of the ver-, and yet they remaine one in another: for ver- is the Centre of the Life: it hath the fire of the wrath, and the undt belongeth to the second Principle: -lasse or -lass is the cleansing of that which is generated out of the ver-, of which Isaiah saith; Were your sinne as red as bloud, if you turne, they shall be as wooll, white as snow. In the syllable -lasse, is the Bath or Laver, wherein the ver- must be washed, or else it cannot subsist in the kingdome of God.

68. Vns, is the union againe, where the will of the soule, viz. the Communion or fraternity, that is, all soules, in one will, desire to be washed.

[Page 265]69. Vn-, there th [...] will yeeldeth it selfe into the Love of God, Or, clenseth. and washeth the Evill Childe, -ser: and thereby confesseth all Evill and wickednesse [for all in common] as if they were but one­ly soule.

70. Schuldt: this is the true Catalogue or Register, which the Anger hath brought into the soule, which Catalogue the will de­sireth to cast away altogether: But the Mouth catcheth the sylla­ble againe as a flash: to signifie, that our works shall stand Eter­nally to the wonders of God; and wee need onely wash them, that they might not be comprised in the fierce wrath of God, and in­flamed; else they belong to the Abysse Or, into. to the dark Principle.

71. Als, in this syllable, the will of the soule compriseth toge­ther, all whatsoever is called Soule, and speaketh of Many, as if they were but One.

72. Wir, in this syllable the will complaineth against the An­guish of the source of disquietnesse in the soule, where one soule often Offendeth or wrongeth. hurteth another, and therefore, the will compriseth toge­ther the Turba of All soules, and saith [as followeth].

73. Ver-, that is, the will [of the soule] desireth that the fierce wrath of all soules might be thrust downwards upon a heape, into the Abysse: -las-, that is, to Put it away, or remit it. let it goe, and not know it more in the fiercenesse of the Anger: for the syllable -sen, retaineth the forme of the Wonder: but it must be washed in the Lassen [or Or, scowring it away. letting it goe] for lassen is the Laver or Bath [to wash it in].

74. Vn-, this syllable yet againe presseth into the Love of God, and desireth to bring the washed soules into the Love; -sern, this syllable, in the presence of God, sheweth the Evill childe, which is now washed in the Love, and there putteth it among the Wonders of God, for it setteth forth, whatsoever is come to be a wonder in the Tincture of the fire in the soule.

75. Schul-, this syllable sheweth the unprofitable [or vaine] works, which one soule hath wrought towards another out of the Or, Fierce wrathfull Life. Tincture of the Fire: and is a setting forth of the Evill, which the soule in the will it selfe, hath washed and clensed againe: -di-, this syllable putteth the union againe into the Majesty, and into the Holy Ghost, where there is no contrary will any more: -gern, is the Evill childe, which now standeth before God, to Gods deeds of Wonder: from whence the will tooke its Pravity or vilenesse and Infirmity. fall, and desireth that the Holy Ghost will take it in as a Wonder in to the Majesty.

The Sixt Petition.

Vndt führe uns nicht im versuchungh.

And leade us not into Temptation.

76. Vndt, is once more an injection into the loving Meeknesse of God, where the will of the soule in the Majesty humbleth it selfe before the Number Three [or Trinity].

77. Füh-, there the will goeth along with the Holy Ghost; -re, there the will would not goe through the fierce wrath: for it is afraid of the Prison of the fierce wrath; for the will should alwayes be stedfastly inclined into God, that it may passe through the Fire without molestation, and also through the outward Principle, viz. through this world: and yet should not catch at, or offer to lust af­ter any thing: but seeing the soule knoweth, that it stood not out in the first Temptation, when it was brought into the spirit of this world, when the Verbum Fiat breathed it into the Image, therefore it flyeth now to the Holy Ghost, intreating that he would not en­ter with its will into the Temptation, Proba, or Tryall, for it trust­eth not in it selfe, that it shall stand stedfastly against the Devill, when he shall sift it: as Christ said to Peter; The Devill hath desired to sift thee: but I have prayed for thee that thy Faith faile not: that is, I have enclosed thee in the Word, and have not given the Devill any leave, but I have in my Prayer brought thee into the will of God, that thou shouldst be preserved by the Holy Ghost: else thou shouldst have been sifted by the Devill through the Anger and through the spirit of this world.

78. Ʋns, this syllable once againe compriseth the Brotherly union, as in one will in the Majesty, and flyeth into the Spitit.

79. Nicht, in this syllable the will rendeth it selfe quite out from the roote of the Anger, and reteineth a peculiar Government Extra Iram. without the Anger, and then the soule burneth forth from the fire, and is the true Life without the Fire in the light flaming Tin­cture in Aire and vertue or Power.

80. Im, there it standeth as a sound and substance of its owne, as if it were the Centre it selfe: ver-, there it must with the will goe through the fierce wrath, and mitigate or satiate it, and must coole it, that it might not enflame its Meeke Life: -such-, with this syllable it presseth through the fierce wrath with its love-Tincture, viz. through the Centre of Nature, and quencheth the fierce wrath after a Divine manner, and driveth the suttlety of the Devill out of the fire-source out of the Originall, where otherwise he would have an accesse into the soule: -vng, there the soule taketh the vertue out of the seaven formes of its Nature with it, as a Spirit, and set­teth [Page 267] it selfe mightily over the Centre, and ruleth over it as a King over his Kingdome; for now it hath overcome [or cooled] the Centre with its Love: and will now let in the Tempter no more.

The Seaventh Petition.

Sondern Erlöhse uns vom vbel.

But deliver us from Evill.

81. Son-, in this syllable The Soule. it appeareth in the Majesty with its vertue, power, and brightnesse over the Centre of the Heart, and hath a principle of its owne in the Majesty; -dern, there it com­mandeth the fierce wrath in the Centre, and ruleth over it, and tameth it with its will [as may be seene by Moses, when the fierce wrath said; Let mee alone that I may consume Israel].

82. Er-, there it bringeth a blossom and sprout out of the Centre, and openeth the Wonders of God: for it heere goeth about with the Centre, as it will, for it hath overcome: -löh-, that is the sprout, which groweth out of the fierce wrath out of Nature, and is now lovely, good, and usefull in the Kingdome of God; -se, there it continueth to be fruit upon Gods Table, free from the Anger.

83. Vns, there it once againe taketh the union of all soules with it, and layeth it open there, that it was a roote in the Kingdome of God before its Creation, and hath now brought forth many, that is, it is a Tree and hath put forth many Branches, and presenteth them there as in a Tree.

84. Vom, that is the Great Wonder, that God hath made of one two, and yet it remaines but one: it sheweth this: for yee see that the Roote in the Earth is another thing then the stalk which groweth out of the Roote; so you must understand it also concern­ing the true holy soule: that groweth as a stalke out of the Roote, out of the Centre of Nature; and is another thing then the Cen­tre: and yet the Centre generateth it, and it moveth in full Omni­potence over the Centre, and ruleth over it, as God ruleth over Nature, and yet there the Name of the Number-Three in the Eternall Nature ariseth: And as God is free from Nature, and yet Nature is of his Essence or Substance, and unseperated from God, so is the soule also, it is free from Nature, and is a Lord of Nature; for it is one Spirit with God, and yet blossometh or sprouteth out of Na­ture. Indeed God is not wholly to be likened to the soule: for Gods Eternall will is a cause and beginning of Nature, but [the soule is to be likened] to the Majesty of God, whose brightnesse ariseth out of the sharpnesse of the Eternall Nature, and yet ariseth before Nature, like the flash of the Eternall Liberty, from whence Nature [Page 268] in its sharp generating, receiveth the Lustre, and elevateth it in the fire, to a Triumphant high Light: for which cause sake, the Eternall Liberty without Nature, longeth after Nature, because it desireth to be manifested in Wonders, and will have Majesty in Glory and Power.

85. For if there were no Nature, there would be no Glory, nor Power, much lesse Majesty: also there would be no Spirit, but onely a Stillnesse without Substance [Essence or Beeing]: But thus in Na­ture there appeareth, Power and Vertue, Might, Glory, Majesty, Number-Three, [Trinity] and Beeing [Essence or Substance]: and are the Manifestation of the Eternall Beeing. Now since the soule, as a Spirit is discovered and taken out of this Beeing; it hath therefore two formes, One is Nature, and the other is the Divine Blossom, or the Sprout out of Nature, which is above Nature, and is a Spirit in it selfe; as God is a Spirit in himselfe; as you may see this by the Fire: the Fire is the Nature, and the flame with the Aire [or vapour] which goeth forth out of the Fire, is a Spirit with all the Power of the Fires Nature, and yet is above the Fires Nature; for the Fires Nature cannot Or, rule it. comprehend it: and so also the Fires Nature could not subsist, if the Spirit of the Aire did not blow up the Fire againe.

86. Thus the Fire generateth the Spirit with the Lustre, and longeth earnestly againe after the Spirit, and attracteth it continu­ally into it selfe, and yet reteineth it not: for it is the life of the Fire, and the Glance or Lustre is out of the sharpnesse of the Fire, yet there is no feeling in the Glance or Lustre, and yet the Glance hath the vertue or power, and not the Fire: for from the vertue of the Lustre there springeth up and groweth a sprout, and not from the Fire, as you may perceive by the [Sun-shine or] Lustre of the Sunne.

87. Now seeing the poore soule in the heavy fall of Adam was captivated by two fires, viz. by that fire, through which the Spirit of this world, hath comprised it in it selfe, under which lyeth the fire of the Originall; therefore it would be againe free with its Spirit-Life, in which it is an Angell, and the Image of God, and goeth with its will Vom [from], that is, as a sprout out from Na­ture, and also out from the Spirit of this world out of the Wonders of God, forth from them; and standeth rightly quite vom [from] that is, it hath now the vertue of Nature and Mercury, in the ver­tue and power of the Majesty, which is another Principle, and yet hath also the severe fiery [Principle] but not manifested; for the Holy Principle in the Majesty changeth the fierce wrath into Love.

[Page 269]88. And if the severe Principle should be awakened againe, it would be fire, and the first foure formes of Nature would flow forth: and therefore God is become Man, that the Love-Spirit [might] have a Body.

89. Therefore it flyeth (if it be yet unregenerated, and so doth stick onely in the Earthly Body) and saith: Erlöohse uns vom vbel [deliver us from Evill]: it desireth to be released from the An­ger; for v-, and -bel, are two wills in one Substance; v-, is the fire-childe, and -bel hath also two Principles; for the first letter -b-, hath the outward Dominion, and the other two, viz. -e- and -l, that is -el, hath the Angell, the will, to be delivered from both, [ viz. from the childe of the fire, and the spirit of the outward world] not presently seperated (for it is the Counsell of God that they d [...]l in one another:) but the Angells will would be free from the falshood: it would rule over the vbel or Evill: he desireth to be in the will of God, and the vbel or Evill shall stand, the one [part] according to the Spirit of this world) to the Wonders of God, and the other [part] (according to the source of the fierce wrath,) to the Wonders of the Anger of God.

90. For both the Mothers are stirring, and desire to open their Wonders; yet the will of the soule would not goe into the Anger; for it knoweth the Devill, that he is haughty, and flying aloft over the Love and Meeknesse of God, at which the soule is amazed; so also it would not willingly work in the Spirit of this world; for that hideth also Gods Light from it, and therefore it goeth forth with its will from them both, and would be free in its will, the Spi­rit of this world may awaken its Wonders in the flesh; but it cast­eth its will into Gods Spirit, he shall governe it: and he will not let the vbel [or Evill,] enter into its will: it desireth [with its will] to be dead Or, to. in this world, that it may live in the Holy Ghost: so also it will not awaken the Abysse, and therefore it hides or shelte­reth it selfe under the Crosse, and letteth the roaring Devill passe by; also it letteth the Spirit of this world, viz. the fleshly Life, passe by, it doth as if it were dead; it suffereth, yet not in God, but in the vbel [or Evill] which the soule of Adam hath left it as an in­heritance: it holdeth not that vbel or [Evill] for its owne, but for the Wonders of God.

91. Therefore it remaineth Patient, as a sufferer, (and yet also not a sufferer) under the Crosse of Patience, till Christ shall settle it againe upon the Crosse, in the Rain-Bow [in the Eternall Sub­stantiality, or in the Eternall Covenant]. For he sitteth on the Rain-Bow, and his body, his substance, is the fullnesse of Heaven [or the Heaven is full of his substance].

92. The Three colours in the Rain-Bow, are the Three Principles, [Page 270] the fourth [colour] is his body in Ternario Sancto; [or in the Inward heavenly working power, in the Angelicall world, in the Eternall Substantiality, wherein the Divine Trinity worketh.

93. O how Great are the Wonders! he that comprehendeth them hath great Joy thereon, there can nothing be named that is like these hidden secret Mysteries, no Tongue can expresse them: for what is better then to have God for his Spouse, to be in God with ones will; and after this [life,] time, to be wholly in substance a heavenly body, and a Clarified or Glorified soule.

94. O Great Depth, why art thou so hidden to Men? it comes from hence, because they love the Devill, and the haughty proud fiercenesse, more then thee; and therefore they are not able thus with fiercenesse, to enter into thee; O Mercy of God! bring againe the Tree which thou hast planted why should thy Wrath boast, that it hath borne more fruit upon thy Tree, then thy Love? Build againe the ruined Citie Jerusalem, that thy Kingdome may come, and thy will be done; who will give thee thankes in Hell? Draw us yet in with thy Spirit, into thy Praise [or Temple, where they sing of thy Praise]. How long shall Hell drop with fatnesse? Behold! it hath opened its Jawes, and would devoure us all; Come yet and build the Citie of thy Court, that wee may dwell neere thee, that thy Wonders may leape for Joy, when thy Love-Spirit Or, is Judge. Judgeth. Tar­ry not O Lord: for thy Tree is become old for sorrow: [that is, the Number of vertuous people is small]: bring yet forth the new greene Branches, which against the Devills will spring up through his Kingdome: Let the Day breake forth: wherefore shall the night of the Anger keepe back the Lilly-Twigge? O Lord, thy Tree groweth through the whole world; the [...]efore awaken us O Lord, that wee may eate of its fruit.

Of the Amen.
So be it. And For thine is the kingdom, the power, and the glory for ever and ever. Close [of the Prayer in the Language of Nature.]

95. A-, is the first Letter, and presseth forth out of the Heart, and hath no Nature [or fiercenesse in the pronunciation] but wee cleerly understand heerein, the seeking longing or attracting of the Eternall Will without Nature, wherein Nature is generated, which hath been from Eternity. For the Will desireth the Heart, and the Heart desireth the Will, they are Father and Sonne, and the ver­tue, which goeth forth from them, is the Spirit of the Eternall Life, of which wee In this Booke of the Three­fold Life. formerly made mention.

[Page 271]96. Now as the A-, is generated out of the Heart, viz. out of the Eternall Will, and thrust forth out of the Will, so out of A- after­wards cometh the whole Alphabet with foure and twenty Or, Letters. Numbers: for the A- beginneth to Number, and compriseth the whole Num­ber in the [syllable] -men; These are the Wonders and Works of God, which appeare in the Spirit above Nature, viz. in the brightnesse of the Majesty: which you may understand thus: wee are with our Soules in a strange Inne, viz. in the spirit of this world; which holdeth it captive, and so it could not come into God, if God were not become Man, who hath brought our soule into the Word, as into the Living Power of God, in himselfe: but now wee are branches on that Tree, and must attract the sap of the Tree into us; if wee would spring from the Tree: else if wee onely Imagine, [and reach] after the Aire and Sunne, then our Branch wither­eth: Our Will must be put or grifted into the Tree; and that is The Ground of true Prayer. Prayer.

97. When wee Pray, then the will goeth into the Tree, and attracteth the sap of the Tree into the hungry thirsty and dry soule; and then there groweth out of that sap, a Body, and then saith the soule with great joy, -men: that is, it is mine, that is to say, yes, it is done, take what thy The Desire of the Will is Faith. will desireth: this is Faith; and not [the knowledge or] the History which Babell makes a stirre about: for Prayer hath two things in it; one is the Earnest Will, which presseth forth out of the miserable smoaky house of the Heart, out of the soule in great humility, and giveth it selfe up into the Heart of God, which became Man, as into the Tree of Life.

98. And that is called Glauben. Glau- [ Beleefe or Faith. belee-]: and then the Will eateth of the Divine power, and that [is the other and] is called Glauben. -ben, Beleefe or Faith. fe]: for the Spirit of the soule apprehendeth it, and holdeth it with the Tongue to the Teeth: Understand it according to the Language of Nature; and let the Holy Ghost go forth, out of the vertue & power which the will introduceth into the soule, out of the vertue & power which the soule hath apprehended: even as it mightily goeth forth out of the heart through the apprehended vertue & power through the Teeth: for in the vertue and power of God nothing consumeth; the more the will apprehendeth, and the soule Eateth; the more is the vertue and power, and the mightier and more joyfull is the Bo­dy of God, that is, the Body of Christ, not that it is greater at one time then at another; no; for it is [alwayes] greater then all: onely the vertue and power in the Great Wonders of Joy, clime up out of Eternity into Eternity, [or from Eternity to Eternity].

99. Understand us accurately according to its precious Depth thus: When wee pray wee doe not onely speake before God: indeed the Will boweth it selfe before God; but it entereth into God, and [Page 272] there is filled with the power and vertue of God, and bringeth that into the soule; the soule eateth at the Table of God; and that is it of which Christ said; Man liveth by Every word of God.

100. The Lords Prayer is Gods Word; and hath seaven Petitions, and an Introduction, or Preamble. Entrance, and Amen, or Conclusion; which together is Nine in Number, and the Tenth is God himselfe: with the Entrance of the Lords Prayer, the will of the soule entreth into the Father: and with the seaven Petitions, it receiveth whatsoever is the Fa­thers; for thereby it becometh an Angell againe; for in the sea­ven Petitions it attaineth the heavenly and Divine Centre of Na­ture; and in the Amen it compriseth all together, and dwelleth therein: for it is the body of the soule, it is the flesh of Christ, the body of God: that is the Ninth Number in Ternario Sancto; heerein is the Tincture heavenly and Divine; and the Tenth Number hold­eth the Crosse, into which no creature can goe, the will of the soule onely goeth thereinto; the will of the soule is as subtile as the Spi­rit of God, and Gods Spirit rideth also in the will of the soule, it is his Chariot, which he loveth to have.

101. Understand us thus, the meere Deity, is Spirit; and as thin as a will: but it is Incarnate. become Man, and the thin Spirit of God dwel­leth in the Humanity, so that our soules may well come to God: and so when the soule thus eateth of the body of God, then it get­teth also the body of God on to it, and is the childe of God; God in Christ is the Tree, and our soules in its holy Body, are the boughs and branches thereof.

102. Let this be revealed to you, O worthy Or, Christen­dome. Christianity, [from the East to the West] from the rising to the setting: the time is neere, wherein the Bridegroom will fetch home his Bride: be not blinde but see; buy you Oyle, O you foolish Virgins, goe forth from the whoredome of Covetousnesse, and of Pride, or else you will not tast of this Wedding Supper. Supper: whosoever shall not have the body of God on the soule, shall not be Guests, neither can they enter into the King­dome of God.

103. And so now when wee speake of the Or, close. Conclusion of the Lords Prayer, wee finde that God. Hee is the Tenth Number: for it is said: Dein ist das Reich, und die krafft und die Herrligkeit in Ewigkeit: Thine is the kingdom, and the Or, vertue. power, and the glory in Eternity. That is, God himselfe in his Number Three [or Trinity]: for, un­derstand it Right thus; The kingdome is the Fathers, he is it All, and the vertue or power is the Sonnes, who is also All in the king­dome: and the Holy Ghost is the Glory: for he possesseth All in the kingdome, and is the Life in the kingdome.

104. And this Trinity is of the Eternall Liberty, and remaineth Eternally to be the Liberty. There is One God, one Will, one Spirit, [Page 273] one Lord, which together is called, Wonder, Counsell, Power, and is become Man; who is called, Prince of Peace, Saviour, and Conquerour; and it is done to the End, that his Dominion may be great, and that Peace may have no End: saith Isaiah the Prophet of God.

The Seaventeenth Chapter.
Concerning Gods Blessing in this World. A very good and necessary: Or, discovery. Revelation, for those that are weake in Faith.

1. DEare Children; if wee be converted from our Rea­son, and Or, submit. give up our selves into the will of God, that he may doe with us, and make us, what he will, then when wee put our trust in him, wee goe in to our true Father, and are his children.

2. And now, as a father careth for his children, so also God our Father doth for us, as Christ hath faithfully taught us: saying; First endeavour after the kingdome of God, and the righteousnesse thereof, and then all other things shall be Or, added to you. afforded you. Also: Behold the Fowles of Heaven, they sow not, neither doe they spinne, neither doe they gather into the Barne: yet your heavenly father feedeth them: and are yee not more worth then these; O yee of little Faith!

3. The soule knoweth, that this Garment (of Earthly flesh and bloud) is a strange Garment; wherein it is heartily and deeply ashamed before the Majesty of God: and Note. therefore it doth so much doubt of Gods Grace, when it prayeth, it alwayes thinketh its sins are so many, that it cannot reach into the Majesty of God.

4. And such paine the Devill putteth it to, who alwayes openeth his smoaky Pit, with the Anger, and draweth the smoake into the will of the soule, that it keepeth back, and is afraid of God: The Devill alwayes presenteth God as a severe Judge.

5. Thus the poore soule keepeth back, and entreth into the Spi­rit of this world: and seeketh a livelihood and maintenance; it thinketh God lets things goe as they will; and that things prosper with those that build upon, and trust in themselves. For, when the soule thus sticketh in Reason without God, it supposeth that it must use carking and caring to bring it to passe, it thinketh there is no other way, it must be done thus, the Labour of the hands (or else cunning and suttlety) must doe it: from whence so many Strong De­lusions. potent Evills doe arise.

[Page 274]6. Deare Children, be rightly informed. The outward Earthly life is fallen home to the Spirit of this world, the Belly needeth Earthly food, and the Body Earthly Cloathing, and a Tent or Ta­bernacle. house to dwell in, after these things the outward Spirit must endeavour: it should labour and travaile: for in the sweat of thy face shalt thou (Earthly Man) eate thy Bread till thou returne to Earth from whence thou wert taken: saith God in Moses.

7. For the Body was taken from the Matrix of the Earth, and hath Imagined [or put its Minde] into the Earth, and the Earth hath captivated that againe, so that it hath eaten Earthly fruit; and so is turned to Earth, from whence it was taken.

8. For God tooke it from the Earth, that is, [he tooke] a Mesch, a Masse or Concretion of [...] f Red Earth, [ [...] * from [...] f Adamah] from the Fires-Centre, and from the Waters-Centre, viz. from both the Mothers of Nature, and breathed into it the breath from without by the Spirit of the great World, and the soule from within out of the second Principle into the Heart.

9. The soule doth not dwell quite in the outward, onely it is captivated with the outward: its will is entered into the outward, and there is Or, big belli­ed. impregnated with the outward Dominion, and so the outward Dominion is come into the soule.

10. And that was it which God did forbid to Man, that he should not lust after Earthly fruit power and vertue: neither was there any necessity that drave him to it, for he was in Paradise, and had Paradisicall food without need and Death; And as God dwel­leth in the Earth, and yet the Earth knoweth him not, and appre­hendeth him not: so also Man; he could have dwelt in the Matrix of the Earth, and yet have been with the soule in God, and the will of the soule had brought divine food to the soule: but now be­ing turned away, the soule eateth of the Centre of Nature, and the outward Spirit eateth of the Earth; but if the soule turne, and goe with its will into the Love of God, then it eateth of Gods Word, and the outward body eateth of the Blessing of God.

11. For when the soule is blessed, then God blesseth the Body also; for the soule carrieth an heavenly Body in the Old Adami­call one: And so his meate and drink is blessed, and all that the whole Man doth and hath: he obtaineth a wonderfull blessing, which his reason cannot apprehend: he must labour and trade, for therefore he is created into the outward world, that he should manifest Gods won­ders with his skill and Or, Handi­craft and bu­sinesse. Trading.

12. All Trades, Businesses and Conditions, are Gods Ordinance, Every one worketh the Wonders of God: And so now if the soule stand in the hand of God in his Love, then the body is in Gods works of Wonder; and God hath no displeasure at its businesse [Page 275] or Or, Matters. Doings; whatsoever it doth, whereby it getteth its food and living.

13. The outward Life consisteth in Three parts: one is the Do­minion of the Starres; the second is the [one] Element divided in­to foure parts; as into the foure formes of Fire, Aire, Water and Earth: the third is the Dominion of God; for the Spirit of God moveth upon the Water, upon the Or, surface of the water. Capsula, upon the Matrix. What Man soever doth put his trust in God, and doth not wholly set his heart upon his Reason, hath the Spirit of God for a Creatour: which Spirit of God hath the Verbum Fiat, and Createth continu­ally: it blesseth him in body and soule, in the house, and in the field, in the work of his hands, his businesse and trading: whatsoe­ver he doth, the Spirit of God is continually in it, and createth [or effecteth it].

14. How should it be otherwise? the soule hath the Body of the Spirit of God; how can the Spirit of God then forsake the outward Body, which must open its Wonders?

15. Man doth well enough, in every thing that is not false or wicked, and if it be not contrary to God, and the Love of Mankinde: if one did onely cast stones into the Sea (if his brother be pleased with it, and that he get his living by it) then he is as acceptable to God, as a Preacher in a Pulpit: for what careth God for the Opus Operatum. La­bour? he hath not any need of that.

16. Man hath free Choice or Liberty. will; he may recreate himselfe upon Earth, in what work he will, let him doe whatsoever he will, it all stand­eth in the Wonders of God. A Swineheard is as acceptable to God, (as a Doctor;) if he be honest, and trusteth onely in Gods will, the simple is as profitable to him as the wise; for with the wise he Ruleth and Governeth, and with the simple he buildeth and til­leth the Ground, they are all his Labourers in his works of Won­der.

17. Every one hath an Imployment [or Calling] wherein he spendeth his Time; all are alike to him; Onely the Spirit of this world hath its Height, Exaltation or highest degree or measure. Pitch, which it distributeth in its Might, as the Spi­rit of God doth in Heaven, there are great distinctions and degrees there also, as the spirit or soule is indued with divine power and vertue, so accordingly is its degree of Highnesse or degree. Exaltation in Heaven, also its Beauty and Clarity or Glory, but all in one Love.

18. Every Angell and soule hath Joy in anothers Power and Beauty: as the flowers of the Earth doe not grutch at one another, though one be more beautifull and fuller of vertue then another; but they stand kindly one by another, and enjoy one anothers ver­tue: and as a Physitian puts many sorts of hearbs together, and eve­ry one of them affordeth its vertue, and all benefit the sick: so wee [Page 276] all please God, if wee give up our selves into his will; wee stand all in his field.

19. And as the Thornes and Thistles grow out of the Earth, and choake and spoyle many a good hearb or flower: so also doth the wicked, who trusteth not in God, but buildeth upon himselfe, and thinketh with himselfe; I have my God in my Chist: I will cover, and leave my children great treasure behinde mee, that they also may sit in my place of honour and dignity, that is the best way, and thereby he spoyleth many a good heart, and maketh it take base and wicked courses, and to think that to be the onely way to get happinesse, and so if they have riches, honour and power, then they have goods indeed; but if any consider it, it is no better with these then others, and besides the poore soule is lost thereby.

20. For the Dainties of the Rich relish not so well with them, as a Bit of Bread doth to the Hungry: there is every where, care, sorrow, vexa­tion, feare, sicknesse, and at last Death: All in this world is but meere foppery: The Potentates, Rulers and Magistrates. Mighty sit in the Dominion of the Spirit of this world: and they that feare God sit in the Dominion of the Divine Power and Wisdome: The Dominion of this world, taketh its End with the Dying of the Body; and the Dominion in the Spirit of God, continueth standing Eternally.

21. It is a very lamentable thing, that Man runneth so eagerly after that, which would runne after Man, if he were righteous and honest: he runneth after cares and sorrowes, and they runne after him, he is as if he were continually Mad; he maketh disquiet to him­selfe, if he would be contented, he should have rest and quiet e­nough. Hee putteth an Or, Canker. eating Worme into his heart that plagueth and tormenteth him, and causeth an Evill Conscience that gnaweth him, and he is a meere foole with all this: for he leaveth his goods to others, and taketh the gnawing Worme in the Evill Conscience with him from this world, and that which plagueth him Eternally, that he holdeth for his Treasure. There cannot be a greater folly found under the Sunne; then that Man, who is the Noblest and Ratio­nallest Creature in this world, should in Covetousnesse be the Grea­test foole of all, to hunt and presse so eagerly after that which he hath no need of; for every one hath his sufficient portion given him from the Spirit of th [...]s world, if he would but be contented therewith.

22. Thus one Man is a Devill to another, and tormenteth one another, and all the businesse is but about a hand full of Earth, or for a Stone, of which the Earth hath enough; And must not that needs be a Wonder indeed? Doth not the fierce hellish Spirit accom­plish it Wonders according to its wish in Man? As the Booke of the Revelation witnesseth; where one Seale of Anger hath been [Page 277] opened after another, and men are become the servants and Ministers of wrath: they have willfully entered upon it with their Bloud and Or, Estate. Goods, and thought they did God good service in it.

23. O Blind Man! how art thou captivated in the Anger? what dost thou, or where art thou? why dost thou suffer the Devill to be-foole thee? Heaven and Earth is wholly thine, God will give it thee all: Hee hath given thee all; thou hast a Naturall Right and propriety in it; the Sunne and the Starres are thine, thou art Lord of all, let now thy foolish will goe: why dost thou give thy selfe up into Covetousnesse and haughtinesse? Doth not the kingdome of God Consist in Love and Humility.

24. Or doest thou suppose it is so good to dwell in the wrath? Be­hold when the light of thy Eyes doth cease, then thou goest into Darknesse, and takest thy folly, to which thou hast heere addicted thy selfe, along with thee: Is then the Darknesse better then the Eternall Light? Ask the Night whether it be better then the Day? or doest thou suppose that wee are mad that wee thus speak? wee speake what wee see, and testifie what wee know, and thou art blinde.

25. Thus art thou blinded by the Babylonish Whore, which the Covetous-Devill brought forth, when Men were secure and care­lesse, when they loathed the Word and Spirit of God, as the Reve­lation of John testifieth, saying; I will come and take away thy Candle­stick from thee: And Paul saith; God shall suffer powerfull Errours to fall among them, that they shall beleeve the Spirit of Lying, which speaketh Lyes in Hypocrisie and deceit; [So that] they will stick Cleave or hang to Devills. close to the Devills. But in the Last Time (saith the Prophet David) shall the word of the Lord spring up like grasse upon the Earth: open the Gates in the World wide, and set open the Doores, that the Lord may enter in; Who is the Lord? hee is the Champion in the battell; all swords and speares shall be turned into plowshares and sickles, (saith the Prophet of God) and it shall be done: whosoever shall call on the Name of the Lord shall be saved.

26. Therefore it is Good to trust in God, and though the Earth­ly Body should alwayes lye in Dung; it is but for a little while, and none know what houre his Time in this world is out, and then fol­loweth the Judgement according to his life: Therefore desist from Covetousnesse, it is the Eternall Roote of all Evill, and of all Folly. A Covetous Man is the Greatest Foole on Earth, for he devoureth himselfe, and causeth disquietnesse to himselfe, and so bringeth Evill upon himselfe by it: Hee knoweth not what Man it will be, who shall possesse his Covetousnesse; and many times it is shamefully con­sumed in Whoring: That wherewith one hath destroyed his soule, with the same another is frolick in another foolery: for it must all come to its Effect. But hee that trusteth in God hath continually enough: [Page 278] whatsoever he hath he is contented with it, and so he is much richer then the foolish covetous [person] who oppresseth the miserable for Money, which cannot prolong his life from Death, nor preserve him from Hell.

27. The Honest and vertuous gathereth treasure in Heaven, he get­teth a New Body, wherein there is neither hunger nor thirst, nor frost nor heate, and he hath rest in his Conscience, and will Eter­nally rejoyce in his Treasure: And the Covetous Foole gathereth an Earthly Treasure, which he must leave to others, and an Evill Conscience, and a Treasure in the Abysse, which will gnaw and eate him Eternally.

28. Gods Blessing never leaveth any that sincerely trust in God, and letteth that goe which will not stay: God hath Wonderfull wayes, wherewith he feedeth and nourisheth his children; as Daniel in the Lyons Den, and Elijah under the Juniper-Tree: and the Widdow of Sarepta in the Famine. Hee that trusteth in God, hath built sure in Heaven and on Earth.

The Eighteenth Chapter.
Of Death, and of Dying. How Man is when he Dyeth; and how it is with him in Death. A Great Gate of Wonders.

1. I Know that Reason will say: thou hast never Or, under­gone it. tryed it, and thou art yet in this world in the outward Life, how then canst thou know this? Indeed Deare Rea­son, according to my outward Man I must say so too, and I say the Truth as to the outward Man.

2. But seeing wee can Live both in God and in this world toge­ther; and seeing the soule, if it will know God, must with Christ presse into God through a Narrow streite Gate, through Death and Hell; therefore wee have power to write of the way, and will set it downe for a Memoriall, since wee are yet in this world: For God is wonderfull, who Or, determi­neth. judgeth in a thing, and yet the Judgement is not executed in the thing at the instant: and so though wee are in [Page 279] the Earthly Life, wee shall yet speake of the Life in Death, which wee well know [and understand].

3. For there is no knowledge incomprehensible to the Matrix of Nature, if the Spirit ride upon its wings it goeth through the Three Principles, and if it ride upon its Triumphant Chariot may it not then ride through Death and Hell? who can hinder it? And may not a soule thus behold the wonders of God? especially when this is the Time, wherein all Wonders shall be revealed [or made manifest].

4. Wee speake not of our selves alone: The The Starre of the sixt Seale. starre is appeared which hath broken the Seale: why dost thou long stand gazing? Observe it, the Time is come, there is no preventing of it more.

5. All that hath a beginning, hath an end, that which is inclu­ded in Time, goeth with Time againe into the Ether: If wee had lived in this world without necessity, and without Death, in a Pure Body without spot or blemish, yet the outward Kingdome at the end should have departed from us, and so wee should have remained in the Heavenly Substantiality, after the manner of Enoch and Eliah, as also Moses, yet Moses entered through death into the Para­disicall Life: But Enoch and Eliah were taken up without Dying; and there the outward Dominion with the spirit of this world, was taken from them without Dying: which will also be done at the Last Trumpet; upon which will follow an Eternall Life, and an Eter­nall Death.

6. The true Man in the heavenly Image, hath no Time; his Time is like a Round Crowne, or a whole Rain-Bow, which hath no beginning nor no End: for, the Image which is the similitude of God, hath neither beginning nor Number: it hath stood from E­ternity in the Wisdome of God as a Virgin without Or, Genera­ting. bringing forth, or without willing; for Gods willing was the willing in her; shee hath Or, Shone forth. appeared in the Holy Ghost with all the Wonders which wee have brought to Essence and Light in this world.

7. But shee was without Body, without Substance, without Es­sences, the Essences were out of the Eternall Centre in her made stirring with their Creation, as in Three Mothers, according to the Three Principles: That God would be manifested in all the Three Principles, was the Creation: and that the Dominion of the Image, did not continue in its Or, Ordinarce. Order and Appointment, was the Death, in that the Middle gave it selfe into the outward, and the outward into the Middle, which is not the Order or Law. Ordinance of the Eternity: and therefore there happened a Breaking: for the outward, in the Middle hath a Beginning, and a Number, and therefore it goeth to the End, and must breake it selfe off from the Middle againe, and this the Longing Desire hath done, it hath set the Middle, (wherein [Page 280] there is an Erernall Life) outward, and let in the outward into the Middle.

8. Thus the Life consisteth in three Parts; as first, the Inward, which is Gods Eternall hidden Mystery in the fire, from whence the Life existeth; and secondly, the Middle, which hath stood from Eternity as an Image or similitude of God in the Wonders of God without substance, in which Gods desire was to see himselfe in an Image; and just as a Man seeth himselfe in a Glasse, so was this also: And so thirdly, this Image in the Creation hath againe got a Glasse to see it selfe in, which was the Spiritus Majoris Mundi, the Spirit of the Great World, viz. the outward Principle, which is also a figure of the Eternall [Principle].

9. And on this [outward] figure the Image hath so gazed, that it hath Imagined and received in the outward Image, which must now breake off againe: but seeing it is bound with its Bond to the Eternall Centre of Nature, therefore it happeneth to be very painfull to breake off, as to that bond; for there one Life is broken off

10. And when the Aire ceaseth, then the fire must be smothe­red, and goe into its Ether, and that is Death: for the outward Prin­ciple and the Inward breake off one from another; for the outward hath a beginning, and the Inward not; and therefore the outward must breake off.

11. The outward consisteth onely in the Sunnes Tincture, and its Dominion are the Planets and Starres, who alwayes drive on their Dominion to the Limit [or Period of their course] for Every Planet hath its Limit in that place it stood in at the Creation, and that is its Period, and its seculum, or course: and when it cometh to that place or point, then all whatsoever it was wholly Lord over, break­eth: for it beginneth a new course or seculum.

12. But you must understand it aright [thus], Every one [of the Planets] hath not the Tincture of Life; Saturne, Mars, and Jupiter have the Great Life; Saturne seperateth whatsoever he get­teth in his Limit, he doth it not [actually], but he leaveth the Life, and then it hath no Leader, but breaketh of it selfe, and so it is with the other[Planets]. But its limit or period must reach to the Or, Zodiack of the twelve signes. Crowne of th Starres, in that signe and Point which the Planet hath its limit and period in.

13. And therefore many a young childe even in its Mothers womb is old enough for Death, for its The Lord of its Ascendent. Lord is at his Period, and leaveth its childe; and the cause why we cannot [easily] search out our End is, that wee doe not properly and exactly know the Limit of our Note the Cal­culation of Nativities. Leader: for we must know its Number or Period, & the Num­ber or Period of the signe, if wee will hit the point of our Limit or End.

[Page 281]14. Behold now in what Danger wee are according to the out­ward Life, neither are wee at home in this Life, and yet wee are quickened and awakened through the outward Life, and so a soule comes to be Generated; though indeed the outward life cannot generate a soule; Note. for the seede is sowne with [or in] all the Three Principles, and there are Three Mothers, each of which hatch­eth its Chicken.

15. This Might was given to Man; though indeed the Image of God did not stand thus: For Adam, before his Eve [was made], was a chast Virgin, not Man nor Woman: he had both the Tinctures, that in the Fire, and that in the Spirit of Meeknesse, and could of himselfe have brought forth after a heavenly manner, without di­viding or rending of himselfe, if he had stood out the Tryall; and then one Man had been generated from another, after that manner as Adam in his Virgin-like manner was Man, and the Image of God.

16. For that which is out of the Eternall, hath also an Eternall manner of Generating, its substance must goe wholly out of the Eternall, else it subsisteth not in Eternity. But having no Tongue to Or, to Ex­presse. bring to Light how one is in Death, when he is Dead, though indeed wee understand it: therefore wee must shew it in simili­tudes.

17. A Dead Man hath no breath, neither hath he any fire in his body: the Body hath no feeling, for it breaketh [or corrupteth] altogether: its Essences goe into the Earth: its Elementary Spirit, viz. the Aire, goeth into the Aire, and vanisheth in a vapour; the water and bloud is received by the water and Earth, and then there remaineth nothing of the outward Man; he is quite gone, for he hath beginning and End, all his Essences are gone.

18. Understand us after this manner: as the Image stood in a forme from Eternity, and yet it had no certain forme, but was a Wonder, like one that Dreameth of a sight or Image, and so it hath been foreseene in the Wisdome of God, with all wonders.

19. Also observe this; when God the Father once moved him­selfe to the Creation, then he awakened (in the Image,) Essences, which stood hidden in the Centre of Nature; and these Essences art out of the Eternall Liberty, they should worke their wonders in or according to the will of God; they should frame no other will, for that which they should doe and open, should stand Eternally: for it was out of the Eternall; and should worke in the fragile or corruptible, and bring its similitudes into the Wonders.

20. For the fragile or corruptible hath in the inward an Eter­nall Mother; and seeing now that the Eternall Image hath let the Corruptible into its will; therefore hath the Roote of the Corrupti­ble [Page 282] (which is also Eternall) wrought in the Image, and put its Wonders therein, [...] Note. which continue now standing Eternally as a fi­gure, seeing they are generated out of the Eternall: and so they stand in the Will in the Desire of the soule when it is departed from the Body.

21. And though it happen, that the Will (in the time of this Life, viz. in the time of the Body) doe goe forth out of falshood and wickednesse, yet the Will [purpose and The represen­tation of the Thought. intention] remain­eth as a figure, which followeth the will as a shaddow, for it is gene­rated out of the Eternall, the soule, in its Eternall Essences hath made that; for the soule worketh by its will in the Centre, and the Starry Spirit worketh in the Body, in the flesh and bloud, and hangeth on to the soule, and maketh the soule to long and lust; that it also may doe as the Starry Spirit doth.

22. Note. And so now what the soule doth, it doth in its Principle in the Eternall, and all that followeth the soule in the deceasing of the Body; onely in the time of the Body, it hath ability to draw its will out from it: and when the will is renewed, then also the Or, subject matter. substance, which the will hath made in the Centre, is renewed: and though it had been Evill, yet it becometh Good, and so stand­eth in the Centre, to the [manifestation of] Gods works of Wonder.

23. Thus also wee give you to consider; how the Condition of the wicked soule is, which thus in Covetousnesse, haughtinesse, in Ty­ranny, and meere falshood and wickednesse, departeth from the Body, when all that, sticketh still in the will of the soule unconverted from it, in those very works the soule must Eternally Or, swelter. swimme, for that is its substance which it hath heere made [to it selfe], neither doth it desire any other: And though it offer to hate it, and seeke in the Centre for abstinence [to avoyde it] yet it awakeneth but the fire-Roote thereby, which kindleth and increaseth this sub­stance; for the Meeknesse [ viz. the Water of Eternall Life] is not in its will, whereby it might quench the fire, and turne it selfe from the Evill into the will of God: and though it seeke for that, yet there is no finding of it.

24. Then cometh sorrow and lamentation upon it, and kindleth the Evill substance many hundred times more, so that the soule de­sireth to cast it selfe downe headlong, and yet falleth continually deeper into the Centre of the Abysse.

25. It is with that soule as with one that Dreameth, that he is in great torment and Anguish, and seeketh help every where, and yet cannot finde it, and so in the End despaireth and giveth himselfe over to the Driver [or Tormentor] when he seeth no remedy, to doe what he will with him: And this the poore soule falleth into [Page 283] the Devills Armes, and neither dare nor can goe any further: but what he doth, that it must doe also.

26. It must be Gods Enemy, and, in high-mindednesse, in its falshood and wickednesse which it committed heere, flie out in the Fire above the Princely Thrones of Angels: and that is its recrea­tion in its foolish sport; and being it hath constantly, (heere on Earth in the Body), made it selfe a foole, there also it remaineth to be a foole and a Juggler.

27. For Every Damned soule, goeth forth (in its heere practised false wicked Matters) in the Anger of God, as a Stout, Proud De­vill; that which it hath heere acted, that it doth there also; for that very Matter of Folly, is its Note heere the Treasure of the soule. Treasure, and therein is its Will also, and its Heart, as Christ saith.

28. But those soules which at the End narrowly escape the Devill, and but then first enter into the will of God, when the Body is de­ceasing; they are as one that is escaped from a fight, for they are quite Naked, and have little of the Body of the Heavenly Substan­tiality; and they are very humble, and love to lye downe in Rest, and so in the Stillnesse waite for the Last Judgement, hoping, with the Clarification [Transfiguration or Renovation] of the Hea­vens to have Joy with all the soules: and although they have Joy with them, yet they see their substance under them, and are very humble in the Majesty: for their dwelling and delight is onely Pa­radise, viz. in the one Element, but not Majesty, for the Clarifi­cation or Glory is different, all according as the holinesse and Love is.

29. But the Zealous soules in the Wonders of God, which heere un­der the Crosse, wrought the Wonders of God in Obedience to his will, which are mighty in the Power of God, which have put on the Body of God, that is, Christs Body, and walked therein in Righ­teousnesse and Truth, all their Works, Matters, or Essences. Doings also follow them in their strong Will and Desire; and they have unspeakable Joy in the Love and Barmhertz­igkeit. Mercifullnesse of God.

30. For the meeke Love of God embraceth them continually: all the Wonders of God are their food; and they are continually in such Glory, Power, Might, Majesty, and Wonder, as no Tongue can Expresse; for they are Gods Children, Gods Wonder, Gods Power and vertue, Gods strength, Gods honour and glory; they are his Prayse, they sing his song of Prayse or Halelujah in Paradise, in the Element, and in the Centre of Nature; there is no awakening of the Wrath [there] in Eternity: but Every Spirit in Nature is a Love-desire: they there know no Devill, Anger, nor Hell; there is Eternall Perfection: whatsoever the will desireth, that is there, and all in Power.

[Page 284]31. It is written: The kingdome of God consisteth in Power, and not in the Earthly Matter or Thing. substance, for this Earthly substance is not from Eternity, therefore also it will not be to Eternity: If you will con­ceive of the Heavenly Substance, you must have a care that you bring a heavenly Minde to it, and then the Spirit of God will well shew the Heavenly Substance; it is much easier for the Enlightened to conceive of the Heavenly Substance, then of the Earthly; Let not the Reader Imagine the thing so difficult.

32. But in the Thoughts of his owne Reason, he cannot reach to it; let him leave off, for thereby he attaineth onely a Glimps, even as Antichrist hath but a Glimps of the Word of God, and of the Doctrine of Christ, and yet strongly supposeth that he hath appre­hended the Word; but it is a meere foppery, their Crying and Roar­ing is meere Juggling.

33. If you have not the right hammer, you cannot strike the Clock that awakeneth the poore captive soule, Heaven and Earth and Every thing lyeth in Man, you need but to use the right Hammer, if you will strike his Clock and awaken him out of his sleepe: your Crying aloud will not doe it, you will not be able to beate the Divine sound into him, if you your selfe have it not: But those that have the right Hammer, they awaken him indeed; therefore all Teachers without Gods Hammer, are but Jugglers, Hammers for the Belly, Hammers for the Eare, and no Hammers for the soule.

34. The soule dwelleth not in the outward Spirit; Indeed the Outward Spirit hath insinuated it selfe as an Germanice Schalk. Evill Companion into the soule, but hath not the Principle in it, wherein the soule dwel­leth, but is onely a cover and hinderance to it.

35. And so also the Antichrist is but a hinderance to the poore soule; for if the poore soule were not so fast tyed and bound to the Crying, which onely filleth peoples Eares in Sermons, it would enter into it selfe, and seeke it selfe, it would endeavour after amendment and abstinence from sinne; but now it supposeth that to be Holi­nesse which entereth in at the Eare, and yet many times there is nothing but drosse, filth, and reproach against Love and Concord in it.

36. What shall a Man say? Is not all quite blindfolded and full of Hypocrisie: every one endeavoureth after nothing but for the Belly; Both the Shepheard, and the Sheepe, the Superiour [or Magistrate] and the Inferiour [or Subject,]: the Spirit of God is very scarce and rare among them, and though they boast much of it, yet it is but a shew of holinesse and hypocrisie, where the heart knoweth little of the Spirit of God, it is a meere Notionall Con­jecturall knowledge and Or, Thing or confused Hotchpotch. matter without spirit.

[Page 285]37. O thou worthy Christianity, behold thy selfe, O Europe, Asia, and Africa, open thy Eyes and looke upon thy selfe, doe but Or, Examine. seeke thy selfe. Let every one seeke himselfe, or else it will not be well with them: There is a strong Bow bent: fall into the Armes of the Archer, and be converted, and finde thy selfe, or else thou wilt be shot away [as an arrow out of a Bow]. Be not rocked asleepe by children, but rise and walke upon thy owne feere, it is high Time, the sleepe is at an End, the Angell hath sounded his Trum­pet, doe not draw back, consider what the Revelation of Jesus Christ saith, That those which hang to the Whore of Babell, that is, to the Con­fusion] will goe along with her into the Lake which burneth with fire and brimston: [viz. the Lake of Gods Anger, which burneth with Judgement, Famine, and Pestilence, which will sweepe the whole Earth].

38. For the Whore will not be converted, shee must What measure shee hath meted to others shall be meted to her. drink of the Dregs of that Cup which shee hath filled: therefore let every one himselfe, open his owne Eyes, for God is Great, who will Judge her, shee will continue and goe on in her sinnes, and at length De­spaire; shee cryeth Mordio [Murther, Murther,] and yet none hurt­eth her, but it is her owne Evill that plagueth and tormenteth her, viz. the Hypocrisie, supposed Holinesse, high-minde and Covetous­nesse; shee hath Wolves that bite and teare her, yet they are but Wolves, that doe so, and are none of the sheepe.

39. Therefore it is necessary to awake, not in much searching after Opinions and fooleries, but in seeking thy selfe: for much searching without Conversion from Evill is meere deceit, and seduction from this way: And though thou shouldst Reade this a thousand Times without Conversion of thy will, thou wouldst undestand as much of it as the Asse doth of the Psalter. Psalm Booke: and Just thus it is with the Belly-Priests, the Antichrist.

40. Doe you suppose it a slight matter, to set an Asse upon a kingly Throne? How then shall the Belly-Asse stand before God, who setteth himselfe with an Asses Heart, in the Throne of Christ, which is the dwelling place of the Holy Ghost, onely for Gaine, ho­nour, and Esteeme sake, and is meerely a teller of Stories, or Relator of a History, without any knowledge; and besides is full of blas­phemy and wickednesse: Or dost thou suppose thou art fit enough to fit in the Throne of Christ, when thou hast studied some Arts and forrain Languages? Deare Sir consider! Looke upon Gods choice, upon Abraham and the Patriarcks, also upon Moses and the Shepheards, also upon the Prophets and Apostles, and thou wilt soone see, whom God chooseth, and whether hee chooseth Art or Spirit.

41. Therefore be warned, let every one consider his state and [Page 286] condition he is in; He that worketh worketh the Wonders of God, and goeth in simplicity with his will into Gods will, and hangeth as a childe to God: he hath but two wayes to goe, one in his work wherewith he may sustaine his belly, the other in the will of God, and so putteth his trust in God, let him make and doe with him what he will: and wheresoever he is, or whatsoever he is going a­bout, he saith, Lord it is my Employment, or Calling, thy will be done, give mee what is good for mee; and such goe on very rightly in Gods works of Wonder.

42. But he that is chosen by Nature to be a Ruler, Governour, or Or, Captaine. Leader, Especially in a Spirituall State and Condition, he ought well to have a care of his Doings, that he doe not goe without his Weapons, or Armour; for he Leadeth the flock of Christ; Hee is a Or, Pastour. Sheepheard, the Wolfe is continually about him.

43. If he be watchfull, and doth consider that he hath Christs sheepe under his keeping, and feedeth them aright as a faithfull Shepheard: then the Shepheards Crooke shall be a Great Glory to him in the Eternity: But if he seeke onely the Wooll, viz. his owne honour and Esteeme, might, power, and Authority, Pomp, State, Glory, and voluptuousnesse, and spendeth or consumeth the sheepes Pasture, and doth not give them food and drinke, but is a lazy sleeper, snoring in fleshly Lust and pleasure, while one sheepe is go­ing astray heere, another there, being scattered and lyable to be devoured by Wolves, who will not goe in by the Doore of the sheep­fold, but clime up on the out side, and onely contrive how they may by cunning, suttlety, and crafty tricks, steale away their food, and Or, fleece them. sheare off their wooll: All such are of the Number of Wolves, and have not the Shepheards Crooke of Christ; but they have and use the Devills Sheares: and must hereafter howle with the Wolves Eternally.

44. How may any call himselfe a Shepheard of Christ, who is not chosen to be a Shepheard by the Spirit of Christ? Or may a Wolfe make a Shepheard over the Sheepe? are they not He that ma­keth & he that is made a Shepheard or Pastour. both Wolves? or doe wee speake from conjecture? It is not so in the Order of Nature, for an Evill thing cannot produce a good thing out of it selfe, but one Evill thing generateth another.

45. How then can one wrathfull Souldier Or, make him milde and gentle. appease another fu­rious Souldier, who fully purposeth to kill, slay, and murther? Or how wilt thou awaken the Holy Ghost in Man, seeing there is onely the Spirit of this world in thy voyce? That cannot be, unlesse it were al­ready awakened in the Hearer, who heareth the voyce of the Holy Ghost in Every word that is spoken by any whatsoever they are. all words which are spoken of the wonders [or works] of God.

46. And if an Asse could speake, and should speake of Gods [Page 287] Word, the Hammer of the Awakener would then strike in the soule which is in God: Whosoever is of God heareth Gods Word, saith Christ: yee therefore heare not, because yee are not of God: but of the Devill, and of the [...]pirit of this world.

47. In some there is no Word or Spirit of God at all to be awake­ned; for the Wrathfull Matrix hath captivated them; which is plaine and manifest in some to whom Christ himselfe spake: he had the Hammer indeed, but his Spirit entereth not into the malicious obstinate soule, but into those, who would faine be vertuous, ho­nest, and godly, if they could: And when once the Hammer thus awakeneth the Spirit of the soule, that the soule turneth and cast­eth it selfe into God, then it can.

48. The The Old A­dam. Old Man should not have the Dominion, but the Spi­rit of God should have it; else there is no ability, but a keeping back by the Wrath; For there is a Twofold Longing or seeking in the soule: one is the fires greedy covetous fierce Longing, which al­wayes seeketh after Earthly Matters; and the other is from the Spirit which is brought forth out of the Fire, wherein the right Life of the soule in the Image of God, is understood, that is Gods Longing, which seeketh the Kingdome of Heaven.

49. And so when the right Hammer (viz. the Spirit of God) striketh in it, then that Longing is so strong, that it overcometh the Fire-source and Longing, and maketh it meeke, so that it de­sireth the Longing of Love, viz. the Longing of the soules Spirit; and there is good to be done; such a soule is easie to be awakened, so as to subdue the outward Dominion, especially when the Ham­mer of the holy Ghost soundeth through the Eares into the Heart, then the Tincture of the soule receiveth it instantly: and there it goeth forth through the whole soule, through both the Longings, for it casteth it selfe into one will: for two wills doe not subsist in Eternity, there must be but one; one of them must be impotent or unmighty, and the other Omnipotent, or Allmighty, or else there is disunion, or no agreement.

50. For that is the right [or true property] of Eternity, and of the Eternall subsistence, to have but one onely will: if it had two, one would breake or destroy the other, and so there would be strife: Indeed the Eternity consisteth in many Powers and Won­ders, but its Life is meerely and onely the Love, out of which goeth forth Light and Majesty: All Creatures in Heaven have but one will, and that is inclined into the Heart of God, and goeth into Gods Spirit, even into the Centre of Multiplicity in the springing and blossoming, but Gods Spirit is the Life in Every thing.

51. The Centre of Nature affordeth the substance, and the Ma­jesty affordeth power; and the Holy Ghost is the bringer forth: [Page 288] He hath the Predominancy: and it hath been so from Eternity, but in an Invisible substance Or, to. before the Creatures: There is no­thing New in Heaven, that was not before, but onely that the sub­stance is become palpable and comprehensible; God himselfe hath shewen forth himselfe in Similitudes and Images, else all had been but meerely and onely God: The Devill is Gods; he is his wrath or fiercenesse in the most inward Centre, which is also the most outward, for his kingdome is the Darknesse in Nature, as is before mentioned.

52. Therefore Man should have a care of himselfe, and endea­vour to propagate or put forth himselfe, for he is a roote in the soyle of God, and hath gotten the Spirit of understanding: he must Bring forth or regenerate himselfe. bring forth fruit out of the Spirit of the soule, in the power of the Holy Ghost; not according to the forme and manner of Darknesse, but out of the Power of the Light: for whatsoever groweth out of the power of the Light, that, belongeth to Gods Table; and what­soever groweth out from Darknesse, which remaineth a fruit in Darknesse, belongeth to the Darknesse in the Abysse in the Wrath­full Matrix [or in the fierce Genetrix].

53. After this [Life] time there is no recalling; for as an hearb is sprung up and growne, so it remaineth, and so it relisheth, and is afterwards desired for food onely of those that are of the same Essen­ces [or quality]: but those that have not the same Essences, desire it not for food, neither doe they gather it into their Barnes,

54. Therefore let every soule try and examine it selfe, and consi­der what kinde of fruit it is: it is good converting while wee are heere in this Life, and to prune off [the Evill] Branch, and to send forth a better from its roote: but when the Great Reaper cometh, he cutteth off all, one and other, and then the weeds and evill branches are bound in Bundles, and cast into the fire; but the good hearbs are set upon Gods Table.

55. Wee have very faithfully opened this according to our Gifts, and whosoever is hungry let them eate, and whosoever thirst­eth let them drinke; they may have it without money: that our Joy in God may be full, and that wee also may have to eate in the The world to come. other world. Hallelujah Amen.

The End of the Booke of the Threefold Life.

An Alphabeticall Table of the Ma­teriall Contents of the severall Verses of this Booke of the Threefold Life of Man.

  • Abysse.
    • Chap. 5. WHerein the Abysse of the Anger of God con­sisteth. Verse. 109
    • Chap. 5. Admonition to the Seek­ers that suppose the Abysse where the Devills dwell, to be a farre off. Verse. 111
    • Chap. 5. The Abysse upon which the Foure Ele­ments stand, is the Anger of God, and the Habitation of the Devill. Verse. 141
    • Chap. 6. The Abysse of Hell is in this world. Verse. 67
    • Chap. 9. How the Abysse mixeth its wonders a­mong the wonders of God. Verse. 11
    • Chap. 14. Whence the Great Covetousnesse (which is the first Roote of the Abysse) ariseth, which affordeth nothing to any willingly. Verse. 32
    • Chap. 14. Of the Enviousnesse in the Word of the soule, the second roote of the Abysse, from whence lyars and slanderers arise: the Au­thour lamenteth the Great Misery. Verse. 33
    • Chap. 14. The Third Roote of the Abysse which is the seate of the Devill, viz. the Anguish: of the wonderfull working of the Devill in this property. Verse. 34
    • Chap. 14. The working of the Devill in the Fourth Roote or forme of the Abysse, viz. the Flash, the springing up of the Light in the understanding. Verse. 35
  • Adam.
    • Chap. 5. How Adam was in Paradise before his sleepe. Verse. 135
    • Chap. 5. How Adam is become Beastiall and Earthly. Verse. 136
    • Chap. 5. Out of what Adam is Created. Verse. 137
    • Chap. 5. How Adam would be like God, and how Eve was mis-led. Verse. 138
    • Chap. 5. How Adam was Created in the begin­ning. Verse. 144
    • Chap. 5. How Adam should have remained for ever. Verse. 145
    • Chap. 6. Out of what it was that God spake to Adam. Verse. 1
    • Chap. 6. A Lamentation that Adam and his Gene­ration hath not continued to be children of God in Paradise. Verse. 14
    • Chap. 6. How the perished soule of Adam was a­gaine set in the Eternall Humanity. Verse. 85
    • Chap. 6. The Fall of Adam is likened to the quen­ching of Iron. Verse. 90
    • Chap. 6. The Deity was not Extinguished in the Fall of Adam: the Condition of Adam if his will had continued in God. Verse. 91
    • Chap. 6. How Adam was captivated by the world, by Death, by the Devill, and Hell. Verse. 92
    • Chap. 6. What the Fall of Adam was. Verse. 93
    • Chap. 6. How the poore soule of Adam was asha­med: and what his cloathing was before the Fall. Verse. 94
    • Chap. 7. From Adam to Christ the Tree of Pearle grew hidden under the vayle of Moses. Verse. 12
    • Chap. 7. The Power and Condition of Adam be­fore his Fall. Verse. 26, 27
    • Chap. 7. The will of Adam before his Fall was in God, and God in him, and He in Para­dise. Verse. 28
    • Chap. 7. Why the Commandement not to Eate of the Forbidden fruit came: also how long Adam was in Paradise before he fell asleepe. Verse. 29
    • Chap. 7. How Adam in his sleepe became Male or Man, and so Eve was formed into a Wo­man. Verse. 30
    • [Page] Chap. 7. The miserable condition of Adam after the Fall, and of ours also. Verse. 31
    • Chap. 7. How wee are shut up in the Anger with Adam. Verse. 43
    • Chap. 8. Adam was in Paradise in the Divine Body, and now he is between Heaven and Hell. Verse. 9
    • Chap. 11. Reason should open both Eyes: The Crea­tion of Adam Explained: also the Cause why God did not at first create Adam an Angel. Verse. 11
    • Chap. 12. A speech to all that are proceeded from Adam. Verse. 12
    • Chap. 18. How Adam was before his Eve. Verse. 15
  • Aire.
    • Chap. 7. Of the Instability and wrestling of the Aire. Verse. 76
    • Chap. 7. Of the Spirit of the Aire in the Crea­tures, and its transitorinesse. Verse. 78
  • Allmighty. All, All things, Allmightinesse.
    • Chap. 3. Men should search their own Property, All is full of God. Verse. 33
    • Chap. 3. Men must be scorned: also how All may be found that is desired. Verse. 36
    • Chap. 4. All consisteth in the Will; the Will car­rieth and leadeth us. Verse. 6
    • Chap. 4. The Essence of All Essences, is a conti­nuall hunger and satiating: Also how All changeth, and yet remaineth still. Verse. 7
    • Chap. 4. Whence All that is come to be hath proceeded; also where Time began. Verse. 25
    • Chap. 9. How All is become substantiall. Verse. 45
    • Chap. 15. All shall be tryed in the Fire. Verse. 13
    • Chap. 5. Why All things are come to a coporeall substance. Verse. 123
    • Chap. 17. God hath given All to us. Verse. 23
    • Chap. 10. How in the will of God wee are able to doe All things. Verse. 32
    • Chap. 2. How God is Allmighty. Verse. 26
    • Chap. 4. Nature consisteth of Endlesse Formes: no number is found in the Allmightinesse. Verse. 9
  • Amen.
    • Chap. 16. How in the Amen is understood the seeking of the Eternall Nature. Verse. 95
    • Chap. 16. How the whole Alphabet proceedeth out of [...]he A: Also of the syllable men: If God were not become Man wee could not attaine him. Verse. 96
  • Angells.
    • Chap. 14. How the Angells often assist the ver­tuous, in necessity. Verse. 58
    • Chap. 14. How the Angells often deliver Chri­stians. Verse. 57
    • Chap. 14. What the Condition of the Holy Angells is. Verse. 61
    • Chap. 14. What condition they are of that want the Assistance and society of Angells. Verse. 62.
    • Chap. 14. The Angells accept of no honour nor wor­ship from us. Verse. 63
    • Chap. 14. The Angells strive with the Devills about the soule of Man. Verse. 67
  • Anger.
    • Chap. 3. The Anger of God is not a thing without God, neither is it the meere Deity. Verse. 19
  • Anguish.
    • Chap. 2. What the Desire of the Anguish is. Verse. 30
    • Chap. 3. That which maketh Anguish in the dark Centre, maketh Joy in the Light. Verse. 15
  • Antichrist. Antichristian.
    • Chap. 6. The Spirit which hath Blinded us in the Antichrist. Verse. 11
    • Chap. 6. How Antichrist rideth over Heaven, Earth, and God. Verse. 13
    • Chap. 11. Heere the proud covetous Antichrist is told where its poore soule shall remaine. Verse. 48
    • Chap. 11. Of the very Antichrist: his Mysticall­nesse: every Man carrieth him in his heart. Verse. 52
    • Chap. 11. The Antichrist hurteth not the Ignorant: God will manifest him, and he shall loose his sting in the children of God. Verse. 53
    • Chap. 11. The Antichrist is a cause of the falling away of the Asians, Assyrians, Egyptians, Moores, Grecians, and Africans: the Indi­ans are better then the Antichrist. Verse. 90
    • [Page] Chap. 11. They that will slay the Antichrist are the very Beast whereupon he rideth: also what Contention Effecteth. Verse. 94
    • Chap. 11. How the Antichrist Pronounceth Peo­ple happy for Money. Verse. 97
    • Chap. 11. A speech to Antichrist concerning the buisinesse between Peter and Ananias. Verse. 99
    • Chap. 11. It were often better not to be Hearers of the Lyes of Antichrist. Verse. 101
    • Chap. 11. Antichrist is borne of Lyes: also where he feedeth his sheepe. Verse. 102
    • Chap. 11. How Antichrist is to be slaine and pul­led downe. Verse. 106
    • Chap. 12. How by the buisinesse of Cain and Abel, Antichrist may be discerned. Verse. 17
    • Chap. 12. A speech to the Antichrist concerning his leading people astray. Verse. 29
    • Chap. 12. Who are the Beares and Wolves of Anti­christ: also when the Mystery of the King­dome of God shall be manifest. Verse. 30
    • Chap. 12. Advice to Princes: Antichrist sticketh in all Covetousnesse. Verse. 32
    • Chap. 12. The Marks of the Last Antichrist: admonition to the Children of God. Verse. 34
    • Chap. 6. How the Antichristian spirit shall be rightly shewen to us. Verse. 12
  • Art.
    • Chap. 3. How Men binde true understanding to Art and study. Verse. 83
    • Chap. 4. Without the Will of God all that is done in Naturall Art is but a Graven Image. Verse. 46
    • Chap. 7. Art, Eloquence, and an Ʋniversity availe nothing. Verse. 5
  • Asia.
    • Chap. 12. Why Asia, Africa, and Greece, are to be accounted happy. Verse. 25
  • Authour.
    • Chap. 1. Who those are that can understand the Authour. Verse. 22
    • Chap. 1. The End of the Authours writing. Verse. 41
    • Chap. 1. The Authour will shew what wee are in body and soule; also what God, Heaven, and Hell are: and saith wee are blinder then the Heathen. Verse. 44
    • Chap. 2. The Authour speaketh of his knowledg. Verse. 18
    • Chap. 2. The Deity subject to no Alteration. The Authour speaketh but in Part. Verse. 66
    • Chap. 3. The Authour will shew that which hath been hidden since the Fall of Adam. Verse. 6
    • Chap. 3. Advice to the Children of Christ. The Authour doth not forbid going to the Churches of stone. Verse. 90
    • Chap. 3. The Authour hath not sought after the Sophisters, but the Heart of God. Verse. 92
    • Chap. 4. If the Authour did not see and under­stand, he should hold his Peace. Verse. 3
    • Chap. 4. The Authour writes these things downe for a Memoriall to himselfe. Verse. 4
    • Chap. 5. The Authour speaketh as a childe speak­eth of its Mother. Verse. 23
    • Chap. 5. To those that are not borne of God, the Au­thour is Dumb. Verse. 25
    • Chap. 5. The Authour speaketh from two Lan­guages. Verse. 26
    • Chap. 5. The Authour Admonisheth the Wolves to Embrace the poore A B C Schollers. Verse. 78
    • Chap. 6. Why the Authour hath undertaken to write this Booke. Verse. 5
    • Chap. 6. The Authour writeth as for many. Verse. 7
    • Chap. 6. The Authour speaketh by Living Expe­rience. Verse. 35
    • Chap. 6. The Authour speaketh what he knoweth, and must speake. Verse. 73
    • Chap. 7. The Authour will shew the hard Prison of our blindnesse. Verse. 53
    • Chap. 7. The Authour bewaileth our Blindnesse. Verse. 59
    • Chap. 8. The Authour is cloathed with Adams skin, and also liveth in the Hope of Israel. Verse. 8
    • Chap. 9. The Authour speaketh what he must speake, and despiseth none. Verse. 30
    • Chap. 9. The Authour speaketh what he himselfe hath Tryed. Verse. 38
    • Chap. 10. The Authour sheweth how farre wee ought to search. Verse. 29
    • Chap. 11. The Authour desireth not to blemish Mankinde by his wonderfull discovery in his writings. Verse. 30
    • [Page] Chap. 13. The Authour speaketh what is given to him, and knowne to him. Verse. 63
    • Chap. 14. The Authour writeth that which he hath seene with spirituall Eyes. Verse. 55
    • Chap. 16. The Authour hath Experimented what he mentioneth concerning the soule. Verse. 10
    • Chap. 18. The Authour hath Ability to write these Mysteries. Verse. 2
  • Babell.
    • Chap. 3. When Babell breaketh, then there is the Tabernacle of God with Men. Verse. 81
    • Chap. 3. Babell reproved for Judging those that are in the Angelicall world. Verse. 88
    • Chap. 7. What the Poore soule in Babell must doe to be Happy. Verse. 7
    • Chap. 8. A wonderfull description of the Fall of Babell, and the Dragon, that is, the Con­tentious Disputation and Tyrannicall Go­vernment. Verse. 49
    • Chap. 10. Vengeance denounced over Babell. Verse. 35
    • Chap. 14. An Admonition to Babell. Also concern­ing the Eternall satisfaction or Attone­ment. Verse. 39
  • Band.
    • Chap. 1. Sourenesse and bitternesse together are the Band that maketh it selfe. Verse. 29
    • Chap. 1. Of the Eternall Band, out of which All things are made. Verse. 40
  • Baptize. Baptizer. Baptisme.
    • Chap. 13. The Schoole Rabbies will be Baptized by One that is Comming: who will Bap­tize with the Fire of Anger. Verse. 39
    • Chap. 13. They that say the Testaments or Sacra­ments are but meere signes or symboles, are the Antichrist. Also how a simple Per­son is able to Baptize. Verse. 38
    • Chap. 7. Wherefore Christ hath Instituted the Baptisme for us. Verse. 50
    • Chap. 13. A wonderfull yet certainly true descrip­tion of the Baptisme of Infants. Verse. 33
    • Chap. 13. Why God by Christ Instituted two Testa­ments or Sacraments. How the Devills Oracles ceased at the coming of Christ. An Exposition how the Baptisme is for the Ignorant and such as have not Faith yet. Verse. 36
    • Chap. 13. The Holy Ghost chiefly manageth the Office in Baptisme. Verse. 37
  • Beast. Beasts.
    • Chap. 3. The Spirit resembleth us to an abominable Beast, upon which he setteth the fine Spi­ritualty or Clergy. Verse. 61
    • Chap. 3. What Beast the dainty Woman rideth up­on not Christs Asse but the Devill. Verse. 62
    • Chap. 5. In the Courts of Princes the vialls of An­ger are powred forth, through the Instiga­tion of the Hypocrites the Clergy: the Might of Princes is the Beast of the Whore. Verse. 66
    • Chap. 6. Advice to the seeking Minde that would be rid of the Beast. Verse. 16
    • Chap. 8. A Beast understandeth not its beginning, but there is another life in us. Verse. 26
    • Chap. 8. Wee are not meerly out of the Earth as a Beast is. Verse. 27
    • Chap. 8. How the Flesh of Beasts which wee eate sullyeth the soule. Verse. 19
    • Chap. 8. Wee are both Men and Beasts. Verse. 25
    • Chap. 8. Of the Desire which Beasts have. Verse. 28
    • Chap. 9. Whence the Weedes and Evill Beasts have their Originall. Verse. 12
    • Chap. 9. The Evill Beasts are proceeded accord­ing to the Devills desire. Verse. 55
  • Beginning.
    • Chap. 4. What the Beginning is. Verse. 21
  • Birth.
    • Chap. 1. How wee may enter into the New-Birth. Verse. 17
    • Chap. 1. No Nature is felt in the Divine Life: The soule is a Fire in the Eternall Nature: The soule is a Spirit having seven Formes, wherein Heaven and Hell consist: The Authour heere understandeth the Eternall Birth. Verse. 19
    • Chap. 2. Of the Birth of Nature in a simili­tude. Verse. 27
    • [Page] Chap. 2. How the Birth is; also of the Essences and of the Fire-Spirit. Verse. 71
    • Chap. 3. Of the Birth of the foure Formes of the Eternall Nature. Verse. 8
    • Chap. 3. The Names of the second Birth or Word. Verse. 24
    • Chap. 3. Without the soure Birth there would be no Nature nor life: the Life is the most delectable: the soure Birth is Eternall. Verse. 27
    • Chap. 3. A thankesgiving for the New-Birth out of darknesse into the Light. Verse. 59
    • Chap. 4. A warning to the Minde to consider it selfe; for the Eternall Birth is like the Minde. Verse. 75
    • Chap. 5. The Authour will speake and not be silent concerning the Eternall Birth of the Heart of God. Verse. 35
    • Chap. 6. How the whole Birth of the Eternall Nature is included in a small Circle or Point. Verse. 43
    • Chap. 9. What the Eternall Word is, and its Birth: The End of Nature. Verse. 92
  • Bishops.
    • Chap. 14. How Profitable the Bishops chosen for Art sake, are to the world. Many of their Writings have as much Love to their Neighbour in them as the Devill in Hell hath. Verse. 24
  • Blessed.
    • Chap. 17. How the Body also is Blessed. Verse. 11
  • Body.
    • Chap. 5. Why the Body is like a Crosse. Our Fall and Redemption. Verse. 34
    • Chap. 8. How wee should tame the Body, and not pamper it as a wanton Asse. Verse. 22
    • Chap. 8. The Body will not readily breake off its will: also it is a very unfaithfull Neigh­bour to the soule. Verse. 24
    • Chap. 9. How every Forme or Creature hath figu­red its Body. Verse. 49
    • Chap. 11. Out of what, the Body and also the Spi­rit of the Creatures is Created. Verse. 7
    • Chap. 11. What kinde of Body we have in God. Verse. 73
    • Chap. 13. What Body it was that Christ gave to his Disciples. Verse. 22
    • Chap. 13. Of the Heavenly Body of Christ that filleth the Angelicall world, and yet the Creature [Christ] may well be seene standing Palpably. Verse. 24
    • Chap. 14. How the Anger of God is received in­stead of the Body and bloud of Christ. Verse. 18
    • Chap. 17. Whence the Body is, and what it will be againe. Verse. 7
    • Chap. 17. The Body is a Mixed Masse or Lumpe of two Centres. Verse 8
  • Breath.
    • Chap. 11. Of the breaking in of the living Breath: Advice to the High Schooles or Ʋniversi­ties. Verse. 13
  • Bridegroome.
    • Chap. 16. Advice to Christendome. Of the Com­ing of the Bridegroome. Verse. 102
  • Brightnesse.
    • Chap. 2. Whence the Brightnesse Existeth. Verse. 82
  • Candlesticks.
    • Chap. 3. Why the Candlesticks were taken away after the Time of the Apostles. The sea­ven Seales are the Fathers Nature: and the seaven Candlesticks are the sonnes. Verse. 42
    • Chap. 3. Of the Image in the Midst of the seaven Candlesticks or seaven Spirits of God. Verse. 46
    • Chap. 3. What we must doe to behold the seaven Candlesticks in our selves. Verse. 65
  • Care.
    • Chap. 17. How God taketh Care for us. Verse. 2
    • Chap. 17. How Man relyeth upon his own Labour and care taking. Verse. 5
  • Centre.
    • Chap. 9. How before the Creation of the Sunne the outward Centre of Nature wheeled it selfe thrice about. Verse. 83
    • Chap. 9. The similitude of the Eternall Centre was not figured before the Creation. Verse. 94
    • Chap. 9. How the Heart of God Created the sea­venth Forme of the Centre of Nature. Verse. 95
  • [Page] Ceremonies
    • Chap. 11. A Speech to the Antichristian World, with its Ceremonies: shewing what it should have taught Men. Verse. 46
    • Chap. 13. It is better to shew the way of the Lord, then to set up Ceremonies. Verse. 43
  • Children.
    • Chap. 11. How Children are our Schoole-Ma­sters. Verse. 111
    • Chap. 15. If our Children did not as others doe, they would be the scorne of the world; some Parents alledge so. Verse. 18
  • Christ. Christs. Christendome. Christian. Christians.
    • Chap. 3. The Authours meaning is to be sought and found in the Life of Christ. Verse. 4
    • Chap. 3. How Jesus Christ must become Man in us if wee will finde God. Verse. 31
    • Chap. 3. What Man must doe to have Christ, the Supper, the Baptisme, and the Holy Ghost. Verse. 86
    • Chap. 3. Men must goe with Earnestnesse into the Temple of Christ as well as into the Chur­ches of Stone. Verse. 91
    • Chap. 5. What Body Christ giveth us to Eate: also of the One Element. Verse. 68
    • Chap. 5. Why the New-Adam Christ, must hang on the Crosse. Verse. 140
    • Chap. 5. Why the New-Adam Christ, must goe through Hell. Verse. 142
    • Chap. 5. The New Adam Christ must be Tempted forty dayes in the Wildernesse. Verse. 143
    • Chap. 6. How the Innermost Court shall be given to those that know not the Name of Christ. Verse. 23
    • Chap. 6. A wonderfull Exposition how Christ sit­teth at the Right hand of God upon the Circle of our Life. Verse. 71
    • Chap. 6. How the Three Principles were manife­sted in the Person of Christ. Verse. 81
    • Chap. 8. Of our Power in Christ to become the children of God. Verse. 17
    • Chap. 8. How the Ministers or servants of the Dragon would have smothered the Resur­rection of Christ. Verse. 70
    • Chap. 8. How Christ is New-Borne in God, and sitteth on the Rain-Bow. Verse. 72
    • Chap. 8. How Christ did cast away nothing from him at his Resurrection but the Spirit of this world. Verse. 73
    • Chap. 8. How the soule attaineth the Flesh of Christ even in this Life time. Verse. 76
    • Chap. 11. The Authour shutteth not up the Grace from any, but writes why Christ is borne. Verse. 31
    • Chap. 11. Reason asketh how we can be in the Body of Christ. Verse. 68
    • Chap. 11. Men must enter into the Temple of Christ, else they stay in Darknesse. Verse. 79
    • Chap. 11. How Christ warneth us, his appearing is as the Lightning. Verse. 83
    • Chap. 11. Christ is the Way, the Doore, and a good Shepheard. Verse. 84
    • Chap. 11. It is not necessary to choose any place to finde Christ in, he is every where. Christ is our Carcasse to whom we flie as Ea­gles. Verse. 87
    • Chap. 13. How Christ will be with us, and take care for us. Verse. 2
    • Chap. 13. Christ gave his Disciples no Earthly Transitory thing. Verse. 13
    • Chap. 13. The Apostles did not eate the outward Flesh of Christ. Verse. 14
    • Chap. 13. A plaine (though to Reason a high) similitude of the Eating the Body of Christ. Verse. 15
    • Chap. 13. Another similitude of eating that Body of Christ which is every where. Verse. 16
    • Chap. 13. Christ feedeth not the soule with Spirit, but with Body. Verse. 17
    • Chap. 13. How the once received Body of Christ departeth not from us, except we our selves like Adam spoile it. Verse. 21
    • Chap. 13. How there were in the hand of Christ two Kingdomes at once. Verse. 23
    • Chap. 13. How Christ standeth in the Father, as the Sunne in the Elements. Verse. 29
    • Chap. 14. How Christ is reproached. Verse. 17
    • [Page] Chap. 14. It is no slight matter to put on the Gar­ment of Christ. Verse. 22
    • Chap. 15. The Lamentation of Christ at the diso­bedience of the world. Verse. 1
    • Chap. 15. To whom the sufferings of Christ are profitable. Verse. 21
    • Chap. 18. He that sitteth in the Throne of Christ with an Asses Heart, is but a teller of Sto­ries, and no Preacher. Verse. 40
    • Chap. 16. What profit Christ becoming Man, is to us. Verse. 88
    • Chap. 13. How Christendome hath fallen asleepe by her whoredome. Verse. 61
    • Chap. 13. The Authour asketh whether Christen­dome thinketh him mad or no. Verse. 62
    • Chap. 6. The vaine Boasting of the Name Christi­an or Jew. Verse. 25
    • Chap. 15. How a sincere Christian knoweth not himselfe. Verse. 26
    • Chap. 6. The Christians say yea; in the Parable of the two sonnes. Verse. 27
    • Chap. 6. The Christians judge and condemne that in others which they themselves doe. Verse. 29
    • Chap. 6. Christians should not be Judges but Lights t [...] the world. Verse. 30
  • Church. Churches.
    • Chap. 7. He that resteth contented with meere go­ing to Church, is as well before as after he comes there. Verse. 2
    • Chap. 7. The falfe Magus cryeth here is the Church of Christ, but it is the Whore. Verse. 57
    • Chap. 9. For whom it is best to stay from Church. Verse. 28
    • Chap. 11. How one may be alone in a Wildernesse, and yet in the Congregation or Church of Christ at the same time. Verse. 67
    • Chap. 11. The Church of Christ is every where. A Repentant Turk is in Christ. Verse. 89
    • Chap. 11. What it is the Antichrist scandalizeth the Church of Christ with. Verse. 100
    • Chap. 12. The Authour declareth his hearty love to the Church or Congregation of Christ. Verse. 9
    • Chap. 13. When the Romish Church lost the Jew­ell, it became Babell. Verse. 5
    • Chap. 14. How the Priest-Devill hath made the Church, and Congregation of Christ, starck blinde. Verse. 23
    • Chap. 9. The Devill most readily driveth the di­stressed soule into the stone Churches. Verse. 24
    • Chap. 11. The Authour would not have the stone Churches destroyed: but he sheweth the Hypocrites: and sheweth also the living Temple of Christ. Verse. 78
  • Circle.
    • Chap. 11. How each Circle in the wheele of Na­ture giveth its own inclination to its Crea­ture. Verse. 3
    • Chap. 11. Of the Circle between the Moone and the Earth: also of the property of the Moone and of the Earth. Verse. 4
  • Clergy.
    • Chap. 5. The worldly Governments have their ori­ginall from the heavenly, which the spiri­tualty or Clergy beleeve not. Verse. 62
    • Chap. 12. The Clergy have Theevishly dealt with the Congregation of Christ. Verse. 19
    • Chap. 15. How the appearing holy Clergy have the predominancy in the world. Verse. 19
    • Chap. 16. By the Elder Sonne in the Parable, the appearing holy Clergy are deciphered. Verse. 24
  • Conceits.
    • Chap. 4. All Conceits are Graven Images in the Wonders of God. Verse. 50
  • Contrariety.
    • Chap. 2. Whence Contrariety, Anguish, and Cold ariseth. Verse. 14
  • Conversion. Convert.
    • Chap. 8. Reading without Conversion is as Bene­ficiall as a Psalter to an Asse. Verse. 39
    • Chap. 8. It is good to Convert in this Life time. Verse. 54
  • Corporeity.
    • Chap. 4. The seaventb Forme is a substantiall Forme, out of which Corporeity pro­ceedeth, which consisteth also of two Formes, Light and Darknesse. Verse. 12
  • Corruptibility. Corruptible. Corruption.
    • Chap. 18. Of the Corruptibility. Verse. 10
    • [Page] Chap. 18. How that which is Corruptible hath an Eternall Mother, also wherefore the wonders shall continue Eternally. Verse. 20
    • Chap. 1. Whence Corruption and Torment a­rise. Verse. 30
  • Covenant.
    • Chap. 11. Why God made his Covenant with us in Christ. Verse. 27
  • Covetous. Covetousnesse.
    • Chap. 17. The wicked Covetous Person hath his God in his Chist. Verse. 19
    • Chap. 17. An admonition to depart from Cove­tousnesse. Verse. 26
  • Councills.
    • Chap. 11. Why the Councills are instituted: How the Antichrist glistereth in the forme of Aaron. Verse. 47
  • Create. Created. Creation. Creatures.
    • Chap. 10. What it is to Create. Verse. 14.
    • Chap. 14. Admonition to consider whence we are, and to what End we were Created. Verse. 1
    • Chap. 5. The Authour will rightly shew the Crea­tion to the children of God. Verse. 124
    • Chap. 6. As all things were formed in the Crea­tion, so our Mouth formeth them. Verse. 2
    • Chap. 6. Why the Seekers have not found the Pearle of the Creation. Verse. 17
    • Chap. 7. Without the Creation of the world, the wonders of this world had not been knowne to the Angells. Verse. 23
    • Chap. 7. How the Eternity hath moved it selfe to Creation. Verse. 75
    • Chap. 10. The Ground of the Creation is cleerely to be understood by the inward Man. Verse. 11
    • Chap. 10. Of the Creation of the Fift Day: also the Creation of the Elementary spirits. Verse. 20
    • Chap. 11. How God on the Fift Day created all Living Creatures. Verse. 2
    • Chap. 11. The Life of the Creatures consisteth in the Matrix out of which they are Crea­ted. Verse. 9
  • Crosse.
    • Chap. 8. What the hanging on the Crosse was. Verse. 71
    • Chap. 2. The severall kindes of Conditions of the Damned are not onely foure, but infinite: they have all formes but the Light. Verse. 56
    • Chap. 18. The heere acted Fopperies are the Trea­sure of the Damned soule. Verse. 27
  • Darke. Darknesse.
    • Chap. 1. Of the Formes in the Dark Nature: the Darknesse longeth after the Light. Verse. 27
    • Chap. 2. Of Darknesse: according to which God is said to be a consuming Fire. Verse. 90
    • Chap. 5. Out of what Darknesse is Generated: also of the Fathers Property. Verse. 20
    • Chap. 5. How the Flash expelleth the Darknesse. Verse. 38
    • Chap. 6. God is not Guilty of any ones remaining in Darknesse. Verse. 18
  • Day.
    • Chap. 17. It is asked whether the night or the Day be best. Verse. 24
  • Death.
    • Chap. 2. How Death trembleth at the Life. Verse. 72
    • Chap. 8. What is, and is called Death. Verse. 37
    • Chap. 8. There is no Death in the Eternity: also what is called the Eternall Death. Verse. 38
    • Chap. 9. After the Curse Death was in all fruits, whence we eate Death. Verse. 16
    • Chap. 14. How Men must goe through Death and Hell of the Devills into the Merits of Christ. Verse. 14
  • Deity.
    • Chap. 1. The pure Deity, the Birth of the Trini­ty, and the Angelicall world, are every where present. Verse. 48
    • Chap. 2. The Authour will shew the Forme of the Deity. Verse. 59
    • Chap. 2. The Deity is subject to no alteration. Verse. 66
    • Chap. 4. Without and beyond Nature the Deity is called Majesty: and in Nature it is called Father, Sonne, and Holy Ghost: Wonder, Counsell, Power. Verse. 86
    • Chap. 16. Of the Pure Deity: also how the soule attaineth the Body of God, and becometh the childe of God. Verse. 101
    • [Page] Chap. 3. Of the Deliverance of the soule. Verse. 57
    • Chap. 3. In what manner the soule hath Delive­rance. Verse. 58
  • Departeth.
    • Chap. 18. How the soule is that Departeth from the Body without Conversion. Verse. 23
  • Desire.
    • Chap. 2. What the Desire is, and what it work­eth. Verse. 11
    • Chap. 2. What the impregnation of the Desire is whereby it generateth. Verse. 12
    • Chap. 7. Of the Desire of the Light: and of the Desire of the Fire. Verse. 67
    • Chap. 8. How the Desire maketh not it selfe, but is made. Verse. 52
    • Chap. 8. Whence our Desire after the highest Good proceedeth, and whence it hath its sustenance. Verse. 55
    • Chap. 9. The first Desire of Man, is for Power, Honour, and Glory. Verse. 19
    • Chap. 9. The second Desire, is for Riches, Plenty, and Voluptuousnesse. Verse. 20
    • Chap. 9. The third Desire, is for the Kingdome of Heaven. Verse. 21
    • Chap. 9. How the Desire goeth inwards into it selfe to God. Verse. 69
    • Chap. 10. All Lyeth in the Will: the Desire assumeth where nothing is. Verse. 9
    • Chap. 10. The Desire and the Will are two di­stinct th [...]ngs. Verse. 13
  • Despaire.
    • Chap. 14. Advice not to Despaire in distresse. Verse. 60
  • Devill. Devills.
    • Chap. 5. Why the Devill is called a Prince of this world. Verse. 18
    • Chap. 5. A Prince doth as readily serve the De­vill, as a poore Shepheard doth: yet each of them beareth his Office for God. Verse. 65
    • Chap. 8. When it is that the Devill standeth in feare. Verse. 13
    • Chap. 9. The Devill and this world strive with the soule. Verse. 5
    • Chap. 9. The Tricks of the Devill when the soule heareth any thing taught concerning the New Birth. Verse. 25
    • Chap. 9. The Tricks of the Devill when the Tea­cher slaundereth: and when he reproveth fully according to his Duty. Verse. 26
    • Chap. 9. The Devill hath kindled the life of the Evill Beasts in himselfe. Also in what Formes the Devills shape their Bodies in Hell. Verse. 56
    • Chap. 10. The Devill dwelleth neere us: He ha­teth the Light, and is the poorest Creature in the Crowne. Verse. 23
    • Chap. 14. Of our Misery: of the Great Assaults of Satan against Man. Also where it is that the Devill hath Power. Verse. 30
    • Chap. 14. How the Devill hath gotten Power in the outward Dominion: Also how the poore soule is between two Dominions in the Deepe. Verse. 49
    • Chap. 14. How the soule is released from the De­vill. Verse. 50
    • Chap. 14. Of the seaven coards of the Devill which he holdeth the soule fast withall. Verse. 51
    • Chap. 14. How those must doe, (to whom the De­vill setts all the sinnes they have commit­ted before their Eyes) that the Devill may be faint and weake. Verse. 64
    • Chap. 14. How the Devill betrayeth the soule. Man is the Devills best beloved Lodging. Verse. 65
    • Chap. 14. Where it is that the Devill hath power outwardly. Verse. 66
    • Chap. 16. How the Devill overwhelmeth the soule terribly. Verse. 7
    • Chap. 16. In what manner the Devill assaulteth the soule in its security. Verse. 16
    • Chap. 17. One Man is a Devill to another. Verse. 22
    • Chap. 2. How the Devills lost the Light of God, and now are in the foure Formes. Verse. 48
    • Chap. 2. How the Devills came into the Abysse of Hell in a Moment. Verse. 54
    • Chap. 4. The Devills stand in the Wonders of God to Gods Glory. Verse. 90
    • [Page] Chap. 7. Why the Devills are not Transitory. Verse. 16
    • Chap. 7. How the Devills are Eternall Spirits in the fierce Matrix, and are a looking Glasse for Angells and Men. Verse. 17
    • Chap. 7. Whence the Originall of the Devills is, wherein all Corporeity doth consist. Verse. 69
    • Chap. 8. How the Devills have lost the Tincture of Meeknesse: They have no Palpable Bo­dy. Verse. 93
    • Chap. 10. Where the Devills dwell: how the world scorneth all Revelation. Verse. 22
    • Chap. 11. Of the Great Mystery of the Anger, and of the Devills: also of the two Dominions in Man: also of the Totally false soules Fi­guration; outwardly courteous, and in­wardly a Devill, and so betrayeth it selfe. Verse. 42
  • Divines.
    • Chap. 2. Physicians now understand not the Centre of Sulphur, Mercury, and Sal: nor doe the Divines understand the Spirit of the Holy Scriptures. Verse. 17
  • Doctrine.
    • Chap. 12. Of the seede which the Antichristian Devill hath sowne into the Doctrine of Christ. Verse. 16
  • Doings.
    • Chap. 17. All our Doings are acceptable to God, if they be not false or wicked. Verse. 15
  • Doubt. Doubtfull. Doubting.
    • Chap. 7. How the soule is kept in Doubt by lean­ing to Opinions. Verse. 6
    • Chap. 7. It is good to see with our owne Eyes, others Eyes make us but Doubt. Verse. 55
    • Chap. 9. It is a great sinne to Doubt of the Grace of God. Verse. 55
    • Chap. 11. That Men should not Doubt in Prayer: plaine instruction. Verse. 56
    • Chap. 11. How poore soules fall into distrust and Doubt. Verse. 98
    • Chap. 17. Why the soule is Doubtfull in Pray­er. Verse. 3
    • Chap. 4. The Minde searcheth after the most in­ward Ground which is here shewen: also how Doubting cometh. Verse. 60
    • Chap. 11. Whence Doubting in Prayer ariseth; faire Instruction. Verse. 57
    • Chap. 16. In the word Erden, which signifieth Earth, lie many hidden Mysteries: Also concerning our Doubting in Prayer; and our Miserie. Verse. 59
    • Chap. 17. How the Devill bringeth Doubting into the soule, and maketh a severe Judge of God. Verse. 4
  • Driver.
    • Chap. 11. A Song concerning the Fall of the Dri­ver, who hath set us at odds. Verse. 114
  • Die. Dieth. Dying.
    • Chap. 18. How a childe in the Mothers womb is at first old enough to Die. Our Limit is hid­den in us. Verse. 13
    • Chap. 18. The Authour must speake by way of simi­litude, how one is when he Dieth. Verse. 17
    • Chap. 12. How the simple Dying Man knoweth not whither his soule shall goe. Verse. 26
    • Chap. 12. Where the simple Dying Mans soule re­maineth: whence Purgatory is framed: where the soules of the Deceivers remaine. Note it is wonderfull. Verse. 27
  • Earth.
    • Chap. 5. Out of what the Earth, Stones, and Me­talls come. Verse. 98
    • Chap. 6. What the Earth signifieth. Verse. 64
    • Chap. 9. How the Earth springeth in its owne Life. Verse. 58
    • Chap. 10. Where the Devills dwell: also of the wheeling of the Globe of the Earth, and of the other Planets. Verse. 21
    • Chap. 11. Of the longing of the Earth; why it wheeleth, or is wheeled about. Verse. 5
    • Chap. 11. How the budding forth of the Earth springeth towards the Sun: also of the un­lastingnesse of the fruits of the Earth. Verse. 6
    • Chap. 11. Of the Matrix of Earth, being a Corrupted Matrix; what it was before the Fall. Verse. 8
    • Chap. 12. Whence the Divisions among all people of the Earth, have arisen. Verse. 18
    • [Page] Chap. 18. He that hungreth let him Eate, and he that thirsteth let him drinke, without Mo­ney. Verse. 55.
  • Elders.
    • Chap. 5. Of the Glassie Sea before the Seates of the Elders. Verse. 10
    • Chap. 9. What the seaven Spirits are, (where the Sonne of Man standeth) and also the Foure and Twenty Elders before the Throne of God. Election. Verse. 79
    • Chap. 7. Whence the Election of the Children of God cometh. Verse. 35
    • Chap. 7. Of the Election among the Children of Jesse. Verse. 45
    • Chap. 7. The Election is not Ordained from Eter­nity in God. Verse. 46
  • Element. Elements.
    • Chap. 5. Out of what the Element of water is Created. Verse. 13
    • Chap. 5. How the fruit getteth its Ornament: and how all is like a wrestling: viz. in the Pure Element. Verse. 54
    • Chap. 5. How the Foure Elements are in One pure Element. Verse. 118
    • Chap. 5. Out of what the foure Elements have proceeded. Verse. 105
    • Chap. 5. How Gods Spirit drave forth the foure Elements that have appeared as a pecu­liar Principle. Verse. 106
    • Chap. 5. Why all that live in the foure Elements must corrupt. Verse. 121
    • Chap. 6. Whence the stirring of the Elements ariseth. Verse. 50
    • Chap. 11. How Evill Men kindle the Elements: also how the Anger willeth to devoure; which the Prophets foretold. Verse. 39
    • Chap. 13. How the substantiality of the Earth pro­ceedeth from the other three Elements. Verse. 26
  • Employment.
    • Chap. 17. Man may use what Innocent Employ­ment he will to get his living with. Verse. 16
  • Enemies.
    • Chap. 12. Our worst Enemy is in our Boosom: also direction how wee ought to walke. Verse. 44
    • Chap. 12. How men may defend themselves against their Enemies, and not displease God. Verse. 42
    • Chap. 16. How the soule is begirt with Ene­mies. Verse. 5
  • Essences.
    • Chap. 1. Whence multiplicity of Essences or facul­ties ariseth. Verse. 31
    • Chap. 2. How the wheele of the Essences standeth Trembling. Verse. 70
    • Chap. 3. Of the wheele of the Essences, whence the Fire proceedeth. Verse. 9
    • Chap. 3. How all Essences which have layd hold of the Light, stand in the first Generating Will. Verse. 11
  • Eternall. Eternity.
    • Chap. 6. What is Eternall, and what is not Eternall. Verse. 42
    • Chap. 18. That which is proceeded out of the E­ternity, is of an Eternall kinde. Verse. 16
    • Chap. 14. How the Eternity is revealed. Verse. 36
  • Eve.
    • Chap. 7. What moved Eve to Eate of the fruit. Verse. 48
    • Chap. 13. How Mother Eve was deceived in her Opinion. Verse. 55
  • Evill.
    • Chap. 3. In these Writings may be found, whence Evill proceedeth. Verse. 25
    • Chap. 9. The Evill as well as the Good is usefull. Verse. 13
    • Chap. 13. How the good salve is poyson to the E­vill. Verse. 50
    • Chap. 14. If Evill had not been in the Eternity, there had been no Evill in the Creation. Verse. 40
    • Chap. 15. Delight in Evill is the Devills chaine and fetters. Verse. 6.
    • Chap. 18. How by the striking of the right Ham­mer, the good overcometh the Evill. Verse. 49
  • Excommunication.
    • Chap. 12. Of those that are cursed with Excom­munication deservedly: also of those that are cursed for the truth sake. Verse. 8
    • [Page] Chap. 13. Of the Churches reproofe and Excom­munucation: he that reproveth and Ex­communicateth in the wrong is himselfe Excommunicate. Verse. 9
  • Exposition.
    • Chap. 2. The Exposition of the word Sulphur Verse. 19
    • Chap. 2. The Exposition of the words Sul-phur, Mercurius, and Sal. Verse. 41, 42, 43.
    • Chap. 2. An Exposition of these words; In the beginning was the word. Verse. 60
    • Chap. 5. An Exposition of that Text: We have piped to you, and you have not danced. Verse. 8
    • Chap. 11. A plaine Exposition of these words of Christ: When the uncleane Spirit goeth out of a Man, it wandreth through dry places, &c. Verse. 59
    • Chap. 14. An Exposition of those words of Christ: A Cammell may sooner goe through the eye of a Needle, then a rich Man enter into the Kingdome of Heaven: also what the De­vills Triumphant Chariot is. Verse. 45
    • Chap. 16. To what this Exposition tendeth. Verse. 1
    • Chap. 16. The Authours Exposition of these words: Before they called I heard them. Verse. 11
    • Chap. 16. An Exposition of the word vom or from. How the soule groweth as a stalke out of the Roote. A wonderfull descripti­on of the soule. Verse. 84
    • Chap. 16. Further Exposition of Nature, and of the soule, by the similitude of Fire. Verse. 85, 86
  • Faith.
    • Chap. 10. Concerning the Lyes of those that speake from their owne conceit: also whence the strife about Faith and Religion proceed­eth. Verse. 32
    • Chap. 11. A saying to the Sophisters, who of Opi­nions make Articles of Faith: there is Heresie in Every Opinion: Men must cleave to the Living Word. Verse. 81
    • Chap. 14. Of the dead Faith, and of the true Faith. Verse. 9
    • Chap. 16. What wee attaine in Prayer: what the syllable men in Amen signifieth: what Faith is: how Prayer comprehendeth two things. Verse. 97
  • Fall.
    • Chap. 5. What the heavy Fall of Adam was. Verse. 120
    • Chap. 11. Of Adams wisdome, ornament, cloath­ing, and members before his Fall: how he went out from God, and caused the Creati­on of the Tree Good and Evill. Verse. 21
    • Chap. 11. How the Devill did blow up Adams Lust. Adams condition after the Fall. Verse. 22
  • Father.
    • Chap. 1. The speaker is the Father of the Word. The Abysse of Hell standeth in the Centre of the Father. Verse. 39
    • Chap. 2. Of the Fathers Will to Generate his Sonne or Word. Verse. 61
    • Chap. 2. How God the Father is without Name. Verse. 76
    • Chap. 2. How God the Father comprehendeth his will out of nothing but onely out of him­selfe. How the Genetrix is to be under­stood wherein the Essence is Generated. Verse. 77
    • Chap. 4. Whence the Father hath the Name Fat­ther. Verse. 64
    • Chap. 4. The Minde in the Father in Nature, but not in the Liberty, is like the Minde of Man. Verse. 65
    • Chap. 5. When the Father speaketh or Generateth the Word. Verse. 40
    • Chap. 7. How God the Father is all in Nature, both Love and Wrath. Verse. 62
    • Chap. 16. How wee should goe with earnestnesse to the Father of the lost Prodigall Sonne. Verse. 19
    • Chap. 16. How the Father rejoyceth at the find­ing of the Lost Sonne. Verse. 22
    • Chap. 16. How the Father entertained the Lost Sonne. Verse. 23
    • Chap. 17. How wee goe to our true Father, and become his children. Verse. 1
  • Fiat.
    • Chap. 7. How the Water is become Materiall. The working of the Fiat. Verse. 71
    • Chap. 9. How the Spirit of God driveth the Fiat. Verse. 114
  • [Page] Figure.
    • Chap. 5. When God shall be manifested; the Fi­gure of Every thing remaineth Eter­nallly. Verse. 122
    • Chap. 5. The Beasts after the Last Day get no Bo­dies more, but the Figure of the Elemen­tary substance remaineth. Verse. 131
    • Chap. 9. Why the Figure of all kinds of Creatures must remaine in Eternity. Verse. 60
    • Chap. 9. How God hath manifested himselfe in a figurative forme, in the Great Wonders of God. Verse. 62
    • Chap. 10. How the Figure of the Will standeth in the Desire: also of the Creation. Verse. 12.
    • Chap. 18. The Image hath stood from Eternity, as a Figure in a Dreame. Verse. 18
  • Fire.
    • Chap. 2. A recitall of the Originall of the Fire. Verse. 69
    • Chap. 4. Of the Fire of the Liberty: how Death affordeth weight: How the Anguish be­cometh Materiall. Verse. 14
    • Chap. 4. Without Fire there is no Body hath any any feeling. Verse. 15
    • Chap. 5. Of the Originall of the Fire; and of the Aire or Winde. Verse. 103
    • Chap. 5. How the property of the Water holdeth the Fire captive. Verse. 104
    • Chap. 7. The Eternall Nature, and the Eternall Liberty are represented by the Fire. Verse. 65
    • Chap. 7. How the Matrix of the Water holdeth the Fire Captive. Verse. 70
    • Chap. 8. How the Fire devoureth the Substantia­lly. Verse. 33
    • Chap. 8. How the Substantiality flyeth out from the Fire againe. Verse. 34
    • Chap. 8. Of the Twofold Fire. Verse. 41
    • Chap. 9. A description of the Eighth Number, viz. the Fire. Verse. 89
    • Chap. 10. The Authour sheweth us the Mysterium Magnum. The Fire is the Eighth Num­ber: also a description of the Fire. Verse. 27
    • Chap. 10. The most Inward Tincture is the Ninth Number, the Tenth Number is the Eter­nall Fire of God; with a wonderfull de­scription of it. Verse. 28
    • Chap. 11. What Fire that is which will melt a­way the Stones and Earth. Verse. 16
    • Chap. 11. How all must passe through the Fire, and the floare be purged. Verse. 28
    • Chap. 14. How the soule must passe through the Fire, viz. the Eighth Forme, or the Law of Moses. Flash. Verse. 52
    • Chap. 2. The Flash is free from Nature. Verse. 25
    • Chap. 2. The Flash is the Third Forme. Verse. 28
  • Flesh.
    • Chap. 11. Wee are all one Flesh, soule, and spi­rit. Verse. 69
    • Chap. 11. How the Flesh that in Adam became Earth, became Heaven againe. Verse. 71
    • Chap. 11. How Christs soule and Flesh is our soule and Flesh: also how wee live in Christ. Verse. 72
  • Forme. Formes.
    • Chap. 2. Harsh, soure, tart, sterne, fierce attracti­on is the first Forme. Verse. 32
    • Chap. 2. Bitter Sting is the second Forme. Verse. 33
    • Chap. 2. The Flash of Liberty is the Third Forme. Verse. 34
    • Chap. 2. What maketh the Third Forme in Na­ture. Verse. 35
    • Chap. 2. What is called the Fourth Forme in Na­ture. Verse. 36
    • Chap. 2. How the Fift Forme riseth up. Verse. 73
    • Chap. 2. How the Fift Forme is the true Origi­nall of Life. Verse. 74.
    • Chap. 3. How the Sixt Forme in Nature is Gene­rated. Verse. 13
    • Chap. 3. Of the Seaventh Forme of the Eternall Nature. Verse. 29
    • Chap. 1. The Two first Formes soure and bitter, are the originall of every thing: and the Eternall will is the Mother of them. Verse. 28
    • Chap. 2. How the two first Formes hold the Cen­tre. Verse. 20
    • Chap. 2. How the two Formes without the other are in Great Anguish. Verse. 21
    • Chap. 2. Further of the working of the foure Formes. Verse. 47
    • [Page] Chap. 2. The Authour will shew the Three other heavenly. Fo [...]mes that are generated out of the first foure Formes. Verse. 65.
    • Chap. 5. A Mention of the seaven Formes. Verse. 15
    • Chap. 14. A Mention of the foure Formes that conteine the Originall of Nature. Verse. 31
  • Forsaken.
    • Chap. 17. He that letteth goe what will not wil­lingly stay, will not be Forsaken of God. Verse. 28
  • Fruit.
    • Chap. 18. Man is a Roote in the feild of God: what Fruit belongeth to Gods Table, and what to the wrathfull Mother. Verse. 52
    • Chap. 18. As a Fruit Groweth, so it tasteth. Verse. 53
  • Furious.
    • Chap. 18. How can one Furious person appease another furious person. Verse. 45
  • Garden.
    • Chap. 11. How wee walke under the Figtree in the Garden of Roses. Verse. 113
  • Generator. Genetrix.
    • Chap. 2. Wherefore the Generator of the Word is called Father. Verse. 88
    • Chap. 1. The Genetrix is a Darknesse: the Birth of the Eternall Beeing. Verse. 35
    • Chap. 2. The Ground of the Genetrix and Circle of Life. Verse. 1
    • Chap. 2. How all is generated out of the Gene­trix. Of the Eternall Word, and of the Name God. Verse. 6
    • Chap. 4. Of the Properties in the Genetrix, or the Eternall Mother. Verse. 35
    • Chap. 11. Mention concerning the Beeing of All Beeings. Of the Genetrix, and of the Three Kingdomes. Verse. 1
    • Chap. 13. How the Mother the Genetrix, desireth to Generate a young Sonne in her Old Age. Verse. 53
    • Chap. 16. How the Genetrix of the Anger of God, and the Genetrix of the outward Nature, are working in this outward Life. Verse. 90
  • Gifts.
    • Chap. 12. How one soule shall rejoyce over the Gifts of another. Verse. 3
  • God.
    • Chap. 1. None can know God rightly without the Spirit of God. Verse. 46
    • Chap. 1. A warning not to seeke God onely above the Starres. Verse. 47
    • Chap. 2. How God is a Consuming Fire. Verse. 58
    • Chap. 2. How Men shall speake rightly of God. Verse. 68
    • Chap. 3. God is without Beginning: his Word hath an Eternall bottomlesse Beginning, and is rightly called a Person. Verse. 2
    • Chap. 3. The Authour telleth the Minde of the Reader, that he meaneth not two but one God. Verse. 16
    • Chap. 5. Wee must Lodge in Heaven with God, or in Hell with the Devills. Verse. 27
    • Chap. 5. A direction how to finde and see God. Verse. 31
    • Chap. 5. How wee are not able to know any thing of God. Verse. 51
    • Chap. 5. How God is manifested in a Creaturely Forme by the Angelicall world. Verse. 60
    • Chap. 5. The A. B. C. Schollers reach the Deepe of God; their speech is various. Verse. 73
    • Chap. 5. What is truly called lifting ones selfe a­bove God. Verse. 76
    • Chap. 5. Why wee cannot see the Kingdome of God. Verse. 119
    • Chap. 6. By what wee may know that wee are the Children of God. Verse. 3
    • Chap. 6. Wee are Gods in God: also why a Beast cannot speake. Verse. 4
    • Chap. 6. How God is found of them that sought him not. Verse. 24
    • Chap. 6. How God is in us, and wee without God, and how wee enter into God. Verse. 31
    • Chap. 6. Nothing is from Eternity, and in Eternity, but God. Verse. 45
    • Chap. 6. Why God bec [...]e Man. Without the New Birth all is lost. Verse. 61
    • Chap. 7. What is the right meanes to see the King­dome of God. Verse. 4
    • Chap. 7. God moveth himselfe no more but Thrice. Verse. 19
    • [Page] Chap. 7. The first, second, and Third Moving of God. Verse. 20. 21. 22
    • Chap. 8. God and all heavenly properties are but one Body. Verse. 4
  • Governe. Government.
    • Chap. 18. The Spirit of God, and not the Old Man should Governe: there is a twofold seek­ing in the soule: also of the true Life of the soule. Verse. 48
    • Chap. 4. What Government there was before the Time of the Angelicall world. Verse. 56
    • Chap. 4. The Spirits are incomprehensible to us. The Authour will shew us the Govern­ment of Heaven further, and then the Government of Man. Verse. 57
    • Chap. 13. A wonderfull discourse concerning the Rise and Fall of a Kingdome, Govern­ment, Dominion, or Religion. Verse. 47
    • Chap. 17. All in this world is but meere Foppery. Also of the Government of the Potentates, and the Government of such as feare God. Verse. 20
  • Heart.
    • Chap. 4. The Eternall Essence desireth a Number or Limitt: The Heart of God is the End of Nature. Verse. 10
    • Chap. 4. What is necessary to the Attaining of the Heart of God. Verse. 47
    • Chap. 4. The Principle of the Heart of God chan­geth not. Verse. 49
    • Chap. 5. Wherefore the Word is the Heart of God. Verse. 36
    • Chap. 5. Why the Body must passe away, and the soule not: and why the Heart God must become Man. Verse. 139
    • Chap. 6. The Forme of the Heart of God described by the smilitude of a Rain-Bow. Verse. 68
    • Chap. 7. If the Heart of God had not become Man, the Image of the Number Three, or the E­ternall Virgin had not been knowne to the Angells. Verse. 24
    • Chap. 9. How the Heart is in Anxiety. Verse. 90
  • Heathen.
    • Chap. 6. A False Christian is without God as well as a wicked Heathen. Verse. 20
    • Chap. 11. Gods wilt standeth Open to all Men: also how an Heathen may be saved. Verse. 80
  • Heaven. Heavens.
    • Chap. 4. Wherein the Kingdome of Heaven, and the Angelicall world consists. Verse. 62
    • Chap. 5. Of the outward Heaven. Verse. 67
    • Chap. 5. How wee ought to be, that wee may come into the Kingdome of Heaven. Verse. 71
    • Chap. 7. The Strife about the Kingdome of Hea­ven, and the Kingdome of Hell. Verse. 34
    • Chap. 12. What there is in the Kingdome of Hea­ven. Verse. 4
    • Chap. 12. Wee stand between Heaven and Hell, and will becme either an Angell or De­vill. Verse. 48
    • Chap. 14. What Men must doe to see the King­dome of Heaven. Verse. 11
    • Chap. 18. In the Heaven there is nothing New. Verse. 51
    • Chap. 12. He biddeth the Heavens rejoyce: the praise of the Lord goeth over all Moun­taines. Verse. 11
  • Hell.
    • Chap. 2. The Ground of Hell, and of Evill. Verse. 8
    • Chap. 2. The Condition of Hell, and of the Dam­ned in the foure Formes. Verse. 50
    • Chap. 2. How Hell is not limitted, nor circum­scribed by Place. Verse. 51
    • Chap. 2. God made no Hell, or peculiar severall Place to torment the Angels & Men in. Verse. 53
    • Chap. 8. What is Lucifers Hell. Verse. 45
    • Chap. 14. God hath created no Hell, nor Devill: what is the Devills Hell, and the property thereof. Verse. 41
  • Heresie. Heretick.
    • Chap. 11. There is Heresie in Every Opinion: Men must cleave to the Living Word. Verse. 81
    • Chap. 3. How one calleth another an Heretick in their Devill Disputation. Verse. 82
  • Hidden.
    • Chap. 2. That which was hidden to the Heathen, and is still hidden, shall be revealed. Verse. 39
  • [Page] Holy-Ghost.
    • Chap. 3. How the Apostles received the Holy Ghost in Love, but not in Contention and Scorne. Verse. 89
    • Chap. 4. Of the Holy-Ghost, which is the Spirit Mercurius in the Divine Nature, which is the sound that maketh the will manifest. Verse. 72
    • Chap. 4. A Comparison between the Holy-Ghost, and the Spirit and Life of Man. Verse. 83
    • Chap. 5. God filleth all: and seeing the Holy-Ghost goeth out from the Father, the Minde asketh whither doth it goe. Verse. 9
    • Chap. 5. How God dwelleth in Heaven: also how the Holy-Ghost proceedeth. Verse. 14
    • Chap. 12. How Men may get the Holy-Ghost. Verse. 41
    • Chap. 16. It is not the Father but the Holy-Ghost that meeteth the crying soule. Verse. 15
  • Hypocrites.
    • Chap. 2. A warning to the Hypocrites, and those that are Learned in the Letter. Verse. 2
    • Chap. 11. Of the Generation of the false Hypo­crite, and of his behaviour. Verse. 33
  • Image.
    • Chap. 3. Wee are the expresse Image of God: wherefore the Father hath Regenerated us in Christ. Verse. 49
    • Chap. 6. How the Spirit created the Substantiality into an Image, and how the Image stood in the Angelicall world. Verse. 51
    • Chap. 6. What properties were in the Image. Verse. 52
    • Chap. 6. How the Image was a whole similitude of the Eternall substance. Verse. 53
    • Chap. 6. A Comparing of the Fall of Lucifer to the Fall of the Image or Adam. Verse. 54
    • Chap. 6. How the Image awakened the property of Anger, and became the Image of a Ser­pent. Verse. 58
    • Chap. 6. How the Regenerate put on the Eternall Image. Verse. 75
    • Chap. 7. How the Image doated on this world, as Lucifer did on the Matrix of Nature: Adams power before the Fall. Verse. 26
    • Chap. 7. The horrible Blasphemy whereby the Ser­pent by the Image Blasphemeth the Spirit of God. Verse. 61
    • Chap. 9. What the Image in the Revelation, and the Crowne signifieth. Verse. 75
    • Chap. 11. What caused God to create his Image. Verse. 14
    • Chap. 18. How the Image attained Essence or Substance in the Moving of the Father Verse 19
  • Incomprehensible.
    • Chap. 18. Nothing is Incomprehensible to the Mother of Nature. Verse. 3
  • Joy.
    • Chap. 1. Of the Joy in the Divine Life. Verse. 18
    • Chap. 5. How every one shall have Joy or sorrow of that which is his. Verse. 133
    • Chap. 12. What wee must choose that wee may have Eternall Joy therein. Verse. 2
    • Chap. 14. The Anger in the Kingdome of God, is the great wonderous Joy. Verse. 70
    • Chap. 17. How the Angells and soules have Joy of one anothers Clarity, Brightnesse, or Lu­stre. Verse. 18
    • Chap. 18. Of the Joy of the soule that feareth God. Verse. 30
  • Judgeth. Judgement.
    • Chap. 5. He that seeth not Judgeth amisse. Verse. 36
    • Chap. 6. What the Last Judgement Day is. Verse. 130
    • Chap. 8. How our Bodies at the Last Day of Judgement must come forth againe. Verse. 74
    • Chap. 8. The Judgement of the Spirits of Perdi­tion Also who shall execute the Judge­ment. Verse. 75
    • Chap. 8. Of those that shall be alive at the Last houre of the Judgement. Verse. 78
    • Chap. 11. The discourse between the wise and foo­lish Virgins in the Judgement. Verse. 29
    • Chap. 12. Cleere advice to have the Judgement of God before our Eyes. Verse. 38
    • Chap. 15. How it shall be with the Superiour and Inferiour in Judgement. Verse. 12
  • Kingdome.
    • Chap. 14. How we must be prepared, if we will walk in the narrow way to the Kingdom of God. Verse. 7
  • Know. Knowers. Knowing. Knowledge.
    • Chap. 18. The Authour telleth how he can know these things. Verse. 1
    • Chap. 13. How the Kingdome of Heaven remaineth hiddē to the Knowers that are not Doers. Verse. 57
    • [Page] Chap. 14. the Devill is not overcome by much knowing and disputing. Verse. 5
    • Chap. 1. None can come to the Knowledge of the Essence of God, but by Grace. Verse. 20
    • Chap. 3. Every one may finde the Authours know­ledge in himselfe. Verse. 7
    • Chap. 5. The Authour having this knowledge cannot be silent. Verse. 2
    • Chap. 6. This knowledge is not Borne of the Wisdome of this world. Verse. 6
    • Chap. 7. The Authour will speake from his know­ledge not Opinion. Verse. 54
    • Chap. 14. Wherein our striving for the highest Good consisteth, not in the sword, nor in much knowledge. Verse. 3
    • Chap. 16. What is requisite and necessary for us that wee may attaine the knowledge of the Kingdome of God: also how wee are deceived in the outward Reason. Verse. 31
  • Lamb.
    • Chap. 3. How the Lamb took the Book. He who un­derstandeth not this is under the Seales. Verse. 79
    • Chap. 6. How Men must goe to the Lamb, and flie from the Beast. Verse. 15
    • Chap. 13. How Christ gave the true Paschall Lamb to his Apostles; viz. his heavenly flesh and Bloud. Verse. 12
  • Language.
    • Chap. 3. What is understood in the word Ternarius in the Language of Nature. Verse. 17
    • Chap. 3. What is understood in the word Ternarium Sanctum in the Language of Nature. Verse. 18
    • Chap. 4. What is meant by the word, Schuffe, or Created, in the Language of Nature: a substance may proceed out of a Thought. Verse. 30
    • Chap. 5. He sheweth what the Creation of God was by the Language of Nature. Verse. 84
    • Chap. 5. In the Languages of all Nations the Language of Nature may be understood: Adam in Innocency understood the Lan­guage of Nature, in his Fall wee lost it, and attaine it againe in Christ. Verse. 85
    • Chap. 5. It is not good that the unregenerate Man should know the Language of Nature, w ch containeth the secrets of the Creation. Verse. 8
    • Chap. 5. A discourse according to the Language of Nature, upon the word Schuffe, which sig­nifieth Created. Verse. 88
    • Chap. 5. Further of the Language of Nature. Verse. 93
    • Chap. 5. As the Mouth formeth the word Schuffe, according to the Language of Nature, so was the Creation formed. Verse. 101
    • Chap. 8. Of the word Ternarium Sanctum, in the Language of Nature. Verse. 3
    • Chap. 9. How God separated the water & the earth. The word Méér [or Sea,] in the Lan­guage of Nature, is a scorne to Devills. Verse. 57
    • Chap. 9. Out of what the Seavenly Two Langua­ges proceed which signifie Babell. Verse. 77
    • Chap. 16. Of the most excellent understanding w ch the Lords Prayer hath in the Language of Nature. Verse. 39
    • Chap. 16. An Exposition of the word Glauben [or Beleeving] in the Language of Nature, in the Power of God there is no Consuming­nesse. Verse. 98
  • Lazarus.
    • Chap. 16. Of Christs Prayer when he raised La­zarus. Verse. 12
    • Chap. 16. How Lazarus was raised: and how wee shall heare the voyce at the Last Judgement Day: All soules are as it were one soule. Verse. 13
  • Learned. Learning.
    • Chap. 1. The Learned have onely the History of the Saints. Verse. 42
    • Chap. 3. Why the Learned contemne simple low­linesse. Verse. 51
    • Chap. 3. Why the Learned in Reason contemne the Commandements of God, and have gaine­sayed them. Verse. 52
    • Chap. 3. How Lay men or the Vulgar dance after the Pipe of the Learned. Verse. 84
    • Chap. 5. Of those who boast themselves to be Ma­sters and Learned. Verse. 75
    • Chap. 13. How the Conceits that are built upon the Doctrine of the Learned are deceitfull. Verse. 56
    • Chap. 16. The Doctor is admonished to seeke, what the true Doctorship in the Holy-Ghost is. Outward Learning is but a shaddow. Verse. 63
  • [Page] Letters.
    • Chap. 9. Of the Foure and twenty Letters, their twofold property Evill and Good. Verse. 76
  • Liberty.
    • Chap. 2. How both the Liberty and the fierce strength are in the Fire. Verse. 24
    • Chap. 2. The Liberty without and beyond Nature is God the Father. Also how God is All­mighty. Verse. 26
    • Chap. 9. What the Liberty without Nature is: also how the Centre of the Third Principle hath generated it selfe. Verse. 82
  • Life.
    • Chap. 1. Life is a Burning Fire that goeth out if it have no fewell. Verse. 3
    • Chap. 1. The Divine Life of the soule needeth food. Verse. 5
    • Chap. 1. Every Life desireth its Mother for food. Verse. 6
    • Chap. 1. Wherein the Transitory Life consisteth: The soules Life Eternall. Verse. 7
    • Chap. 1. Whence the Life of the soule proceedeth. Verse. 8
    • Chap. 1. The Threefold Life is not divided: How God the Father is all. Verse. 9
    • Chap. 1. A Consideration whence Life and death cometh, offered to the Minde. Verse. 36
    • Chap. 2. Of the breaking and raising up of Life. Verse. 16
    • Chap. 5. How the Blossom of Life springeth up in the Tincture: also how Every Life eateth of its owne Mother. Verse. 22
    • Chap. 5. How the fierce might manageth its order after an Heavenly manner. Wee have Life and Death before us. Verse. 63
    • Chap. 5. After this Life there is no alteration, till the End of this worlds Time. Verse. 129
    • Chap. 5. That which proceedeth out of the Centre of the Eternall Life, continueth; also how all words and works continue. Verse. 132
    • Chap. 6. Of a twofold property in the Eternall Life, Joy and Paine. Verse. 65
    • Chap. 6. How all ruleth in and over our Earthly Life. Verse. 72
    • Chap. 8. Of the Temporary Spirits Life, and of the Eternall Spi [...]its Life, and government in this world. Verse. 1
    • Chap. 8. Of the Fire of the Life of Eternity. Of the Eternall Earth or Substantiality. 2
    • Chap. 8. Of our ability to goe out of this dangerous Life into the Eternall Life. Verse. 16
    • Chap. 8. Of our Longing after an Incorruptible Life. Verse. 29
    • Chap. 8. Every Life desireth its Mother, or the best that is in its own Centre. Verse. 30
    • Chap. 8. What is the right Life in every Life: how Nature reacheth after the Liberty. Verse. 31
    • Chap. 8. The Deepe of the world hath such a Life as the other Creatures have. Verse. 40
    • Chap. 8. How the Light or Elementary Life in Beasts is simple. Verse. 50
    • Chap. 8. How the Elementary Life in Man is twofold. Verse. 51
    • Chap. 8. How there is another Tincture or Life, in the life of this world. Verse. 53
    • Chap. 8. What the outward Life desireth. Verse. 54
    • Chap. 8. Of the second Motion or Life in Man. Verse. 58
    • Chap. 9. Whence every Government in every Life in this world proceedeth. Verse. 107
    • Chap. 13. Of a Twofold Life that a childe getteth in the Conception, viz. the two Tinctures corrupted in Adam. Verse. 34
    • Chap. 14. What wee must doe if wee desire to serve God. The Limit of our Life is set in the Mothers womb. Verse. 6
    • Chap. 14. A short Exposition of the Threefold Life in Man. Verse. 46
    • Chap. 14. How the Three Lives in Adam were pleasing to God. Verse. 47
    • Chap. 14. How the Third Life through the suttle­ty of the Devill did get the predominan­cy. Verse. 48
    • Chap. 14. After this Life time there is no Reme­dy; If wee make our selves either an An­gell or a Devill, that wee are, and re­maine so. Verse. 72
    • Chap. 15. They that will sinde their owne Life and their children, in Heaven, must loose them in this world. Verse. 24
    • Chap. 17. How the outward Life consisteth of Three Parts. Verse. 13
    • [Page] Chap. 18. How Enoch, Eliah, and Moses, are en­tered into the Paradisicall Life. Verse. 5
    • Chap. 18. How Saturne leaveth the Life. Verse. 12
    • Chap. 18. The danger in the outward Life. The seede is hatched and brought forth out of Three Mothers. Verse. 14
  • Light.
    • Chap. 1. How the Light and life of God cometh into the soule. Verse. 15
    • Chap. 2. How the fift Forme is the true Originall of Life. How the Light shineth in the Darknesse, and yet the Darknesse remain­eth. Verse. 74
    • Chap. 2. How the Light standeth opposite to the Darknesse: but the Light is chiefe. Verse. 89
    • Chap. 4. The Longing of God hath Created all things to the Light, and not to the Dark­nesse. Verse. 26
    • Chap. 4. The Light consisteth in Meeknesse, and dwelleth in the Liberty. Verse. 63
    • Chap. 7. How the Light is the Love, and how the Fire is a cause of the Light. Verse. 63
    • Chap. 8. Of the Light of the Majesty, and of the Light of the Life of the Creatures. Verse. 5
    • Chap. 9. Wee should not bury our received Talent in the Earth, but set our Light upon a Tables. Verse. 3
    • Chap. 9. Of the Creation of the Light. Verse. 51
    • Chap. 14. Whence the outward Light or Wisdome ariseth. Verse. 37
  • Limitt.
    • Chap. 2. The Limitt of the Eternall Death. Verse. 29
  • Lilly.
    • Chap. 14. What Lilly it is the Devill is not wil­ling to smell of. Verse. 16
  • Love.
    • Chap. 2. How Love is the Death of the fierce wrath. Verse. 86
    • Chap. 2. The fountaine of Love, is the overcoming of the fierce might. Verse. 92
    • Chap. 3. Of the Birth of the kinde Love, and of the sixt Forme of Nature, wherein the five Senses are to be found. God maketh the Genetrix. Verse. 1
    • Chap. 3. How the sourenesse sharpeneth it selfe in the Love. Verse. 14.
    • Chap. 12. A cleere Invitation to Love and Con­cord. Verse. 10
    • Chap. 12. Wherewith wee are well-pleasing to the Most High: by seeking every one with our Love. Much knowledge is not profitable. Verse. 36
  • Lucifer.
    • Chap. 4. Of the heavy Fall of Lucifer. Verse. 33
    • Chap. 4. The Minde asketh what moved Lucifer to Fall. Verse. 34
    • Chap. 4. Whence the superiour Principall Domini­on cometh. In the Matrix the purpose and Imagination of Lucifer is to be under­stood. Verse. 38
    • Chap. 4. The cause of the Pride of Lucifer, and his Angells. Verse. 40
    • Chap. 4. Lucifer was created in the fourth Forme of the Matrix, where Love and Anger stand opposite. Verse. 41
    • Chap. 4. The Desire of Love is generated in Hu­mility; which was not in Lucifer. Verse. 44.
    • Chap. 4. The Minde is warned of that whereby Lucifer became a Devil. Verse. 61
    • Chap. 5. Why Lucifer with his whole Dominion is Fallen. Verse. 61.
    • Chap. 8. The Fall of Lucifer is compared to the Cold Fire that maketh Ice. Verse. 42 Chap. 8. Lucifer being a Throne Prince had Free-will like us Men. Verse. 43
    • Chap. 8. What was Lucifers Fall, and what was not his Fall. Verse. 44
    • Chap. 9. Of the Creation: Also how Lucifer lost his supposed Kingdome. Verse. 50
    • Chap. 10. Lucifer would be Creator in the Tenth Number, he sought the Eternall Originall Fire which is now his Hell. Verse. 30
    • Chap. 12. Wee wrestle for the Crowne which Lu­cifer once had. Verse. 46
  • Luna.
    • Chap. 10. How Luna shineth not of it selfe but from Sol. Verse. 7
  • [Page] Lust.
    • Chap. 9. Out of what the provocation or Lust to copulate in all kindes ariseth. Verse. 43
    • Chap. 15. The second lesson Youth learne is the Beastiall Lust. Verse. 8
  • Lye.
    • Chap. 11. They that goe into a Lye, goe out from Christ into the Devill. Verse. 104
  • Magistrate.
    • Chap. 12. Of the Office of the Magistrate. Ad­vice to Subjects. Verse. 37
    • Chap. 13. The Office of Princes, but not Babells Tricks are founded in Nature. Babell ma­keth the Magistrate blindfold. The Prin­ces are the True Head of the Church. Verse. 7
    • Chap. 18. All hunt for the Belly, both the Shep­heard and the sheepe, Magistrate and peo­ple: so that there is very little of the Spi­rit of God amongst Men. Verse. 36
  • Majesty.
    • Chap. 4. The Majesty hath Generated Nature. Verse. 88
    • Chap. 11. What the food of the Majesty is. Verse. 50
  • Maker.
    • Chap. 2. God and the Will have no Maker. Verse. 7
  • Man. Men.
    • Chap. 1. Man belongeth not to the outward World. Verse. 1
    • Chap. 1. Man hath a Threefold Life. Verse. 2
    • Chap. 1. How Man may know God, and rightly speake of him. Verse. 45
    • Chap. 4. The Three Principles stand open in no Creature but in Man. Verse. 58
    • Chap. 4. How God in Love and Anger hath mani­fested himselfe in Man, and how the Om­nipotence of Man was barred up through Adam. Verse. 76
    • Chap. 5. According to the outward Man wee are strangers in our Mothers House, and there­fore understand not the Mother Tongue. Verse. 24
    • Chap. 5. How Man is drawne by two and is in this world as a Ballance. Verse. 30
    • Chap. 5. When the foure Elements in Man breake, then the soule is either in Paradise, or in the Abysse. Verse. 126
    • Chap. 6. Wee wholly sleepe in the outward Man. Verse. 37
    • Chap. 6. When it is that Man seeth with his owne Eyes. Verse. 39
    • Chap. 6. Man cannot carry the Eternity up and downe, much lesse the Deity; what that is that maketh Locality, and why God is A. and O. Verse. 44
    • Chap. 6. All whatsoever can be named is in Man. Verse. 47
    • Chap. 6. The whole Man consisteth of Three Prin­ciples, and how that can be. Verse. 48, 49
    • Chap. 6. How Man was constituted of Three Prin­ciples, and which they are. Verse. 55
    • Chap. 6. How Man standeth between the King­dome of God, and the Kingdome of Hell, and is the servant of that he yeeldeth to. Verse. 56
    • Chap. 6. The Fall of Man toucheth not God. How the number Three dwelleth in the Anger. Verse. 57
    • Chap. 6. How Mankinde is without beginning. Verse. 74
    • Chap. 6. How the Eternall Flesh is hidden in the Earthly Man which must perish. Verse. 97
    • Chap. 7. The soule must not set the Garland of Pearles upon the old Man. Verse. 10
    • Chap. 7. How children are begotten in two King­domes: also of the strife about Man. Verse. 33
    • Chap. 8. A description of Man before the Fall, in the Fall, in the Regeneration, and after this Life. Verse. 7
    • Chap. 9. Hell in the Anger, the spirit of this world, and the Kingdome of God: All Three strive about Man. Verse. 17
    • Chap. 9. The Desire of Man standeth in Three things or Dominions. Verse. 18
    • Chap. 9. How Man followeth all Three Desires. Verse. 23
    • Chap. 9. The Gate of the Deepe ground of Man was barred up by Adam, and opened to the Authour. Verse. 39
    • Chap. 9. What wee must doe to know what Man is. Verse. 40
    • Chap. 9. Heere the Author beginneth to handle the Image of Man, how Man cometh to be, or is Incarnate. Verse. 42
    • Chap. 10. How Man seeth in two Kingdomes with [Page] a twofold Eye: the inward will should be Lord: what Man must doe to be like God, and to finde all things. Verse. 10
    • Chap. 11. How God created Man to his Image: and out of what he is created. Verse. 10
    • Chap. 11. Mans ability before the Fall, and his Condition. Verse. 19
    • Chap. 11. Why God Created Man in a seaventh Day by himselfe, and not that Day that the Beasts were created: also why he created but one Man. 20
      • Note that according to our Authours set­ting it downe the 23 verfe of the first Chapter of Genesis is put after the 24 and 25 verse: and that not without Ground, and so the Conclusion of the fift Day, and God saw that it was good, followeth then upon the End of the 25 verse.
    • Chap. 11. How the Man soweth soule, and the Wo­man spirit: How Adam saved Eve and Eve. Adam. Verse. 24
    • Chap. 11. Of the Devills practice in Mans care­lesnesse and evill constellations. Verse. 37
    • Chap. 18. How Heaven and Earth and all things lye in Man: also of the true Heaven. Verse. 33
    • Chap. 7. What concerneth us Men most of all. Verse. 1
    • Chap. 9. Men can better remember the slanders, then that which concerneth the soule. Verse. 27
  • Mary.
    • Chap. 6. The Errour of the Auntient that sppuosed Mary was one come from Heaven, and not of Earthly Parents. Verse. 76
    • Chap. 6. Of the Blessing of Mary, and how God and Man became one. Verse. 77
    • Chap. 6. How the Word became Man in Mary. Verse. 79
  • Meeknesse.
    • Chap. 4. Of the two Centres, the one thirsting after Meeknesse, the other after fiercenesse. The Meeknesse is generated out of the fiercenesse. Verse. 67
    • Chap. 5. How the fiercenesse is changed into Meek­nesse. Verse. 21
    • Chap. 7. How the Meeknesse of God holdeth the Anger Captive. Verse. 68
  • Mercy. Mercifulnesse.
    • Chap. 3. The Word onely can overcome the Wrath, and is rightly called Gods Mercy or Mer­cifulnesse. Verse. 22
    • Chap. 3. An Exposition of the word Barm-hertz­keit, Mercifulnesse. Verse. 23
    • Chap. 16. How at present the Mercy of God is grieved for us. Verse. 28
  • Minde. Mindes.
    • Chap. 1. A Question to the Minde why it speaketh more of God then it understandeth. Verse. 37
    • Chap. 2. How the Minde and the poore soule see the Devills, and the Anger of God: and how it cometh that many fall into despaire, and make away themselves. Verse. 52
    • Chap. 4. The Minde searcheth after the most hid­den ground which is here shewen: also how doubting cometh. Verse. 60
    • Chap. 5. Heere we need an Angelicall Tongue: the Minde understandeth a corporeall Thing. Verse. 55
    • Chap. 7. The whole Deepe likened to the Minde of Man. Verse. 77
    • Chap. 9. What the Minde in the Deepe is, and in the Creatures. Verse. 71
    • Chap. 12. The Devill hath sowne an Evill will in­to our Minde. 14
    • Chap. 16. What the Desire of the Hungry and Thirsty Minde is. Verse. 2
    • Chap. 16. A description of the state of our soules or Mindes, before the Creation of the world, and in this Time and valley of Misery. Verse. 3
  • Ministers.
    • Chap. 11. A discourse about, the Ministers of An­tichrist, who will be rich, and have fat Bellies or Livings. Verse. 96
  • Miracles.
    • Chap. 12. A wonderfull Exposition what the zea­lous Will can doe in the wonders or Mi­racles. Verse. 22
    • Chap. 12. How the Antichrist hath ascribed the [Page] miracles that have been wrought to the Opinion of those that wrought them. Verse. 23
  • Moone.
    • Chap. 9. Why Women are talkative: how the Moone governeth their Matrix: also why the Moon runneth her course so soone. Verse. 112
  • Mystery. Mysteries. Mysterium.
    • Chap. 1. Of his Labour in vaine who seeketh for the Mystery in the Starres. Verse. 1
    • Chap. 2. Pride forbiddeth searching after Myste­ries. Verse. 3
    • Chap. 3. Why these deepe hidden Mysteries are written downe. Verse. 5
    • Chap. 3. Of the seaventh Forme of the Eternall Nature. Wee need not reade many Books, or goe to the Ʋniversities to understand the Mysteries. Verse. 29
    • Chap. 3. When the seaventh Seale is opened, the Great Mysteries of God shall be revea­led. Verse. 78
    • Chap. 4. That in the seaventh Seale the Mysteries might stand open, nothing should heere be omitted. Verse. 2
    • Chap. 10. It is a narrow way that the Mysterium Magnum is found in. Verse. 2
    • Chap. 11. By disputation and debate men may per­ceive that the world hath lost the Myste­rium Magnum. Verse. 88
    • Chap. 12. How wee shall be crowned with the Crown, the Mysterium Magnum of the Authours simplicity in the Mystery before the Tenth Number: heere he mentioneth his strugling in the attaining of this know­ledge. Verse. 45
    • Chap. 16. A complaint of the Great Depth of the Mystery: A Petition to the Mercy of God with a Lamentation. Verse. 94
  • Nature.
    • Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment. Onely the Angells and soules proceed from the Eter­nall Nature: why outward things are Transitory: the cause of the Fall of our soules. Verse. 16
    • Chap. 2. Nature consisteth of foure Formes. Verse. 31
    • Chap. 2. Without Nature there would be no word to Create in the Genetrix. Verse. 79
    • Chap. 2. Without Nature there is no brightnesse. How the word of Love is Borne out of Nature. Verse. 83
    • Chap. 3. Whence kindnesse in the Fathers Nature and in this world cometh. Verse. 26
    • Chap. 4. What the vanquisher of Nature is. Verse. 22
    • Chap. 4. How the fiercenesse of the Nature of God would also be Creaturely. The fallen An­gells have kindled the Matrix which is now their Eternall habitation. Verse. 42
    • Chap. 4. How the Divine Nature is free from the fierce Darknesse. Verse. 70
    • Chap. 4. That which is without Nature cannot helpe us, because we are borne out of Na­ture. Verse. 87
    • Chap. 4. The Eternall Divine Nature is our Mo­ther and food: our soule is Gods food. Verse. 89
    • Chap. 5. Nature in the spirit of Man, and in the Spirit of God is one substance. Verse. 94
    • Chap. 9. The description of the Wheele of Nature, how God is totally every where. Verse. 67
    • Chap. 9. A Portraiture of the Wheele of Nature. Verse. 68
    • Chap. 9. A further Exposition of the Centre of Na­ture. Verse. 80
    • Chap. 9. How the outward Nature longeth to be delivered from vanity. Verse. 93
    • Chap. 9. How Nature vehemently longeth to be freed from vanity. Verse. 113
    • Chap. 13. How the Mother the Eternall Nature lamenteth for the evill children whom shee hath given up to be devoured, and chooseth a new Sonne. Verse. 51
    • Chap. 13. How the Eternall Nature desireth not Art, but Obedience. Verse. 54
    • Chap. 14. How wee lie captive in the outward Na­ture, and of our pretious Jewell hidden therein. Verse. 2.
    • Chap. 15. The Mother of Nature beareth a young Sonne, who will shorten the Dayes of wickednesse. Verse. 4
  • [Page] Opinion. Opinions.
    • Chap. 11. Of the distressed soule that knoweth not what Opinion to choose. Verse. 82
    • Chap. 12. How farre Opinions are Tolerable that are held in God, and not to be rejected. Verse. 24
    • Chap. 12. Of the Opinions about the Cup and Person of Christ, in Germany. Those that are zealous in an Opinion, hang to the Tayle of Antichrist. Verse. 31
  • Paradise.
    • Chap. 5. Of Paradise. Adam was in this world in Paradise. Verse. 69
    • Chap. 5. Paradise is both within and without this world. God is every where. Verse. 116
    • Chap. 5. Where Paradise is, into which the soules of the holy children of God enter. Verse. 125
    • Chap. 5. What soules goe into Paradise, and what into Hell. Verse. 127.128
    • Chap. 7. How long Adam was in Paradise before he fell asleepe. Verse. 29
    • Chap. 7. How young People set the Garland of Pa­radise upon the Serpent. Verse. 51
  • Pardon.
    • Chap. 11. Of Praying. Also of the wrong meaning of Pardon of sinnes. Verse. 54
  • Patience.
    • Chap. 16. How the soule in Patience remaineth under the Crosse. Verse. 91
  • Perfection.
    • Chap. 2. The Divine Minde in the Heart of God is onely Perfection, and how wee compre­hend that which is Perfect in our Minde. Verse. 67
  • Person. Persons.
    • Chap. 1. Of the second Person, the brightnesse of the Father. Verse. 50
    • Chap. 2. Why the Father is the First Person. The Desire in the Will is the first. Verse. 10
    • Chap. 2. The working of the Three Persons. Verse. 63
    • Chap. 4. The Light consisteth in Meeknesse, and dwelleth in the Liberty. Also of the Three Persons. Verse. 63
    • Chap. 4. Why the Father and Sonne are called two Persons. Verse. 69
    • Chap. 4. How the Third Person is the Imager and Formour in Nature. Verse. 77
    • Chap. 4. How the Third Person manageth the sword of Omnipotency. Verse. 78
  • Petition.
    • Chap. 16. An Exposition of the first Petition of the Lords Prayer: the will is the soules wedding Chariot. Verse. 45.46.47.48
    • Chap. 16. An Exposition of the second Petition of the Lords Prayer. Verse. 49.50.51.
    • Chap. 16. An Exposition of the Third Petition of the Lords Prayer. Verse. 52.53.54.55.56.57.58
    • Chap. 16. An Exposition of the Beginning of the fourth Petition of the Lords Prayer. Verse. 60.61.62
    • Chap. 16. An Exposition of the latter part of the fourth Petition of the Lords Prayer: also what lyeth hidden in the word Tetra­grammaton and Adonai. Verse. 64.65.66
    • Chap. 16. An Exposition of the fift Petition of the Lords Prayer. Verse. 67.68.69.70.71.72.73.74.75
    • Chap. 16. An Exposition of the sixt Petition of the Lords Prayer. Verse. 76.77.78.79.80
    • Chap. 16. The Beginning of the seaventh Petition of the Lords Prayer. Verse. 81.82.83
    • Chap. 16. An Exposition concerning the soule: also of the seaventh Petition of the Lords Prayer. Verse. 89
  • Philosophers.
    • Chap. 2. An admonition to the Philosophers. Verse. 91
    • Chap. 5. The Authour tells the Philosophers of the Creating the world in six dayes. Verse. 46
  • Physicians..
    • Chap. 2. Physicians now understand not the Cen­tre of Sulphur, Mercury, and Sal, nor the Divines the Spirit of the holy Scriptures. Verse. 17
  • Planet. Planetts.
    • Chap. 9. Of the property of the Planet Saturne. Verse. 63
    • Chap. 9. What the Desire of the Planet Saturne is. Verse. 65
    • Chap. 9. A description of the Planet Jupiter. Verse. 66
    • [Page] Chap. 9. How the Planet Saturne and the Moone, stand opposite one to another. Verse. 84
    • Chap. 9. Of the Operation of the Planet Jupi­ter. Verse. 85
    • Chap. 9. Of the Operation of the Planet Mercury, where Life taketh beginning: also of Mars. Verse. 86
    • Chap. 9. The description of the Planet Venus: who hath a peculiar Lustre of its owne. Verse. 87
    • Chap. 9. The Planet Mars standeth above the Sun, he is Poyson and Anger, and betokeneth the fiercenesse of the Fire. Verse. 97
    • Chap. 9. The Planet Jupiter standeth above Mars, and maketh the Braine. Verse. 98
    • Chap. 9. The Planet Saturne standeth above Ju­piter, and maketh the Brainpan. Verse. 99
    • Chap. 9. The Planet Venus standeth under the Sunne: also what Venus maketh and cau­seth. Verse. 100
    • Chap. 9. The Planet Mercury standeth under Ve­nus; also what he causeth. Verse. 101
    • Chap. 9. The Moone standeth under the Planet Mercury: the operation and feare of the Moone; The Moone flattereth with the Centre of the Earth, and Centre of the Sunne. Verse. 102
    • Chap. 9. How the Planets are to be transposed, the Moone and Saturne make the body. Verse. 64
    • Chap. 9. Of the Operation of the Three Planetts above the Sunne, and the three under the Sunne which is in the midst. Verse. 96
    • Chap. 9. The Dominion of all Creatures is like the Dominion of the Planetts. Verse. 103
    • Chap. 9. As the Planetts draw vertue from the Sunne, so doth the life from the Heart. Verse. 104
    • Chap. 9. Of the Rule of the Three Planetts above the Sunne, and of the Three beneath the Sunne. Verse. 108
    • Chap. 10. Outward Reason cannot understand the Course of the Planetts. Verse. 24
    • Chap. 11. How the mixture is made: also of the working of the Planetts with the seede.
    • Chap. 18. Wherein the outward Life consisteth: also of the Spirit of the Planetts. Verse. 11
  • Pope. Popery.
    • Chap. 16. Admonition to the Roman Pope and Emperour. Verse. 25
    • Chap. 12. Whence Popery is growne. The Anti-christian Priest-Devill hath led the Peo­ple astray. Verse. 20
  • Portion.
    • Chap. 17. Man runneth after that which would run after him if he were vertuous and ho­nest: Every one hath his sufficient Por­tion. Verse. 21
  • Power.
    • Chap. 11. He that hath Power in God is no Si­mon Magus. Verse. 74
    • Chap. 16. How the Reason-Spirit of the Starres also longeth after the Divine Power. Verse. 32
    • Chap. 16. How the soule in the Fall of Adam was captivated by two Fires: also how the soule hath the Power of Nature. Verse. 87
  • Pray. Prayer.
    • Chap. 16. How wee must roote out the Abominati­on out of the soule when wee desire to Pray. Verse. 18
    • Chap. 16. Why Christ came in the Flesh: also what he hath taught us to Pray. Verse. 37
    • Chap. 16. How we enter into God when we Pray: and how the soule eateth at Gods Table. Verse. 99
    • Chap. 9. How the Devill taketh away the Earnest­nesse and vertue of the Prayer out of the Heart. Verse. 32
    • Chap. 9. What Prayer it is which is no Prayer: whereby the Name of God is mis-used. Verse. 33
    • Chap. 9. What Prayer is: and how Men must strive against the Devill. Verse. 34
    • Chap. 16. How God heareth our soule in Prayer: There are Three Principles in the soule. Verse. 14
    • Chap. 16. God dwelleth not a farre of: A warn­ing against false Thoughts in Prayer. Verse. 17
    • Chap. 16. Concerning Prayer. Verse. 27
    • Chap. 16. What that Prayer is which Christ hath taught us: No Tongue can sufficiently ex­presse the contence of that Prayer, nor of the Gospel. Verse. 38
    • Chap. 16. The Authour sets downe but a briefe contence of the Lords Prayer. Verse. 40
    • [Page] Chap. 16. An Exposition of the Lords Prayer from the 41. to the 104. Verse.
    • Chap. 16. The Lords Prayer conteineth seaven Pe­titions, with an Entrance and Conclusion; also what the soule attaineth therein. What the Amen is. Also of the subtilenesse of the will of the soule. Verse. 100
    • Chap. 16. Of the Three Persons of the Trinity in the Conclusion of the Lords Prayer. Verse. 103
  • Priest. Priests.
    • Chap. 11. A saying to the blinde world that suppo­seth that the Mystery of God should not be touched but by the Priest alone. Verse. 77
    • Chap. 14. Admonition to goe out from the Priests Contentions. Who is a right Christian. Also our Duty in maintenance of the Earthly Body. Verse. 25
  • Principle. Principles.
    • Chap. 5. How the Principle is divided into two Dominions, as into Love and Anger. Verse. 19
    • Chap. 5. Wherein a Principle doth consist. Verse. 108
    • Chap. 5. How the second Principle is in the midst of both the Principles. Verse. 113
    • Chap. 5. How the second or Divine Principle is the power of the First. Verse. 114
    • Chap. 5. How the second Principle worketh in the outward Principle. Verse. 115
    • Chap. 6. How the Third Principle was Created, and what it is. Verse. 62
    • Chap. 6. A description of the Third Principle. Verse. 63
    • Chap. 6. How this Third Principle would be if the Sunne were extinguished. Verse. 66
    • Chap. 7. What the Third Principle is, as also the Third Life in God. Verse. 80
    • Chap. 1. The Authour will shew the Ground of the Principles. Verse. 43
    • Chap. 5. Where the distinction in the Three Prin­ciples beginneth. Verse. 100
    • Chap. 11. How all the Three Principles Desire Man. Verse. 108
    • Chap. 11. In God there is no Dominion, but in the Three Principles: also whence the Guilt cometh that any thing perisheth. Verse. 109
  • Rabbies.
    • Chap. 13. How thin the Rabbies in Germanie are, of a thousand scarce a hundred left. Verse. 40
    • Chap. 14. The Schoole Rabbies hate the Exam­ple of young Tobiah. Verse. 59
  • Rainbow.
    • Chap. 6. A description of a Rainbow, and its co­lours. Verse. 69
    • Chap. 6. How Christ shall appeare upon such a Rainbow at his Comming. Verse. 70
    • Chap. 16. What the Rainbow and the Body of Christ is, which Mystery no Tongue can Expresse. Verse. 93
  • Reason.
    • Chap. 3. Blinde Reason will goe above the Heart of God like the Devill. Verse. 32
    • Chap. 5. The Glistering Art in Reason is a hinde­rance to the Light. Verse. 32
    • Chap. 5. Of Reasons blindnesse in knowing what the Earth, Stones, and Elements are Ge­nerated of. Verse. 79
    • Chap. 6. This writing is no word of outward Rea­son. Verse. 8
    • Chap. 6. Admonition to blinde Reason to see with inward Eyes. Verse. 38
    • Chap. 7. What Reason judgeth concerning the Danger of being overcome by the world. Verse. 15
    • Chap. 15. Reason thinketh it will be no otherwise now then in former Times. Verse. 17
    • Chap. 15. How Reason walketh wisely in out­ward Things, but the soule is forgotten. Verse. 23
    • Chap. 16. How the Devill captivateth us in Rea­son, and deceiveth us by it. Verse. 30
  • Rest.
    • Chap. 4. In the six Formes there is no Place of Rest. The soure Mother is the Rest of the hungry Nature. Verse. 8
  • Regenerate.
    • Chap. 9. The spirit of the Regenerate soule sear­cheth through all the Three Principles. Verse. 41
  • Rejoyce.
    • Chap. 12. They should Rejoyce who are despised for their fearing of God. Verse. 39
  • [Page] Revelation.
    • Chap. 3. The cause why the Revelation hath not hitherto been fundamentally understood, is because it hath not been in Mans Ability. Verse. 39
  • Riches.
    • Chap. 6. What Transitory Riches, and what Eter­nall Riches are. Verse. 33
    • Chap. 10. How the Riches of this world are but Drosse and Dung. Verse. 8
  • Rule.
    • Chap. 17. The Rule of the Spirit of this world, and of the Spirit of God. Verse. 17
  • Renewing.
    • Chap. 18. How in the Renewing of the will the framed Substance is renewed. Verse. 22
  • Scriptures.
    • Chap. 5. The Authour hath no other knowledge of the Creation then that of the Holy Scrip­tures. Verse. 80
    • Chap. 7. To be able to say all the Holy Scriptures without Booke bringeth no salvation. Verse. 3
  • Sea.
    • Chap. 5. The Glassie Sea is the Water Spirit. Verse. 11
    • Chap. 8. The Cause of the Great Sea. Verse. 46
  • Seeker.
    • Chap. 4. The Authour judgeth not the blinde Seek­er, he shall finde his reward. Verse. 51
  • Seale. Sealed. Seales.
    • Chap. 3. The Time from the beginning to the End is the seaventh Seale, wherein the six Seales accomplish their work: where, (in the Heart of God) Men have found Wonders. Verse. 41
    • Chap. 3. After the Opening of the seaventh Seale, the Archshepheard will feed his sheepe himselfe. Verse. 80
    • Chap. 9. The world since the Fall of Adam hath but one Eye: but by the seaventh Seale it hath two Eyes. Verse. 106
    • Chap. 15. Now is the Time of the Last Seale, wherein the hellish wonders come to light. Verse. 3
    • Chap. 18. The Starre which hath broken the Seale is appeared. Verse. 4
    • Chap. 3. Wherefore God hath Sealed us and left us Blinde. Verse. 60
    • Chap. 3. The seaven formes are the seaven Seales of God, out of which the powerfull Word is Generated. Verse. 21
    • Chap. 3. The Time is that the seaven Seales are broken open. Verse. 38
    • Chap. 3. Of the Glassie Sea. The six Seales are the Birth of the Eternall Nature. Verse. 44
    • Chap. 3. Wherefore the Word of God must enter into the sharpnesse of Death, where he brake the seaven Seales in the soule. Verse. 54
    • Chap. 3. How any in God have power to Open the seaven Seales in the desirous Minde. Verse. 68
    • Chap. 3. The Seales are hidden from the Whore till shee hath devoured her selfe. Verse. 75
    • Chap. 4. The Spirit openeth the Seales in the Thoughts: He manifesteth the Deity in Nature: He is the power of the Bright­nesse. Verse. 82
    • Chap. 5. The Seales bring their Wonders to Light under the worldly Governments. Verse. 64
  • Search.
    • Chap. 2. How wee may search aright and finde. Verse. 4
  • Seaventh. Seaventy two.
    • Chap. 9. What the seaventh Number in the Cen­tre is. Verse. 74
    • Chap. 9. In the number Seaventy two lyeth the Greatest secret, the Originall of Conten­tion. Selves. Verse. 78
    • Chap. 3. Admonition to consider our selves: also of Heaven and the Anger of God. Verse. 28
  • Senses.
    • Chap. 3. Of the Birth of the kinde Love, and of the sixt forme of Nature, wherein the five Senses are to be found; God maketh the Genetrix. Verse. 1
  • Sermons.
    • Chap. 18. The Antichrist is a hinderance to the soule with the filling Peoples Eares with Sermons. Verse. 35.
  • Sex. Sexes.
    • Chap. 9. By a flaming Iron the two Properties in Male and Female Sex are deciphered. Verse. 47
    • [Page] Chap. 9. Of the two kindes or Sexes, Masculine & Feminine. Why the Man is the Head. Verse. 110
  • Shepheard. Shepheards.
    • Chap. 13. A Reproofe against the Whore: also of a simple Shepheard that shall feed us. Verse. 44
    • Chap. 14. The true Catholick way: also who is a true Shepheard of Christ. Verse. 20
    • Chap. 18. How can a Wolfe make a Shepheard over sheepe. Verse. 44
    • Chap. 14. The false Bishops appoint Shepheards according to favour, and in respect of their Art. Verse. 21
    • Chap. 15. A Speech to the false Shepheards of Christ. Verse. 20
    • Chap. 15. A Speech to the Antichristian Shep­heards of the New Order. Verse. 22
    • Chap. 18. The wayes of the Good and of the Bad Shepheards. Signes. Verse. 43
    • Chap. 9. How the Twelve Signes part themselves into two Governments. Verse. 72
  • Simple.
    • Chap. 3. Advice to the simple Holinesse. Verse. 85
  • Sinne. Sinner. Sinnes.
    • Chap. 11. The false soule seeketh after no righte­ousnesse, but onely that it may cover its Sinne. Verse. 44
    • Chap. 11. How the Sinner should have his for­givenesse pronounced. Verse. 65
    • Chap. 11. How God forgiveth our sinnes when wee pray to him. Verse. 55
    • Chap. 11. How he is mistaken who supposeth he is delivered from his old sinnes when he sinneth anew. Verse. 58
  • Snare. Snares.
    • Chap. 6. Of our snare, and the Excellency of Pa­tience. Verse. 34
    • Chap. 12. Men should not looke after Pomp and Pride; also which are the Snares and Netts of the Devill. Verse. 40
    • Chap. 14. The world is full of snares to entangle the poore soule: also what that is which hindereth that the Devill doth not devoure every soule. Verse. 43
    • Chap. 14. An Exposition of the seaven Coards or snares: also an Exposition of what the soule undergoeth in the tryall before it get­teth through. Sodom. Verse. 53
    • Chap. 8. How the Devills purpose concerning So­dom was nullified. Verse. 47
  • Sonne. Sonnes.
    • Chap. 3. Of the Sonne the brightnesse of the Fa­ther, what proceedeth from it, and is crea­ted by it. Verse. 3
    • Chap. 3. How wee must seeke the Sonne of God in the Manger if wee will finde all. Verse. 30
    • Chap. 4. The Sonne is one with the Father: also what his sole will is called. Verse. 71
    • Chap. 6. Of the two Sonnes, the one saying yes, the other no. Verse. 26
  • Sophist. Sphister. Sophisters.
    • Chap. 5. The Sophist looketh upon the wisdome of the world; but this Author not: he men­tioneth his Joy in the Wonders of God. Verse. 1
    • Chap. 5. Admonition to the Children of God con­cerning the contention of the Sophisters. Verse. 70
    • Chap. 9. A reproofe against the Sophisters slaun­derings and blasphemings in the Pulpit. Verse. 29
    • Chap. 10. The Author-speaketh to the Sophister, and the stubborne Whore that sitteth upon the stoole of Pestilence, Verse. 34
    • Chap. 11. Of the Sophister who is the Devills Priest: also of those that fall into sinnes against their will. Verse. 43
    • Chap. 11. The Sophister is as Profitable to the Church, as a fift wheele in a wagon.
    • Chap. 11. The Sophister were better in a Hogsty then in a Pulpit. Verse. 76
  • Soule. Soules.
    • Chap. 1. The Soule is a fire and needeth food. Verse. 4
    • Chap. 1. How the Soule dwelleth in the Body, and is captivated by the Humane Spirit. Verse. 10
    • Chap. 1. The Soule liveth in another substance be­sides the Spirit of the Elements. Verse. 11
    • Chap. 1. Of the Originall-of the faculties of the Soule out of the Eternall Nature: and how God dwelleth meerely in himselfe. Verse. 12
    • Chap. 1. How the Soule desireth to presse out from the Band of Nature into God. Verse. 14
    • [Page] Chap. 1. No Nature felt in the Divine Life; The Soule is a Fire in the Eternall Nature: The Soule is a Spirit, having seaven Formes, wherein Heaven and Hell consist. The Authour here understandeth the Eter­nall Birth. Verse. 19
    • Chap. 1. How the Soule cometh to see, and to be able to speake of its Native Country. Verse. 21
    • Chap. 2. Of the Light of the Soule: also of its fall, and how it must enter into the Light againe. Verse. 49
    • Chap. 2. How it is with the Soule that attaineth not the Light of God: and how it is rege­nerated anew againe. Verse. 55
    • Chap. 3. The Condition of the Soule, when Adam was gone out from the Word, it was in the seaven Seales of the Father. Verse. 56
    • Chap. 5. How the Soule looseth the Majesty of God, and is called a Castaway Devill. Verse. 95
    • Chap. 5. How Adams Soule was captivated by the Anger of God. Verse. 146
    • Chap. 6. The difference between the Soule and the Word. Verse. 86
    • Chap. 6. How the Word and the Soule stand not as two Persons. Verse. 87
    • Chap. 6. An Earthly Similitude of the Iron and Fire, shewing how the Soule dwelleth in the Deity, and the Deity in the Soule. Verse. 88
    • Chap. 6. How the Soule trembled at the Prison of this Flesh: and why God became Man. Verse. 95
    • Chap. 6. How our Soule getteth incomprehensible Flesh. Verse. 96
    • Chap. 7. What Resolution the Soule must take a­gainst the striving Minde and the Devill. Verse. 8
    • Chap. 8. The Soule, beneath is in Hell, and above is in God in Heaven. Verse. 10
    • Chap. 8. Of the fainting of the Devill before the Earnest Soule. Verse. 12
    • Chap. 8. How the Soule is a Fire that receiveth the property of its food. Verse. 20
    • Chap. 8. How the Soule standeth between two Principles: also of the desire of the Body. Verse. 21.
    • Chap. 8. How the Soule must watch: how it must forsake its own power. Verse. 23
    • Chap. 8. How the Soule desireth to be out of this Earthly Mother, and desireth the Eternall Rest. Verse. 60
    • Chap. 8. How the poore Soule lyeth captive in the Spirit and Tincture of this world. Verse. 61
    • Chap. 8. How the Soule hath not its own Tincture, but lyeth in impotency. Verse. 62
    • Chap. 8. How the Soule of Adam is gone out from the Lustre of God into the Spirit of this world. Verse. 63
    • Chap. 8. The miserable condition of the Soule af­ter the fall of Adam: the closing of the seaven Seales. Verse. 64
    • Chap. 8. How the Centre of the Soule cannot helpe it selfe. Verse. 65
    • Chap. 8. How the Kingdome of Hell would have triumphed over this faire Creature the Soule. Verse. 66
    • Chap. 8. How the Soule came againe into its first Mother. Verse. 69
    • Chap. 9. How the poore Soule is between Heaven and Hell. Verse. 22
    • Chap. 9. The Soule must not dispute with the De­vill. Verse. 37
    • Chap. 11. The Soule standeth a degree deeper then the Sunne. Verse. 17
    • Chap. 11. Out of what the Soule is rouzed and awakened: the Soule is Gods childe: also of the food of the Soule. Verse. 18
    • Chap. 11. A description of the Soule, how it is ere it is in the seede. Verse. 32
    • Chap. 11. How the Soule hath a hard Combate against the Evill innate properties. Verse. 36
    • Chap. 11. How the Soule must be, that it may be acknowledged for a childe of God. Verse. 49
    • Chap. 11. The Soule is the Devills most beloved Lodging. Verse. 60
    • Chap. 12. What is most profitable for Man to doe: also what the Soule taketh with it when it departeth from the Body. Verse. 1
    • Chap. 14. Not in the Oast but in the Verbum Domi­ni [Page] the Soule eateth at the Table of God: also where the Soule and the Spirit of the Soule dwelleth. Verse. 12
    • Chap. 14. How the Soule is freed from the De­vills assaults: which the Soule hath a hard task of. Verse. 13
    • Chap. 14. How the Soule must fight against the Devill, and overcome him. Verse. 15
    • Chap. 14. Of the Great danger a Soule is in, in this life: what the Centre of the Soule is: what the Tincture is: also of the true name SOULE. Verse. 26
    • Chap. 14. In the Eternall Water the Soule is an Angell. Also concerning the Fathers stand­ing still. Verse. 28
    • Chap. 15. How all committed abominations shall flow up in the Soule. Verse. 14
    • Chap. 16. A similitude of the feare and disquiet­nesse of our Soule in this Body. Verse. 4
    • Chap. 16. How the Spirit of this world (in flesh and bloud) overwhelmeth the Soule. Verse. 6
    • Chap. 16. How the poore Soule receiveth heaven­ly refreshment. Verse. 8
    • Chap. 16. Of the Great Humility of the redeemed Soule. Verse. 9
    • Chap. 17. Where the Soule dwelleth. Verse. 9
    • Chap. 18. How the Soule is, that departeth from the body without Conversion Verse. 23
    • Chap. 18. How the sorrow and lamentation of the Soule goeth on: and how the Soule giveth up it selfe. Verse. 24
    • Chap. 18. A similitude of the state of the Soule after its departure. Verse. 25
    • Chap. 18. What joy or recreation the wicked Soule hath. Verse. 26
    • Chap. 18. Of the Condition of the Soule, that con­verteth at the very last. Verse. 28
    • Chap. 18. Of the Condition of the earnest zealous Soule that feareth God. Verse. 29
    • Chap. 1. In the Eternall Nature without the Light of God is the paine and Torment: Onely the Angels and Soules proceed from the Eter­nall Nature: why outward things are tran­sitory: also the Cause of the Fall of our Soules. Verse. 16
    • Chap. 2. Men should not trust their Soules with any Man. Verse. 5
    • Chap. 2. Angells and Soules are Eternall. Verse. 64
    • Chap. 12. How the Antichristian Soules are after Death till Judgement. Verse. 28
    • Chap. 18. How the Spirit of God cannot be awa­kened in some Soules: also what Soule can, and what cannot be converted. Verse. 47
  • Sound.
    • Chap. 4. Further description of the sound, and its operation. Verse. 73
    • Chap. 4. How the will which putteth forth from the Heart, produceth and formeth the sound. Verse. 74
  • Space.
    • Chap. 1. How the vast space desireth contraction, and that there must be a contrary will, or else nothing would be, neither Darknesse nor Light, Life nor Death. Verse. 33
    • Chap. 2. What hath shut the vast space into a nar­row roome. Verse. 15
  • Spheare.
    • Chap. 10. The Spheare of the wise Magists and Mathematicians is not perfect, of the won­derfull turning of the wheele of Nature. Verse. 25
  • Spirit. Spirits.
    • Chap. 1. The Spirit of God is not subject to the Band of the Eternall Nature. Verse. 13
    • Chap. 2. The Brimstone Spirit is the will in the foure Formes, wherein the Devills dwell Verse. 37
    • Chap. 4. The Spirit desireth to bring the Light forth in its highest Depth. Verse. 1
    • Chap. 4. Of the seaventh Forme. Also how a Spi­rit is, and how it subsisteth. Verse. 5
    • Chap. 4. A similitude describing the Out-flowne Aire and Spirit of God. Verse. 79
    • Chap. 4. Of the further working of the Spirit. Verse. 81
    • Chap. 4. How the Spirit differeth from the Body. Verse. 84
    • Chap. 4. The Spirit is not the Light, but the blower up of the Light. Verse. 85
    • [Page] Chap. 5. Men should not judge least they fall on the sword of the Spirit, which will reprove the World for Sinne, Righteousnesse, and Judgement. Verse. 4. 5. 6. 7
    • Chap. 5. How the Spirit of this world may know it selfe. Verse 28
    • Chap. 5. How the Spirit that proceedeth from God, openeth the understanding of the Minde. Verse. 29
    • Chap. 5. How the Spirit proceedeth from the Fa­ther and the Word. Verse. 37
    • Chap. 5. Whither the Spirit goeth when it goeth forth from the Father and Sonne. Verse. 39
    • Chap. 5. How the Holy Spirit revealeth the Ope­ned Seales. Verse. 42
    • Chap. 5. The Aime of the Different Wisdome. The Touch-stone to try whether the Spirit of God, or the Spirit of the Devill speaketh. Verse. 74
    • Chap. 5. How the Spirit hath brought all the Three Principles into a Body. Verse. 89
    • Chap. 5. The comparing of the Spirit of Man with the Eternall Spirit, and the Number-Three. Verse. 90
    • Chap. 5. As the World is spoken forth from the Spirit, so is it also in Mans Spirit. Verse. 91
    • Chap. 5. The Spirit of Man hath in it selfe the Kingdome of God, of Hell, and of this World: also how all was without Beeing till the A. and O. Verse. 92
    • Chap. 5. The Centre was but one Spirit: How all came to be thick, grosse, and hard, as it were opposite to the Majesty of God. Verse. 99
    • Chap. 5. How the Aire or Winde is not the Spirit of the Number-Three. Verse. 102
    • Chap. 6. How the Spirit of God Ruleth in us: and how the soule attaineth the Paradisi­call Garland. Verse. 32
    • Chap. 6. As the Spirit is, so is the body of it. Verse. 59
    • Chap. 7. How often unwillingly the Holy Ghost is called a Devill, and the Devill accounted a good Spirit. Verse. 60
    • Chap. 8. A similitude of the going forth of the Spi­rit in a Red hot Iron. Verse. 6
    • Chap. 8. How no Spirit desireth to come out from its Mother againe. Verse. 59
    • Chap. 9. Hee on whom the understanding of this Spirit falleth, he understandeth it. Verse. 4
    • Chap. 9. Of the roote of the Fire- Spirit, and of the impotent Aire- Spirit. Verse. 54
    • Chap. 10. How the Spirit of God hath planted and created a Modell in his will. Verse. 15
    • Chap. 11. Of the Breathing in of the Aire- Spirit, and the Spirit of the soule. Verse. 15
    • Chap. 11. How the Spirit of this World introdu­ceth its Government also in the seede. Verse. 34
    • Chap. 14. How wee are subjected to the Spirit of this world from our Entrance into the womb of our Mother. Verse. 4
    • Chap. 17. How the outward Spirit should looke after outward things. Verse. 6
    • Chap. 18. How the outward Spirit hath insinuated it selfe into the soule. Verse. 34
    • Chap. 3. How the six Spirits have executed their fierce might in us. Verse. 50
    • Chap. 4. Wherefore and of what the Spirits are created. Verse. 29
    • Chap. 4. The Spirits are created out of the Centre of the Eternall Minde. Verse. 31
    • Chap. 4. How the Creation of the Spirits was. Verse. 36
    • Chap. 4. The Spirits are created every one accord­ing to its kinde. Verse. 37
    • Chap. 4. Of the Spirits that have their originall out of the Inceptive will. Verse. 54
    • Chap. 4. Out of what the Earthly and Watery Spi­rits are. Verse. 55
    • Chap. 4. The Spirits are incomprehensible to us. The Authour will shew us the Govern­ment of Heaven further, and then the Go­vernment of Man. Verse. 57
    • Chap. 5. When it is that the six Spirits shall be knowne. Verse. 47
    • Chap. 5. When the hidden Spirits goe into the E­ther: also of the Time when the seaventh Seale taketh its beginning knowne by the Authour. Verse. 48
    • Chap. 5. How the Spirits of Darknesse lie cap­tive. Verse. 110
    • [Page] Chap. 10. How the Creating of the Spirits was. Verse. 16
    • Chap. 14. Of the six Spirits of Nature: also of the Originall of Mobility. Verse. 27
  • Starre. Starres.
    • Chap. 7. How every Starre hath a severall pro­perty. Verse. 74
    • Chap. 3. The Word is in the Father, and hath the seaven Starres or Formes in its power. Verse. 47
    • Chap. 3. Wee are under the power of the seaven Starres, or seaven Spirits of the Fathers Nature. Verse. 48
    • Chap. 5. How the Image of the wisdome of God hath the seaven Starres. Verse. 43
    • Chap. 6. Out of what the Starres are: also why they are to us innumerable. Verse. 41
    • Chap. 7. If the Starres and Elements had not been created, the Ground of Nature had not been manifested to the Angells. Verse. 25
    • Chap. 7. Out of what the Starres are, and their property. Verse. 72
    • Chap. 7. The cause of the Burning of the Starres: also how they awaken all Creatures. Verse. 73
    • Chap. 9. Of the Tinctures number six, and of the Spirits number six; which together make Twelve in Number; or the Starres which the Woman in the Revelation weareth Verse. 73
    • Chap. 10. How the Starres are children of the Sunne: very great things are to be con­cealed heere. Verse. 17
    • Chap. 10. How God on the fourth Day created the Sunne and the Starres. Verse. 19
    • Chap. 11. Of the working of the Starres in the Creatures, to the manifestation of the won­ders of God. Verse. 35
    • Chap. 11. How the soule can subdue the power of the Starres, which indeed would faine be delivered from vanity. Verse. 38
  • Sting.
    • Chap. 2. The soure harshnesse is the Mother of the Sting or Goad: also how in the Liberty it becometh joyfull, and how the fift Forme riseth up. Verse. 73
  • Stone.
    • Chap. 6. The Eternall Flesh is the Noble Philoso­phers Stone, which the Magi finde. Verse. 98
    • Chap. 6. There is nothing like the Philosophers Stone: It is manifest and also hidden. Verse. 99
    • Chap. 6. Of the Excellency of the Stone. Verse. 100
    • Chap. 6. The great joy which he hath that findeth the Stone. Verse. 101
    • Chap. 6. This Stone is the slightest and most con­temptible. Verse. 102
    • Chap. 6. The power of those that have this Stone: they who rightly seeke it, finde it: others scorne it. Verse. 103
    • Chap. 7. What help the soule getteth in its earnest­nesse: also how little knowledge is necessary for the attaining of the Corner- Stone. Verse. 9
    • Chap. 7. The Noble Stone is to be found every where. Verse. 14
    • Chap. 7. How Isaack, Jacob and David found the Noble Stone, Christ. Verse. 36
    • Chap. 7. How Moses and Eliah had the Noble Stone. Verse. 38
    • Chap. 7. How all the Prophets prophesied and wrought Miracles by the power of this Stone. Verse. 39
    • Chap. 7. The Stone of the Wise Men is Christ the Sonne of the Living God. Verse. 40
    • Chap. 7. The worldly wise Schooles have alwayes persecuted the Stone. Verse. 41
    • Chap. 7. What the Stone of the worldly wise, is. Verse. 42
    • Chap. 7. How wee are lead astray at this Day by the Devill, and loose the Noble Stone. Verse. 49
    • Chap. 7. The distinction between those that have the Stone, and those that have the sub­tilty of the Serpent. Verse. 52
    • Chap. 7. They that have the Stone know the false Magi or whore. Verse. 56
    • Chap. 9. How the World longed after Man. The Stone was knowne in Salomons Time. Verse. 7
    • Chap. 9. In what way it is not hard to finde the Stone. Verse. 8
    • Chap. 10. How the true Magi shall finde the No­ble Stone. Verse. 4
    • Chap. 10. At the End of Nature lyeth the uncor­ruptible Stone. Verse. 5
    • [Page] Chap. 10. How the Stone is to be sought in Me­talls. Verse. 6
    • Chap. 13. What lyeth hid in this Stone, which is the Eternall Sonne of God. Verse. 1
  • Strife.
    • Chap. 2. Of the strife between the fiercenesse and Meeknesse. Verse. 93
    • Chap. 7. Of the vehement strife of the Anger of God. Verse. 44
    • Chap. 8. Of the strife of the Tincture against the Fire. Verse. 32
    • Chap. 8. The strife between the Fire and the Sub­stantiality. Verse. 35
    • Chap. 13. One will alone is without strife, in two wills there is discord. Verse. 45
    • Chap. 13. Whence strife ariseth, one seeking to subdue another: also of a things own Pro­phet that is borne in the highest number of the Crowne. Verse. 46
    • Chap. 13. How the Prophet sheweth the Crowne, out of which the strife and malice ari­seth. Verse. 48
    • Chap. 14. The cause of strife about the soule of Man is, because there are two Dominions in Man. Verse. 68
    • Chap. 16. Among a thousand that have a severall Gift and knowledge taught of God, there is no strife about the food of the soule. Verse. 34
    • Chap. 16. Whence the strife amongst the Apostles arose. Verse. 35
  • Subsistence. Substance. Substan­tiality.
    • Chap. 2. Of the Eternall Subsistence of the Hel­lish Creatures. Verse. 57
    • Chap. 4. A description of the Substance in Dark­nesse: and of the desire which hath Gene­rated it: als;o what is called Fire. Verse. 13
    • Chap. 4. A Substance may proceed out of a Thought. Verse. 30
    • Chap. 6. Why that which is palpable is a dead Substance. Verse. 60
    • Chap. 7. How the Eternall Substance is. Verse. 6 [...]
    • Chap. 7. In what manner every Substance remai­neth standing in the Eternall Nature. Verse. 81
    • Chap. 18. How Men may be able to understand the heavenly Substance. Verse. 31
    • Chap. 18. Own Reason cannot attaine the heavenly Substance. Verse. 32
    • Chap. 8. What is called Aire; also what is called Substantiality. Verse. 36
    • Chap. 9. How out of the Materiall Substantiality two Kingdomes are come. Verse. 46
    • Chap. 9. How all Essences went forth: they all stood in the Materiall Substantiality. Verse. 48
  • Sunne.
    • Chap. 9. What Light was before the Sunne. How the Sunne and all Starres came to be: The Sunne is the Heart. Verse. 61
    • Chap. 9. How the Zodiak, the Earth, and the Pla­netts stand in Order: and the Sunne in the midst. Verse. 70
    • Chap. 9. A description of Lights, and of the Sunne. Verse. 88
    • Chap. 9. How the Sunne penetrateth powerfully into all the six Formes. Verse. 91
    • Chap. 9. How long the Sunnes standing still was to have remained hidden. Verse. 105
    • Chap. 10. In what way many have found Sol: or the Sunne. Verse. 3
    • Chap. 13. How the Sunne hath the Dominion in the foure Elements. Verse. 27
    • Chap. 13. A resemblance of the Elements and the Sunne to the Father and the Sonne. Verse. 28
    • Chap. 13. Of the Sunnes being every where in this world: and how it is a similitude of the Sonnes being every where. Verse. 30
  • Superiour.
    • Chap. 15. How the Superiour provoketh the In­feriour to wickednesse. Verse. 11
  • Supper.
    • Chap. 13. How the Apostles and their Successours have broken bread and celebrated the Lords Supper. Verse. 10
    • Chap. 13. How they have drunk of the Cup in the Supper. Verse. 11
    • Chap. 13. How wee receive the whole Trinity in the Lords Supper. Verse. 31
    • [Page] Chap. 13. How in the Lords Supper we assume into our soule, the Body of Christ, which filleth the Heaven, whereby at the Judge­ment it will passe through the Fire. Verse. 32
    • Chap. 14. To what End the Testament of the Lords Supper was Instituted. Verse. 19
  • Swine.
    • Chap. 16. That Men must not turne back to the husks of the Swine. Verse. 20
    • Chap. 16. How wee may powerfully cast away all Swine and Devills. Verse. 21
  • Tabernacle.
    • Chap. 11. How the Present Tabernacle, about which wee strive is none of ours, the De­vill hath defiled it: our Mother will pur­chase a new Garment for us. Verse. 112
  • Teachers. Teaching.
    • Chap. 11. Of the Teachers growne up of them­selves, who teach for Money, to shew their Eloquence and forraine Language. Verse. 85
    • Chap. 11. The Authour envyeth not what good peo­ple give to their Teachers: The Oxe that thresheth should not be mussled: Antichrist is laid quite Naked. Verse. 105
    • Chap. 12. The blessednesse of the Potentates and Teachers, who Governe and Teach those that are under them well. Verse. 7
    • Chap. 12. What Teachers the Princes should choose. Who is certainly the Antichrist. Also of one that cometh who will teach the Truth. Verse. 33
    • Chap. 13. What the Congregations and the Tea­chers behaviour should be. Verse. 8
    • Chap. 3. The Spirit of Christ in God, is without Law: The Teaching from selfe Authori­ty is false. Verse. 67
  • Temptation.
    • Chap. 3. Men ought to hold out in the Tempta­tion. Verse. 35
  • Testament. Testaments.
    • Chap. 13. How our soule often goeth out from the faire Image: and how God giveth it the New Garment againe through the Testa­mēt, or Sacrament of the Lords Supper. Verse. 20
    • Chap. 3. Without Faith the Testaments are shutt Seales. Also how the Trinity is ours. Verse. 87
    • Chap. 11. The appearing Saints anger God with their use of the Testaments. Verse. 45
    • Chap. 13. The Authour will shew what the Testa­ments of Christ are. Verse. 3
    • Chap. 13. The Church in Babell danceth about the Jewell of Christs Testaments. Verse. 4
    • Chap. 13. How the vertue of the Jewell remaineth sealed to Europe and Asia. The Great mis­use of this Jewell (the Testaments) by Babell. Verse. 6
  • Tetragrammaton.
    • Chap. 16. Of what lyeth hid in the word Tetra­grammaton and Adonai. Verse. 65
  • Theologists.
    • Chap. 2. An admonition to the Theologists or Di­vines with a reproofe. Verse. 94
    • Chap. 4. A Hint to the Theologists, who Preach of Gods will. Verse. 45
  • Thoughts.
    • Chap. 2. Whence the Minde and Thoughts pro­ceed. Verse. 40
  • Thunders.
    • Chap. 3. Of the seaven Starres, and of the seaven Thunders. Verse. 43
    • Chap. 3. Of the voyces of the seaven Thunders: They are not manifested in the Centre of the Sonne. Verse. 53
    • Chap. 5. What the Corporeity of the Divine Nature is: also how the seaven Thunders shall be opened one after another. Verse. 12
  • Time.
    • Chap. 4. How the wheele of the Eternall Essences moved before the Time of the Fiat: also of the Beginning of Time. Verse. 32
    • Chap. 15. The Mother of Nature complaineth, or her children: and the Time shall be shortned. Verse. 2
    • Chap. 15. Admonition that the Present Day is the Time of bettering. Verse. 25
  • Tincture. Tinctures.
    • Chap. 4. That there is another Will borne that at­taineth the Liberty in the Fire, and is cal­led the Tincture. Verse. 17
    • [Page] Chap. 4. The second Will or the Tincture is the Lustre in the Darknesse, and the Ornament of the Essences, and blossome of Life. Verse. 18
    • Chap. 4. Why the Power of the Tincture is hid­den from the Alchimists. Verse. 23
    • Chap. 4. The Tincture is the Light of the Earth. The Sunne is the Life of the whole wheele. Verse. 27
    • Chap. 4. The Tincture of the kinde Joy shone also out of the fallen Angells. Verse. 39
    • Chap. 4. The Tincture in the Will of the Devill is become false: they would domineere over the Sonne of God. Verse. 43
    • Chap. 8. How the Tincture is a Creature, and wrestleth with the Fire. Verse. 56
    • Chap. 8. How the Lustre is still, and the Tincture moveable and living, and the deepest Ground of Heaven Verse. 57
    • Chap. 9. Wherein the Noble Tincture consisteth: how every Life standeth in the hand of God: How the Spir [...]t were in Hell fire. Verse. 52
    • Chap. 9. Of the separation of the two Tinctures, of the Fire-Life, and the Aire-Life. Verse. 53
    • Chap. 13. How without the Verbum Domini both the Tinctures had remained captivated by the Devill, in the Anger of God, and in the Spirit of this World. Verse. 35
  • Tongue.
    • Chap. 5. What the Tongue signifieth or denoteth. Verse. 107
  • Trade.
    • Chap. 17. Every Trade and buisinesse is in the Ordinance of God. Verse. 12
  • Treasure.
    • Chap. 17. What Treasure the vertuous gather, and what Treasure the covetous gather. Verse. 27
  • Tree. Trees.
    • Chap. 7. Out of what the Tree of Good and Evill in Paradise grew. Verse. 47
    • Chap. 13. A speech to the Great and wide Tree the Generation of Adam. Verse. 52
    • Chap. 14. How the small Graine of Mustard seede becometh a Great Tree. Verse. 44
    • Chap. 17. Why God did forbid Man to eate of the Tree: also of his state before and after the Fall. Verse. 10
    • Chap. 9. How the Paradisicall formes were knowne on the Trees. All our fruits are Good and Evill. Verse. 14
    • Chap. 9. Our fruits upon the Trees grow not of themselves. Verse. 15
  • Triall.
    • Chap. 14. The Authour cannot write nor expresse what Joy the soule hath, after it hath passed through the Triall. Verse. 54
  • Trinity.
    • Chap. 3. What the Number Three or Trinity is. Verse. 12
    • Chap. 5. How that which is spoken forth is an Image of the Holy Trinity. Verse. 41
    • Chap. 5. Where the Number Three or Trinity dwelleth. Verse. 57
    • Chap. 5. The Spirit of the soule, but not the Light of the Eyes, comprehendeth the Trinity. Verse. 58
    • Chap. 5. There is nothing Perfect, but the Num­ber-Three, or Trinity. Verse. 59
    • Chap. 16. What the Trinity is from Eternity to Eternity. Verse. 104
  • Turba.
    • Chap. 13. How the Turba destroyeth the Multi­plicity: from whence it is that envy and falshood proceedeth. Verse. 49
    • Chap. 13. How the Turba exerciseth it selfe in the Anger: also of the springing up of the blos­some of Life. Verse. 60
  • Turk. Turks.
    • Chap. 6. How a Turk attaineth God, together with the children that are without understand­ing. Verse. 21
    • Chap. 6. The Turks say no. He that honoureth the Father honoureth the Sonne. Verse. 28
    • Chap. 11. The cause of the Turks Potency: also how long their blindnesse shall continue. Verse. 92
    • Chap. 11. The Antichrist shall not devoure the Tree of the Turks with his Dragons Mouth, or Tyrannous Policy: also what it is the An­tichrist shall be destroyed by. Verse. 93
    • [Page] Chap. 11. How the Turks are became a wilde Tree. Verse. 95
  • Vanity.
    • Chap. 15. Vanity and wantonnesse is the first lesson youths learne. Verse. 7
  • Vialls.
    • Chap. 5. In the Courts of Princes the Vialls of Anger are powred forth through the Insti­gation of the Hypocrites. Verse. 66
  • Virgin.
    • Chap. 6. How the Eternall Virgin came into sub­stance. Verse. 80
    • Chap. 6. The Word is the understanding in the E­ternall Virgin. Verse. 82
    • Chap. 6. Neither the Virgin nor the Flesh doe operate, but the Spirit. Verse. 83
    • Chap. 11. Of the Eternall Virgin, out of which the Matrix of the Earth became an Image. Verse. 12
    • Chap. 13. How our corrupted substance became Earthly: and how God in the heavenly Virgin, and also in the Earthly Virgin became Man. Verse. 19
  • Understand.
    • Chap. 3. They that are borne of God shall under­stand this. Verse. 37
    • Chap. 4. Advice to them that are able to under­stand this Text. Verse. 59
    • Chap. 18. If an Asse should speake the word of God, that soule which feareth God would understand it. Verse. 46
  • Universities.
    • Chap. 15. What our children learne at the Uni­versities. Verse. 9
    • Chap. 15. How Students in the Universities are advanced to governe in Church and State; and how they Rule then. Verse. 10
    • Chap. 16. The Person of Christ is a Mystery, hid­den from the Pride of the High Schooles or Universities. Verse. 29
  • Uppermost.
    • Chap. 9. How the uppermost desireth the nether­most, and the nethermost the uppermost. Verse. 109
  • Warning.
    • Chap. 5. A Warning not to account these things Fictions. Verse. 147
    • Chap. 5. A Warning to goe out from Contention, a reproofe to Babell. Verse. 149
    • Chap. 7. A Warning to him that is fallen to rise againe. Verse. 13
    • Chap. 8. Of Gods care in Warning of his chil­dren. Verse. 48
    • Chap. 11. A Warning to the children of God to goe out from the whore of seeming Holi­nesse. Verse. 51
    • Chap. 11. A warning not to run after disputation and contention. Verse. 86
    • Chap. 12. A warning to those that are heere ad­vanced to Honour. Verse. 5
    • Chap. 12. A warning to the Rich to be Meeke and Gentle. Verse. 6
    • Chap. 12. A warning against the Devill who sow­eth weedes; what the Doctrine of Moses and of Christ was. Verse. 15
    • Chap. 12. A warning to wrestle in Patience. Verse. 47
    • Chap. 13. The Authours warning will not be in vaine. Verse. 41
    • Chap. 13. A warning to those that say; If our Teachers teach us not right, let them looke to it: also of the mis-use of the Baptisme and Supper. Verse. 42
    • Chap. 14. A warning concerning the way of ap­pearing, holinesse. Verse. 8
    • Chap. 14. How God warneth Man of his wrath. Verse. 69
    • Chap. 15. A warning concerning the Punishment that shall be over the face of the Earth. Verse. 16
    • Chap. 16. A fore warning of the Antichristian Wolfe borne of an Academy. Verse. 26
    • Chap. 16. A warning not to trust in the skill of the Letter, but in the Spirit of God. Verse. 33
    • Chap. 18. A warning to Europe, Asia, and Afri­ca, concerning thg strong Bow that is bent, advice to arise from sleepe, and to see with our own Eyes. Verse. 37
  • Warres.
    • Chap. 5. Of the right murtherours that provoke Princes to warres. Verse. 77
    • [Page] Chap. 12. Of him that is the cause of Warres. What warre is, and whence it springeth. Verse. 43
  • Watchfull.
    • Chap. 14. What wee are to be watchfull against. Verse. 42
    • Chap. 18. Every one should be watchfull, both in a spirituall and Temporall state and condi­tion. Verse. 42
  • Water.
    • Chap. 8. How the water reacheth up to our Lips. Verse. 15.
    • Chap. 9. Of the water above the Firmament, and of the water beneath. Verse. 59
    • Chap. 10. How the water flieth from the fire, and the fire runneth after the water. Verse. 26
    • Chap. 13. A similitude, shewing how all things have water, and the Substantiality from it. Verse. 25
  • Wayes.
    • Chap. 18. Wee have but two wayes to goe, one out­wardly in working for necessity, and the o­ther inwardly in the will of God. Verse. 41
  • Weight.
    • Chap. 2. How Death trembleth at the Life: and whence weight in Nature proceedeth. Verse. 72
    • Chap. 3. Whence the weight, matter, Lustre, and satiating the hunger of the first will pro­ceedeth. Verse. 10
  • Whore.
    • Chap. 3. How the obstinate whore hath caused her Lawes to be reverenced and worshipped. Verse. 71
    • Chap. 3. How the whore possesseth the Kingdome of Christ with Deceit. Verse. 73
    • Chap. 3. The Prophets have prophesied of the Ba­bylonish whore, who must into the Lake. Verse. 74
    • Chap. 3. the whore scorneth the Angells sounding of his Trumpet, and flattereth her selfe. Verse. 76
    • Chap. 7. The false Teachers compared to the whore. Verse. 58
    • Chap. 8. An admonition to the whore of Babell. Verse. 11
    • Chap. 11. All people are scandalized and kept back by the whore. Verse. 91
    • Chap. 13. A mention of the Conceitedly wise whore: who is not better but worse by the Reformation: also of her punishment. Verse. 58
    • Chap. 17. When Men were carelesse the Babylo­nish whore brought forth the covetous Devill: also concerning the Last Time. Verse. 25
    • Chap. 18. How it is that the whore will not be converted. Verse. 38
  • Wicked.
    • Chap. 5. The wicked as well as the Good grow to the Wonders of God. Verse. 3
  • Wildernesse.
    • Chap. 3. How Men must goe into the Wilder­nesse, and be tempted of the Devill. Verse. 34
  • Will.
    • Chap. 1. The Eternall Will of the Father is the Originall of the Fire of Life. Verse. 23
    • Chap. 1. Of the Eternall Will, and the Eternall Desire. Verse. 24
    • Chap. 1. How the Will impregnated it selfe. Verse. 25
    • Chap. 1. How the Will desireth to be free: also what the second Will, or the Eternall Minde is. Verse. 26
    • Chap. 1. Why the first Will generated a second Will, and falleth into Anguish. Verse. 31
    • Chap. 1. What the Will, the contrary Will, and the Desire are. Verse. 32
    • Chap. 2. Of the Eternall Will, Word, Father, of the two wills; what is called Nature and A. and O. Nature is manifested in the se­cond will, as Fire in Light. Verse. 9
    • Chap. 2. Of the will, and of the Desire in the will. Verse. 13
    • Chap. 2. That the will cannot be captivated by the two Formes. Verse. 22
    • Chap. 2. How the will is sharpened by the two Formes. Verse. 23
    • Chap. 2. How the second will is free from Nature, and consumeth not. Verse. 62
    • Chap. 2. A description of the first Eternall will that is called God. Verse. 75
    • Chap. 2. The first will causeth the Birth of the Love: also of the Originall of the Names, Father and Sonne. Verse. 87
    • [Page] Chap. 3. Of the first and second will, and of the Birth of Nature. Verse. 20
    • Chap. 4. A cleerer demonstration of the Alteration in the will; or of the second will. Verse. 24
    • Chap. 4. The will is the Master of every work, its first Originall is out of God. Verse. 48
    • Chap. 4. How Men shall attaine a Divine will. Verse. 53
    • Chap. 4. Of the twofold acceptibility from one will. Verse. 66
    • Chap. 4. Why the second Will is called Sonne, Word, Person, Heart, Light, Lustre Love, and Wonder. Verse. 68
    • Chap. 6. It lyeth not in the opinion or knowledge of any, but in the good will and well-doing: the will bringeth us either to God, or to the Devill. Verse. 19
    • Chap. 6. How wee are all blinde; Our life and all our doings consist in the will. Verse. 22
    • Chap. 8. What will is in God. The great power of the will hidden in the Spirit of the soule. Verse. 18
    • Chap. 10. The will of God is not contention and strife: also concerning the Hypocrites. Verse. 33
    • Chap. 12. Wee must goe out from Reason into the will of God: also what our continuall pur­pose should be. Verse. 35
    • Chap. 14. God desireth to have no Hypocrites, but a sincere earnest will. Verse. 10
    • Chap. 15. Earthly food passeth away, but the will and the desire in the will remaineth. Verse. 15
  • Wisdome. Wise Men.
    • Chap. 5. The Wisdome of God is a Virgin, and no Woman or Wife. Verse. 44
    • Chap. 5. Of the Operation of the Wisdome of God in both Matrixes. Verse. 45
    • Chap. 5. The Wisdome of God is an Image of the Trinity. Verse. 49
    • Chap. 5. How the Wisdome is the Body of the Spirit, through which wee know his forme. Verse. 50
    • Chap. 5. How wee know the Virgin of Wisdome: shee is the Ornament of the heavenly fruit. Verse. 52
    • Chap. 5. The Virgin of Wisdome or the Trinity is no locall thing, but without End Verse. 56
    • Chap. 5. Our owne Wisdome attaineth not the Crowne of Gods secrets. Verse. 72
    • Chap. 6. The Eternall Virgin, the Eternall Wis­dome, and the Eternall Word are not divided. Verse. 78
    • Chap. 7. Salomon learnt his Wisdome in no Ʋni­versity. Verse. 37
    • Chap. 7. The Constellation is a cause of Wisdome, Art, and Subtilty, and of all worldly Go­vernment among Men, Beasts, and Fruits. Verse. 79
    • Chap. 11. How the first Adam lost the Virgin of Wisdome, and how the second Adam had it. Verse. 70
    • Chap. 13. How the Light of the Eternall Wis­dome of God in Adam was extinguish­ed. Verse. 18
    • Chap. 14. The Devills practice in the Wisdome of those that are advanced to high Places. Verse. 38
    • Chap. 14. How the Divine Wisdome is often co­vered in the children of God. Verse. 56
    • Chap. 2. What the Wise Men understood by Sul­phur, Mercury, and Sal. Verse. 38
  • Woman.
    • Chap. 3. The Woman of the Dragon, is told what shee hath built. Verse. 63
    • Chap. 3. A warning to the faire Woman. Verse. 64
    • Chap. 3. The Woman hath no Authority but from the Dragon. Verse. 66
    • Chap. 3. How the Woman upon the Dragon ri­deth in Pride, Pomp, and State. Verse. 69
    • Chap. 3. The Anger of God accomplisheth all its wonders on the Woman of the Dragon Verse. 70
    • Chap. 3. How the Woman is said to be the God of the Beast: viz. how the spiritualty or Clergy are said to be the God of the Ma­gistrates or worldly Power. Verse. 77
    • Chap. 9. How Man hath the Tincture, and Wo­man the Substantiality, and how that was in Eternity. Verse. 44
    • [Page] Chap. 9. Why the Woman must be under the Go­vernment of Man. Verse. 111
    • Chap. 9. Why Women are talkative: how the Moone governeth their Matrix; why the Moone runneth her course so soone. Verse. 112
    • Chap. 11. How God divided Adam, and made Wo­man out of him. Verse. 23
  • Wonders.
    • Chap. 3. How Christ prayed to his Father, and wrought great wonders. Verse. 72
    • Chap. 9. How the Spirit of God openeth the won­ders which were foreseene in the Eternity in the Wisdome. Verse. 115
    • Chap. 17. The outward Body should manifest the wonders of God. Verse. 14
  • Word.
    • Chap. 1. How the Word is God that Eternally maketh it selfe. Verse. 38
    • Chap. 2. The Word Createth in the Genetrix. What the Eternall Still Joy is. Also in what Nature is Generated. Verse. 78
    • Chap. 2. The Word taketh its Originall in Na­ture: Two words are Generated in Na­ture: the first expresseth the fierce power which is the Fathers Nature. Verse. 80
    • Chap. 2. A description of the second Word which is cal [...]ed God. Verse. 81
    • Chap. 2. How the second Word dwelleth in the first will Verse. 84
    • Chap. 2. How the second Word is the Sonne, and the brightnesse of the Father: also how Love and hate stand in opposition. Verse. 85
    • Chap. 3. The Word of God hath broken the fierce Might in the soule. Verse. 55
    • Chap. 4. How the Heart is the Word: and the Spirit is the former of the Word. Verse. 80
    • Chap. 5. The soule, the spirit, and the body forme a Word. Verse. 86
    • Chap. 5. How the meaning, the Word, and the forming of words is to be understood. Verse. 96
    • Chap. 5. How the third Principle also may be un­derstood in the Word. Verse. 112
    • Chap. 6. How the Word in Nine Moneths became a perfect Man. Verse. 84
    • Chap. 6. What in the Iron representeth the Word, the Majesty, and the Holy Ghost. Verse. 89
    • Chap. 8. How it is that the Eternall Word was to become Man. Verse. 67
    • Chap. 8. How the Word which became Man, en­tered into Death on the Crosse, and brake the seaven Seales. Verse. 68
    • Chap. 14. How the soule formeth the Word. Verse. 29
  • World.
    • Chap. 1. The Angelicall world is not without the place of this world. Verse. 34
    • Chap. 3. Of what and wherefore this world hath been created. Verse. 40
    • Chap. 3. God is a Spirit: the seaventh forme ma­nifesteth him: wherein the Creation of this world is effected. Verse. 45
    • Chap. 4. This world shall not die, but be changed: the shaddow of every thing therein remai­neth Eternally as a figure to the Glory of God. Verse. 28
    • Chap. 5. The inward Government is not severed from this world. Verse. 16
    • Chap. 5. Whence this world is become corporeall. Verse. 17
    • Chap. 5. This world is a similitude of the Deity in Love and Anger. Verse. 81
    • Chap. 5. This world is a Sprout out of the Eter­nall Nature. Verse. 82
    • Chap. 5. The Forme of this world was from Eter­nity in Gods immateriall Nature. Verse. 83
    • Chap. 5. How before Time the world was with­out substance. Lucifer hath stirred up the Fire in his habitation. Verse. 97
    • Chap. 5. Where the Angelicall world is manifest. Verse. 117
    • Chap. 6. How wee are yet blinde concerning the substance of this world. Verse. 10
    • Chap. 6. What wee are: also what the world, and the Originall thereof is. Verse. 40
    • Chap. 6. The Eternall Substance and this world are like a Man, they each generate their like. Verse. 46
    • Chap. 7. Why God rejecteth not the world before the End of Time. Verse. 18
    • [Page] Chap. 8. Of our own hard Prison in the spirit of this world. Verse. 14
    • Chap. 9. Why this world was Created, which be­fore the Creation stood in the Eternall Wisdome as an Invisible Figure. Verse. 6
    • Chap. 9. Of the inclination of the Spirit of this world. Verse. 9
    • Chap. 9. Of that which the Spirit of this world hath built. Verse. 10
    • Chap. 9. That which desireth to reach God must passe through the Fire: also what Fire that is which must dissolve the world. Verse. 8
    • Chap. 11. The world is full of God: where God is, and where the Abysse is. Verse. 107
    • Chap. 11. What the substance of this world, the Angelicall world, and the Hellish world are in the sight of God: also where God is to be sought. Verse. 110
    • Chap. 14. The world maketh the Children of God but a Gazing Stock. Verse. 55
  • Works.
    • Chap. 4. As the building shall appeare, so shall the builder, our works follow us. Verse. 52
    • Chap. 5. How the evill works of the Regenerate in Christ shall appeare. Verse. 134
    • Chap. 8. The description of the New Body, and of the Old Man: and how our works shall follow us. Verse. 77
    • Chap. 18. How all works follow after the will: also how Lust in the soule is awakened. Verse. 21
  • Wrath.
    • Chap. 1. The severe Kingdome of wrath is in the Centre: how the Father is but one: how the third Principle could not have been created. Verse. 49
    • Chap. 11. How God warneth Men of his wrath: and how he letteth that come which Man himselfe hath awakened, as Warres, Fa­mine, Pestilence, &c. Verse. 40
    • Chap. 11. What wee have inherited from Adam: How the Anger should have rested Eter­nally: without the awakened wrath no Devill can move a Flie. Verse. 41
  • Writings.
    • Chap. 4. Though the Authours writings be hard and incredible, yet they have an Infallible certainty of assurance. Verse. 19
    • Chap. 4. His writings have an assurance in the Centre of the Earth. Verse. 20
    • Chap. 5. This is no understanding, but childish writing. Verse. 33
    • Chap. 6. How people may be benefited by these writings. Verse. 9
    • Chap. 9. What the Devill intendeth to doe with these writings. Verse. 1
    • Chap. 9. The worlds servants had rather loose God, and the Kingdome of Heaven, then their honour and Goods. The whore by the In­stigation of the Devill will persecute these writings. Verse. 2.
    • Chap. 10. Advice, in these writings to rest con­tented with the present apprehension of them. Verse. 31
  • Youth.
    • Chap. 15. Of the wickednesse and unrulinesse of youth, if they perceive their Parents give way to it. Verse. 5
  • Zeale.
    • Chap. 12. The Innocency of the blinde simple zeale against the Martyrs. Verse. 21
    • Chap. 16. Of the Great submission of the Love of God. Patience is better then zeale. Verse. 36
FINIS.
XL. QVESTIONS Concer …

XL. QVESTIONS Concerning the SOULE.

Propounded By D r. BALTHASAR WALTER. And Answered, By JACOB BEHMEN. Aliàs Teutonicus Philosophus.

And in his Answer to the first Question is the Turned EYE, OR, Philosophick GLOBE.

(Which in it selfe containeth all Mysteries) with an Exposition of it.

Written in the Germane Language ANNO. 1620.

LONDON, Printed by Matth. Simmons, in the yeare 1647.

A CATALOGUE OF THE 40. QUESTIONS.

READER,

THe Author wrote this Answer to these Que­stions, chiefly for his friends sake that sent them to him, as also for the benefit of all such as love the knowledge of Mysteries: this friend of his was Dr. Balthasar Walter, who travelled for Learning and hidden Wisdome, and in his returne home, hapned to heare of this Author in the City of Gerlitz, and when he had obtain'd acquaintance with him, he rejoyced that at last he had found at home in a poore Cottage, that which he had travell'd for so far and not received satisfaction: then he went to the severall Universities in Germany, and did there collect such Que­stions concerning the Soule, as were thought and accoun­ted impossible to be resolved fundamentally and convin­cingly; which he made this Catalogue of, and sent to this Author, from whom he received these answers according to his desire, wherein he and many others that saw them received full satisfaction.

  • QUESTION. I. VVHence the Soule proceeded at the Begin­ning?
  • 2. VVhat is its Essence, Substance, Na­ture and Property?
  • 3. How is it created the Image of God?
  • [Page] 4. What, and when was the breathing of it in?
  • 5. How is it peculiarly fashioned, and what is its forme?
  • 6. What is its Power?
  • 7. VVhether is it corporeall or not corporeall?
  • 8. After what manner commeth it into the body of Man?
  • 9. VVhich way doth it unite it selfe with the Body?
  • 10. VVhether is it ex traduce and propagated af­ter an humane bodily manner? or every time new created and breathed in from God?
  • 11. How, and where is it seated in man?
  • 12. How, and what is the Illumination of it?
  • 13. How doth it feed upon the word of God?
  • 14. VVhether is such new soule without sin?
  • 15. How commeth sinne into it; seeing it is the worke and creature of God?
  • 16. How is it kept in such union, both in the A­damicall and Regenerate Body?
  • 17. VVhence and wherefore is the contrariety be­tween the flesh and the Spirit?
  • 18. How do that depart from the Body at the Death of a Man?
  • 19. How is it Mortall, and how immortall?
  • 20. How doth it returne to God againe?
  • 21. VVhether goeth it when it departeth from the Body, be it saved or not saved?
  • 22. VVhat doth every soule departed? doth it re­joyce till the last Judgement Day?
  • 23. VVhether doe the soules of the wicked, without difference (for so long a time before the Day of [Page] Judgement) finde so much as any mitigation or refreshment?
  • 24. VVhether doe mens wishes profit them any thing? or sensibly doe them any good?
  • 25. What is the hand of God and the Bosom of Abraham?
  • 26. VVhether doth the soule take care for men, their friends or Children, or their Good [...]; and whe­ther doth it know, see, approve or disapprove their undertakings?
  • 27. Whether doth it know this or that Art, or Oc­cupation, whereof (while it was in the body) it had sufficient skill?
  • 28. VVhether also doth it obtaine, somewhat more certaine knowledge of Divine, Angelicall, Earthly and Diabolicall Matters then it had in the body?
  • 29. VVhat is its Rest, awakening and Glorifi­cation?
  • 30. VVhat is the difference between the Resurre­ction of the flesh and of the Soule, both of the Li­ving and of the Dead?
  • 31. VVhat kinde of new Glorified bodies shall they have?
  • 32. What shall their forme, condition, joy, and Glo­ry be in the other Life?
  • 34. VVhat is that lamentable and horrible condi­tion of the damned Soules?
  • 35. VVhat is the Enochian Life, and how long doth it continue?
  • 36. VVhat is the soule of the Messiah, or Christ?
  • [Page] 37. VVhat is the Spirit of Christ, which he wil­lingly commended into his Fathers hand?
  • 38. Of the things which shall come to passe at the end of the world?
  • 39. VVhat, and where is Paradise with its Inhabitants?
  • 40. VVhether is it mutable, and what shall it be afterwards?

TO THE READER.

IF wee knew the preciousnesse of our owne soules, we would confesse and ac­knowledge with an inward feeling­nesse, the answer to Christs Question, when he said; What shall it profit a man to gaine the whole world and loose his owne Soule? Or what shall a man give in exchange for his soule? the soule is so precious that nothing can truly be valued at so high a Rate. To save it is the greatest gaine, to loose it is the greatest losse: then who will not highly prise the study and understanding of the way to save it. Christ saith, He that will save his soule shall loose it, and he that will loose his soule shall save it: but who understan­deth this? we know it is the earnest desire of every soule to be saved, and to be happy and glorious, but the way is very unknowne to us poore fallen soules, for we can hardly suppose that loosing will be the sa­ving of our selves: Christ also taught that the way to Glory was through many tribulations and Death; this way he entred into Glory, and so have all the blessed from the beginning of the world, and can no otherwise to the end thereof: but how shall a soule know the way to loose and deny it selfe, so that it may assuredly attaine Eternall Salvation? Let it listen, in its heart and Conscience inwardly to that Teach­er, which it shall find there, who is in God himself: we have the Testimony of Moses for this; who told the Israelites the Word, the Commandement is nigh thee, in thy heart heart and in thy mouth (not the outward [Page] but the Inward heart and mouth) as also the Apo­stle Paul saith to the Romans, that Christ the Eter­nall Essentiall word of God, the word of Faith which they, the Apostles, preached, is nigh us in our hearts and in our mouthes, and in another place he saith, Doe you not know that Christ is in you, except you be past reproofe [...] improbi? furthermore the Apostle John saith, that God is Love, and he that loveth; G [...]d dwelleth in him, and he in God, which we all perceive is true, for in him we live and move and have our being, and this may be knowne though the Apostle Paul had not said so much, for one of the Poets of old spake what he knew and said, we are all of his Off-spring, as the Apostle mentioneth it: nay we all know that he that doth well is the servant of God, but he that doth evill is the servant of the Devill who ruleth in his heart: and though there is none that doth good, no not one, nor can do of himself, while he is in this mortall, life yet through Christ in him he can desire to doe well, and be sorry when he hath been drawne away to doe evill by the lusts of his owne heart, by which the Devill tempteth us to doe evill; but if we will resist the Devill he will flie from us, if we will leave off to doe evill, and desire, trie, and learne to doe well, without doubt we shall be able through God that dwelleth in us: and then he will teach us all things, and lead us into all truth by his Spirit. All this we shall fully understand, and all Mysteries when God shall manifest himself in us, if we earnestly desire it with all humility, selfe-de­niall losing of our soules, and being nothing in our [Page] selves; for then God will be All in All, and no­thing is impossible with God: All this and much more hath the Author of this Answer to these Que­stions concerning the soule, found true, and hath out of his inward Mystery manifested many things in this, and other Writings of his, the knowing where­of will be exceeding usefull to the furtherance of the salvation of every soule; which when I had read I was very much satisfied in my owne soule, and doe de­sire that others may be made partakers of them, so farre as lyeth in me: I have therefore taken in hand to put this Treatise into English, which I chose to doe rather out of the Originall then out of any Translations, because they many times come short of the Authors owne meaning, and because I found many errours in some of them, and he is so deep in his writings, that we have need to desire that our soules may be put into such a condition as his was in, else they cannot be fully understood: but the same God that satisfied his desires will satisfie ours, if we cast our selves upon him in our soules, and let him doe with us what he pleaseth.

Concerning the Author, he was from his youth much addicted to the hearing of Sermons; and hea­ring that speech of our Saviours, Luke 11. ver. 13. Your heavenly Father will give the Ho­ly Spirit to them that aske it, and by the dif­ferences and controversies in Religion, which he knew not how to satisfie himselfe in; he was so stir­red up and moved, to aske, seeke, and knock, that he might know the truth; upon which hy the Divine [Page] drawing and will, he was in Spirit wrapt into the holy Sabbath in which he remained seven whole dayes in highest joy by his owne confession; after he came to himfelse he layd aside the folly of youth, and was driven dy Divine zeale earnestly to reprehend impudent, scandalous, and blasphemous speeches, and did forbeare in all his actions the least appea­rance of evill; and continued to get his living by the labour of his hands, till the beginning of the sixt Se­culum, which was the yeare 160. When he was a so­cond time possessed with a divine Light, and by the sight of a sudden object, was brought to the inward ground or Center of the hidden nature: yet somewhat doubting, he went out into an open field, and there beheld the miraculous workes of the Creatour in the signatures, figures, or shapes of all created things, very clearely and manifestly layde open; whereupon he was taken with exceeding joy, yet held his peace in silence praysing God. But ten yeares after in the yeare 1610. through the overshadowing of the holy Spirit, he was a third time touched by God and re­newed, and became so inlightned, that least so great grace bestowed upon him should slip out of his memo­ry, and he resist his God, he wrote privately for him­selfe, (without the help of any Bookes but the Holy Scriptures) many Bookes the Titles whereof follow at the end of this worke. Which bookes contai [...]e such high and deep grounded Mysteries of the Deity, as have not been reveal'd since the Apostles times.

On the 18. Novemb. Stilo novo, betimes in the morning he cal'd one of his sons, and asked if he also [Page] heard that excellent musick? he said no, then he had that the dore should be opened, that that musick might be the better heard. Afterwards he asked what a clock it was? being answer'd that it had struck two; he said, it is not yet my time, my time is three houres hence, in the meane time he was heard to speake these words.

O thou strong God of hosts deliver me ac­cording to thy will, O thou crucified Lord Jesus, have mercy upon me, and receive me into thy Kingdome.

When it was neare about six of the clock, he tooke his leave of his wife and sonnes, and blessed them, and said; now I goe hence into Paradise; then spake to his sonne to turne him, and sighing deeply, he mildly and quietly departed this world.

If it were not for the great fruit that I conceive may grow to every one that studieth it, I should be sorry that I am the Instrument, to make such things knowne in my Native Language; and much more unwilling it should be published to the view of so ma­ny various minds, as are now sprung up: But my hope is, goodnesse will get the upper hand, and that the fruits of the Spirit will prevaile to the subduing of the Lusts of the flesh: now I readily submit to the censure of those who have that good desire: and of those who are not proudly and perversly wedded to their owne conceits, (when they have considered this Authors meaning:) whether this will not be as bene­ficiall to us as it hath been to other Nations: Indeed my mind is lead to think, that our troubled doubting Soules may receive much comfort leading to that [Page] inward Peace which [...]asseth all understanding: that all the disturbing Sects and Heresies arising from the Darknesse and malice of men and Devills, will be made to vanish, and cease by that understan­ding which may be kindled in them from it: they that rule will perceive how to effect all their good pur­poses, to the joy and happinesse of them that are subje­cted to their government; and Subjects will soone learne to obey in every thing as the Primitive Mar­tyrs did, though they should live under such Gover­nours as they did: so God shall be glorified by all mens love to one another, and peace will flourish over all the Earth.

It may be some will think it so hard to attaine the understanding of this Author, when they read the answer to the first Question, (which is far more dif­ficult then any of the other, because it containes the summe of them all in brief) that they will forbeare to take so much paines as they suppose is requisite; but if it should prove a little harder then other writings, the profit will countervaile the Labour with a hun­dredfold advantage; yet let every one read it them­selves, or heare it read with their owne eares, that others misreport hinder them not from so great a be­nefit, and they shall no doubt attaine it, for I am con­vinced by my owne experience that every one may re­ceive according to their vast or narrow capacity, who have according to mine owne measure been satisfied, though I be

One of the unworthiest of the Children of Men, J. S.

THE AUTHORS PREFACE TO BALTHASAR WALTER.

1. DEarely beloved friend, it is impossible for Reason to answer these your Questions, for they containe the chiefest and greatest Mysteries, which are alone knowne to God:

2. Hence saith Dan. 2.27. And such an answer Ioseph gave to the King of Egypt. Daniel to King Nebuchadnezzar: That which the King asketh & desireth of the Learned, Chaldeans, Astrologians and Wise men, is not in their power. The God of Heaven onely can reveale se­cret things: it is not in my Reason to answer the King, but yet, that the King may perceive the thoughts of his heart God hath revealed it, not that my Reason is greater then any mans living.

3. So likewise I say to you: you shall be answered (not that my reason is greater then any mans living; but onely that you may perceive the thoughts, the earnest seeeking and desire of your heart,) it is given me to answer you.

4. And you should not so anxiously seeke after these things, they are in no outward reason: But to the Spirit of God no­thing is impossible; seeing we are the children of God, and in Christ new borne of God: the sonne seeth very well what the father doth in his house, and also learneth his Art and worke.

5. Seeing also we are the mystery of God we ought not to suppose, that we must not meddle with such mysteries, as Antichrist teacheth; for none taketh unto himselfe any thing of Gods Mysteries unlesse it be given him: and St. James saith, Iames 1.17. Every good and perfect gift commeth downe from above, from the father of lights, with whom there is no change nor alteration.

[Page] 6. And seeing you seeke so eagerly after such things, you become thereby even the cause of finding them: for God giveth his mysteries both by meanes and also without meanes, but that no man might boast, he often maketh use of very mean people about them, that it might be acknowledged that they come from his hand.

7. You shall be answered with a very sound and deepe answer, yet briefely comprised, not according to outward reason but according to the spirit of knowledge.

8. And although I could sufficiently shew and demonstrate these things in a larger description: yet seeing they are all des­cribed, and explained at large in my other Writings: at present I set them downe but briefely for the ease and delight of the Reader, and that it may serve for a short memoriall of the great mysteries.

9. But he that desireth to know these things fully & fun­damentally, let him seeke them in my former Writings, especi­ally in the The three­fold life. third part, and there he hath the whole ground of the Note that by the words di­vine essence, substance, or essentialitie in the writings of this Author he meaneth not that es­sence which is God himselfe, but whatsoe­ver is be­sides God, and which taketh its orginall from God, as the eternall Idea's in the wisedome of God doe. And that which is essentiall ac­cording to the forme or fi­gure of the Idea, and that wherein all Idea's lie, he calleth Myste­rium magnum & Coeleste Ar­canum. Diving Essence, and also of the creation of all things, of that which is eternall, and of that which is corruptible; and how every thing was made, and is come to be as it is, and act as it doth, and what it shall be in the end.

10. And therein also lieth the Key of the Mysterium magnum, so farre forth as a creature is able to comprehend or beare, and thither we referre you for further explanation: and so I commend me to you into the brotherly love in Christ, Anno 1620.

Jacob Boehmen.

The first Question Answered.
QVESTION the First. Whence proceeded the Soule Originally at the beginning of the World?

1. WEe have, both in our second and third Booke suf­f [...]ciently laid open the mysteries of the Soule ac­cording to the three Principles of the Divine Essence: where also we have set downe by many Circumstances, the eternall Centre of the eter­nall Nature: and also the Ternary of the Divine Essence; and moreover what Eternity hath ever beene, and how the beginning of the Creation Or came to be. was brought forth; and what an Angel, and what a Soule is: Also we have laid open the heavy fall of Lucifer, and moreover both the Mothers which have so brought it forth, the one Engendring. procreating the heavenly Essen­tiality, and the other the Hellish: where also we have writ­ten of Light and Darkenesse.

2. Therefore we shall not be very well understood by the Reader in this Treatise unlesse he hath read over and well Or under­stood. com­prehended Or booke. the third part of our Writings.

3. Although that apprehending is not in humane power, yet the way thereto is very faithfully showne him, so that if he doe long to attaine it, he shall obtaine a Leader, or the holy Ghost. Guide and directer, (if he follow our counsell) who will shew him the key of the Mysterium magnum, leading to that precious Philosophers stone, and to all Mysteries: let none thinke this impossible, for with God all things are possible: He that findeth God, findeth all things with and in Him.

4 Now you know In or by. according to Reason, that all things are originally sprung and derived from Eternity: This also the holy Scripture tells you: in God are all things; Act. 17.28. In him we live and move and have our being, and we are his off-spring.

5. And although men cannot say of God that the pure Deity is Nature, but that it is the Majesty in the Ternary: yet we must say that God is in Nature, although Nature can as little reach or comprehend him as the Aire can comprehend the Sunshine: However we must say; that Nature is borne in his will, and that it is a SEEKING, produced out of Eternity; for where there is no Will, there is also no Desire.

[Page 2]6. But in God there is an eternall Will (which is himselfe) to beget his Glance or Lustre, or brightnesse of his Glory. Heart or Sonne: and this Will maketh the Or rousing. stirring or proceeding out of the will of the Heart, which is a Spirit: so that the Eternity consisteth in 1 Will; Fa­ther. 2 Heart; Sonne. 3 Proceeding or Efflux; holy Ghost. three Eternall Formes, which are commonly called Persons: as we have very accurately Declared or Expounded. explained it in our third Booke.

7. Then if we discerne and know that there is not onely Light and Majesty, but also Darkenesse, as is plaine; it behoves us to know whence Darkenesse ariseth.

8. For in the Eternity beyond Nature there can be no Darke­nesse, for there is nothing to bring it forth: we must onely looke into the Will and the Desiring, for a desiring is attracting.

9. And whereas in the Eternity it hath nothing but onely it selfe, it draweth it selfe into the Will, and maketh the Will full, and that is its darkenesse, whereas otherwise, if it were not desi­ring it were a Nothing, Or viz. but an eternall stillnesse without Or Being. Essence.

10. Thus the Attraction maketh Moveable­nesse. Mobility and Essences which otherwise could not be in the stillnesse: and so also this maketh Astringency or bitingnesse. harshnesse, hardnesse, and drouth together with Acidnesse. sharp­nesse.

11. Neither can we say for all that, that the Darkenesse swal­loweth up the Light, as the Eternall Liberty; for, that which is Eternall cannot be altered nor changed: but yet we must say that Light and Darknesse are in one another.

12. Now the Light is good and hath Or power. vertue, but the Darke­nesse hath the harshnesse, hardnesse and coldnesse: and the desire of the Will maketh Essences and attracting, which is a Riggling. stirring in the hardnesse, and if that which is attracted doe stirre by the drawing then it causeth a jarring, whereby Light and Darkenesse are mingled together in the sharpnesse.

13. And we must consider, [...] the free Light is sharpened in the Essence in the sharpe stirring, whereby we come to under­stand the Lightening. fire-flash, and the eagernesse; and yet we cannot say that there is any rending.

14. For that which is Eternall without beginning admits no severing, but stands as a wheele which begetteth it selfe in it selfe: whereof you have a similitude in the Mind of Man, where indeede there is a Will of a rising and runing, but no removing: the grea­ter the Will is, the greater also is the Or Beeing. Essence, and the more strongly it is sharpned.

15. Thus the still Liberty which is neither Darkenesse nor Light is sharpned in the sharpe Desiring attracting, so that it ap­peareth as a flash which shineth.

[Page 3]16. Also we cannot say that the Liberty doth take in the flash, for from Eternity it hath had Nothing: but we can well say, that the Light and Splendor shineth in the Liberty.

17. For that which is free letteth in the Light, but that which is not free (as the Or estrin­gency. harshnesse which maketh Darkenesse, and is materiall, to speake in a Spirituall sense) that doth not receive the Light.

18. This we can truely say, that whatsoever is transparent and not of a Mild or fluid. grosse Nature doth take in the Light, as appeareth by the water which taketh in the Light, and the harsh Earth not.

19. Moreover in Fire you have a sufficient manifestation of the Essence of all Essences, for you see that the Fire burneth in an harsh drie matter, for it is the harsh Desire which entreth into it selfe like a great anguish, and reacheth after the Liberty; where also it receiveth the Liberty, like a flash, and it kindleth by the flash that it burneth.

20. And although it must be understood that there is no such fire in the Eternall Essence as that is which appeareth externally, yet it is internally, in the harsh Desire and externally remaineth darke: Therefore the Eternall Fire is externally darke, and in­ternally, as it is in it selfe in the Will of the Eternall Liberty it is a Light, which shineth in the Still Eternity.

21. Or d [...]ffe­rences kinds or manners. Now then, we understand, that in Fire there are ten Formes; all which are borne in the Will, and all belong proper­ly to the Eternall Will: therefore we rightly say that the Eter­nall Will is Gods Will: and that the Liberty which hath the Will is God himselfe, for it is the Eternity and nothing else.

The first Forme.

22. First, there is the Eternall Liberty, which hath the Will, and is it selfe the Will: now every Will hath a Or longing, seeking to doe or to desire something; and herein it beholdeth it selfe, and seeth in the Eternity what it selfe is; it maketh to it selfe a glasse of its owne likenesse, for it seeth what it selfe is, and so finding nothing but it selfe it desireth it selfe.

The second Forme.

23. The second Forme is the Desiring, and yet it hath no­thing but it selfe, thereupon its desire seeketh a modell of its owne Will in it selfe, and maketh it selfe pregnant, so that a dark­nesse or over-shadowing commeth to be in the Will: which the Will would not have; but the Desire: the seeking causeth it; and yet there is Nothing that is able to consume or expell the Desire.

[Page 4]24. For that which is before the Desire, beyond the seeking is Free and a Nothing, and yet it is: yet if it were a thing that could be perceived, it were an Essence, and must subsist in that Essence which brought it forth: but seeing it is without Essence, it is the Eternity, viz. Good: For it is no source, and hath also no Muta­bility, but it is a Rest and an Eternall Peace.

25. But seeing the immense Space is bottomlesse, therein be­ing neither number nor end and also no beginning, therefore it is like a Glasse, it is All things and get as a Nothing: it behold­eth it selfe, and yet findeth nothing but an A, which is its Originali Textu. A V ge. Eye

26. A V is the Eternall Originall of something, for it is the Eternall beginning and the Eternal End: Thus the Eternal Abysse looketh into it selfe and findeth it selfe.

27. The A is below and the V is above, and the O is the Eye, and although it be no Essence it selfe, yet thus it is the Originall of Essence; there is neither below nor above but its Glasse in the A V is a sight. As the sight of the Eye.

28. But whereas there is no ground, therefore its Glasse is such an Eye as this O; for God himselfe saith in the Reve­lations I am A and O, the beginning and the end, the first and the last.

29. Consider us according to its precious depth, for we speake not here according to Nature in a Sim [...]litude, or Parable, or F [...]gure. Forme, but according to the Spirit above Nature in the Go T tes Cha­racter T Divine Character T.

30. The ☉ is the Eye of God, the Eye of Eternity; This maketh and is a Glasse, and it is a round circle like a Globe not like a Ringle; for we cannot describe it otherwise. Hereby we meane the Globe of Eternity; wherein lieth the foundation of Heaven and Earth, of the Elements, and also of the Starry- Or Wheele or Orbe. Spheare.

31. For it is a Globe like an Eye, & it is Gods won­derfull Eye. the Eye of Gods Won­ders, wherein every thing was seene from Eternity, yet without Essence, as in a Glasse or Eye, for it is the Eye of the Abysse; concerning which we have no Pen, Tongue nor utterance either to write or speake; onely the Spirit of Eternity leadeth the Eye [Page 5] of the Soule thereinto; and so we see it, else it must remaine in Silence; and this hand could not describe any thing of it.

32. Now seeing that in the Eternity there is such an Eye, which is God himselfe, (and yet is not called God but Eternity; and according to the Eye he is called A and ☉, before the A there is Nothing, and in the ☉ there is All, and in the A and ☉ beginning and End) hence we finde, that there is a Will in the ☉, and the Will is the ☉ it selfe which maketh the A, ( viz. the Eternall beginning of the Drawing or longing, or attracting. seeking) so that the Abysse beholdeth it selfe, and maketh a Forme in it selfe like a Globe.

33. For the Eye finding no bottome, it closeth it selfe, and becommeth like a round Globe of Glasse, and so it is the simili­tude of Eternity, in that it can finde it selfe: for there is no finding in the Abysse, because there is no place or limit but the meere Abysse: and when it doth find it selfe in the Eye, yet it findeth nothing but the Eye, which is the Globe.

34. Now the Eye maketh the Globe, and it is the Globe, and all put together is a Or an Fter­nall Will. Will to seeke it self, and so to see what the Eternity is, which is made manifest in the Eye.

35. For the Eye maketh a beginning and an End; and be­cause there is nothing that can give it, it giveth it selfe, and it is from Eternity to Eternity, the Eternity it selfe, it g toucheth Nothing for it is a Nothing in it selfe.

36. Then if there be a Will, which is the Eye, and which keepeth the Eye, that keeping is the Desire of the Eye, and so the Desire causeth an attraction in the Eye, yet nothing is there but the Eye: and the Desire onely attracteth it selfe in the Eye, and impregnateth the Eye with that which is attracted, so that it becommeth full, and yet also nothing is there but a darkening of the Free Eye; yet the Eye is not darke, but the Desire in the Eye is impregnated in it selfe.

37. For the Will of the Eye is still: and the Desire of the Will maketh it selfe full, and the Eye continueth free in it selfe: For it is free in and from Eternity, and this we call the Eternall Liberty in all our Writings.

The third Forme.

38. Now a Desire is sharpe and attractive, and that [Page 6] maketh the third Forme, viz. a moving in it selfe, and it is the Originall of the Essences; and hence come the Essences in the Eye and in the Will, and yet the Will may not suffer it selfe to be attracted.

39. For its peculiar right is to be still, and to hold the Eye in the Circle in the Globe, and yet it cannot defend it selfe from the drawing and filling, for it hath nothing wherewith it can de­fend it selfe, but the desire.

40. And here ariseth the Eternall Enmity and contrary will, the Will, will not be darke, and its Desire maketh it darke, the Will would suffer the Motion willingly, because it is its manife­station, but the drawing in and darkning pleaseth it not, though indeed the Will is not attracted nor darkned, but the Desire in the Will impregnateth it selfe.

41. Now when the Desire thus sticketh fast in the darkenesse, there is a great anguish, for it is troubled and attracted and also darkned, and bringeth anxiety to it selfe in it selfe, and desi­reth liberty: and drawing so strongly at the liberty, would faine draw it selfe into the Liberty, and so it maketh it self more eager, rough and hard, and the Darknesse is like an horrible consuming sharpenesse.

42. For it snatcheth the Liberty into it selfe: but it is so sharpe that it appeareth in the Liberty as a flash of lightning, which consumeth the darknesse with its eagernesse: and hence it is that God saith, I am a Deut. 4.24. consuming fire.

43. Hereby understand, how every Materia. matter consiseth in the power of the true Fire, and how the floare shall one day be pur­ged: for it is the Originall of the Fire, which hath all power; for it consumeth whatsoever the Desiring hath made, whether it be stone or minerall, Centrum Na­turae. for it is the sharpnesse of the Etenall Li­berty and maketh the Centre of Nature.

1 44. But that you may search yet deeper, know, that the Fire 2 Originally consisteth in three Formes, viz. in the Desire, and then in the matter of that which is attracted, viz. in the darke­nesse, 3 in which Essentiality proceedeth from the Attraction, and 4 thirdly, the Anguish source, and it selfe maketh the fourth Forme, that is the flash, for the Liberty causeth that, and is the kindler of the anguish source.

45. For the Desire in the Darknesse, would have nothing else but the Liberty, and the Liberty is a light without shining, it is like a very deepe blew colour mixed with greene, so that it is not knowne what colour it is, for all colours are in it; and the Desire in it selfe in its eager anguish and sharpnesse breaketh the colours, and maketh an horrible consuming flash in it selfe, and [Page 7] changeth it according to the anguish that it becommeth Red.

The fourth Forme.

46. Now the Liberty in the Desire suffereth it selfe not to be bound or captivated, but changeth it selfe from the Red flash into Light, into a glance of the Majesty, and it is an exulting great Joy in the Liberty.

47. For the Eye is made manifest in the Light, and the Or Substan­tiality. Es­sentiality is made mannifest in the Will, and then it is knowne what Light or Darknesse is: also thus the Eternity is knowne, and so Gods Holinesse alwayes ariseth in the wonders from Eter­nity, and it hath neither limit nor beginning, for it is an Eternall beginning comprehended in Nothing but only in the Wonders, which are its owne Essence, where there is neither limit nor Time or yeares. number.

48. And thus nothing is knowne in the still Eternity, but the glance of the Majesty, and the Spirit which is borne in the Will, and the Majesty hath the Regiment. Dominion.

49. Beloved friend, understand the sense right: we meane not, that the Birth apprehendeth the Liberty without, but within it selfe in its Centre, it apprehendeth it selfe in it selfe, and maketh Majesty in it selfe, and yet there is no including there, but it is, as when life ariseth from Death or from Nothing, which Life. dwel­leth onely in it selfe, and this is called a Principium. Principle: and that wherein it dwelleth is called Nature, which hath seven Spirits and Formes, as is to be seene in our second and third Booke.

50. Yet this Principle hath but one Spirit, which is the life of that Principle, and it hath but one will neither, which is the Or satiating. fulfilling of the Eternity with the glance of the Majesty.

51. For this principle is the Power proceeding from the will of Eternity, and the entrance, or the Eternall beginning of the Power, is the Life and the Spirit of the power, which thrusteth forth the Essences of the begettresse, and openeth the Origi­nall of the Majesty.

52. And the whole Eye (which hath thus Or formed, or figured. made it selfe a Glasse in the A and O) is all things, it is the Eternity, and in it selfe in the Eye it begetteth the Majesty, which is the Heart and power of the Eye, and also the Spirit, which procee­deth from the Power in the Heart, even from the fiery Light fla­ming Essences.

53. Thus understand the Holy Ternary in one Essence; the Father is the Eternity without Ground, which is Nothing and yet all things, and in the Eye of his glance he seeth that he is [Page 8] all things: and in the Power of the Majestie he feeleth, tasteth and smelleth that he is Good, that is, that he is God: although the The Tau or Crosse. T▪ ( viz: the Schwerigkeit oft Breetheitguere. harshnesse) ariseth in the Centre.

54. And in the Spirit is the moving of the Power, and the Multiplication without ground and number, wherein consisteth an Eternall bottomlesse multitude, and all in Power.

55. For, that which hath no ground hath no number, nor is there any shutting up or comprehension therein, and that which is within it selfe cannot be knowne Or without ab extra. externally, but it may be felt by the Spirit; Thus the Internall driveth out from it self and manifesteth it selfe in Figures, or else God could not be known.

56. Thus God is together one Spirit: and is from Eternity in three beginnings and ends, and that onely in himselfe: There is no place found in his sight: and he hath nothing in himselfe that may be compared to him; also there is nothing which can search and manifest any thing further then his Spirit: which al­wayes manifesteth it selfe from Eternity to Eternity.

57. He is an Eternall seeker and finder of himselfe in the great Wonders; and that which he findeth he findeth in the Power: He is the Opener of the Power; Nothing is like him, neither doth any thing find him, but that which yieldeth it selfe to be his owne, that entreth into him: That which denyeth it selfe to be, in that thing the Spirit of God is all things; For it is one onely Will in the Eternall Nothing, and yet it is in all things as Gods Spirit it selfe is.

58. And this, my beloved friend, is the Highest Mysterie: Therefore if you would finde it seeke it not in me but in your selfe, though not in your Reason neither, which must be as dead, and your Desire and will must be in God: and so God becom­meth the will and the deed in you: also the Spirit of God bring­eth your will into himselfe, and then you may well see what God is, and what Spirits child this hand is, and from what kinde of Spirit it writeth.

59. Furthermore I brotherly exhort you, that you seeke not with such eagernesse, you will not reach the bottome of it with such searching: although you are knowne and beloved of God; and therefore we give you this for a Rule, yet externally I have no power to give it you.

60. But follow my counsell, leave off your laborious searching in Reason, and enter into the will of God, into Gods Spirit, and cast outward Reason away, and then your will is Gods will, and Gods Spirit will seek you within you.

61. And if he find your will in him, then he manifesteth [Page 9] himselfe in your will, as in his owne propriety. For if you quit that will, then it is His who is all things: and when he moveth goe you with him, for you have Divine Power, and then what­soever you search he is in it, and then nothing is hid from the will: thus you see in his Light, and are his.

62. And let no feare terrifie you, there is nothing can take it away but your own imagination, let not that enter into your will, and so you shall worke the wonders of God in his Spirit, and ac­knowledge me your brother in him, else I shall be but as one that is dumb to you: This I tell you for good will.

63. And seeing wee write of the Eternity, to the end to sa­tisfie your will, concerning the soule, (our purpose herein be­ing according to the will of God) wee will therefore first shew you the ground of the soule, and then its Originall: and so open your eyes that you may be freed from your laborious searching.

64. For you have now to your old-age gone about this, and so farre as I understand, you have not yet found that deep My­stery in the Spirit: But seeing it is Gods will that you should know it, and have it given you for a reward of your so great la­bour, therefore have a care that you receive it aright: and then that you cast not the Pearle before swine, which are not worthy of it, nor will not be worthy of it to Eternity.

65. For that which shall be revealed to you here, belongeth to the Children of God, therefore be faithfull and employ it ac­cording to the Spirit, and not according to humane reason.

66. For it is so sublime that it will not endure earthlinesse which proceeds from Covetousnesse, Pride, Selfe-glory and Ar­rogancy, although you be not such; but looke well into whom you poure oyle, for it is poyson to many: let others themselves seeke as you have done; But give the Children bread that they may eate, and praise Our Father which is in Heaven, for to that end it is given you.

The fift Forme of Fire in the Eter­nall Will.

67. As wee have opened an entrance and a glasse to you of the Eternall Originall, from whence the Eternall fire proceeds, and what it is, so it is also necessary, that wee shew you further according to the highest depth, what the Eternall Nature is, in its propagation.

68. Wherein wee must understand two Kingdomes, the one good and pleasant, the other an evill, wrathfull, and ever en­vious sad one: of which the Philosophers from the beginning of [Page 10] the world have treated, and sought after it, but the time of fin­ding it was not then.

69. But now it is at hand, that the hidden Or secret Mysterie. thing should be found, not onely by me, but also by many that will be faith­full, and humble themselves to God, and seeke in his Spirit and will; it will be found in the Eye of God onely, and no where else; therefore let none dive deeper in searching elsewhere, or he will find the Devill.

70. Seeing then the Eternity is thus which yet is Nothing, and yet there is Light and Darknesse, Life and Spirit, which are all things: and so there is a seeking (that is, a desire) in both, to find it selfe, though there be Nothing that can be Or that can find any thing. found but the Spirit.

71. Now seeing it hath nothing that it can find, and yet the Desire goeth on Eternally forward, therefore the Desire is a fi­gure of the seeking will, the similitude of the Eye of God, and it is as a glasse of the Eternall Eye which is called God.

72. Now this is in two manner of wayes, one according to the Light, and the other according to the Darknesse: for the seeking is in both; and yet there is no departing of the one from the other; the Light is in the Internall, and the Darknesse in the Externall, and yet that which is most internall is also most Externall, but the Light is the middlemost.

73. For it is in the Nothing; therefore it cannot be the most internall, for it hath no Place nor limit; it is its owne finding, which the Darknesse findeth not, but the will in the Darknesse, which desireth the Light, goeth out from the darknesse and re­maineth Eternally in the Light.

74. Now the Desire of the Light presenteth a Modell like it selfe, wherein the Eternity is manifest: that is, all whatsoever the Spirit, in the Eternall power of God, findeth in it selfe from Eternity to Eternity.

75. This Modell is not God the Eternity it selfe; for it taketh its beginning in the Spirit, and it is the wonder of the Spirit which it seeketh and findeth from Eternity; and The Modell. it is in the Eye of God as a figure, and all the wonders of the Abysse of Eternity are therein, and are beheld in the Light of the Maje­sty, as one wonder in many Endlesse wonders.

76. Also it is an Image of God, a virgin full of purity and chastity, and no begettresse, for the Holy Spirit onely openeth the Wonders in the Power.

Erblicket.77. Yet this Virgin is the similitude of God, his Wisdome wherein the Spirit Discovereth it selfe. discerneth it selfe, and alwayes and in Eter­nity openeth the wonders therein: and the more is opened the more is in it.

[Page 11]78. For she The wisdome. is without ground and number, and as unmeasu­rable as the Eye of God himselfe is, there is nothing like her, also nothing can be found, that may be likened to her, for she is the onely similitude of the Deity, and the Spirit of God is her Essence therein.

79. She is a Circle and Modell, which so openeth our mind that wee see her, and God in her; for our will is cast into her, and she is in our Will: Therefore wee speake of God, and see him in her, as in our Owne propriety, according to the hidden­nesse of the Humanity, this Or Seeing. sight is exceeding precîous.

80. We must speak somewhat also of Of the way or condition of Darknesse: It is in it selfe an inclosing, though there be nothing which barreth it up, but it shutteth it selfe up, and begetteth it selfe, and is its owne Enemy to it selfe, for it maketh its own source, without Ground and number; and hath no giver that can bestow this but the Darknesses owne Forme.

81. It ariseth from the first Desiring when the Desiring Or draweth into it selfe. con­tracteth it selfe and impregnateth it selfe, so that it becometh a very stinging, bitter Or astrin­gent., harsh, hard, cold, wrathfull, fire-Spirit: For the Desire causeth harshnesse by the Attracting in the will, yet the drawing is stinging and the suffering bitter: which the Will willeth not, and therefore goeth forth from the stinging and entreth into it selfe, and maketh a peculiar Principle, where­in the Majesty appeareth.

82. Thus the great Anguish ariseth in the bitter suffering: and yet nothing is there neither that can suffer, but it is thus in it selfe, and it is its owne Life: and if this were not, the Or glance. splen­dour of the Majesty would not be, the one is the cause of the o­ther, for the flash is in the Darknesse, and the Light with the Ma­jesty is in the Liberty.

83. And this onely is the Or differen­cing. divorce, that the Liberty is a still Nothing, which receiveth the Light into it, and maketh the Darknesse materiall, and yet there is no comprehensible Or Sub­stance. Es­sence, but a darke Spirit and power, a filling of the Liberty, in it selfe, that is within the desire and not without it: for without it is the Liberty.

84. Therefore God is the most hidden, and the most mani­fest, and that is the Or Mysteri­um magnum. Great Mystery, and the Abysse is hidden and yet manifest; as the Darknesse is to our fight: But the source is unsearchable, till the Will sinke downe into it, and then it will be found and felt, when the Will loseth its Or Life. Light: And here­in lieth the Ground of True Faith; let this be told you, yee Teachers in Babel.

85. Seeing then there is an Abysse, which in regard of the [Page 12] impression of the darknesse is called Ground, wherein the source is a cause of the life: (for the wrathfull flash is the awakening of the life, although it be nothing there but in it selfe) and it is also a Desiring, and that desiring is a seeking, and yet it can find nothing but a glasse, and a similitude of the darke wrathfull source wherein Nothing is.

86. For it is a Figure of the Earnest wrathfull flash, and of the sharp and Sterne. severe power which is Gods according to which he calleth himselfe, a consuming Fire, and an Angry Or zealous. Jealous God.

87. And this glasse is also without Ground, without begin­ning and without End, and yet hath an Eternall beginning and an Eternall End: and is the only Cause, that the Abysse is blew, dusky and fierie: Ir is the cause of the Starres and Elements; for the Firmament is a second Glasse proceeding from this.

88. As there is a Threefold source in every thing, and each is alwayes the Glasse, begetter and cause of the other; nothing ex­cepted, all things are according to the Essence of the Ter­narie.

89. Seeing then there is a Glasse in the Abysse, in which the source beholdeth it selfe: so it is also a figure and Image of the source, which standeth before the source, and doth or bringeth forth nothing, but is a Virgin of the source wherein the wrath­fulnesse of the Flash Or discover­eth it selfe. discerneth it selfe infinitely without num­ber; and alwayes openeth its wonders therein, by the bitter Spirit of the Or rigling. stirring Essences.

90. which hath its life in the flash, so that it flieth more swiftly then a Thought; and even the thoughts of the Creatures are and proceed herein, also the Spirits of all living creatures are herein with their root; each life according to its Principle.

91. And in this Spirit of the Fire-flash, consisteth the Great Almighty Life, for it is consuming; as the flash consumeth the Darknesse, and as the Fire consumeth all things, and yet re­maineth a Life in it selfe; yet it is an Hunger and Thirst, and must have Substance. Essentiality or else it remaineth a darke Hungry Fire: a will to devoure and to enjoy nothing, a will to Rage and sting and to finde Nothing but it selfe: whence Essentiality ( viz. the water) and also Or Substan­tiality, or Earth. Sulphur is begotten and begetteth it selfe from Eternity to Eternity.

92. And here my beloved friend, seek the first root of the soule in the Fire life, and the second in the life of the Light, in the Majesty, and so you shall finde Gods Image and likenesse, and the Greatest Or hidden secrets. Mysteries of the Deity lying therein.

93. And although there be such an Eye of the wrathfulnesse, [Page 13] wherein the Earnest Or strong, or sterne. severe Fire-life taketh its Originall, yet it is not at all Or rent. sever'd from the life of the Light: but is one on­ly life that hath two Principles; for it burneth in two sources which are within one another; and it is one onely Spirit, having two differences, and two wills, one will dwelling in the Fire, and the other in the Light.

94. And know certainly for a Truth; that the darke Fire-life is the Abysse of Hell; for it is the Or sterne, or fierce. severe Anger of God.

95. But doe not you seeke, as Babell that great City of con­fusion upon Earth, hath sought: which wee blame not for any thing but her negligence and carelessenesse, and for seeking her Owne Glory and power, and by that meanes hath ensnared her selfe in the wrathfull Anger of God; which hath a long time subjected her under its wonders, and drawne many soules into its source. Consider this.

96. In the third Booke of our writings, this is set downe at large, and that booke is somewhat easier to be understood then this is, but in this is the deepest ground of Eternity, so farre as a spirit can conceive, for it cannot beare more, well may it be described more largely, but not more deeply, for it is compre­hended in the Abysse in both the Principles, for the soule ariseth in the Abysse in both Principles, and in the spirituall will, in the Eternity.

97. And yet if it be not wary and circumspect, the Devill may easily ride in its Chariot, viz. in its Will; but if it be cir­cumspect, and doe cast it selfe into the will of the Majesty of God, then the Holy Ghost rideth in its Will, and it is his Chariot.

98. And herein you may now finely search the Ground of Heaven and Hell, of Angels and Devills, of Evill and Good, of Life and Death, if you seeke, as wee shall further direct you.

The sixt Forme of Fire.

99. Seeing then, two Principles are so in one Essence, (as no man with Reason can speake against it; for every life consi­steth in venome and in Light, each in its owne principle, and according as it hath the source, so hath it also its Light) there­fore we must search what that is which sustaineth the life that it be not starved, and what driveth forth its source, that it can en­dure for ever.

100. This now also hath two differences, for the Light-life hath its owne source and driving, and the Fire-life also its source and driving, each in it selfe: but the Fire-life is the cause of the Light-life, and the Light-life is Lord of the Fire-life, and herein lyeth the Mysterium Magnum. Great Mysterie.

[Page 14]101. For if there were no Fire there would be no Light, and also no Spirit, and if there were no Spirit to blow up the Fire it would be smothered, and Darknesse would be, and the one would be a Nothing without the other, therefore they belong both together, and yet divide themselves one from another, but without any Or remo­ving. fleeing, and yet there is a fleeing of the Spirit.

102. You may understand it by this: looke upon the glow­ing Fire; first there is the Matter from whence it burneth, viz. the harsh attracted bitter substance, which hath an Anguish source, and is a Corpus Opa­cum. darke Body, whether it be wood or any such thing.

103. Now when it comes to be kindled, you see Three Prin­ciples, first the wood, in the Darknesse with the Externall Property and Condition, or Quality. source of this world, which also hath its owne Life, or else it would not take fire.

104. Now the Fire hath a wrathfull, harsh, strong, bitter desiring Quality. source which begetteth thirst, a devouring and consuming, and the great bitternesse is its right Spirit, an Enrager and awake­ner, which hath all Essences of the Life in it, and it is the pow­er of the life and of the driving, otherwise there would be no burning.

105. That maketh the great anguish-seeking after the Liber­ty: and in the Fire it attaineth the Liberty: for it consumeth the darknesse in the wrathfulnesse, and also the matter of the Fire, from which it burneth.

106. And thereby wee know that one Spirit, which divideth it selfe into two Principles, Inseparabili­ter. into two Spirits, but not severed­ly, and yet fleeing one before another, and the one catcheth or apprehendeth not the other, and the one is the life and cause of the other.

107. And therefore they are two Principles seeing they have a twofold source and life, and yet there is but one roote from whence they proceed, and one of them affordeth life, and the other affordeth food for that life: This is a wonder and yet no wonder, for there is nothing that can wonder at it, for it selfe is All things in one only Essence.

108. Now the fire 1. Fire. in it selfe is first a seeking 2. Seeking. to draw into it selfe, and that is the substantiality the Phur, for the seeking maketh it in the Desiring by its attraction; 3. Desiring attraction. or else there were Nothing; and the Attraction is the bitter sting, a destroyer, which the substantiality 4. Substantiality or Corporality. cannot endure, and will not suffer, and that not willing to suffer is an anguish, a will to overcome the substantiality with the bitter sting, 5. Sting. and the anguish, 6. Anguish. pierceth in­to it selfe, and catcheth at the Liberty; 7. Liberty. and the Liberty is a light in comparison of Darknesse.

[Page 15]109. Now the Anguish is an horrible sharpnesse, and thus the Liberty is taken and sharpned, so that it becommeth a fire-flash and the Anguish-will in the sharpnesse of the bitter flash, consu­meth the Substantiality, be it wood or any other thing.

110. Now when this hath consumed it, then the Anguish is a Darknesse againe, and the flash remaineth hidden in it selfe againe; and is an Extinguishing, and the anguish is in the darknesse as at first, before the flashing of the Fire, and it remaineth onely in a terrible source, where the bitternesse is alwayes made more terri­ble, by the rough attraction.

111. Now this is thus according to the Outward Principle of this world, as we see undeniably by experience; seeing then there is an alwayes enduring Essence in the Eternity, we therefore demon­strate it thus: behold and consider it deeply and reade this with di­ligence.

112. The sinking of the anguish in the Eternall darknesse, is an Eternall hunger, and an Eternall thirst, and an Eternall Desiring; and the darknesse in it selfe attaineth nothing in the Eternity, that Or Liberty. it can satiate it selfe withall out of the Understand by this the sinking of the hunger and thirst of Hell, and of Anger. Eternity, therefore it is rightly and truly the hunger and thirst of the Abysse of Hell and of the anger of God.

113. But the will in the anguish (because it can attaine or finde nothing) therefore it maketh a figure and a similitude to it selfe in the desiring with the eager attraction, and the eager, harsh, bitter darke Essence, is the Materiall similitude it selfe, it eateth it selfe, and is it selfe the matter of the Fire, that so the Eternall flash may alwayes continue, and the wrath is alwayes an Eternally continuing burning, and burneth Eternally, out of the Darknesse, and hath its owne Life in it selfe, viz. the bitter sting of the Anguish, which rageth and raveth, and is the Rigling. stirring and originall of the Life, and that is Or Princi­pium. A Principle.

114. And understand hereby the Eternall desiring seeking, an Eternall Coveting, and yet having nothing but it selfe an Eternall Envious Enmity, a seeking of the Essences, when the innumerable, and Groundlesse multitude is alwayes borne in the Will: and an Eter­nall craftinesse, a continuall rising in the hunger, an Eternall fin­ding of the similitude of its owne desire, the similitude of the Es­sences, in the Will, and this is manifest in the flash: for the flash elevateth it selfe ever above the darknesse; and the Essences are in the flash, and are continually brought into the Will.

115. Thus the Fire-will is a Sucking or at­traction. seeking of the high swelling Pride, and a Contempt of the darknesse: it contemneth its owne roote; it is covetous and would devoure more then it hath, or more then it should, it hath all lusts; for the desiring Essences are manifest in [Page 16] the Fire, and thence it cometh to passe that in each Will each Es­sence is againe Centre of a whole substance.

116. And this is the cause of Creation of this world; viz. that the Modell hath appeared from Eternity as in a Glasse, and was in the Eternal Essences in the figure, as in a virgine without bringing forth, and was seene in the light of God: and hence cometh the Matter of the Earth, Starres and Elements, also All Arts, wit and subtlety, deceit, falshood, covetousnesse, haughtinesse in the Creatures of this world.

117. For this world is a Materiall seeking, comes from the Eter­nall Viz. seeking. and is become materiall and perceptible in the Creation, viz. in the word Verbum Fiat, Let there be, as Fiat Lux. Genesis 1. Let there be light. Fiat, by the Heaven of the waters, as may be seen in Earth and stones: and the Firmament together with the Elements is yet this Or attra­ction. seeking, and still it seeketh the Earthy; for it cannot reach back againe into the Eternall.

118. For all substances goe forward in their progresse so long, till the End findeth the beginning, and then the beginning swalloweth up the End againe, and is as it ever was: but that the Figure, or Idea. Modell re­maineth, for the Modell did proceed from the Eternall, from which the Creation came forth into a substance: as The Eye of Gods won­ders.

119. You must know also, that the Spirit of the Aire, procee­deth from the bitter Eternall Fire-spirit, which also goeth forward after the Wonders, in the will of the Or attra­ction. seeking of the Essences, which are the Starres: and therefore it maketh Or Wheelings Or Jarring. whirlings, and cometh from many places: as from above, from beneath, and sidewayes, and many times round about like a wheele, all according as the Fire-seeking is kindled by the Essences of the Starres.

120. This is wholly like the wheele of the Minde, and it hath its owne Spirit, and a proper life of its owne, and a proper Will of its owne: and therefore it is a Principle, and continued so long, till the End findeth the beginning, the the beginning taketh the End into it selfe, and maketh the Middle which manifesteth what is done between both beginning and End therein, which ye will con­sider further of, unlesse ye be Or Mad. foolish Matth. 25.8. Virgins.

121. Also this Regiment. Viz. Turba Regimen secun­dum Werden­hagen. Dominion continueth no longer, then it can re­maine in the number of the Creation: For every day of the Crea­tion is a Circle of a Revolution in the Eye, and hath its 1. Number, or Time. number, 10. X. 100. 1000. Ten whereof is the ✚ the highest number: and Man hath ten times ten, viz. a hundred, for his number: and in the Crowne of Paradise he hath the number Thousand; but in the Eternall Es­sentiality in the Divine Centre of the Majesty he hath 0. no Number.

[Page 17]122. Now looke narrowly, with very cleere Eyes: God created this world with every substance, in six dayes, and they were fini­shed about the middle of the sixt Day, somewhat after-noone to­wards the Evening, and then the Rest, and the Sabbath of the se­venth Day, began on the sixt Day: And so the Eternall Rest found the beginning of the Greation on the sixt Day afternoone; this was the End, then came the Beginning and the End together in One againe, and it was manifest what God had made in the Dayes.

123. Seeing then Man by his Imagination hath destroyed the heavenly Angelicall Body, and hath brought it into a corruptible number, that is, into the outward Principle, and therefore he is in it: for he hath lost the Paradisicall number, and is placed in the hundreth number, wherein he is also now given up to the Outward Life, as to his leader, that is, he hath given himselfe up to this Lea­der, so that his number, to be fulfilled in the Circle of the Outward Principle, is cleerely knowne to us.

124. If we knew certainly the houre of the sixt Day wherein the Creation was finished, we could then set you downe the yeare and day (we meane the Or Iudge­ment Day. last Day) for it goeth not a minute further, it hath its limit hidden in the inward Circle.

125. Therefore know for certaine that the time is neare; for in the sixt Day afternoone the Rest of the Eternall Day began, and therefore God instituted the Sabbath of the seventh Day, for a Rest, and an everlasting Remembrance.

126. And as the Rest began on the sixt Day towards the Evening, and the Entrance to the manifestation of the Working, Viz. the won­ders. workes of the Crea­tion (the End then taking in the beginning againe, and the six Dayes stood thus in the Circle as a wonder) so know that ye were created in Paradise, and yet are gone out from it into the Spirit of Wrathfulnesse into Death Which Spirit; which hath now wrought its wonders in you these 5500. yeares and upwards.

127. And now the End hath found the beginning againe, and ye shall see, also feele and finde, what Paradise hath been, even eve­ry one of them that shall be borne in God.

128. For (to speake after the manner of Reason, and not accor­ding to God) Paradise is borne againe, but ye shall not escape mortality, nor the wrath in the Flesh, but Paradise is now already manifest in the Minde, in the soule of the Children of God, and they have the true taste of the Power.

129. And no subtilty nor power can hinder it, no subtilty can suppresse it, nor can any Devill destroy it; for the End hath found the beginning, there can be no hinderance of it, the Power of fals­hood breaketh, and then remaineth nothing but a waiting for the bridegroome; for the Children of God shall be found in Paradise, [Page 18] when the Turba in the Wrath shall be swallowed up. We speake high things, yet we understand and know them certainly in the Wonders.

130. Thus as is mentioned above (if you understand us aright) there is borne out of the Wrathfulnesse of the Anger; out of the Eternall Centre (out of which this world was produced and crea­ted, which is a Or attra­ction. seeking of the Eternall:) in the Spirit of this world, (in this Principle wherein we now live:) and there will al­wayes be borne falshood, Covetousnesse, subtilty, deceit, enmity, in the Will; Lying, Murder, Pride, desire of honour, Selfe-Power, Art, Cunning or Policy. wit, the wisdome of this world proceeding from Reason, they all come from this roote and remaine in the Wonders of Gods Anger, and though Reason and selfe Or Wit. prudence be never so fine, yet it is in the Anger of God, and springeth from the Abysse.

131. And here behold thy selfe thou faire world; it is no Fable, as thou holdest it to be, it is knowne in Ternario Sancto, and he that cannot get within the limit of that, he is captivated by Anti­christ, and belongeth at last to that Lake from whence he sprung, it is no time to linger now, both the doores stand open; and what­soever hath growne in the Turba shall be swallowed up with it.

132. So also consider the Eternall Fire further, and take a simi­litude from all sorts of fire in this world, for that which is a Spirit, in the Eternity, is a substance in this world. You see also that fire in it selfe is an anguishing wrathfull rising bitter Essence and source, and yet you see nothing else in the proper Forme of Fire, but the flash which shineth, you see not the source, you can onely feele that.

133. You see also that the fire when it burneth, sendeth up from it selfe a Smoake, in which there is water, whence soote cometh which sticketh to the sides, especially where the fire is inclosed and not free, then the soote is seene as in a chimney; and the soot and water are in one another, and thus the Materiall Earth cometh originally from the Eternall fire; which Lucifer kindled; Then in the wrath­fulnesse Time began, and the Creation was after that manner which is mentioned in the Third Booke.

134. Understand, the Mysterium Magnum. Great Mysterie further: you see that eve­ry Fire giveth light, and you see also that Aire goeth forth from the source of the Fire, and you know very well that if the fire had no Aire to blow it up, it would be smothered, as all fires are smo­thered when they have no Aire, and yet they produce Aire.

135. The Aire is the life of the fire, and the Aire hath its Origi­nall from the Anguishing bitter stirring source of the Essences, out of the Will: Now you see also very well, that fire must have few­ell to burne, or else it is a Darknesse, and although it devoure it selfe (by its eager attraction,) yet that fire is nothing but a source [Page 19] in the Darknesse, which we understand to be the Abysse of the An­ger of God, which is not manifest in God, but is onely as a cause of the Life in the Kingdome of God.

136. You see that all fire must have Substance. matter, or else it will not burne, understand it thus, the fire produceth Aire, and in the Aire water, and it mightily attracteth the Aire with the water into it selfe againe, whereby the source of the fire is so allayed that it shineth.

137. For without water no fire shineth, if no water can be pro­cured in a thing, in that thing the fire will not shine, but glimmer; as for example, in Glowing. a red hot stone, which hath the source of the fire, and no shining but a glimmering, and hardly that, but in Iron it shineth wherein the fire hath water: and therefore Iron at length cometh to be consumed and getteth Rust, but a stone doth not: This is thus according to the Outward Principle of this World; but according to the inward ( v [...]z. the Kingdome of God) it is as fol­lometh, observe it.

138. The Eternall fire burneth Eternally; yet it is a Spirit: but not manifested according to the wrathfulnesse in the Kingdome of God: understand it thus: the flash maketh a shining; which ari­seth from the fire, and yet it dwelleth not in the wrath of the Fire, but satiateth the fire wholly, and giveth light also out from the fire, and is not comprehended nor retained by the fire: but carrieth with it another source of its owne, viz. Amiablenesse or Friendli­nesse. Meeknesse, and yet hath the Power Wit, reason, or knowledge., Wisdome and Art of the Fire, for in the Light, the Essences of the Source of the fire are first manifested.

139. Now the light maketh no Or paine. source, but it entreth into it selfe into a Meeknesse, and yet is desiring, which proceedeth from the source of the Fire; and its desiring is an attraction of the Meek­nesse and power into it selfe: and so it maketh it selfe pregnant with Meeknesse.

140. For the Light is a Fire also, a very yerning fire, a desiring fire, and a perpetuall finding Fire, which alwayes findeth what is generated in the Originall.

141. All the Power which ariseth in the wrathfull fire, is mani­fested in the Light; and the Light desireth it in meeknesse: for the wrathfulnesse of the Fire and the shining of the Light, are two Principles, of a twofold source, each dwelling in it selfe, and one comprehendeth not the other, to Eternity, and yet the one is the life and the cause of the other.

142. And we must understand it thus: we must consider that an horrible anguishing Or paine. source maketh a sinking into it selfe, like Death, wherein the limit of Separation is, and yet the Anguish keepeth its source in it selfe: but the sinking into it selfe as it were into Death entreth into its Skie, or re­ceptacle. Aether, wherein the life of the Anguish is [Page 20] no more knowne: for the sinkng breaketh forth from the anguish source, as a dying, and it is a dying▪ and yet in the Eternity there is no dying; but a kind of entring into another world, of another Principle, of another source.

143. For the sinking entreth into the still Eternity; viz. into the Liberty; and as the source of the wrathfull Fire did remaine in it selfe, in its life, so the sinking is a going quite out from the fire-Life, and yet it proceedeth from the fire-life, but it hath not the source thereof, for it is broken off from that in Death: and the limit of the Separation is a Death; so that the sinking Life pierceth through Death, and sprouteth through Death forth in another world, and hath another Substantiality, ( viz. another water) wherein the Light shineth: and therein is no wrathfulnesse.

144. For in the Eternity there is no Death to detaine any thing with, but there is a kind of entring into severall Conditions: for that which hath no beginning hath also no End nor no Foundation or bottome. ground: and thus the Light ariseth from the source of the fire.

145. For the Light dwelleth in the Fire, and yet not in the Fire; it is another world, and it is another Fire, called Love, Power, Wonder, sweet, milde, pure, and it is no substance, also it is not Na­ture, but Extra without. beyond Nature in another Principle.

146. It is nothing but a Light flaming Powerfull Majesty, and it hath its owne Spirit, which bringeth, the sinking through Death, and which sinking out of the Anguish through Death, maketh the sprouting forth through the Death.

147. The Spirit. It is free in it selfe both from the fire, and from the Light, and it is not held or captivated by either of them both, (no more then the Fire detaineth the Aire:) It proceedeth from the Light, from the power of the Light; and openeth all whatsoever is either in the source of the Fire or in the source of the Light.

148. Yet it hath no feeling of the Fire in it; but it is a blower up of the fire of Light, a producer of the Essences of Love in the desiring Power; and an Opener of the Essences of Love.

149. And that we might be understood (speaking of the Es­sences of Love, as of another Fire, let it be observed: behold when the light is so brought forth through the wrathfulnesse, that one fire goeth forth through the other, then the fire of Light desireth the wrathfulnesse no more, for it is dead to the wrathfulnesse, and it is a peculiar Fire in it selfe, and it sendeth forth its life out of it selfe, which is a sprouting: for it is both desiring and attracting whence Essences proceed, and it hath all formes in it, as the fire-life hath, also such a rising.

150. And yet the Essences are borne out of the Or Vertue. power of the Light, and when they fully taste one another, there is a meere De­sire [Page 21] and satiety, and yet there is nothing that the Desire of Love can draw into it selfe, but it attracteth it selfe into it selfe, and ma­keth it selfe pregnant with the Power of the Majesty, so that this Will becometh satiate, and yet it is nothing but this Power, which is an Image of the Wonders: It is a similitude of the Birth; and it is the power it selfe: it is the Essence of the Spirit from whence the Spirit hath its food, it goeth forth from the Image and Moveth, wa­veth. floateth as the Aire in this world doth.

151. Now the Spirit finding nothing like Without it selfe. it selfe, and so not fin­ding it selfe but in the Power, therefore it is desiring; for it dwel­leth in the Ground of the Power, and yet is not the Power it selfe, therefore its desiring maketh a similitude of it selfe.

152. For a desiring is a seeking, and the figure of the seeking is in the seeking; the figure maketh the Seeking manifest: Thus the Spirit also dwelleth in its owne Figure, in the Power, and in the Light of the Majesty; and Viz. The Desiring. it is an Image according to the property of the Spirit.

153. The Spirit is not the Image; but the seeking and its desi­ring is the Image; for it dwelleth in it selfe, in its seeking; and in its figure it is another Person then the figure of the Power, and accor­ding to this Essence God is said to be Threefold in Persons.

154. But that we may open your Eyes wide, that you may see the whole ground of the Deity (for now it both shall and must be made manifest) you must looke upon the Great wonders, which we lost by going forth from Paradise, where now we must labour in the sixe working dayes of this world; Therefore consider now what and where we are; and you shall here finde such a thing as was hidden even to Nature.

155. Behold, when you will speake of the Trinity, then looke upon the fist Number, upon the A, upon the Eternall begin­ning which is the Father: and then look upon the O, in the mid­dle, viz. the Sonne, and then looke upon the V, which is the proceeding of the Holy Ghost, which in h [...]selfe goeth with the sinking through the sharpe wrathfulnesse into the second Principle which hath E, and goeth forth through the power, as a light fla­ming flash which hath I. A. O. V. E. I. I. E. O. V. A.

156. Now put thereto the swift going of the flaming flash that is T the omnipotence of the Eternall GoTtes. God, whic [...] consumeth in [Page 22] the wrathfulnesse as a flash, but in the LIebe. Love in the I, as an exceeding loving God Exalteth, thorough pierceth and powerfully Exulteth: Now if you put the L, thereinto, then you have the Matter of the Divine Essence, in the power it is an Angel, and in the out-birth out of the Centre it is GoLT. Gold.

157. The World is Covetous and Ambitious (especially those that will be counted Masters of Arts) and say they know Gold; and are blind people; why doe you not then seeke it? perhaps thou wilt aske, how should ye seeke it? Goe with the outward life into Death, there the outward life must die, and in the anguish yeild it selfe up into the Number of the Crowne, viz. into the number 1000. and there the End is, and the Death ariseth to a glorious life with a new faire body, you need afford nothing to it but the soule, which will then bring forth much fruit, and then thou hast an An­gel which is free from the wrathfulnesse, for it is wholly pure, seeke it and you shall finde it.

158. Yet perhaps thou supposest thou shalt finde it, as thou art That is, in the wisedome of Reason, in the Old Adam, in the Ihood and selfehood of the outward man. in thine old Cloathes: No Sir, we will teach you another A B C, learne that first, then seeke it if you please, if not, let it alone: For the O is much nobler then the L.

159. Behold now the A ( viz. the beginning of the Eye) to­gether with the V (which is the marke of the Spirit,) and goe through the Middle of the Or Eye. O and so you will make a stroake or line through the O thus Viz. two Principles. 🜕.

160. Now part the two principles one from another, seeing they part themselves, and set them one to the other with its halfe O like a Rainbow thus [...] for so they stand in the figure, and set the wrath at the left and the light at the Right hand, for it cannot be pourtrayed otherwise; but it is one Globe.

161. And take the Spirit which is borne in the Fire, and goe therewith out of the wrath in the sinking through Death into the o­ther halfe Eye ( viz. into the second Principle,) and you shall see this Figure. [...]

The figure following belongeth to this place.

[...] The Philosophique Globe, or Eye of y e wonders of Eternity, or Looking-Glass of wisdom

Law.

Gospell

Selfe

Resignation

The Exposition of the Philoso­phick GLOBE or EYE, of both the Threefold Or semicir­cles. Circles which signifie espe­cially the two Eternall Principles, The Third Prin­ciple. Third being also cleerely understood there­in, and how it must be understood.

162. THose Cîrcles should be like Round Globes through whîch a Crosse should goe: for it is the Eye of Eternity which cannot be pourtrayed; It Representeth the Eye of the Essence of all Essences; the Eye of God, which is the Glasse of wisdome, where­in all wonders have been seen from Eternity: and hereby is descri­bed how it is entred into an E [...]ence, for the Reader of this booke to consider of.

163. Not as if it could be described or pourtrayed, for the Minde onely apprehendeth it, and onely That Minde. that which can walke in the Di­vine Mystery; Not by Art or Reason, but by that understanding which the Spirit of God openeth to the humane Spirit of the soule in the Great Mystery, otherwayes it cannot be apprehended.

164. The Reader should observe the Numbers, and also what standeth within or without a Circle, and where every word in a Cir­cle beginneth and endeth, all of it hath its peculiar signification and meaning: for every word standeth in its due place.

165. That which is without the Circle and wheele, signifieth the Liberty of the Abysse Extra Prin­cipium. without the Principle.

Number. 1. Abysse. 166. The Great Mystery of the Abysse, wherein the Eternall Divine Essence, in the Glasse of Wisdom, doth bring it selfe forth in the Or Centre. Ground; is marked with the number 1. and the number 2. standeth close by it; which is so to be understood round about that whole Circle.

Of the Three Circles. 167 The Three Circles drawne about one another, signifie the Eternall Birth of the Divine Essence; and All Etrrnall Mysteries both within Nature and without. Viz. the Originall of All Essences, as it is here described.

Of that halfe of the Threefold Circle at the Left hand, and of number 2. 168. The threefold Circle at the left hand, (where also there stan­deth without the Circle at Number 2. the Mystery Extra na­turam. without Na­ture) signifieth, how the Abysse bringeth it selfe into a Ground; that is, how the Eye of Eternity, viz. the First will (which is cal­led the Father of Eternity, and of all beginnings) bringeth it selfe in the wisdome into Trinity, into an Eternall Ground, and dwelleth in it selfe and possesseth it selfe; and how it bringeth it selfe into Na­ture, also how Essence ariseth; as also perceptibility and per­ception.

Of that halfe of the Threefold Circle at the Right hand. 169. The other Threefold Circle at the Right hand, signifieth the Divine Essence of the Holy Trinity; and the Angelicall world, which ariseth from the Great Mysterie of Eternity, and is manifested by the Principle of Fire.

What the Crosse signifieth. 170. The Crosse [whose Armes goe] through both the Three­fold Or semicir­cles, or halfe Globes. Circles; signifieth the Persons of the Deity; and how they part themselves in the Eternall Unigeniture, as is further mentioned hereafter, according to the Numbers.

Of the Eye in the Circle. 171. The Eye in the Circle through which the Crosse goeth with an Or Two Armes. Angle, each [half of the Eye] signifieth a world, both that at the Left, and that at the Right: That at the left signifieth the Great My­stery of the Darke world, where the Eye of the Wonders bringeth it selfe into Nature: that at the Right signifieth the Light world, where the Divine Mysterie having brought it selfe forth through the fire, dwelleth in the Majestick Light, with the first Mysterie of the Wonders.

Of the ♡ in the angle of the ✚ 272. The Heart in the angle of the Crosse, signifieth the Ground or Centre of the Deity: Not as if it were separate and did possesse a Place; (for it selfe is the place or Ground of the Deity, and is the midst every where) But that men might learne to distinguish God from Nature; and that Christians may learne to understand the Re­generation, viz. how God hath Regenerated us in Christ, out of his Heart upon the Crosse: Therefore this Figure is thus delineated, that [Page 25] the Reader might further consider it. For This Figure comprehen­deth all whatsoever God and the Eternity is.

The Expositton of the Circle at the Left hand. number 3. 4. 5. 173. The three Or Letters. Characters A. O. V. marked with 3. 4. 5. signifie the Mysterie of the Holy Deity Or beyond.: without Na­ture, and how it manifesteth it selfe in Nature.

Of the A. number 3. and of the Tin­cture, number 6. 174. A. signifieth the first Eternall Or Abyssall. unsearchable Will: which is called Father; goe round that Circle to the nether point, where Tincture standeth at number 6. which is the Ens of the Will, and the first beginning of Naáure: for the Divine Mysterie of the Tri­nity standeth above, and the Mysterie of Nature beneath; Each Circle signifieth a Person of the Deity in the first Mysterie.

Of the O. number 4. and of Principle, and of Fire; number 7. 175. The O at number 4. signifieth the Ground of the My­stery; viz. the Birth of the Heart or Word of God, which the first Will ( viz. the A) in the Glasse of Wisdome, receiveth and holdeth in it selfe as a Ground of its Essence: For the O signifieth also the Eye of the Glasse of Wisdome: for the Eternall word is Conceived, or formed. comprehended in the wisdome, and manifesteth it selfe in the Light world by the Principle of Fire, goe round from the O and you will finde, Principle and Fire, beneath at N. 7.

Of V. number 5. and of Essence, number 8. 176. The V at number 5. signifieth the Spirit of the Mysterie Or beyond. without Nature: viz. the Spirit of the First Eternall Or Abyssall. unsearch­able [Page 26] will, it ariseth out of the will in the Power of the Word in the Great Mysterie, and proceedeth from the Will and Word, and its Exit maketh Essence: viz wonders of the Power colours and ver­tue; where yet in the Mysterie of the Abysse without Nature, no colours are Or knowne. discerned, for they lye all hid in one, which is a Glimps of a Great Wonder, and it is called an Essence of the Won­ders: Goe about in the Circle from V and you shall finde be­neath nee [...]e number 8. Essence: which signifieth that the Essence of All things is under the Spirit of the Or Number Three. Ternary, and that we must alwayes distinguish Essence from Deity.

177. For in the Essence, Nature with its seven formes ariseth; For the Ternarie is but a Spirit in the Essence; and yet there is no Essence Absque. without the Ternary: for the desire of the Ternarie is the Eternall M [...]g [...]k. Magia; and it maketh Essence; it bringeth things] into a Ground according to the Or Idea. Modell which the Spirit openeth in the wisdome, out of it the Creation came forth, according to the Modell in the Glasse of the Virignalis sa­pientia. Virgin-like Wisdome.

A further Exposition of the first Principle, and of the Mysterie of the Beginning in the Creation, also of the Darke world: and how the Angle or line of the Crosse, and number 9. at the left hand, with its upper and nether space must be understood.
Of FATHER: N. 9.

178. AT N. 9. FATHER standeth before the Or angle. Point of the Crosse, and Abysse before that, which signifi­eth the Mysterie of the Father without Nature. For Nature begin­neth at the Point of the Crosse. The first and Greatest Mysterie is the Abysse; wherein the Nothing bringeth it selfe into a will, which is called Father, or the Originall to something: The Creation is ari­sen out of the Mysterie of the Father through Nature; here by this Mysterie the Eternall Nature with its seven formes is Or meant. understood.

Soule. number 10.

179. At the Or Angle. point of the line N. 10. Soule standeth: which signifieth the Originall of the Eternall Spirits, viz. of Angels and soules of Men, for the The point of the Arme at the left hand. point signifieth the Centre in Nature, where [Page 27] the threefold Spirit manifesteth it selfe by Nature, which againe sig­nifieth the Magick Fire in the Fathers Property, from whence the Angels have their Originall, and also the Soules of Men.

180. We must here understand the Ground and Originall of an Eternall Spirit; for Nothing is Eternall except it have its Originall from the Eternall Magick Fire: the Originall is not to be taken for the true Spirit, but for the Centre, viz. the Cause of the Spirit.

The Soules Will: number 11.

181. Every right Spirit is understood in the Light of Life, Or and so is the und [...]rstan­ding. with the understanding; for no right understanding can be in the fire but in the Desire of the Light: and therefore the fiery will must bend and incline towards the heart of God, that is, towards the pow­er of the Light and understanding, as may be seene here, where the Soules will standeth upon the line of the Crosse, marked with the number, 11. and there receiveth power from the Heart of God, and so it becometh an understanding Spirit.

Will number 12. and Soule, number 13.

182. For it receiveth the Power of the Light, in the meeknesse and humility, and goeth with the Spirit of its will, (that is, with the Noble Image and similitude of God,) through the power of the Heart, into the second Principle; that is, into the Light world, as may be seene in the other Or halfe Globe. Circle at the Right side of the Heart, where N. 12 Will standeth, and Soule N. 13. which signifieth, that the soule goeth out of the source of the Fire, which is the Fathers property, and Entreth into the Sons Property: and dwelleth in the Divine power in the Light world.

HOLY GHOST. number 14.

183. Or beyond. Without the Point of the Crosse, N. 14. HOLY GHOST standeth signifying the Holy GHOST, who ariseth from Eternity in the will of the Father at N. 9. before the Or point of the Crosse. point at the left hand, and bringeth himself through Nature, along through the Heart and Divine Power at the right hand, out Or beyond. from Nature; and also through the power of Angels, or of the Spirit of the soule, quite out; and dwel­leth in the Liberty in the Glance of the power and Majesty; and is in Nature yet not comprehended by Nature; but in the property of the Divine power onely.

Image; number 15.

184. Beyond the Word H: GHOST N. 15. Image standeth, also without Nature; which signifieth that the Noble Image groweth out of the Fire of the Soule, as a flower groweth out of the Earth, and hath no feeling of the fiery property: for the fire is as it were [Page 28] swallowed up in it, and yet it is there, but in another source, ( viz. in the Desire of Love) a light flaming fire in the Divine pro­perty.

Abysse number 16.

185. After Image standeth Abysse N. 16. signifying that the true Image standeth in the Abysse Extra without.: beyond all source, and dwelleth in Nothing, viz. in it selfe onely, and through it God dwelleth; there­fore there is nothing but the Divine Power, that can finde, move, or destroy it; for it is not in Nature, although it ariseth from Na­ture, in its Roote, yet it is quite another thing; as an Apple differs from the The tree it groweth upon. Tree; though it be upon the Tree and receiveth ver­tue from the Tree, yet the Sunne also giveth vertue to it: and so the Divine Sunne ( viz. the Majesty) giveth vertue to the Image.

Of the Word Omnipotence; number 17. and Wrath; number 18.

186. Furthermore, at the left hand N. 17. there standeth Om­nipotence, and it standeth without the Or bounds. Circle of Nature also: which signifieth the Fathers Mysterie, which bringeth it selfe by the Magia (that is, by the Desire) into Wrath: wherein the strong sounding life and strength is understood in the entrance of Nature in the first three formes, viz. Astringency, bitternesse and Anguish: and therefore the word wrath, standeth in the space un­der the line, N. 18. which signifieth, that the Wrath toucheth not the Angle of the Or number Three. Ternarie, but is borne in the Desire.

Or Subtilty. Craft; number 19.

187. Craft standeth at N. 19. under the Word Omnipotence: which signifieth the Essence coming out of the Glasse of the Princi­ple, which Craft, in the second Principle is changed into a right un­derstanding, and here in the Magick fire it is but craft; for it is subtile and sharpe, and a cause of the understanding.

Devill; number 20.

188. Over against craft Devill standeth, N. 20. in the space of the darke world, which signifieth the Malice of the Devill, in that he is departed from the point of the Ternarie, and hath put his will into Wrath and craft on purpose to Domineere over the Meek­nesse of God thereby, and to use the strength and power of the Fire and Wrath.

Devills Art; number 21. 22.

189. Under the Word Craft standeth Devills Art, N. 21. 22. [Page 29] Devills standeth without the Circle of Nature, and Art standeth within the Circle of Nature; which signifieth, that the Devill was created out of the Mysterie of the Father upon the line or stroake of the Crosse in the Eternall Nature as well as the other Angels: But he did get his Art N. 22. in the Magick Or sucking, or Attraction. seeking of Nature in the Centre of the darke world, whereas he should have gotten it in the power of the Heart of God, and that is the cause of his fall and of his Envie.

Will; Number 23.

190. Over the line number 23. standeth Will; signifying that the Devill hath raised up himselfe from the Divine Line, (upon which he was created) as a proud Spirit, who would faine have been his owne Lord, and have ruled by his owne Art and Wit.

Darknesse: number 24.

191. As also the Pride and subtilty of Men doth now: who in the same manner raise themselves up from the Line of God, from Obedience, in owne selfehood in which the will cannot reach the Divine power and light, but falleth into it selfe, into the darke an­guishing Magick Fire; as above over the word Will, is noted with number 24. and first into Darknesse: for Reason loseth the Divine understanding, and the Divine Desire, wherein it can receive the Essence of God, and so Or fill. impregnate it selfe with Or Vertue. power from God.

Fire; number 25.

192. And then Or Reason. it kindleth the Magick Fire of Covetousnesse; so that it willeth to have Or more. much, and never hath enough, as here N. 25.

Anguish; number 26.

193. And when it hath filled it selfe with Covetousnesse, then the Magick Fire in the Anguish beginneth to burne, N. 26. for that which is throwne into the fire by Covetousnesse, is fewell for the Magick fire wherein the fire burneth: and there Death is borne; which must separate what Covetousnesse hath brought in.

Death; number 27.

194. And herein also consisteth the Grievous fall of Adam, who hath imagined as the Devill did, and desired to have the variety of this world as his owne: He would be cunning and get much Or Wit. skill, and even the Earthly and hellish source in the skill: Had he conti­nued upon the stroake in the Line of God, he had not been Earthy, for the Spirit of his will should have dwelt in God, and have brought Divine foode into the body: but now he is in the Anguish, N. 26. [Page 30] and must againe goe through the Principle into Death, N. 27. where his body must be consumed in the Mysterie.

195. And if he doe not in the time of this Life turne his will in­to the Crosse of Christ, (as is to be seene in this Figure) then he is reserved in the Myster [...]e for the Judgement of God, where he shall be tryed in the [...]ire, whether the Spirit of his will have any Divine Power or Vertue. power in it or not, or whether he can subsist in the fire, and there his proud Earthly workes will be burned up: and if the soule re­maine in the Darke Magick fire of the Will, (for it selfe is a Ma­gick fire, when the Divine Light-fire is not in it) then one [...]agick fire receiveth the other, and then there is no remedy to help out from thence.

Will, number 28. Light, number 29. Spirit, number 30. Man: number 31.

196. But the soule which in the Time of this Life did turne again, and did yield it [...]elfe up with its will into the Death of Christ, at the line of the Crosse, N. 27. that soule is then sunk downe from its proud and Or evill. wicked workes and become free in that same will, and is entred into the Death of Christ; and sprouteth forth, with the Spirit of its will, N. 28. in the Divine power from The Death of Christ, through the second Principle; where the Spirit of the Will ( viz. the Image) Or reacheth. obtaineth the Divine Light againe, N. 29. and the Or Spirit. Image N. 30. standeth againe in the Divine Man, N. 31.

Image: number 3 [...]. God: number 33.

197. For [...]hen the Spirit of the Will entreth into Death at the Crosse, then it putteth on the Divine Essentiality (that is Christs flesh) into it selfe againe, and bringeth it with it selfe, into the Light world, where the Divine life springeth forth againe in the Holy Bo­dy; and the Image is free againe; as here N. 32. is to be seene, and it dwelleth in God N. 33. and eateth of Gods word or Essence: For the Image here is Or beyond. without Nature, in the Liberty, but thie Huma­nity is in Nature, as it is here set downe.

198. But for those soules, which abide in their proud covetous workes in the Anguish N. 26. they abide indeed in the Magick Fire of Anguish, and their workes are fuell for that fire.

199. But if the Spirit of the Will at length yet doe incline it selfe towards the death of Christ, and yet is hard bound to the wrath, then it hangeth as it were by a thread to the death of Christ.

The ninth Number; number 34.

200. This soule must needs burne thus a while, till the Spirit of the Will can enter into the Death of Christ, and till its Sydereall fu­ell be burnt up: when the Earthly body dieth the Image must be Or washed, scoured, or purged. [Page 31] Or washed, scoured, or purged.bathed, which this present too wise world scorneth, but shall be forced to trie it in Death, where that little Sparke, (which did hang but as by a thred) must enwrap it self quite into the Death of Christ: for it hath lost both body and Essence, and remaineth naked with­out Divine Or substance. Essence or body in Gods Mercy in the Divine Tincture: viz. in the ninth number N. 34. and waiteth for the last Judgement, wherein God will restore in the Tincture all that which Adam lost: But the workes which it hath done here, will not passe through the fire, but the Darke Magick fire hath swallowed them up into its My­sterie in the Darke world; let this be told thee O Man.

Soules Eternall Habitation: number 35.

201. After the ninth Number, standeth the soules Eternall Habi­tation noted with the N. 35. which signifieth that these escaped soules, are yet in God, in the Angelicall world, but without their workes, and they cannot so highly attaine the Glance of the Majesty, as those which Or here. in this life have clothed themselves with the power of God. The word Habitation entreth into the Liberty, without Na­ture, as also above it the word Image doth. For the soule must stand in Nature, but the habitation of the Image is without Nature in the Divine Liberty.

Angelicall World: number 36.

202. Bevond the word Habitation, standeth Angelicall world N. 36. signifying the whole Or place. Court of Angels or Thrones or Principalities. Princely Thrones in the Liberty of the Divine Majesty, whereas their root, is in Nature but is not Or acknow­ledged. felt.

Proud Devill: number 37. Will of the Devill Lucifer: number 38.

203. At the left hand in the upper space, N. 37. standeth proud Devill, with two Or Legs. lines: one reaching to be upon the Character Q, N. 4. and the other reaching up above the Great Mysterie of the Ternary, where standeth Will of the Devill Lucifer N. 38. Here the Devills fall is to be considered.

204. He hath driven his proud will from the line of the Crosse upwards, and would domineere over the Mystery of the Divine wis­dome by Or reason, or in Wit, craft, and fury. cunning subtilty and wrath, in the power of Fire, and Or inflame. kindle the Mysterie of the Ternary, that he might be Lord, (as indeed he did kindle the Essence in the Mysterie: where from Earth and stones proceed) and would faine have flowen out above the My­stery of the Ternarie N. 38. as still at this very day he desireth to flie out above the highest Thrones of Angels.

Abysse of the Darke world: number 39. Eternall Hell of Devills: number 40.

205. And hence it followed that he was thrust out from the Di­vine Mysterie, from the highest Thrones, into the darke Magick fire, and is throwne downe beneath ( viz. into the Abysse of the Darke world; N. 39.) where he must dwell without the Principle in the horrour of Fire: (that is, in the first three formes Or till fire or before the fourth forme which is fire it selfe. of Fire) in the Anguish: and there he hath his Hell, as below N. 40. is to be seene, and thither also doe the damned soules fall, where to Eter­nity they cannot see God.

The other line of the Crosse upwards.

206. Over that line N. 1. above standeth Abysse Eternity, signi­fying the Liberty without the Principle, and thereby is Or under­stood. meant, the Mysterie of the Eternity, wherein every Creature standeth in its owne source, in its owne fire, whether in Darknesse or in Light, and hath no other light but what shineth Or in the Creature it selfe. in it selfe, and it also compre­hendeth that light Or beside it selfe outward­ly. without it selfe: Both worlds, viz. the Light and Darke world are in one another: but the Light is not attained, except a creature be capable Or to receive it. of it.

207. There are Angelicall Thrones, which we know nothing of, our knowledge reacheth onely In Locum, or space, or bounds. unto the place of Or that. this world, so farre as the kindling in the Creation did reach, and For a resem­blance of it. therefore this wheele is made with the Crosse in it.

SONNE; number 41. and of the Heart.

208. Over the upright line standeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER, and at the right line N. 14. HOLY GHOST: signifying, the Persons and birth of the Holy Or Triplici­ty. Trinity: The ♡ in the Crosse is the Centre, and signifi­eth the Eternall band of the Or Three­nesse. Trinity.

209. The word SONNE, N. 41. signifieth the Word, which the Eternall FATHER alwayes speaketh from Eternity in the Light and Darke world, according to the property of each source.

210. But the Three Persons are free from the Crosse and touch not the line, which signifieth, that God is free from Nature, and is not comprehended Or by. in Nature, but he dwelleth in himselfe, and indeed also in Nature, but is not comprehended by that which doth not Give up it selfe to him. yeild it selfe into him.

Of the Heart in the Crosse.

211. The Heart in the Crosse signifieth, first, that the Heart of God [Page 33] hath manifested it selfe in Nature Or with. by the Principle of Fire, whence the Majestick Light ariseth: secondly, it signifieth the Manifestati­on in the Humanity, wherein the Heart of God hath manifested it selfe with a Humane Heart, and how that humane Heart hath ob­tained the comprehension of the Holy Trinity: as it is the Cen­tre in the Crosse; where we must understand the Inward man, viz. the Inwward Heart.

212. And we may see that the HOLY GHOST at the Right line, N. 14. goeth forth from the Heart in the Light world: which sig­nifieth that the HOLY GHOST dwelleth in the New-borne Heart ( viz. in the Image,) and continually bringeth the Will of the Image into the Divine Light world: and as this Heart in the Crosse is uni­ted Or with. to the Holy Trinity: so must the Humane Heart ( Or we meane. understand the Inward man) be united Or with. to the Deity that God may be all in all in him, even will and deed.

213. But the word SONNE, number 41. standing above over the line of the Crosse severed from the Heart, signifieth that the Man Christ, is become Lord Or over All. of All, and is King over this whole Circle: For God hath manifested himselfe in the Humanity, and this Man comprehendeth the whole Divine Or substance. Essence in him: for there is ful­nesse, there is God, and the Divine Or know, or acknowledge. Essence, in him and without him: we can finde God no where else but in the Or substance. Essence of Christ, therein Or Deity. is the whole fulnesse of the Col. 2.9. God-head bodily.

Heaven; number 42.

214. The word Heaven upon the upright line of the Crosse, num­ber. 42. signifieth, first, that heaven is in the Man Christ and also in us, and that we must enter by his Crosse and Death into him, in his Hea­ven which is himselfe, for upon the Crosse Heaven is opened againe and borne anew Or to us. in us. Secondly, it signifieth, that the true Divine Heaven is an Habitation For. of the Divine Desire, viz. of the Di­vine Magia; Therefore it cannot be said that we enter into it, but that we are begotten Or into it. in it, Or by. out of Gods Fire in the Divine Or substanti­ality. Es­sentiality, and no otherwayes but upon the Crosse, viz. through and in the Birth of the Holy Trinity.

Pure Element; number 43.

215. The words Pure Element, number 43. upon the upper line of the Crosse signifieth the internall world, out of which the Exter­nall, with the foure Elements, is brought forth, and its Or substance. Essence stan­deth in the internall roote.

Holy Ghost; number 44. Sonne: number 45.

216. Moreover it is to be noted, how Viz. pure Element. those words stand, begin and end: for they begin at the outward Circle at the left hand, where [Page 34] above number 5. the Holy Ghosts Character V standeth and be­low number 8. Or Being. or substance. Essence, and they goe through the two Circles at the Right hand, to the Viz. the space between the second Circle and the third. second space; which signifieth the Originall of the pure Divine Element, the Habitation and Or substance. Essence whence it ariseth: viz. from the Spirit of the Eternall Mysterie in the Di­vine Essentiality; viz. in the Essence of the Great Mysterie: and yet it is manifest onely in the second Principle, viz. in the Essence of the Sonne and Holy Ghost, as above at the Circle on the Right hand may be seene, number 44. and 45.

Father: number 46. Holy Spirit of Divine Or Wit, or Reason. Wisdome and understanding; number 47.

217. The Pure Element is the working in the True Heaven, and it shutteth it selfe in and up with the Crosse; it is the springing or stirring in the Fire and in the Heaven of Light, whence the Divine Essentiality (understand the Essence; and not the Spirit of God) is a life: for it reacheth not into the Essence of the Father, number 46. below which Circle there standeth Divine wisdome: but the Holy Or Ghost. Spi it, number 47. giveth Divine Or Wit, or Reason. wisdome and Or know­ledge. understan­ding.

218. The Element is an Or substance. Essence in respect of the Deity, as the life in the Flesh Must be ta­ken to be. is in respect of the soule; For the Tincture is higher and giveth the Ens of the Spirit, wherein the Light-fire is under­stood.

Humanity, Flesh: number 48.

219. Under the words Pure Element on the upper Or stroake. line of the Crosse, number 27. Death standeth, and the Word beginneth at the left Circle, and goe [...]h through the Crosse and through the first Cir­cle at the Right hand. There looke upon both the outward Circles, that at the left and that at the righ [...] above and below, and then thou shalt quickly finde what the Or Jurisdi­diction. Right of Death is, and that it is the dying source in the Magick fire, and holdeth the Essentiality cap­tive in it selfe, as at the left hand below number 8. and at the right, number 48. may be seene: and then above at this Circle number 44. and at the left above, number 5. is seene that the spirituall life goeth and sprouteth forth through Death, and possesseth the highest Cir­cle. For whatsoever will attaine the Divine life, must goe through the dying Magick Fire and subsist therein, as the Heart on the Crosse must subsist in the Or Divine fire. Fire of God.

220. Moreover we must know, that in Adam we have turned our selves away from the Crosse, and are above the Crosse with our lust and Desire, number 23. and gone with our will into Or owne Re­giment. a selfe Go­vernment, [Page 35] and now Death hath captivated us in it selfe: we must therefore sinke downe from Death upon the Crosse, upon the line of Christ into the Heart againe, and be borne anew in the Heart, or else Death retaineth us captive: For Death standeth now upon the line of the Crosse: but at the Judgement it shall be given to the Darke world: For our wil must now enter into Rest through the Death on the Crosse, but the outward Crosse shall be done away, and then death shall be made a scorne.

221. Thirdly it signifieth, that the life of God in Christ, made death a A sh [...]w. spectacle upon the Crosse, when death was destroyed on the Crosse Or In. by the Dying of Christ, where life grew up through death, and the Heart yielded it selfe into the Middle ( viz. into the Centre) as a Conquerour of Death.

Paradise; number 49.

222. Under the Heart, number 49. standeth Paradise: the word beginneth at the outward Circle on the left hand, where above number 5. is the Spirit of the Great Mysterie of the Abysse of Eter­nity, viz. V. and below at the same Circle number 8. Essence is written, and it goeth through the Crosse, and at the right hand through all the three Circles, and into the Liberty; which signifieth the Or Place. Station of Paradise: It ariseth in the Mysterie of Eternity and groweth up through the outward world, and also through the Light world, hidden in the outward world, and manifest in the second Principle in the Light world, and therefore that word goeth through all the Three Circles; signifying the Originall of the humane body.

Divine Or substan­tiality. Essentiality; number 50.

223. For in this Place, out of this Essentiality was Adams Body (understand the outward Body) created according to the third Prin­ciple, and the Inward body (understand the body of the Image,) out of the heavenly part in the Light world, out of the Divine Es­sentiality, as it is set downe at the right hand neere Paradise, num­ber 50.

Christs Flesh; number 51. 52.

224. That Divine Essence (understand Essence, not Spirit) is in­closed in the wisdome of God, and the Heavenly Tincture is in it; For this Essence brought Gods word (which became Man, Into. in Mary,) into her Essentiality ( viz. in the body of the Image) which was in­closed in Death; and in Viz. the Es­sentiality. Or substan­tiality. it God and Man became one person: For this flesh is Christs flesh according to the Heavenly Part, therefore af­ter Essentiality standeth Christs Flesh, number 51. 52.

[Page 36]225. Christ had such flesh in the Inward Man, as Adam had be­fore Eve [was taken out of him] when he stood in the Divine Image in Purity: and therefore none can enter into Paradise except they obtaine that flesh againe that Adam had before the fall, and Christ in his Incarnation: Therefore we must all be Regenerated. borne anew out of the Heart upon the Crosse, and put on Christ.

Mysterie; number 53.

226. Under the word Paradise, number 53. standeth Mysterium. Mysterie, and the word ariseth at the left hand in the second Circle, where above at the same Circle number 4. the Character O standeth, and below Principle and Fire, number 7. and it goeth to the right hand through the Crosse, and through the first Circle at the right hand: This rightly sheweth mans creation according to the body.

227. For, the body is a mysterie taken out of the Inward and out­ward world, from above and beneath: understand out of the Ma­trix of the Earth: this is the Matrix of the Earth; out of this Principium. Principle The Earth. it is created, and we see that it was created out of the Inward and outward Or substance. Essence (that is, out of the Darke and Light world) and is mixed with Evill (that is, with wrath) and also with Good.

Wonder; number 54. Angel; number 55. Spirit; number 56.

228. But Man was created out of the Mysterie an Image and simi­litude of God, for Or a wonder of God. a Divine Wonder: Therefore at the right hand number 54. there standeth Wonder, for he was a wonder of all Es­sences, a Lord of all Essences, taken out of all Essences: and he was an Angel in the Inward Image: as next the word Wonder, there standeth Angel in the Liberty, number 55. for his spirit dwelt in the Liberty of God, that is, in the Majesty: as after the word Angel there standeth Spirit, number 56. which signifieth every true Man, viz. the first before the Fall, and the second in Christ, into whom he must enter againe, or else he remaineth separated from God.

Foure Elements; number 57.

229. Under the word Mysterie there standeth at number 57. Foure Elements, which arise at the outward Circle on the left hand, and goe to the right hand through the Crosse, and through two Cir­cles; which signifieth the outward world, which ariseth as an Or Out­birth. Efflu­ence out of the inward Essence of the outward Circle; and bring­eth its wonders into the Mysterie, first into the second Principle into the first two Circles; for it should not goe with its Essence through [Page 37] the third Circle at the right hand, into the Liberty, but in the Prin­ciple passe into the Mysterie, and be Or Refined. or purified. tryed in the Principle, viz. in the Fire: for there is the limit of Separation.

The Soules Joy In the Holy Ternary or Trinity. in Ternario Sancto; number 58.

230. Above at the second Circle on the right hand number 45. standeth Sonne, who is the Judge and Or Separa­tour. Arbitratour, and below at the same Circle standeth, Soules Joy in Ternario Sancto: signifying, that the soule shall have Joy in its workes, which it hath brought into the inward Mysterie in the Angelicall world, and which it hath wrought in the foure Elements to the prayse of God: for the foure Elements stand with their root in the Great Mysterie.

231. And were not the Angelicall Earth. Earth come into such a corrupt state and Condition, and if the poyson of the Devill and his kindling had not procured it: it had been one Essence in the other three Elements, as in the Heavenly Essence it now is.

Spirituall Bodies Habitation: number 59.

232. Adam hath swallowed this morsell, and thereby lost his An­gelicall forme: For the foure Elements should be hidden in him, and he should live but in the one Element in Divine Power, and know nothing of Evill, as at the right hand in the Liberty, number 59. there standeth the Spirituall bodies Habitation: and there should the body of the Image (that is, the body of the soule) dwell, but it was hindered, it must under the Earth, and be shut up in the Earth.

Earth; number 60.

233. Under the words Foure Elements standeth Earth number 60. signifying that Earth is wholly slipt out or fallen off from the inward world, for the word Earth toucheth neither the left nor the right Circle, it is as it were dead, but the Crosse goeth through it, signifying, its Restauration: that the Humane Earth is Re­generated on the Crosse, and that the Heavenly Divine Essence shall be severed from the Essence of the Darke world by the Divine Fire, where then there shall be new Earth in a Heavenly source, forme, Essence and property, and that which is in the Earth hidden shall spring up againe in the heavenly part: and here the Resurrection of Man is to be considered, and further it is to be considered, that the Earth is placed thus in the Abysse, for it reacheth no Principle, therefore it must vanish.

Earthly Man; number 61.

234. Under the word Earth standeth number, 61. Earthly Man, [Page 38] there the Crosse is between the words, which signifie the fallen Earth­ly Man, that is, fallen under and into the Earth; that is, he is fallen Or to the Earth as to his owne home. Or to the sub­ject to it. to be the Earths; and the Crosse parteth the words Earthly and Man, for Man shall be severed from the Earth againe, and enter in­to his Eternall part, whether it be into the Light or Darke world.

Wonder; number 62.

235. Under the line of the Crosse standeth, number 62. Wonder: which signifieth that the Evill Wonders and also the Evill part of the Earth, shall Or in. at the Judgement of God, (when God shall make separation) fall As to its owne place. home to the Abysse of Darknesse, and be the Earth for all Devills and Or Evill. wicked people to dwell together up­on: for the Abysse standeth under it, number 1.

Babell; number 63.

236. Next to that word Wonder standeth, number 63. Babel, sig­nifying that Babel is onely a Wonder of the Abysse, and she worketh onely Wonders in the Abysse.

Or selfe Rea­son.Owne Reason in Babell; number 64.

237. A little above, under the Circle at the right hand, after Earthly Man, number 64. standeth Owne Reason in Babel, which go­eth about the Circle of the second Principle, and goeth along in its owne Power under the Divine world, it supposeth it selfe to be in God, and that it serveth God, and yet it is without God in it selfe, and teacheth and doth its owne Matters onely, it ruleth the outward world according to its owne Reason without the Spirit and Will of God, even according to its owne selfe-will onely. Therefore it go­eth about the Light world flattering, and giveth God Or good. faire words, but remaineth without God still in the Abysse and entreth into it.

Wonder of the Great Folly; number 65.

238. Under Owne Reason, number 65. standeth Wonder of the Great Folly, signifying Babell: which hath found all Or Inventi­ons. Arts, Cunning de­ceit, fallacies. sub­tleties, and Feates or tricks. devices, and lost it selfe: it seeketh Gold and loseth God, it taketh Earth for Gold, Death for life, and that is the great­est folly that can be found in the Or Being of all Beings. Essence of all Essences, as is enough demonstrated in other places.

The Conclusion.

239. Thus we see where our home is; not in this world but in the two inward worlds, in which of them we Or converse. trade here in this life, into the same we enter when we dye; we must leave the outward: we must be new-borne onely on the Crosse.

240. Babell hath wholly turned it selfe away from the Crosse; [Page 39] which signifieth proud men wedded to their owne Wit and Reason who rule themselves by their witty folly.

241. The Earthly Man upon the Crosse, number 61. signifieth that simple flock of people, which yet hang to the Crosse of Christ, and are at length regenerated through the Crosse.

242. But Reason hath also rent it selfe off from the Crosse By taking its owne pleasure, and makiag Lawes accor­ding to its owne power, though against right. by owne pleasure, owne Power and Lawes, and that is the Wonder of Folly which the very Devills doe mock at.

243. The Reader should consider this further; for there lyeth much under it, it hath the understanding of all the three worlds; behold thy selfe therein, it is a most true Glasse; for the Ternarie is a Crosse, and it hath two Kingdomes in One, which part them­selves by sinking through Death.

244. Therefore the Devill would be above God, and therefore God became Man, that he might bring the soule out of the Wrath, through death into another life, into another world, which yet re­maineth in the first, but it turneth the back to it, as this Figure is: and the Crosse standeth between the two Principles, and goeth from the Fire-life into the life of Light.

245. Understand us thus my beloved friend; the soule hath its Originall in the fire-life (for no Spirit subsisteth Or sine, abs­que. without the source of the fire:) and it goeth out from it self with its own will through Death: it accounteth it selfe as dead, and sinketh it selfe downe as dead, and so falleth with its will through the Principle of Fire, into the Divine light Eye, and there it is the Chariot of the Holy Ghost, whereon he rideth.

246. But when it will goe [of] it selfe, then it continueth in its owne Fire-nest, in the Originall, wherein it was awakened, as Luci­fer did: for it is awakened at the beginning of the Crosse at the left hand, as is to be seene in this Figure, and that is its Originall, as shall be further mentioned hereafter.

247. The soule. It is a whole Figure of the Crosse: according to the out­ward Image of the body it resembleth a Crosse-Tree, the body ha­ving two Armes, signifying two Principles, and the body in the midst, which is a whole Person: The Heart is the first Principle, and the Braine is the second, the Heart hath the soule Viz. seated in it., and the braine the Spirit of the soule: and it is a new childe, and yet not a new one neither, the stock is from eternity, but the branches grow out of the Stock.

248. And though it hath not been a soule from Eternity, yet it hath been knowne from Eternity in the Virgine of the Divine Wis­dome, upon the Crosse; and in the Roote it belongeth to God the Father, in the soule to God the Sonne, and in the Will to God the Holy Ghost.

[Page 40]249. Seeing then its will could not stand in the Father (but would domineere; and so it fell into the fire of Wrathfulnesse) therefore the Father gave it to the Sonne, and the Sonne tooke it into himselfe, and became Man in it, and brought it by the Verbum Fi­at. Word F [...]a [...] into the Majesty, into the Light againe: for the Sonne bring­eth it through the Anger and Death into the Eye of Holinesse again, at the right hand: into another world in God to the Angels; where­of there shall be further me [...]tion made hereafter.

Now we come againe to the sixt Forme of Fire.

250. Know then, wherefore wee have set the Crosse here; the ✚. X. Crosse is otherwise the number ten, when we number in the order of Reason: But according to the two Principles where the Eye ap­peareth parted, the Crosse should be between the fift and sixt forme, where Light and Darknesse part.

251. But you must know, that God is both the beginning and the End, and therefore we put the Crosse at the End according to Rea­son: for there wee goe through Death into life, it is our Resurre­ction.

252. Againe, the Number X or 10. Ten, is the first and also the last, and through it is death, and after death Hell, viz. the Wrath of the Darknesse; which is Or Extra Crucem. without the Crosse, for it falleth againe into the A, and the Creator is in the A, into which Lucifer would faine have insinuated himselfe, but he is driven out into Darknesse, which is his Kingdome in the source.

253. You must understand, that we meane by the twofold Eye, a Round Globe cut in two, wherein the Crosse stood from Eternity, it cannot be drawne in any portraiture, because the halfes are so in one another, they are one and yet two: the Spirit onely under­standeth this, and whosoever doth not enter through death upon the Crosse, into Regeneration, (that is, into the Divine Body) he understandeth not this: and let him leave it Or unmaste­red. uncensured, or else he will be Or make him­selfe a Devill in so doing. a workman and censurer for the Devill: we would have the Reader faithfully admonished; for it is most certaine.

254. For this figure containeth the whole Ground as deep as a Spirit in it selfe is: and the Reader cannot know it without Or right Eyes, viz. Spi­rituall Eyes. true Eyes; words cannot be set according to its right order, for the first is also the Last, and the middlemost goeth through all; and is not knowne but in it selfe, Therefore searching is not the best way to finde the Mysterie in: But to be borne Or of God. in God is the right way to find it: for without The New-birth. that, all is but Babell.

[Page 41]255. All lyeth in the will and in the earnestnesse, viz. that the will enter into In Magiam. Magick, for the Eternity is Magicall; all things come to Essence out of Magick: for in the Eternity in the Abysse is Nothing; But that which is, is Magick.

256. From Magick comes Philosophie, which soundeth the Ma­gick, and seeking findeth Astrologie therein Eternally; and Astro­logie againe seeketh His cause and Ruler. its Master and Maker: viz. Astronomie, the Sulphur & Mercurium Sulphure and Mercurie, which hath its owne Principle, and there­in is the third Magick, viz. the Medicus. Physician; who seeketh the Or disease wh [...]ch destroy­eth the health. cor­rupter and would heale it; but he findeth the fourth Magick, viz. the Theologus. Divine, who seeketh the The curse of God. Turba in all things, and would heale the Turba; but he findeth the Eye of the first Magick, and there he seeth that all is the wonder of Magick: then he leaveth off from seeking, and is a Magician: [...]. Matth. 2.1. Magus in the first will; for he seeth he hath all power to finde and to make what he will: and then he maketh him­selfe an Angel, and remaineth in himselfe, and so he is free from all other things, and continueth Eternally: This is the highest Ground of the Essence of all Essences.

257. Although the Whore of Babell will by no meanes relish it, yet we speake from good ground and say: that Babell and her chil­dren are Adulterous. borne of whoredome, in their Magia. Philosophia. Astrologia. Astronomia. Medicina. Theologia. Magick, Philosophie, Astrolog [...]e, Astronomie, Physick, and Divinity; Babell is the true Childe of none of these, she is a Refractory proud Bastard. Wee have knowne her in the A and O, searching for Philosophie and Astrologie, and have Or found. knowne her to be a Whore in all Specula mir­rours, or look­ing Glasses, or Expositions, representati­ons, and illu­strations, and similitudes in her teachings. Glas­ses, she committeth whoredome in all Glasses.

259. She saith she is the Eye, but she hath a Or squint-Eye. false Eye, that glim­mereth out of her whoredome, in Pride, Envie, and Anger, and her seate in the Magick is the Or back tur­ned. averse left Eye: she boasteth up­on the Crosse, but she entreth not into the Centre, she will not goe through Death into life.

260. She saith, I live, and yet hath an unrighteous life, but that is her true life, if she would continue in it alone to her selfe; But she oppresseth the Children that are borne Or live in Patience and R [...]signation. upon the Crosse, and treadeth them under her feet.

261. Therefore the Crosse hath bent its Bow, and will shoote a­way Babell from the Crosse: The Spirit of the Wonders declareth this in the Magick. (The first Crosse is the first Principle, and it will shoote away Babell from the second Principle.)

The seventh Forme of Fire.

262. One Magick alwayes proceedeth from the other, and is the Glasse and the Eye of the other, wherein the wonders are knowne [Page 42] and propagated; for in the Abysse there is nothing; but in the Magick is all, each Glasse is a Centre, but yet its owne, for, the lust Or longing. seeking, and Desire, bringeth it forth: it is the Modell of the first.

263. For when I search to the beginning of the Essence, then I finde the Eye which is God: which is a desiring will of Eternity, which entreth into it selfe, and seeketh the Abysse in it selfe.

264. It is in Nothing, but it is the Glasse of the Abysse; it seek­eth it selfe, and findeth it selfe; and that which is found seeketh a­gaine a Modell, wherein it can seeke, finde, and see it selfe: and that proceedeth so farre till it commeth to the Number X. 10. ten.

265. Then the last findeth the first againe in it selfe, and so the last becommeth the Modell and Glasse of the First, and the first of the last, and so it becommeth an Eternall Band, and it standeth in the will, in the desiring, seeking and finding, and the Great Myste­rie. Mysterium Magnum is included in this Essence.

266. But now the middlemost in the Desire willeth to have a Or satiating. fulfilling, wherein it may Rest, or else all would be in an anguishing source: and the Desiring draweth forth the Middlemost of All formes, wherewith it satiateth its hunger, wherewith also it is in Joy in it selfe in perfection, and so out of the Anguish there commeth a Love, a satiating of the source, and the Middlemost is Sulphur, wherewith the Spirit Or quickneth, or enliveneth. Refresheth it selfe in the will, for Sulphur hath two formes in it, viz. Phur, Power, Sul: Light. power and Light.

267. And this together is the Essence borne out of all formes, it is Materia. Substanti­ality. Matter, Essentiality, corporality, the Divine Body, Christs heavenly flesh, and it is the full satiating of the Spirit in the O, also it is the Rest, and the manifestation of the Deity; it subsisteth in the Virgine Wisdome.

268. The Crosse is its Or end, pitch, Bounds. limit: and it is the Essentiality, which by sinking entreth into Death, as is mentioned before: where the Wrath remaineth in Death; and it is Or quiet. still as a Death or a Nothing, and the life sprouteth up out of it, in another Principle.

269. It selfe is not the Principle, but the Principle is borne in it, all Glasses of the Magick are manifested in it, and all the wonders of the Or Geni­trix, or Bea­rer. Begettresse, it containeth the Mysterium Magnum, and out of it the Spirit openeth the Wonders of Eternity: the Spirit giveth it the Essences, for it is the food for the hunger of the Spirit.

270. It is an Essence of Wonders, without Number and End, al­so it hath no Beginning, for the Spirit in the Desire maketh it be­gin from Eternity, and it continueth Or in. to Eternity: it is Or a. the Body of the Ternary (which is called God) and the Or a. body of Angels, so that the Spirit subsisteth in an Image; or else he would not be knowne.

[Page 43]271. Thus he knoweth himselfe in the Image, and seeketh the best Magick, and he findeth what he seeketh, and eateth it, and thereby giveth his will to the Divine Body, so that there is an Eter­nity in the Holy Principle.

272. For the Wonders arise in the will of the corporeall Spirit; which wonders take hold of the Spirit of Eternity, viz. of the Ho­ly Ghost, and thus there is a sound and song proceeding from the E­ternall wonders, for the Will of the Corporeall Spirit is therein.

273. And in these seven Formes the Joy of the Deity is increa­sed and perfected, for it is a satiating of the Etenall desire, and it is the Eternall foode.

274. But seeing all Essences arise from fire: Therefore we will cleerely set before you the Mysterium Magnum, and shew you Para­dise, if any to whom this is told and discovered, will be blinde, let him adventure To per sh. it with Babell.

275. You know that every life consisteth in fire and Water, and the Essentiality is its Body, and the Body proceedeth from the pow­er of the Spirit: for it is the food of the Spirit, and the Spirit a­gaine is the food of the body, and the highest and greatest Or Nourish­ment. Nutri­ment is in himselfe: for the outward body could not sustaine him, if the true life were not in himselfe.

276. Now then Fire is the first cause of life, and Light is the second cause, and the Spirit the third cause: and yet there is but one Essence, which closeth it selfe in one onely Body, and manifest­eth it selfe, and so findeth by seeking.

277. And every Essence Is. consisteth In. of two Essences, viz. of an inward and an outward, one seeketh and findeth the other, the outward is Nature, the inward is Spirit above Nature, and yet there is no separation but in that which is included in a Time; there the Time parteth the limit; so that the End findeth the beginning.

278. Thus you see also, how the true Essentiality ariseth from the Light: for it is the satiating of the will: the water ariseth from the meeknesse of the Light, for the Desire taketh hold of the meeknesse and keepeth it: because it hath a good Or taste. relish: and so the meek­nesse becommeth Essentiall, and it is an Essence of the Fire, a sati­ating of the desiring Wrath, a quenching of the Wrath, and a cor­porality of the Fire: for when the body Or perisheth, or dyeth, or corrupteth, or departeth. is dead, then its Spirit is in the beginning; in that which gave a beginning to it, it is in that Glasse.

279. Now then as the source is twofold, so also the water is two­fold; viz. an outward and an inward, the one belongeth to the Spirit, the other to the outward Life; the outward is as it were a Death, and the inward is the life of the outward, for the outward standeth between Wrath and Paradise, in the Death that is sunke downe into the Centre in a thing. insunken Death, and [Page 44] the Inward is Paradise it selfe: for the Spirit groweth up therein out of the Eternity.

280. You may very well see that this is true, as followeth. Ob­serve the Summer and Winter, Heat and Cold, and your eyes will soone be opened, if you be borne not Or without. outwardly but within your selfe, with a true Magick will to finde God; for it is very Visible. plaine.

281. For the Water in the Deep ariseth from the fire, not from the Wrath but from the Light; for the Light proceedeth from the fire and hath a Longing, Sucking, Drawing. seeking of its owne, it seeketh a Glasse, to behold it selfe in, and it seeketh an Habitation, and draweth it Or in. by its de­sire into it selfe, and dwelleth therein, and that which is drawne in is water which receiveth the Light: else if the light did not dwell in the water, the deep of the world could not comprehend the Light: The water is the satiating of the Desire of the Light.

282. And the water againe seeketh the Glasse, and would have a House to dwell in, and that is flesh; as you see, the water recei­veth the shadow of all bodily substances, so that the body may be seene in the water, and that is, because the seeking of the Water hath captivated it.

283. Furthermore you see herein, the End of Nature; For the Eye findeth its Life in the Water: and so goeth back into the seventh Forme, and seeth its body in the Water: the Outward desireth no more, this body desireth no other body more in the outward, but it looketh back after its Mother, of which a Glasse is a true Example, which is water and fire, and it receiveth the Image very plainely.

284. And thus you see, that the End goeth back againe, and seek­eth the beginning and no further Or outward­ly. in the outward. For this world hath a limit, and is included in Time, and hasteneth to the limit, and there the End findeth the beginning, and this world is as a Mo­dell or Glasse in the Beginning: by this you may finde somewhat of the Mysterie, and behave your selves well in the beginning, that you may be found to be a wonder in the Love of God.

285. And know that the second Or Forme. kinde of water is in the Spirit, it is the Glasse of its father, of its maker, which dwelleth in the Spirit, and is found onely by its Maker, it selfe findeth not it selfe: for so long as a thing goeth Outward. forward, there is no finding in the in­ward, but the Spirit which dwelleth in the inward, that findeth it selfe in the outward.

286. Yet the outward life findeth not the inward, unlesse it have the Spirit of the inward; and then it findeth by the inward Spirit, and so the outward life speaketh of the inward, and knoweth it not; but the inward Spirit filleth the outward, so that the outward is as [Page 45] it were a mouth, and the Inward hath, and produceth the Word, and so the Inward Kingdome is manifest in the outward by the sound: which is a Wonder.

287. The Inward is a Prophet: and the outward apprehendeth it not, but if he doe apprehend it, he hath the Essentiality of God in him, that is, the Divine flesh, Christs flesh, the flesh of the Vir­gine, and yet the Prophet is in the Spirit, but that flesh receiveth his power and vertue, and assureth the outward Man that he doth nothing but what his Maker will have done, and such a condition this pen is in, and no otherwise.

288. And thus we know the Foundation. Ground of this world, that it is a figure of the Inward according to both the Mothers, that is accor­ding to both the Fires, viz. according to the fire of Wrath, and accor­ding to the fire of Light; The Sun is a Or Idea, or instance. Modell or Glasse of the Light of Eternity, and the outward fire is a Glasse of the Wrath, and the Essentiality of them both is Water and Earth: the Resembleth the Father. Earth is the Es­sentiality of Wrath, and the The Sonne. water of the Light, and the The Holy Ghost. Aire of the Eternall Spirit; which is called, God, the Holy Ghost.

289. Yet you must know, that this world is not the Essence of Eternity, but a figure, or a Glasse of it; therefore it is said to be a peculiar Or third Principle. Principle, because it had its owne life, and yet consisteth only in the Magick seeking of the Inward.

290. The Verbum Fiat. Word Fiat, is the Or Maker, or Ruler, or Or­derer as an Artificer. Master of the outward; for it keep­eth the outward in its conceived Glasse; the outward is not the Glasse; but it is a similitude in which his Spirit doth Or contri­ve, forme. Appeare. expresse it selfe, in workes of wonder: that it might see the Wonders of both fires; viz. of the Wrath and of the Light: and so continually bring­eth the End of all Essences into the Beginning: therefore this world Or is like a wheele that turneth round. turneth round; for the end continually seeketh the begin­ning: and when it findeth the Wonders, then the End giveth the Wonders to the beginning, and this is the cause of the Creation of this world.

291. The life of every Creature was a Wonder before the begin­ning; for the Abysse knew nothing of it: and the beginning of the Eye findeth all, and setteth the Modell in it selfe, so that it hath an Eternall number, and delighteth it selfe in the number of the Wonders.

The eight Forme of Fire.

292. Seeing then an Essence consisteth thus in two Formes, the one of which, taketh an Abyssall, bot­tomelesse. unsearchable beginning into it selfe, and keepeth it Eternally: and the other of them, is the Modell of the Eternall, Or contrived. Or conceived. Or formed. framed, and the body of it included in a limit: therefore the Turba must be considered, which destroyeth the included, framed [Page 46] life againe, and setteth the Modell of the framed Wonders in the beginning againe, and presenteth such a thing to the beginning as was not from Eternity, but onely in the framed Time.

293. My beloved friend, such things as these, are shewen to you, and such as you are, who seeke the beginning: for your Minde is our Mysterie; you should seeke it in Us, not in mee; I, (the out­ward Man) have it not: but the Inward in the Virgine, (wherein God dwelleth) hath it, which Or calleth it selfe twofold. speaketh of it selfe in the plurall number.

294. My outward Man is not worthy of the Mysterie; but God hath so prepared it, that he might reveale himselfe to you by that meanes, that you should know him by some other meanes, and not say my wit hath done it.

295. Because you are a very learned person, therefore you shall know that God also loveth the simple, and such as are contemned of the world, if he seeke God as I have done, and you shall know also that the true Invention consisteth not in Art, but in the Spirit and Will of God.

296. For this Hand is simple and accounted foolish in the Eye of the world, as you know: and yet there lyeth such a Arcanum. Or an h [...]dden treasure. secret therein, as is incomprehensible to Reason.

297. Therefore have a care, poure Oyle into the wounds, that require healing; and consider what Christ Mark 10.23, 24, 25. saith: how hard it is for that man to enter into the Kingdome of God, who is intangled with Or cares for the belly. worldly cares, having great power and honour.

298. You shall not finde this plant among the high ones of this world; for You have no power with them. you cannot, you are a Mysterie to them: the Spirit it selfe seeketh the beginning: looke to it, play not the Hypocrite; (for the beginning is Paradisicall:) that the impure enter not into the pure, and at last the Serpent beguile Eve againe.

299. Let no Soothing. dissimulation be in you, but plaine dealing, yea and no: and feare not, for that which is Eternall will continue, and the distemper is nothing else but the Turba, which as a destroyer alwayes insinuateth it selfe, beware of that, (for the Old Serpent is subtle) and have a care, that you may be pure both in the begin­ning and in the End.

300. For this worke endureth no dissembling, it hath a cleere ground, also it belongeth not to the Turba, but to the beginning of the Or Clarity. Glory: therefore, beware of those that are borne with a wolvish disposition; whose Spirit is a subtle Serpent; we speak free­ly to you.

301. Every thing that hath a beginning, is sought by the begin­ning, for the beginning seeketh through the Deep, and would find the Or bottome. Ground: and if the beginning findeth the Ground, and that [Page 47] there be a limit in a thing, then the beginning proceedeth to the limit, and leaveth the Or former. first, and seeketh further till it finde the A­bysse: and then it must remaine in it selfe, and it can goe no fur­ther, for there is nothing beyond.

302. But if the beginning leave the first, then it is under the pow­er of the Turba, which destroyeth it, and maketh it to be as it was in the beginning.

305. Then when the thing is destroyed, the Turba is naked with­out a body, and yet seeketh it selfe, and findeth it selfe, but without Or substance. Essence, and then it entreth into it selfe, and seeketh it selfe till it come into the Abysse, and then the first Eye is found, whence it pro­ceeded.

304. But seeing it is naked, and without Essence; therefore it be­longeth to the Fire, for it putteth it selfe into it, and in the fire is a Desire to seeke its owne body againe, and so the Or Originall fire. Fire of the be­ginning is awakened.

305. And herein we know the last Judgement, in the Fire, and the Resurrection of the flesh: for the Turba desireth the body which it had before, though destroyed in the limit, and the desire of the soule was the life of the body.

306. But seeing there are two fires, therefore the Turba is known in a twofold Or Forme. manner: in an incorruptible, and in a corraptible body: viz. the one in the fire of Wrath, and the other in the fire of Light, Viz. in the light fire. wherein wee understand the Divine Body; and in the Wrathfull fire the Earthly body, which the Turba destroyeth, for the Turba findeth the limit of it.

307. Now the Eternall fire in the Eye of God, is Understood to be. both the fire of Wrath, and also the light-fire of Love: and you must understand, that the spirit without a body must remaine in the wrathfull fire, for it hath lost its Or substan­tiality, or Bo­dy. Essentiality; the Turba in the fire hath swallowed it up.

308. But the Spirit which hath a body, which the Turba could not devoure, remaineth for ever in the Essentiality, in the Divine Bo­dy, wherein his Spirit is: which is the body in the love of God, which is the hidden Man, in the Old Adamicall man, which hath Christs flesh in the corruptible body.

309. And thus wee understand the soule, to be a life awakened out of the Eye of God, its Originall is in the fire, and the fire is its life: but if it goe not forth out of the fire with its will and Imagina­tion into the Light, ( viz. through the wrathfull Death into the second Principle, into the fire of Love;) then it remaineth in its owne originall fire, and hath nothing for a body but the Turba; viz. the Astringent. harsh wrath in the Desire in the fire, a consuming, and a hunger: and yet an Eternall seeking, which is an eternall An­guish.

[Page 48]310. But the soule which with its Desiring will, entreth into it selfe: and sinketh downe in its Reason ( viz. in its Desire) and seek­eth not it selfe, but the Love of God; its owne fire is as it were dead: for its will which the fire awakened is dead to the Fire-life, and is gone forth out of it selfe into the fire of Love, that soule is fully in the fire of love; it hath also the body of the fire of Love, for it is entred into it, and is a great Wonder in the Divine Body, and it is no more in it selfe, for it hath mortified its will: and there­fore the Turba also is as it were dead, and the will of love doth wholly satiate the Originall fire, and therein it liveth Eternally.

311. But the soules which have awakened the Turba. they have lost the Image; for the Turba hath devoured it: and therefore such soules get bestiall Images in the Wrath, and in Hell, according as the Tur­ba is in them: as Lucifer gat the Image of a Serpent: as the Will was figured here in this life; it remaineth then Or in its true similitude. naked as it is.

312. For the wrathfull Turba alwayes seeketh the Image, but findeth it not, and therefore it figureth the Image according to the Will: for the Earthly desires stick in the will: and that Image re­maineth in the Wonders of God, in the Eye of the wrathfull Principle.

313. And here we understand that the eight Forme is the Turba, which seeketh the Image: and if it finde the limit of it, it destroy­eth it, and entreth into the limit, and seeketh further in it selfe, and findeth at last the Abominations of that which the soule hath wrought in this life.

314. And also we understand here the Fire (which at last shall purge the Or threshing floare. Matth. 3.12. floare) and the severe Judgement, and wee understand that every fire shall receive its Essence from the Turba; and also what that Turba is.

315. Where then the fire will devoure the Earth, and draw the Elements with the wonders in them, into the Beginning: where that which was at first will be againe, and the Elements become one: and every thing will represent its owne Wonders, every thing in that fire whereinto its will entred.

316. Hearken to this you Children of men, it concerneth you: for no beast proceedeth from the Eternall beginning, but from the Modell of the Eternall; and its Spirit attaineth not the Eternall, as the soule of man doth.

317. Also the corruptible body cannot possesse the Eternall; it belongeth to the Turba: But the new man, borne of God, shall pos­sesse the Eternall: for he is departed from the corruptible, and hath put on God in Christ, he hath the Divine Body in the Old Body.

318. The Turba taketh away the Earthly source, the outward bo­dy [Page 49] from the Earth, remaineth in the Earth, but the will taketh its workes along with it selfe: for they are in the new body, and follow it: therefore let him consider what he doth while he is here in this life.

The ninth Forme of Fire, The great Severity. Earnestnesse.

309. Seeing then we understand, that all things proceeded from the Beginning, and that one thing thus proceedeth alwayes out of an other, and seeing we understand, that the Fire is a cause of the Life, and that the life divideth it selfe into two parts, and yet corrupteth not, onely the outward life is that which corrupteth, it falleth in­to the Turba, which destroyeth it: we are now therefore to consi­der, wherein the inward Eternall life consisteth, and what up­holdeth it, that that body Corrupteth or breaketh not. fadeth not, seeing Essentiality hath a be­ginning; and yet we can say with good ground, that it hath no End: for it must have a Or sure foundation to uphold it. ground, or else the Turba will have it, and that findeth the limit.

320. The Eternall Body must not have a limit, but be free in the Abysse, in the Eternall nothing, or else another Essence would again be in that Essence, which would divide it and make a limit.

321. We have told you before, that all which shall endure for ever, must passe quite through the Fire, for the Turba taketh that which remaineth in the Fire; now no Spirit is created In. for the fire that it should remaine in it.

322. Onely the Turba hath captivated many of them, but not from the Will of God, for Gods Will is onely Love, but the Turba is the Will of his Wrath: which by its vehement hunger hath gotten a great Dominion, wherein it hath manifested its Wonders: viz. the Devills and wicked soules of Men.

323. But the Eternall life consisteth in Meeknesse, and hath no Death or Turba in it; therefore we must say, that the soule and Spi­rit are not in the Turba, especially the Or Image. body of the soule: if it were, the Turba would destroy it.

324. This is onely to be understood, as it is mentioned before, that the will in the anguish source, in the fire (understand, the will of the soule) sinketh downe in it selfe as into Death, and May not. cannot live in the fire, and so The Will. it falleth into another world: viz. into the beginning, or (as we may better say) into the free Eternity, into the Eternall Nothing, wherein is no source, nor any thing that Or maketh. gi­veth or receiveth a source.

325. Now there is no dying in the will that is thus sunke downe; for it is gone quite out from the fiery beginning, in the Eye, and so bringeth its life into another Principle, and dwelleth in the Liberty, [Page 50] and yet it hath all the Formes of the Essences, which arise from the fire, in it, but Or imper­cept [...]ble. unperceived: For it is gone quite out from the fire.

326. And the [...]efore the life of its Essences is in the Liberty, and it is also desiring, and receiveth in the desire in its Essences, the power of the light, which shineth in the Liberty; which is power without Turba: For this fire is onely Love, which consumeth not, but yet alwayes desireth and satiateth, so that the will of the soule Getteth, or a [...]tracteth. putteth on a body.

327. For the Will is a Spirit, and the soule is the great life of the Spirit, which upholdeth the Spirit, and so the soule is Endu [...]d. cloath­ed with power, and dwelleth in two Principles, as God himselfe doth, and as to the outward life in three Principles, and is the simili­tude of God.

328. The inward Water in the spirit of the soule is the water of Eternall Life; of which Christ said: John 4. ver. 14. He that drink [...]th the water that I will give him, he shall never thirst: this is that water.

329. And the Essentiality of the Spirit which the soule putteth on, is Gods-Christs-body, of which he saith: He that eateth my flesh and drinketh my bloud, he Or dwelleth. Joh. 6.56. is in me and I in him.

330. But the true Life in the Light of the Majesty, in the N [...]nth number, is the Tincture of the Or Wisdome of God. Virgine, it is a fire, and yet not a Fire, it burneth but it consumeth not, it is the Love, the meeknesse, the humility; it is the life of God, and of the Holy soules, and incor­ruptible life, and a Or infinite unfathomable. groundlesse life; for it is in the Abysse in it selfe, it is in the Centre of it: which Centre is its first life, and yet doth not comprehend it, as the fire doth not comprehend the Light.

331. And thus the Ninth number, is the life in the fire of God, and it is Or is called, or accounted the life in the presence of the Trinity. the life which standeth before the Ternarie: viz. an An­gell standing before the Crosse Or to set forth. for Gods workes of Wonder, and Or to set forth. the Heavenly Glory.

The 10. X. ✚ Tenth Number and Forme of Fire. The Gate Into the Ho­ly Trinity. in Ternarium Sanctum.

332. You know from Reason, that where there is a Roote, there is a desiring will, which is the Noble Tincture, that driveth up­wards, out of it selfe, and seeketh a similitude of its Forme.

333. The Tincture is a Virgine, and is knowne in the Wisdome of God, in the Wonders: it is Not one that is a bearer or bringer forth. no begettresse, but an opener of the Wonders which are in the wisdome; it seeketh no Glasse, but meerely openeth the Essences, that a whole similitude may bring forth it selfe out of the Essences, it driveth the twig out of the Tree.

334. This we understand of Angels and the soule, they proceed [Page 51] from Gods Essences, from the whole Tree, the Angels from two Principles: And the soule with the body of the outward life from three Principles; and therefore Man is higher then the Angels, if he continue in God.

335. And in the 10. Tenth number at the Crosse, the Angels and soules are Or first quickned, or enlivened. awakened, and incorporated into the Heavenly Essenti­ality; though you must understand, that the Tenth number belong­eth to the place betweene the fift and sixt Forme., in a Globe, and the Heart is in the midst in the Centre: which is the Heart of God: viz. the Word of God.

336. The Power in the whole Tree ( viz. the Pith in the wood) hath the Essences of the whole Tree: and thus God is a Spirit, and the Word is his Heart, which he Speaketh out of all, &c. soundeth forth from all powers and Wonders: Therefore Isaiah calleth it a Isa. 9.6. Wonder, Counsel­lour, and Power, the Prince of Peace, as a Pacifier of the Wrath, and an Eternall power of the Wonders; a Counsellor of the be­gettresse.

337. For the Word upholdeth the Centre of Nature, and is the Heart and Lord of Nature, it is the begettresse in the Eye of God, a giver of Power, and it is the strength of the Omnipotence, it hol­deth the Centre of the fire captive with the Love-fire, so that the fire must be darke in it selfe, and the word onely hath the Light-life.

338. Wee cannot finde but that the Tenth number is a Crosse, and it is the Originall of the By this Es­sence God himselfe is not meant, but the powers that flow from him. Essence of all Essences, which Es­sence divideth it selfe into three beginnings, as is mentioned before: each of which hath its Essence, and they are all in one another, and have no more but one Spirit.

339. And in the middle of the point is the Centre, which is the cause of the Life, and in the Centre is the Light of the Majesty, out of which the Life proceedeth, viz. the second Principle, and out of it; the Tree of the Eternall Life alwayes grew from Eternity, and the twigs grew out of the Tree.

340. These twigs are the spirits of Angels, which indeed were not corporeall from Eternity, but the Essences were in the Tree, and their Image appeared in the Virgine of Wisdome from Eternity, for they were a figure from Eternity in the Tincture, not corporeall, but onely Essentiall without corporality.

341. And therefore this is the Greatest Wonder that the Eterni­ty hath wrought: that it hath Or created, or formed. made the Eternall a Corporeall spi­rit, which thing no Reason can comprehend, nor no sense finde out, and it is Or not to be dived into by vs. unfadomable to us.

342. For no Spirit can sound it selfe: It seeth well its deep even into the Abysse, but it comprehendeth not its Former, or moulder. Maker, it behol­deth [Page 52] him indeed, and diveth into him even to the Abysse, but it knoweth not its Forming, or fashioning. Making, this is onely hidden to it, and nothing else.

343. For a childe knoweth its Father and Mother well, but it knoweth not how its Father made it; it is also as That is, as perfectly a Man. Quoad genus huma­num. highly graduated as its Father: but it is hidden to it, how it was in the seed: and though it sound that, yet it knoweth not the time and place; for it was in the seed, in the Wonders, and in the Life a Spirit in the Won­ders: And here we are commanded to leave off diving any further, and to be silent.

344 For we are a Creature, and should speake but so farre as be­longeth to a Creature to know, in the inward and outward, in body and soule, in God, Angels, Men and Devills; also in Beasts, Fowles, Wormes, in Plants and Grasse, in Heaven and Hell, all this wee are able to sound, but not our owne Making.

345. And yet we know and finde the first Fiat in Viz. our owne Making. that, though indeed we know not that which first moved God to create: we know well the making of the Soule, but how that which Or stood. was in its Essence from Eternity, is become moveable: we know no ground of that: for it hath nothing that could awaken that, and it hath an Eter­nall Will; which is without beginning, and unchangeable.

346. But if we should say, the Angels and soules have been from Eternity in the Spirit: the propagation of the soule will not permit that, as we see by experience: Therefore this is onely Gods Myste­rie, and the creature should continue in humility and obedience under God, and not soare higher, for it is not God.

347. God is a Spirit from Eternity without Ground and begin­ning; but the Spirit of the soule and of Angels, hath a beginning, and are in Gods hand: the Ternarie hath the Or Fan. casting shovell, which will purge the Or threshing-floare. floare.

348. Wee must onely have patience and humility in Obedience, here in this life, or else our proceeding from God availeth Nothing; the Devill was indeed an Angell, but his Pride threw him into Dark­nesse: let none climbe We should not goe be­yond Obedi­ence, Pati­ence, humili­ty and Chasti­ty, and live according to our owne self-will, and de­sire. above the Crosse, or if he doe, he will fall into Hell to the Devill.

349. God will have children neere him, and not Such as will domineere. Lords, He is Lord and none else: we have received of his fulnesse, wee are borne out of his Essences, we are his true children, not step-children out of a strange Glasse, also not a similitude only, but children; the body is a similitude, and the Spirit is a similitude of Gods Spirit, but the Or right. true soule is a Childe borne out of God.

350. Rom. 8.16. Gods Sp [...]rit witnesseth to our Spirits, that we are the Chil­dren of God, not in that manner, which Babell Imagineth, or dreameth. teacheth: who would so willingly be God upon Earth: but our soules are Children [Page 53] begotten of Gods seede, our heavenly body, which the heavenly soule Or is cloathed with all. weareth, commeth out of the Divine Body, and is hidden from the Devill, and the Old Adam.

351. Therefore my loving brother in the Divine body, know this cleerely, and it is our Answer to your first Question, whence the soule proceedeth. It proceedeth from God out of Eternity without Ground and number, and endureth in its owne Eternity; but the beginning to the moving of the Creature which is done in God, that should be mentioned no further, onely wee give you to understand thus much.

353. That the Ternarie longed to have children like it selfe out of it selfe, and so hath manifested it selfe in Angels, and in the soule of Adam, and is become an Image: like a Tree which bringeth forth fruit, and beareth a Twig out of it selfe: for that is the due right of Eternity, and nothing else beside.

354. It is no strange Glasse; but indeed one Glasse out of the o­ther, and one Essence out of the other, and all seeke the beginning, and it is all a Wonder.

355. This is the Entrance, and now we will answer the rest of the Questions: but briefly, for you see already in this description all your Questions Answered.. But for your Longings sake, and to satisfie the simple, who have not our knowledge, we will goe through with them.

The second Question.
What are the Essences, Sub­stance, Nature, and Propertie of the Soule?

1. THe Essences of the soule come out of the Centre of Na­ture, out of the Fire, with all formes of Nature; All the three Principles lye in the soule; All that God hath and can doe, and that God is in his Or Trinity, Threenesse. Ternarie, all this is in the Essences of the soule, as the vertue of a Tree is in the twig that groweth out of it.

2. The substance of the Soule is heavenly, created out of the hea­venly Divine Essentiality: yet the will of it is free either to demerse [...]

[Page 56]7. And in this twofold body (which was created in the sixt Day, in the sixt houre of the Day, Note. Or Kingly. in the same houre in which Christ was hanged on the Crosse) after the body was finished the a Royall soule was breathed in from within, by the Holy Ghost into the heart, in the Holy Man, into its principle, like an awakening of the Deity.

8. The Trinity, or Number three. Ternarie moved it selfe with the Creation, and breathing in of the soule, for it was in the Centre of the seed, as a bud Or of grow­ing Essences. grow­ing from the Essences, and thus it was breathed into the Inward Cen­tre, into the Inward Man, into the heavenly heart-bloud, into the water of the Eternall life, with both the inward Principles.

9. And the outward Spirit ( viz. the Aire) and the whole out­ward Principle, with the Starres and Elements did cleave to the in­ward, and the outward Spirit breathed its life At the same time. in the same manner with the soule, through the nostrills into the Heart, into the out­ward Heart, into the Adams fi [...]st fl [...]sh. Earthly flesh, which was not then so Earthy, for it came from the Matrix, from the Sucking, drawing, or longing. seeking, from which the Earth became corporeall.

10. And thus the Holy Ghost was carried upon the Chariot of the soule, upon the inward Majestick Will, and moved upon the wa­ter: for the water comprehended him not, and therefore he moved upon it, and in it, it is all one: and the soule burned out from the bloud of the Heart, as a light doth from a candle, and went through all the Three Principles, as a King through his Dominions.

11. And it could Rule powerfully over the outward Principle, if its will were entred againe into the Heart of God, into the word of the Lord.

12. But the Or Property. source of the Wrath, also insinuated it selfe with the breathing in, viz. with the Originall of the soule.

13. So that the soule could not remaine Gods Image, unlesse, it remained in humility and Obedience, and yielded its will into Gods will, wherein it was an Angell and the Child of God) or else it were very Or dange­rous. difficult for a Creature to rule such two Principles, as the wrathfull and the outward are, the outward being also borne out of the wrathfull.

14. Therefore sure its Temptation was not onely the biting of an Apple, nor did it continue onely for some few houres, but fourty dayes, just so long as Christ was tempted in the wildernesse: (and that also by all the three Principles) and so were the Children of Israel in the Wildernesse, while Moses was fourty dayes in the Mount, when they stood not but made a Calfe.

The fift Question.
How is the Soule peculiarly fashioned, and what is its Forme?

1. WHen a twig groweth out of a Tree, the forme of it is like the Tree, indeed it is not the stock and the roote, but yet the forme of it is like the Tree: so also when a Mother bringeth forth a Childe, it is an Image of her.

2. And this cannot be otherwayes; for there is nothing else that can make it otherwise, unlesse it belong to the Turba, which many times awakeneth a Monster according to the Spirit of this world, ac­cording to its The Imagi­nation, or longing, or lusting of a woman with childe, inceptive Maker, as in the Monde sig­nifieth the Earthly Ma­trix of the E­lementary Macrocosme, in the Micro­cosme, wherein the fiat ma­keth a Maketh a Monde Mon­strum a Moon Monster, Monstum Lu­nare, or a Lust-monster, such a Childe, as is deformed by the Mo­thers wan­ting of her longing. Menstrous Monster in the Turba.

3. So wee must understand that the soule is in the forme of a Round Globe, according to the Eye of God, through which the Crosse goeth, and which divideth it selfe into two parts, viz. into two Eyes, standing back to back; as we have made the figure above with two Rainbowes, the Crosse going through them both, and with one point reaching upwards in the midst between the bowes: which Or sig­nifieth. resembleth a sprouting through the fire, through the Anguish as through Death, and yet it is no Death, but a going forth out of it selfe into another source: standing thus in the midst between the two bowes, as a sprout springing out of the Crosse.

4. And the Arme of the Crosse at the right hand, signifieth that the Spirit of the soule, entreth into the Majestie of the Light, and cloatheth the soule, ( viz. the Centre,) with Divine Essen­tiality.

5. The Arme at the left hand of the Crosse signifieth, that its originall is in the Fire, and it containeth the first Principle, and so belongeth to the Father: and standeth in the Originall Eye, in the strong and eager power, as a Lord and Ruler over Nature.

6. And the nether part of the Crosse representeth water: viz. humility or Death: signifying that it should not domineere in the Fire, and enflame it selfe, but should sinke downe in it selfe, and under it selfe before the Majesty of God, and be as it were dead in its will, that God may live in it, and the Holy Ghost leade and go­verne it, so that it may not doe what Turba in the fire will: but what the Will in Or Love. Light willeth.

7. Therefore its will should sinke downe into soft humlilty, in the [Page 58] presence of God, and so it goeth out from the Turba of the Fire, for its will is not in it: and then there can be no Imagination which can bring forth such a Glasse, as in which it may behold it selfe in the Fire, and finde that it is a Lord; and so be proud, and rule it selfe by its owne Might, as Lucifer did, and Adam Paradise.

8. We meane thus, the soule in it selfe is a Globe with a Crosse, and two Eyes, an Holy Divine one, and a wrathfull, hellish one in the Fire; this it should shut and Or hiddenly. secretly raigne therewith, through the Anguish ( viz. through Death) in the second Principle in Love.

9. And if Love embrace it, then the wrathfull fire is as it were dead, and not perceived, but it becommeth the joyfull life of Pa­radise: otherwise there would be no life, nor Dominion in the Meeknesse, if the fire did not put it selfe into it: but the still Eter­nity would remaine without Essence: for all Essences arise in the Fire.

10 And then thirdly, as to the whole Body, with all its members, the soule is formed, as followeth.

11. The soule is the stock or Root, resembling the Centre of the Ternarie, which is like an Eye, a Globe, a Crosse, and its will (which proceedeth from the Eternall will) is a Spirit: which hath the true soule Or under. in its power.

And this Spirit openeth the Essences in the fire and water, so that its whole forme seemeth like a Tree, having many twigs and branches, being distributed into all the Branches of its Tree, which must be understood, as followeth.

13. The Spirit parteth it selfe into the whole body (wee meane in the Tincture) into all the Members, they are all of them its branches: The Spirit of the soule resembleth the whole Man, with every member.

14. And herein it is the true Image of God also, for the Holy Ghost dwelleth in the Spirit of it, if it be faithfull: if not, then the Devill dwelleth in it: to which of these it giveth it selfe, either to Covetousnesse, and haughtinesse, or to love and humility, to that it belongeth.

15. But if it persevere in Malice, or abominations. wickednesse, and so loseth God, then it loseth the Crosse, and its Eye is a Hellish Eye, and its Turba in­troduceth the Forme, and i Modell of an horrible Beast into the Eye, and into the Will and Spirit.

16. Therefore Christ called the Pharisees, Mat. 23.33. Serpents, and Gene­ration of Vipers: for so the figure of their Spirit in their Pride, and covetous will appeared to him: for they would be Lords of them­selves, and not the servants of God in Love and humility.

17. And so the figure of Antichrist in Babell appeareth, in the [Page 59] presence of God like a Dragon with seven Heads, which are seven Spirits, upon which its hypocriticall spirit rideth in the Image of Man, in the Abysse; Viz. the Spirit. It will be accounted an Angell, and yet is a Monster of a true childe of God, it beareth the Name, but its heart is that Beast, Apocalyps 12. It is desirous of God, and also of the Devill: therefore it is such a Monster, as is like a Man, and yet con­taineth the Devill in it.

18. O childe of Man, flie away, the dore is open, the Turba is come, it will destroy this Image, if you flie not you must goe with it; there is no other Medic ne, or Counsell. remedy or help but to seeke the true Image in Love, or else there remaineth nothing but Tribulation and Death, saith the Spirit of Wonders.

19. And this is now our direct Answer to this Question. That the soule in the first Principle according to the Originall, hath the forme of an Eye, and yet twofold like a Heart, wherein there is a Crosse.

20. And in the second Principle it is a Spirit, and a whole Image as the outward Man is.

21. And in the third Principle it is a Glasse of the whole world; all whatsoever is contained in Heaven and Earth, every property of every Creature lieth therein; For that Glasse is like the firmament and Starres.

22. This is such a Crowne, as in which the How long he shall live. number of the End of the life of the outward Man is contained, and all whatsoever for­tune or misforune can happen outwardly from the Spirit of this world.

The sixt Question.
What is the Power and Ability of the Soule?

1. WE know, that whatsoever cometh out of the Abysse, and is the ground of it selfe, can in it selfe doe all things, for it is its Or subsisteth from it selfe. owne Essence, it maketh it selfe.

2. But though the soule be a twig out of the Tree, yet now it is Or entred into the con­dition of a Creature. become a creature, and is its Or sui Juris, or a thing of it selfe. owne; it is an Image of the whole, and a childe of the whole: For when a childe is borne, then the Mother and the childe are two, they are two persons; but so long as it is in the seed, in the Mother, so long the seed is the Mothers, and the Mother governeth it.

3. But when the Childe is borne, then it hath its owne life in it [Page 60] selfe, and hath the Centrum Naturae. Centre of Nature in its owne power: It gover­neth not onely in it selfe, but also without it selfe in all that which is seede.

4. We meane thus, Gods Spirit, and the Spirit of the soule are two Persons, each is free from the other, and yet both stand in the first beginning, each hath its owne will.

5. Now it is but right, that the Child should be obedient to his Father, upon paine of losing the Fathers inheritance: For the Ho­ly Ghost is the A work ma­ster, or builder. Maker of the Soule, he created it, and therefore the Spirit of the soule should be obedient to the Holy Ghost, upon paine of losing the Inheritance of the Holy Ghost: viz. the Deity.

6. And though wee have much to say here, yet it is very dange­rous to say it, in regard of the false Magia: for when the false Spi­rit knoweth it, it practiseth Witchery therewith.

7. Yet we will speake, so that the Children may understand us, and reserve the full speaking of it for them: for it is not good to write such things, not knowing who shall be the Readers.

8. But to the wicked wee say; that they belong to the Devill; and shall have no part in our writings, wee shut them out with a wall and strong enclosure, that they may be blinde and not know our Spirit; for we will not set the Serpent in Viz. in our Spirit. it, our will is gone out from them, and therefore they shall not Or under­stand us. know us, though they should Carrie us in their hands: there is a fast seale upon it.

9. Christ said, if ye Mat. 17.20. have Faith as a graine of Mustard-seed, then you might say to the Mountaine, be removed, and cast thy selfe into the sea: this is no vaine word without Truth: The will ( If it be strong) note what Faith is. that goeth strongly forward) is Faith.

The first Power of the Will of the Soule.

10. It frameth its owne forme in the Spirit, it hath also such Or might. Power, that it can frame another Image in the Spirit, out of the Centre of Nature; it can Change the body into an­other shape. give another forme to the body; accor­ding to the outward Spirit; for the inward is Lord of the outward, the outward must be obedient to it: It can change the outward into another Image; but not durably.

11. For Adams soule hath let in the Turba of this world, so that, if the Turba see a strange childe, it riseth against it instantly and de­stroyeth it: It continueth to endure, onely so long as the inward Spirit can subdue, and over-power the outward.

12. And this kinde or manner of power. Forme is called Negromancy a Transmutation, where the inward over-powereth the outward, for it is Naturally; and wee understand that when 1 Cor. 15.51. we shall all be changed, that change will be made thus by the same Turba which hath the first Fiat in it.

[Page 61]13. For the body is Sulphur, and sticketh in the Tincture, and the Spirit driveth forth the Tincture: now if the first ground, viz. the soule wholly consenteth to it, then the soule can make an­other Forme. manner of Image in the Sulphur, but the Devill readily mingleth himselfe therewith, for it is the Wonder of the Abysse over which he is Lord.

14. You must understand, Note the power of the Will. that the earnest will (which otherwise is called Faith,) can doe great things with the Spirit, the will can change the Spirit it selfe into another forme, as followeth.

The second Power of the Will of the Soule.

15. If the Spirit were an Angel, the similitude of God, yet the will can make it A wicked man. a proud Devill; And also make a Devill an A childe of God. Booke of the three Principles. cap. 15. v. 64. An­gell, if it sinke it selfe into Death, into humility under the Crosse, and cast it selfe into the Spirit of God, and so submit to his Govern­ment, then it sinketh into the Eternity, out of the source into the still Nothing, which yet is All; and so it is in the beginning againe where God created it, and the Word Fiat which keepeth the Image of God, receiveth it againe.

The third Power of the Spirit, or Will of the Soule.

16. And then also thirdly, the Spirit of the Soule hath power, to enter into another Man, into his Marrow and bones, viz. into the Sulphur: and to bring the Turbi into him if he be Or wicked. false, so farre as every one is not armed with the Spirit of God, but is found na­ked in the Spirit of this world, as may be seen by Or the be­witching whores. Witches.

The fourth Power of the Will of the Soule.

17. And fourthly, it hath such power, if it be the childe of God, that it can lead the Turba captive, and can powre it out upon the house of the wicked: as Elias did the Fire, and Moses before Pha­raoh: for it can throw downe Mountaines and breake Rocks.

18. This you must understand to be, so farre as that thing is Or l [...]able to the Turba, ca­pable of the Turba, by awakening the wrath then it is possible, but if not, and that the Spirit of God be in a thing, then it cannot be, for it would powre water upon the Turba of the Fire, which would then be as it were dead, and its power would lie in Derision.

19. And therefore Heaven is a Middle between God and Hell: viz. between Love and Anger, and was created out of the midst of the waters, so that the Devill cannot rule with his Turba, the water turneth his purpose into derision; as the false Magick, and blinding Inchantment are Or nullified. drowned in the water.

The fift Power of the Will, or Spirit of the Soule.

20. And fiftly, the Spirit of the Soule hath such power, that it may and can seeke all Wonders that are in Nature, viz. All Arts, Languages, buildings, plantings, Destruction, knowledge: It can command the starry Heaven, as Joshua, when he commanded the Josh. 10.12. Sunne, and it stood still, and Moses the Sea, and it stood up, also he commanded the Darknesse and it came; it can make an Earthly Life, as Moses made the Lice and Frogs, also Serpents and other Or Wonders. Wonders.

21. It hath Death in its power, so that it can over-power that; if it ride in the The will of the Holy Ghost. Chariot of the Bride. It can bridle and overcome the Devill; if Viz. will or Spirit of the soule. it be in God: there is nothing can be named that it cannot subdue.

22. Onely you must understand the soule hath such a power from its Originall, and it had still had ability to Or give, or afford. send forth such a Spirit out of it selfe; if it had not let in the Turba Magna. Great Turba into it selfe, which now giveth it the Rest.

23. Unlesse the Holy Ghost ride upon its Chariot, as it did in Mo­ses, and Elias, and in all the Prophets, also in Christ and his Disci­ples, and alwayes still in the Holy Children of God, they all have this Power, Note the soule must now seek this power in Jesus Christ. they can raise the Dead and heale the sick, also drive away all Diseases, it is Naturall, the Spirit onely reigneth therewith over the Turba.

24. But it hath this for an objection, that the soule knoweth well, whether it hath made any compact with the Devill, and whe­ther he hath any thing to doe with it, it will not goe naked, except the Spirit of God drive it, and except it have him for a shield, lest the subtilty of the Devill insinuate it selfe.

25. It doth no Or Miracles Wonder, except the Spirit of God Or awaken it. stirre it up, it attributeth the power to God and giveth him the Glory, it doth as an humble Childe, and standeth still under the Crosse, and letteth the Devill goe rushing away over it, but it sprouteth forth in humility and meeknesse, through Death into Eternall Life, and bringeth forth much fruit in Patience.

26. And so the Devill can doe nothing to it, it is as it were dead Or before. to him, he may keep a racket with his Turba in the Earthly Life, with his helpers die wicked men, this he hath but as a scorne in the sight of God: for he is a proud Spirit, and would be above the Wonders of God, but an humility can Or subdue. binde him.

27. After this manner every man may escape the false Or Magus. Magician, and also the Negromancer: for no Power can touch him in whom [Page 63] God dwelleth: and as Christ in his Death overcame Death and the Devill, so also can we in Christ: for the Word which became man dwelleth in us, and in the Word we can reigne over the Devill and Hell, nothing can hinder us.

28. And thus we give you for an Answer to this Question, that the soule in its Originall is greatly powerfull, it can doe much: but its power is onely in that Principle wherein it is, for the Devill can­not reigne over God.

29. Its power is not given to it, as a King giveth favour and pow­er to a man; but it consisteth in a Naturall Right: therefore we are Children of the Or Allmigh­tinesse. Omnipotence of God, and inherit his Goods in the Omnipotence.

The seventh Question.
Whether is the Soule Corporeall, or not Corporeall?

1. THat thing which comes from no beginning, hath also nothing: But if it be somewhat, then it seeketh its beginning in it selfe; for every Spirit dwelleth in the deepest Abysse of its Or Being. Enence: and if it must make the Essence to it selfe, then it can dwell in nothing that is strange to it, but in it selfe, in its owne Essence.

2. When God created the Soule, then the Holy Ghost Or encompas­sed. cloathed it with the Tincture; for one part of the soule consisted in the Tin­cture, it was Or without a body. naked of it selfe, as the glowing Fire is Or Source. naked, and is cloathed when it hath the Tincture.

3. But you understand, that the growing proceedeth from the warmth, that is the driver forth of the Tincture, it driveth the twig out of its roote, viz. out of its owne Fire, be it cold or hot fire.

4. For Darkenesse hath the cold fire, so long till it attaineth the Anguish, and then it kindleth it selfe in the heat, as you see in an Hearb, if it come into another Or Source. Property.

5. And thus we give you to understand, that the Tincture is the true Body of the soule: for the soule is Fire; and the Tincture ari­seth from the Fire: the fire draweth it againe into it selfe, and allay­eth it selfe therewith, so that the wrathfull source is quenched, and then the Tincture subsisteth in meeknesse.

6. For the soule hath no Essence, nor Might or ability. Power in it selfe, but the [Page 64] Fire is its power, and thus water proceedeth from the meeknesse of the Tincture.

7. For, the fire is desirous, and where there is a desiring of the Originall, there is also a finding of the Originall, thus the fire find­eth water in the Tincture, and turneth it into Sulphur, according to the power of all the seven Spirits of Nature: and this is Or the. a wa­ter of Life.

8. For, the Tincture springeth up in the water like a sprout, and the fire in the Abysse causeth it: and so the water in the Sulphur of the seven Spirits is turned into the Mysterie; for, the Great Arcanum. Secret, what God and the Eternity can doe, lyeth therein.

9. And thus the Mysterie containeth two formes, viz. fire and water, and changeth it selfe according to them both, viz. accor­ding to fire, into Red, and according to the Tincture into White; This white. this is a splendour or Glance of the Fire, by which the Life may see and know it selfe, from whence Reason and the senses arise: And the Minde is in the wheele of the Anguish in the Fire, out of which the Essences arise.

10. And so we see what the blood is, viz. Or an Habi­tation. a house of the soule, but the Tincture is its body.

11. The true soule, hath no comprehensible body, which may be called soule: but the body groweth in the Tincture, in the Sulphur out of Sulphur; that is; each Spirit of the seven Spirits of Na­ture desireth Essentiality, and that concrete Essentiality is Sulphur.

12. For Sul is the vertue of the Light: and Phur is the vertue of the foure Formes of the Originall of Nature; as is mentioned at large in the third Booke.

13. And thus the Phur desireth flesh, that is, a Mesch, mix­ture or concre­tion. Masse of fire and water, and it is conceived and borne in the Tincture.

14. And the Tincture is the sprouting of the body, and the fire is an Originall of the Spirit, through the Tincture; for the Spirit of the soule taketh its Originall in the Tincture, which then figu­reth the true Image according to the Image of God, that is, accor­ding to all the three Principles: for in the Fire, the soule is no simi­litude of God; but in the Spirit it is the Image of God.

15. For, the first soule was incorporated with the Divine Essen­tiality together in the Tincture, so that it had the Divine body in the virgine of Wisdome, in which the Tincture standeth, which is the Angelicall Image.

16. And so wee answer you, that as to the soule onely beside the Spirit; it is a Globe of Fire, with an Eye of Fire, and an Eye of Light, which turne themselves backwards into one another, as the wheele in Ezechiel, that could goe on every side: though Babell hath contrived another meaning about it, but a blinde one without Spirit.

[Page 65]17. But, as to its Tincture proceeding from the Light, which ari­seth both from the fire and Light, The soule. it is a Spirit, in which the Ori­ginall of the soule, and of the Spirit cannot part asunder in Eterni­ty: It is an Eternall band, and when the bloud Run out. is gone, and the bo­dy dieth, then that band remaineth in Eternity.

18. As to the soule onely; the body belongeth not to the Essence of the soule, they are two severall Essences: for the body is the Glasse and dwelling house of the soule, also its Inheritance, owne Lands, or goods, or possession. Proprietary, and it is also a cause, that the Or poore. meere soule altereth the Spirit according to the lust of the body, or of the Spirit of this world.

19. Whereby the Image in the Spirit is altered altogether, ac­cording to the Contence of the Will, which the soule hath Or created, or formed. brought out of the Centre of Fire, also out of the Wrath into the Light, and all according to the Imagination.

20. And, we give you to understand, that the Spirit Or in this time of the body. while it stayes here in the body, can alter it selfe; which is done without its knowledge by the Imagination, viz. by the desire of Lust-sucht. Lust, so that the Desiring figureth such a forme in the will of the soule, as the lust either to evill or good is.

21. And we further say, that the meere soule is not corporeall, but in its Tincture, a body groweth whether it be a heavenly or a hellish body, and yet is not a body which can be comprehended outwardly, but a vertuall body, the Divine body, Christs heavenly body, the heavenly flesh: which he giveth us to eate in his Testa­ment.

22. It is such a body as the Turba cannot touch or apprehend, it is immortall and incorruptible, concluded in nothing but onely in the Noble Tincture, which is without Or substance. Essence, or Materiality; and that body is incomprehensible to the outward flesh.

23. But the outward Spirit, (if the soule doe not hinder it but let it in,) bringeth its Imagination into it, and spoyleth it, so that another strange Image commeth to be in the Spirit, in the Tincture according to the contence of the Lust: as the Covetous commeth to be a Wolfe, the envious a Dog, the Proud a Horse, Peacock or other Beast: also Toads, Adders, Serpents and other wormes, and creeping things; Now Gods Spirit receiveth not their Images, so long as they continue such.

24. And therefore Christ said, ye must be borne anew of water and of the Spirit, if you would see the Kingdome of God: and therefore God became Man, brought the Divine Image againe into the Tincture of the soule, when it was spoyled in Adam: so that now we must be borne anew in Christ, if we will see God.

25. And that also is done by the Imagination, or Faith; for Faith is an eating of the Divine Body, as also every body groweth by ea­ting.

[Page 66]26. And the New Birth is not at all after such a manner as Babell teacheth: her matters are onely as it were a Glasse of the true way to God, but that Glasse must be broken, for Moses his Vayle is gone, we shall see hence-forward with cleere Paradisicall Eyes: we meane the Children of God.

The eight Question.
After what manner doth the Soule come into the Body of Man?

1. MY beloved friend; I understand this Question to be meant con­cerning its Propagation; for Moses telleth you how it came in­to Adam, and we have declared that before; But if you aske con­cerning its Propagation, how it cometh into a childe, in the Or body of the Mother. Mo­thers wombe, Turne over a new leafe, or change our Copie. we must put on another habit.

2. You know what is written in our third Booke, very punctual­ly and at large, with many Circumstances concerning its Propagati­on; how Adam was created one Image, he was both Man and wo­man before Eve, he had both the Tincture of the fire, and of the water; that is, soule and Spirit, and he should have brought forth his similitude out of himselfe, an Image After, or ac­cording. of himselfe, out of him­selfe by his Imagination and his owne Love, and that he was able to doe without rending of the body.

3. For, as we have mentioned before, the soule had might or abi­lity. power to change the body into another forme; and so also it had power to bring forth a Twig out of it selfe, according to its property, if Adam had stood out in the Proba, or Temptation. Triall.

4. But when he imagined In, or as, or with. according to the Omnipotence, and let in the Spirit of this world into the Soule, and the Serpent into the Tincture, and tooke a longing in himselfe after the Earthly fruite, to eate of evill and good, then also his Tincture conceived such an Image as was halfe Earthly: viz. a Monster, into which also the Tur­ba then instantly insinuated it selfe, and sought the limit.

5. And so the Noble Image was found in the Earthly, and then destruction and Death began, and Adam could not Beget, or beare. bring forth, for his Omnipotence was lost.

6. And should indeed have ever been lost, if the Heart of God had not instantly turned it selfe, with the word of the Promise into Adams soule; which did so preserve it, that its Image must perish, [Page 67] and the soule must sinke downe with the Heavenly body through death into the new Life, where its Spirit will be renewed againe.

7. And thus Adam in Inability or weaknesse. impotence fell asleep: and then the se­cond Creation began, for God tooke the Tincture of the Water; as a twig our of Adams soule, and a Rib out of Adam, and halfe of the Crosse that was in Adam, and Or framed, or built a wo­man with them. made a woman of them.

8. As you know that the woman hath the one halfe Crosse in her head, and the man the other, for the spirit of the soule dwelleth in the Head, in the braine, out of which spirit God hath taken a Twig ( viz. a Childe out of the spirit of the soule of Adam) and hath given it to the woman.

9. And hath given the Tincture of the water to her, that she should not bring forth Devills, and the Man hath the Tincture of Fire, viz. the true Originall of Life.

10. And therefore the woman hath gotten the Matrix, viz. the Tincture of Venus, and the Man hath the Tincture of Fire: un­derstand, the woman hath the Tincture of Light, which cannot a­waken Life, the life ariseth in the Tincture of Fire.

11. And so it cānot be otherwise now, but that they must propagate as Beasts doe, in two seeds, the Man soweth soule, and the woman soweth Spirit, and being sowne in an Earthly field, it is also brought forth after the manner of all Beasts.

12. Yet neverthelesse all the three Principles are in the seed, but the inward cannot be knowne by the outward: For in the seed the soule is not living; but when the two Tinctures come together, then it is a whole Or Being, or substance. Essence: For the soule is Essentiall in the seed, and in the Or out-bree­ding, or hatch­ing. Conception Note how the soule is before the conception. becommeth substantiall.

13. For so soone as the Fire is Hammered by the Smith, or the Faber hath struck fire. is struck upon by Vulcan, the soule is wholly perfect in the Essence, and the Spirit goeth instantly out of the Soule into the Tincture, and attracteth the outward Rule, or Re­giment, or in­fluence. Do­minion to it selfe, viz. the Starres together with the Aire.

14. And then it is an Eternall Childe, and hath the corruptible spirit also with the Turba cleaving to it, which Adam tooke in by his Imagination.

15. Then instantly the Turba seeketh the Or bound, or terme, or Goale, or End. limit in the Spirit of this world, and will enter into the limit, and so soone as the soule hath its life, the body is old enough to die: and thus, many a soule perisheth in the Essence, while it is in the Sulphur in the seed.

16. But that you may perceive, that the Man hath the Tincture of the Fire, and the woman the Tincture of the Light in the water, viz. the Tincture of Venus; you must observe the eager Imagina­tion of both towards one another: For the seed in the Essence ea­gerly seeketh the lîfe, the Masculine. Mans in the Feminine. womans in Venus, and the womans in the Fire, in the Originall of Life: As wee have very [Page 68] cleerely demonstrated it in the third Booke: and therefore wee re­ferre the Reader thither.

17. And we Answer here, that the soule cometh not at all into the Body, or is breathed into it Ab extra, or externally. from without, but the three Principles have each of them its owne Work-master, work-man, or Smith. Artificer, one Forgeth or striketh fire, Smiedet. worketh Fire in the Centre, and the other maketh Tincture and water, and the third maketh the Earthly Great My­sterie. Mysterium Magnum.

18. And yet it is not any new thing, but the very seed of Man and woman, and is onely Or bred [...]orth. conceived in the mixture, and so onely a twig groweth out of the Tree.

The ninth Question.
Which way doth the Soule unite it selfe with the Body?

1. IT is cleered before, that all the three Principles are in one ano­ther, and they beget a Childe according to their similitude, and they all are in one another, till the Turba destroy the body: And then the soule is in the inward body, viz. in the Divine body, or if it be false, in the Turba; which giveth a body to it, according to the Imagination; all according to the wickednesses it hath com­mitted.

2. The soule standeth in the bloud of the Heart, there it hath its seat and Originall; the outward water and bloud mingle themselves, but it doth not wholly receive the water of the bloud, but it is cap­tivated by the Imagination.

3. It receiveth indeed naturally the inward water, but it recei­veth not the Majesty with the Tincture of the Light, but onely by the Imagination: therefore many times a Childe is more Or in a better condition. blessed then one that is old, who Or harbour­eth the Devill. hath the Devill for his Guest.

4. But there are not many borne Or Saints. Holy, except onely from good seed, and yet many times a wrathfull Turba windeth it selfe in according to some powerfull Constellation, as is seene, that honest parents many times have Or evill. wicked Children, but God knoweth who are his.

5. You see it in Jacob and Esau, that strove in their Mothers Or body. wombe: also in Caine and Abell, in Isaac and Ismael, and many others.

The tenth Question.
Whether is the Soule Ex Traduce, and pro­pagated after a humane bodily manner, or every time new created, and breathed in from God?

1. I Very much wonder what kinde of understanding and Philosophie the world now hath that it cannot Grunden. resolve this: yet I doe not blame you; for I know such questions are agitated by those, that ac­count themselves learned Doctors in the Schooles and Universities, who make great disputations about it. I cannot but wonder at the proud blindnesse, that there is no knowledge at all of God in Their Reason, or Arts of Lo­gick, &c. Reason.

2. Now therefore ye wise men, behold your selves what ye are, and what you understand; you understand even nothing of the My­stery; how will ye then be teachers? it were better for you to car­rie a Shepherds Crooke in your hand, then to put on the garment of Christ.

3. O! ye shall give an account for your seducing of the world: and yet you vaunt your selves, as if ye were God, and arrogate Divine Or might, or Authority. Jus Divinum. Power to your selves; Take heed what you doe: you shall see a­gainst whom you have Or striven. kicked; I feare me ye are for the most part of you in Babell; awake, it is Day.

4. To you, my beloved friend, I give this Answer: that the soule is not every time new created and breathed in: but is propagated after a humane manner, as a Or twig springeth. branch groweth out of a Tree, as I may better render it, as a man setteth or soweth corne or seed, and so a Spirit and body groweth out of it.

5. And this onely is the Difference; that the three Principles are alwayes in Or wrestling, or contending. strife about Man, each would faine have him: so that many times a wonderfull Turba is brought in, while yet he re­maines in the seed.

6. But if the Parents, both Father and Mother, have their soules cloathed with Christs flesh, the Divine Essentiality, then it cannot be: For Christ saith, a good Tree cannot bring forth evill fruit: yet the Turba in time can enter in Or by [...] ▪ with the Reason.

7. So also an evill Tree cannot bring forth good fruit; that îs, if both the Parents be evill, and held captive by the Devill; then an evill soule is sowne: but the Principles cannot yet judge it, nor the [Page 70] Turba neither: It is indeed an evill Childe, yet if it turne, it may with the Imagination, enter into the In verbum Domini. Word of the Lord.

8. But it is rare, and seldome cometh to passe, that a black Ra­ven becometh white: but where it is but One parent good, the other evill. halfe in halfe; there it may more easily be done: but however it is possible, it may very well be; God casteth no soule away, unlesse it cast it selfe away: every soule is its owne Judgement.

9. Consider this ye evill Parents: ye gather Goods, Riches. money for your Children; get them good soules, that is more necessary for them.

The eleventh Question.
How and where is it seated in Man?

1. A Thing which Or ungroun­dable. is unsearchable, and yet seeketh and maketh a ground in it selfe, that hath its Originall and seat in its first Forming, or making. Conception, where it conceiveth it self in it self: therein is its limit, viz in the most innermost, and it goeth forth out of it self, and seek­eth forwards, where then it alwayes maketh one Or resem­blance. Glasse according to the other, untill it finde the first again: viz. the unsearchable limit.

2. Thus also is the soule, it is in God Or formed. conceived in the Or Sonne, or Word. Heart, and the word which conceived it was in the Heart, viz in the Cen­tre; and so it continueth in the Figure and in the seat, as it was comprehended by the Fiat; and so it is still at this Day.

3. It dwelleth in three Principles: but the Heart is its Originall; it is the inward Fire in the Heart, in the inward bloud of the Heart: and the Spirit of it which hath a or splendour. glance from the fire, is in the Tincture: for it is cloathed with the Tincture, and burneth in the Heart.

4. And the Spirit moveth upon the Heart in the Or concave, doale, or hol­low pi [...], or d [...]nt, or fur­row of the Heart, prae­cordia. [...]. bosome of the Heart; where both Principles part themselves, and it burneth in the Tincture as a brimstony Light: and diffuseth it selfe abroad into all the members of the whole body: for the Tincture goeth through all the members.

5. But the true Ignis faber. Vulcanus. Fire-Smith in the Centre, sitteth in the Heart, and governeth with the Spirit in the Head, where it hath its Coun­sell-house, viz. the Minde and Inward senses. senses; also the five chiefe Coun­sellours, viz. the Or outward senses. five senses; which arise from the five Spirits of understanding, as we have declared in our Threefold life. third Booke; and in [Page 71] our Three Prin­ciples. second, and also in our Aurora. first.

6. The soule is indeed seated in the inward Principle, but it ru­leth even in the outward, viz. in the Starres and Elements, and if it be not an Ape, suffer it selfe to be captivated, it hath power enough to rule them: and if the soule demerse it selfe into God, the outward must be obedient to it.

7. And if it cometh againe into the outward, riding upon the Chariot of the Bride, and so have the Holy Ghost for an assistant, no assault of the Devill is of any consequence, it destroyeth his Nest, and driveth him out, and he must stand in scorne and shame.

8. And this is our Answer to this Question; it must not be so understood, as if when a man is beheaded, and so his bloud gush out, and the outward Life perish; that this reacheth the soule and killeth that; no, it loseth Viz. the third Principle. one Principle indeed, but not the Or outward workes. Essence of that Principle, that followeth it in the Tincture, in the Spirit, as a shadow.

9. For the outward Essence reacheth not the inward in the soule, but onely by the Imagination: there is nothing else in this world, no fire, nor Sword, that can touch the soule, or put it to Death, but onely the Imagination; that is its poyson.

10. For it Originally proceeded from the Imagination, and re­maineth in it Eternally.

The twelft Question.
How is the Soule enlightned, and what is the Illumination of it?

1. WE must consider, that if the Sun were taken away out of this world, that all things would be in Darkenesse, and then out­ward Reason would say, we are in darke Death and in the Or bitternesse. wrathful­nesse of the cold; and it were so indeed.

2. Now observe, my beloved, minde, and consider with thy selfe, when thy body perisheth, and so thy spirit loseth the Viz. the light of the Sun. Sun: How canst thou then enjoy the Light? and wherewith wilt thou see? In simplicity wee put thee in minde of this, that thou mayst consi­der it.

3. That thing which consisteth in the Eternall Liberty, if it al­wayes enter againe into the Eternall Liberty, it hath no darknesse, for it dwelleth in Nothing, that doth Give, make, or cause. afford darknesse: it is free as [Page 72] the Eye of God, which beholdeth it selfe through a Or Being, or Essence. substance.

4. When that imagineth after somewhat, in Lust, then the will entreth into that somewhat; which the Desiring Lust it selfe ma­keth: and this receiveth the will into it selfe, and overshadoweth it, so that it dwelleth in darknesse, and can have no Light, uness e it goe forth againe out of that thing into the Liberty.

5. Thus we earnestly give you to understand, that wee have no Light in all our matters, or businesse. Note the caus [...] of our spiritu­all blindnesse. affaires and workes; if wee let our will enter into that which we have wrought, by setting our Heart and will upon the worke of our own hands; in Covetousnesse; then the soule is wholly blinde, and we have no light in us, but onely the outward Light of the Sunne, which giveth light to the outward body; and when that perisheth, then the soule is imprisoned by that thing It was set upon..

6. Thou must here understand, the Spirit and will of the soule; for the Prison of the soule is a Darke Cave, or hole. vale Voyde of Light. having no Light; and although it doe elevate it selfe, and inflame it selfe, yet it becometh onely a wrathfull flash of fire, and is like the Devill, and cannot Or reach. at­taine the Divine Light in it selfe.

7. The cause is, it hath brought Abominations into its will and spirit, which darken the Spirit, and hold it captive with the Turba: for Gods Light goeth not backwards, but forwards into the Eter­nity.

8. And therefore Gods Eye is Or in two halves, or parts. twofold, standing back to back; as before in the figure; one part tendeth forwards into the still Eter­nity, into the Eternall Nothing, viz. into the Liberty.

9. And the other part tendeth backwards into the Desire, and maketh darknesse and the Centre of Nature therein: and driveth it to the greatest anguish and sharpnesse.

10. And then the will againe sinketh out of the Anguish through the darknesse, into the still Liberty, and bringeth the wrathfulnesse of the Mobility and earnest sharpnesse, out of the Anguish with it.

11. In which sharpnesse, the Liberty (when the will bringeth the sharpnesse into it) becommeth a highly triumphing Majestick Light, which is called Gods Light, which shineth for ever, and cannot be Or shut up. smothered by any thing, for it shineth in the Eternall Liberty, and desireth no more.

12. And if, (as thou Earthly man perhaps dost suppose) God would receive thy spirit into his Majestick Light, while thou lettest in thy Abomination ( viz. Covetousnesse, which hath brought forth Pride, Note, Pride is the fiery life, and the refle­ction of Cove­tousnesse, as in a Glasse. which is the fiery life of Covetousnesse) into thy will: so that thy will sticketh wholly in Earthlinesse; thou wouldst darken Gods Majesty, and thy spirit and will would neverthelesse stick in Co­vetousnesse, and burne out with the fiery source of the soule, as a Reflection in a Glasse, viz. in Pride, and thou shouldest not be able to reach the Majesty of God.

[Page 73]13. Nay if thou shouldst sit in the Crosse of the Holy Or Trinity. Ternary, and wert encompassed with all the Holy Angels; yet thou shouldst sit but in the Darknesse, and thy Spirit should shine but in the Glasse of that Essence; which thou thy selfe hast brought into the Spirit.

14. But if now the soule with its Spirit, in its Image will see God, and behold the Eternall Light in Gods Majesty, then it must goe in a twofold way, in this world; and then it shall obtaine the Eternall body, viz. the Image of God, and also sustaine the outward Life with the Earthly body: and then it shall bring all the Wonders (for which God created it in an outward Life, which wonders also it ought to awaken in the outward life) into the inward life, and eter­nally rejoyce it selfe in them, and have them as a Looking-Glasse also as a sport. Glasse, and this is the right way which followeth.

The exceeding Precious Or Gate of the Day spring▪ from on high. Gate of the Aurora.

15. Behold thou beloved Soule; if thou wilt attaine the light of God, and see with the Eye of God: and wilt also enjoy the light of this world, and sustaine thy body, and seek the wonders of God, then doe this as God himselfe doth it.

16. Thou hast in thy soule two Eyes; which are set together back to back; the In Resignati­on. one looketh into Eternity, the In self-hood. other looketh backwards into Nature, and proceedeth forth, alwayes and seeketh in the Desire, and alwayes maketh one Glasse after another: let it be so, it must be so, God will have it so.

17. But turne not this Viz. the left Eye. other Eye back into the Longing; but with the Right Eye alwayes draw the left backwards to thee, and let not The left, or Eye of Nature. this Eye with the will of the Wonders goe from thee; viz. from that Eye which is turned into the Liberty; but draw to thee its wonders, which it hath manifested and wrought.

18. Let this Eye seeke foode for the Earthly body; but let it not enter into the foode, that is, into Covetousnesse, but draw it close to the seeing Eye, and let it not goe.

19. But let the hands labour and get food: and let the Eye draw the Wonders to it, but not Covetous­nesse, Envie, Pride, or An­ger. Matter; Else that which is drawne in will be darknesse to thee.

20. Let the Devill roare at thee, making a noyse before thy left Eye: he cannot get in, unlesse thou suffer thine Eye to receive in Somewhat wherein it trusteth. Matter.

21. Thus, when thy Earthly body perisheth, thou shalt see with the right Eye, all the Wonders Or which are in the Eye of Reason. in the Left Eye; which thou hast wrought and found out here; and when the Earthly life is gone, [Page 74] then thy left Eye is free from the Ephes. 2.3. [...]. Nature of Wrath.

22. And although it hath Nature, (for it is Nature it selfe which doth awaken and hold the Wonders) yet then it is with the Won­ders, in the Eternall Liberty: seeing it hath taken in nothing of Matter, therefore it is free.

23. And Nature with its Wonders, is a fiery sharpnesse, and ta­keth hold of the Eternall Liberty, and so maketh Majesty in the Liberty in the Wonders; whence, the Right Eye (which is as it were dead here in this life) becometh enlightned, and doth Or solace it selfe. re­joyce with the left Eye for ever, in the exceeding joyfull Majesty, and seeth God with both Eyes eternally.

24, This is one Gate. He that seeth and knoweth this rightly in the Spirit, he seeth all that God is, and can doe, he seeth also there­with, through Heaven, Hell, and Earth, and through the Essence of all Essences: also it Or the un­derstanding of the whole Scripture is contained in it. is the whole Scripture, whatsoever hath been written from the beginning of the world hitherto; but this is a rare and precious S ght, or vision. seeing; the Old Adam knoweth it not, he seeth it not; onely the New Man that is borne in God.

25. But seeing the weake Minde will so hardly understand us, therefore we will set it downe more plainely; Behold! if thou wilt see Gods Light in thy soule, and wouldst be enlightned from God; then doe thus.

26. Thou art in the world: hast thou an honest Or employ­ment. calling voyde of Deceit? continue in it, worke, labour, finish thy businesse; as ne­cessity requireth, seeke out Wonders, both in the Earth and other Elements; let the Art be what it will, it is all the worke of God: seeke Silver and Gold in the Earth, and make Artificiall workes of them: build and plant: All serves to manifest Gods workes of Wonder.

But marke this Or Lesson. A. B. C.

27. Thou must not give thy spirit leave to enter into, and fill itself therewith, and so make a Mammon of it, and Or make its Nest therein. set it selfe therein, as in a Darkenesse, else it is but a foole in the sight of God, and the Devills Ape, and its will is wholly fixt therein: and so thy noble Image is altered according to thy Imagination in the Spirit, and ac­cording to thy will, which stickes in Covetousnesse, and so thou lo­sest Gods Image.

28. For that is Magicall, it is as subtile as a spirit, yea much more subtile, it is much more subtile, and thin then the soule it selfe; it is as God, who dwelleth in the Eternall Liberty, and yet is not com­prehended by any thing; for he is thinner then any thing, and so is thy Noble Image.

[Page 75]29. And yet it consisteth Or of. in heavenly flesh and bloud, and is an Essentiality come out of the Divine Body; it is Christs flesh and bloud, and thy soule dwelleth therein; The soule. it is the fire of the Ma­jesty therein.

30. And the Holy Ghost sitteth in the Heart of the Image, and proceedeth from the Image with voyces, Languages, wonders, sounds, and songs.

31. If thou beest Faithfull, and sincere. upright, thou bringest thy wonders into this Image, and doe it thus: set thy left will upon the worke which thou doest, and consider that thou art Gods servant in the vineyard of God, and labour faithfully.

32. And direct thy Right will upon God, and that which is Eter­nall; and thinke not thy selfe secure at any time; thinke that thou art but at thy day-labour, and must alwayes listen for the voyce, when thy Master shall bid thee come home.

33. Give Reason no Or leave. roome to say, this is my treasure, it is mine, I have enough, I will gather much, that I may get honour in the world, and leave much to my Children.

34. But consider, that thy Children are Gods Children, and thou Gods servant, that thy worke is Gods worke, and that thy Money, Goods, minde, and bloud are in Gods hand, he may doe what he will with them: when he calleth thee home into thine owne Country, then he may take thy labour, and give it to another.

35. And give thy heart no Or leave. roome to suffer the Spirit of thy will to bring in haughtinesse into the Image, but cast downe thy will continually in humility before God; and so thy Image alwayes en­treth with thy will in humility into the Majesty of God: and so thy Image is continually enlightned with the high Triumphing Light of God.

36. O! how cheerefull is the soule, when its anguish source of fire Or percei­veth. tasteth Gods Light; how exceeding Or friendly. courteous is it? O! how it boweth it selfe before God!

37. Thus the soule and the Image in the Spirit, are all three in one another, for they are one Essence according to the Holy Trinity: My beloved brother, we answer to this Question of yours thus, that the soule cannot be any other way enlightned then thus, its Illumina­tion is onely after this manner.

38. The soule is in this world, and also in God; here in this life it is a servant of Gods Wonders, which it should open with one Eye, and with the other bring them into the beginning before God, and set and cast all its doings into Gods will; and by no meanes say of any thing in this world, this is mine, I am Lord of this, for it lyeth, if it say so.

39. All is Gods, thou art a servant, and shouldst walke in Love, [Page 76] and Humility towards God, and thy Brother: for thy brothers soule is a fellow-member with thy soule, thy brothers joy in Heaven with God, is also thy joy, his Wonders are also thy Wonders.

40. For in Heaven God is All in All, he filleth all, the Holy Ghost is the Life in All; the [...]e is meere Joy, there is no sorrow, there all is Gods, also all belong to the Image of God; all things are com­mon; one rejoyceth at the Power, brightnesse, and beauty of ano­ther, there is no malice or envie; for all that remaineth in Death, and Hell.

41. Therefore yee Elect Children of God, who are borne againe in Christ, take it into Consideration, depart from Covetousnesse and self-will: yee have been a long time led blindfold in Babell; goe out from her, you are called with a Strong, or loud, soun­ding voyce. shrill voyce, it will shortly raise the Dead, let it be a furtherance to you, that you may obtaine Eter­nall Joy in God

42. The Spirit sheweth plainely, that whosoever will not grow forth, together with the new sprout, which groweth in the Viz. the Eter­nall Word. Mother, shall and must be cast into the Lake of Brimstone, with the Dragons Whore in Babell.

43. There is a time of earnestnesse at hand, and though thou seest it not with earthly Eyes, yet it will certainely come upon thee: thou wilt see well enough in thy Death, what kinde of Judgement this is, and in what time, and under what Turba thou hast lived, we speake in good earnest, as we ought.

The thirteenth Question.
How doth the Soule feed upon the Word of God?

1. IF the soule doe enter thus (as above mentioned) into the Light of the Majesty, and receive the light of God, then it hath wholly a longing, and lusting, and continually attracteth in its Desire, the Divine Power, viz. the Divine body into it selfe; and the Holy Ghost is the Power of Gods Spirit, and so it obtaineth the body and Spirit of God, and eateth at Gods Table; All that the Father hath is the Sonnes, and whatever the Sonne hath, that belongeth to his Image.

2. It eateth Gods flesh and Christs Body, and by this eating the Divine Body, doth also grow Or to, or from, or out of it, or as a Chicken grow­eth in an Egge. in it, so that it thus gets the Divine [Page 77] Body, and so becommeth Gods Childe, not onely a similttude, but a Childe borne in God out of his Essences, and liveth in God.

3. When it heareth Gods Child [...]en teach, and speake Gods word (even in this world) it receiveth it, and eateth it. Note the foode of the Soule.

4. The outward Man eateth Earthly bread, and the soule eateth the Bread of God, of which Christ said, that he giveth us his body for meate, and his The Author calleth Bap­tisme and the Supper of the Lord two Te­staments. Testaments are nothing else.

5. Indeed we eate not Spirit without Body, for the soule is Spi­rit already, before hand, and desireth to have a body, and so it get­teth both body and Spirit.

6. Let this be spoken to thee O Babell, and see how thou handlest Christs Testaments, and what thou teachest; when thou sayst, Christ Testaments are Spirit without Body; thou belyest God, and denyest Gods Substantiality, Christs heavenly Body, which is greater then all things, which is the fulnesse of all things, but in its owne Principle.

7. O Earthly mouth, thou shalt not bite it with teeth: the soule hath another Mouth, which receiveth it under the outward Element: the outward receiveth the outward, and the Inward receiveth the Inward.

8. The Supper of Christ with his Disciples was so: the outward is a Remembrance; the Inward is the substance; for the Kingdome of God consisteth in Power, it is Magically; not as a thought; but Es­sentiall, substantiall.

9. The Magia maketh substance: for in the Eternall Nothing there is Nothing; but the Magia createth Something. where nothing is.

10. Now in God there is not onely Spirit, but Nature, substance, flesh and bloud, Tincture, and All: this world outwardly is a simi­litude of the Inward world.

11. We tell you, wee speake what we feele, see, taste, and know, and not a fable or Opinion, and that not for our selves onely, but for you, as one member is bound to doe for another, that so our Joy may be in you, and we also may enjoy you againe, as brethren together in one Essence: He that desireth to know further of this, let him read our Threefold life. 13. Chap. third Booke, and there he shall finde the Circum­stances, concerning the Seele-Messe, the foode Messe Supper, or ea­ting of the soule. Soules-Meale, and Christs Testaments.

The fourteenth Question.
Whether is such a new Soule without Sinne? We understand here, the propagated Soule in a Childe newly borne.

1. MY beloved friend; this is a very sublime, or sharp, or sub­tile. deep Question; yet you shall be answered: for the time of the manifestation is borne, the Day breaketh, the Night is past; therefore eternall prayse and thankes be given to God, that hath againe begotten us to light, and to an inheritance that never fadeth away; and hath received us for his beloved Children.

2. My beloved friend, you know well the heavie fall of Adam, as we have shewen you copiously in all our writings, viz. that the soule hath turned it selfe away with the right Eye, from God into the Spi­rit of this world, and is become disobedient to God, and hath wholly depraved its Noble Image, and changed it into a monstrous Image; and hath let in the Spirit of this world, whereas it should have pow­erfully ruled over it with the will, and not have let the soule eat of evill, and good at all.

3. But now it hath plainely transgressed Gods pleasure. Command, and hath put its Imagination into the Earthly Spirit, where the Turba which brought the Earthly Monster into its Noble Image, instantly tooke it captive, and so the Turba instanly sought, and found the Limit, in which the Image perished; and if the Word had not Set it selfe in the middest. me­diated, or interposed it selfe, it would have continued so for ever.

4. And so, now the Turba is once seated in the Earthly Abysse, and hath captivated both body and soule, it alwayes driveth the bo­dy to the limit, and there destroyeth it, and casteth it away, and then the poore soule remaineth Naked without a Body.

5. And except it turne with its Right Eye againe into the Word, and get againe a body borne out of God, it is but naked, and hath the Turba in it; which stirreth up the fire in its great Anguish: for Viz. the Tur­ba. it is an eager hunger, a seeker, and a finder.

6. Now it is throughly knowne to us, that our soule is fast bound to the Spirit of this world, for the Turba holdeth us captive in the Wrath of the Anger of God.

7. And although our soule get out, and become New-borne in [Page 79] God, yet The Turba. it possesseth the outward body still, and consumeth it, for it pierceth through it even to the Abysse, and there it findeth that it is onely a Glasse of the Eternall, and then it goeth forth from the Glasse into the Eternall, and lets the body lie in the Nothing.

8. Also you know well; that the soule, wich the body in the seed, is halfe Earthy: for it is Sulphur, that is, Phur is pow­er, Matter, or substance. Phur and Sul is Spirit, or Light. Sul In one ano­ther. toge­ther, and the Turba is in it, which hath ability enough to destroy the seed.

9. How then can a soule be borne pure? It cannot be, it bringeth the Turba with it into the world, and is sinfull in the Mothers Or body. wombe.

10. But know that God is become Man, and the Word Fiat hath agiane put it selfe into the seed; an although the Turba be now in the Earthly part, so that the seed is not altogether free, yet the mat­ter stands thus with the soule.

11. The soule is not wholly forsaken of God, so farre as the Father and Mother are Or vertuous. honest, and in God; for it cometh from the soule of the Father, and of the Mother: and although a Childe dye in the Mothers wombe without Externall Baptisme. Baptisme, yet it is baptized with the spi­rit of the Father, and of the Mother, viz. with the Holy Ghost which dwelleth in them, and the Turba is destroyed in Death; for the That which belongeth to Faith. Faiths part passeth through to God.

12. But the matter is farre otherwise with wicked Parents; if the Childe die in the Mothers wombe Vide Que­stion. 19. ver. 12. the soule of it falleth into the Turba, and reacheth not God to Eternity: it also knoweth nothing of him, but it is a life according to the Essence, and property of the Parents.

13. And yet it doth not by this reach to the inflammation, for that soule it selfe hath not yet committed Actuall. sinne; but it is a spîrit in the source, quite voyde of selfe-desire, and wonders, it is like bur­ning Brimstone, like the Wandring false Lights, that lead peo­ple astray in the night. [...]. Ignes Fatui, and cannot reach God, but remaine between Heaven and Hell in the Mysterie, untill the Judge­ment of God, which shall at last gather in its harvest, and put every thing apart in its own place.

14. Although Or one that is learned in the letter, or carnall Reason. Mr. Sophister may herein have other Meaning, or Opinion. Philosophie, but we care not for his Art, we have Eyes, and he hath art; we speak what we see.

15. Thus we give you to understand, that no soule is borne into this world without sinne, how honest soever the Parents be; for it is Ausgebru­tet, engendred, or hatched. conceived in the Earthly seed, and bringeth the Turba of the bo­dy with it, which also hath begirt the soule.

16. Therefore God made a Covenant with Children in the Old Testament, in the Circumcision, and bound them in that Covenant to have their bloud shed, and so drowne the Turba of the soule there­wi [...]h.

[Page 80]17. And in the New Testament, the Baptisme, wherein the Holy Ghost washeth away the Turba, with the water of Life, the water of the soule, that it may Stand, or appeare before God. draw neere to God, and be his Childe.

18. But they who say, that those who have not baptisme (as Jewes and Turkes, and other people, who have not the knowledge thereof among them, nor the Candlestick) are all rejected of God; (al­though in their Doctrine, Life, and deeds, they doe earnestly strive to enter into the Love of God;) they speake phantastically, and without knowledge, like Babell.

19. Blessednesse lyeth not onely in the outward Word, but in Power, who shall cast out him that entreth into God?

20. Is not this Babell? which hath confounded the whole world, so that People have divided themseves in Opinions, and yet in the Will they goe but one way; what caused this but onely the Anti­christ, when he Tooke Gods Government upon himselfe. drew the Kingdome of God into his owne Jurisdi­ction: and made a meere fable of the New-birth, which very Chil­dren will be ashamed of, when it shall he day?

21. Wee can say with good ground, that Antichrists teaching is but A meere flourish, ca­sting a mist be­fore the Eyes, jugling. beating of the Aire, a slight of the Serpent which continually beguileth Eve.

22. Thus we know, that no soule commeth into the world with­out sinne, each bringerh the Disharmony. Turba with it; for if it were without sinne, then it must also dwell in a body wholly pure, and having no evill will in it, and in which is no Earthly Disharmony. Desire.

23. Now, body and soule are thus Seeking, or strife of the foure Ele­ments. bound together, untill the Turba findeth the Or knit. Limit of the body, and then it seeketh the works of the body, as is above mentioned.

The fifteenth Question. Or End.
How commeth sinne into the Soule? seeing it is the worke and Creature of God.

1. AS it is mentioned before, so it is: the Turba with the Earthly Seeking, or longing. Desire come together into this world, and so the soule is strong­ly drawne by two; viz. by the Verbum Do­mini. Word of the Lord, which media­ted, or interposed it selfe, which out of Love is become Man; this draweth the soule continually into the Kingdome of God, and plain­ly sheweth the soule the Turba; so that the soule seeth in Nature what falshood and sinne is, and if it yield it selfe to be drawn, [Page 81] then it becommeth borne againe, and so beommeth Gods Image.

2. Secondly, the Turba also mightily draweth the soule with its band, and continually bringeth the Earthly desire into it, especially in the youth; when the Earthly Tree sticketh full of greene sprou­ting Essences and Poyson: then the Turba doth so mightily insinu­ate it selfe, that many a soule is not freed to Eternity.

3. In a thing which hath its rise from two beginnings, being of equall weight, one part will sinke downe, if weight be added to it, be it either good, or evill that is added.

4. Sinne maketh not it selfe, but the will maketh it, it commeth from the Imagination into the Spirit: for the Spirit entreth into a thing, and is infected by that thing, and so the Turba of that thing commeth into the Spirit, and first destroyeth the Image of God.

5. And the Turba proceedeth further, and searcheth deeper, and so it findeth the Abysse, viz. the soule; and seeketh in the soule, and so findeth the wrathfull Fire, by which it mingleth it selfe with the thing, that is so introduced into the Spirit, and thus at length sinne is wholly borne: Now therefore whatsoever desireth to bring that which is outward into the Will, that is sinne.

6. The will ought to incline to nothing, but to meeknesse and Love, as if it were a Nothing, or Dead: wee should only desire to live to God, so that God may worke in us, and whatsoever wee doe besides; our will must be directed so, that we doe it to God.

7. But if we set our will upon the Covetous­nesse, or earth­ly desire, viz. Pride, Goods, Power, and Honour. Essence, then wee bring the Essence into the Spirit, and that taketh possession of our Heart: and then the Turba is borne, and the soule is captivated by the thing.

8. And therefore we Answer; that no soule commeth pure from the Mothers Or body. wombe, be it begotten by holy or unholy Parents.

9. And is the Abysse and the Anger of God, and also the earthly world depend wholly on God the Father; and yet cannot compre­hend, and touch his Heart and Spirit: so it is also with the Childe in the Mothers wombe, if it be begotten by godly Parents, then each Principle Or hath a part, or one part, or share in it. standeth in its owne part.

10. When the Turba taketh the earthly body, then the Heaven taketh the Spirit, and the Majesty filleth the Spirit, and then the soule is in God, it is free from paine.

11. But while the soule remaineth in the Earthly Life, it is not free; because the earthly Spirit doth with its Imagination, alwayes bring its Abominations into it; and the Spirit must continually be in strife against the Earthly Life.

The sixteenth Question.
How is the Soule kept in such union, both in the Adamicall, and Regenerate Body?

1. WE have mentioned before, that there are three Principles, which are all three in the soule, already beforehand, and are in one another, as one thing: and you must understand that the strife in the soule beginneth before, in the seed, while it lyeth hidden in both Sexes, in the Man and Woman; when also the Turba stirreth up it selfe before, in that it driveth the Essence of the seed to a false Imagination, to a false Desire.

2. Although the Spirit tameth the body, yet it imagineth, and this the Turba causeth in the seed, and no man can well deny, but that many times this Imagination is offensive to him, and where there is a right Spirit, it wisheth it Excommu­nicated. anathematised: And you must know, that the spirit of the soule sticketh thus in a miserable strait, and cannot be loosed, untill the Turba taketh the Body.

3. Now there is never any union between the outward, and the Regenerate Man; the outward man would alwayes devoure the Re­generate, for they are in one another, but each hath its owne Prin­ciple, so that the outward cannot over-master the Inward, if the Spi­rit doe but continue Or the Com­bate. in strife.

4. They may very well depend on one another; for all three set forth Gods workes of wonder; if they continue in due Order, each keeping its owne Principle.

Note three beare rule in Man.5. For the soule hath the Government of the Fire, and it is the cause of the life of all three: and the The Spirit of the Soule. Spirit hath the Government of the Light, in which the Noble heavenly Image consisteth with the Divine Body: and the outward Spirit hath the Government of the Earthly Life, this should seeke and manifest the Wonders, and the Inward Spirit should give it understanding to doe that, and the soule should manifest the Abysse, viz. the highest secret) to The outward Spirit. it.

6. The Soule is the Pearle, and the Spirit of the soule is the fin­der of the Pearle, and the Earthly Spirit is the seeker: the Earthly body is the Mysterium. Mystery, wherein the Arcanum. secret of Greatest Or hidden­nesse. abstrusenesse is coucht: for the Deity hath manifested it selfe in the earthlinesse, viz. in a comprehensible Essence; and therefore now three Seekers belong thereto.

7. But you must not suppose, that we are an Enemie to the out­ward [Page 83] life, for it is most profitable to us, as to the Wonders of God: there is nothing more profitable to the whole man, then to stand still in his threefold Life, and not goe back at all with the outward into the Invard, but with the Inward into the outward.

8. For, the outward is a Beast, and belongeth not to the Inward; but its wonders which it hath brought forth out of the Inward, and which it hath opened in the comprehensible Essence, they belong in their figure, (not in their Essence) to the Inward: the Inward Spirit must receive these (which are Gods workes of Wonder,) for they shall be the joy of it for ever.

9. And thus we say, that the soule may be kept very well in the New Man, if the Spirit of its Tincture, doe but hinder its Seeking, or Desire. Longing and Imagination: and although the outward Spirit be bestiall, yet the Inward understanding [Spirit] is able to keepe in, and tame the outward, for it is Lord over it: But he that suffereth the Bestiall Spirit to be Lord, he is a Beast, and hath also a Bestiall Image in the inward Figure, in the Tincture.

10. And he that letteth the Fire-Spirit, viz. the Turba, be Lord, he is an Substantiall, or Devill in­canrate. Essentiall Devill, in the Inward Image: therefore here it is necessary, that the outward Spirit powre Viz. humility. water into the fire, that it may hold that Or sterne. strong Spirit captive, and that seeing it will not be Gods Image, it may At least. remaine a Beast in the Inward Image.

11. Now if we consider our selves in the Of the Old, and New man together. union, the outward Spirit is very profitable to us, for many soules would perish, if the Bestiall Spirit were not: which beholdeth the Fire captive, and set­teth before the Fire-Spirit earthly bestiall Labour and Joy, wherein it may buifie it selfe, till it be able by the Or workes. Wonders, in the Imagi­nation, to discover somewhat of its Noble Image, that it may seeke it selfe againe.

12. My beloved Children, who are borne Or of. in God, I tell it you: it was not for nothing, that God breathed the outward Spirit, ( viz. the outward Life,) into Adams nostrills: for great danger did at­tend this Image.

13. God knew how it went with Lucifer, and also what the great Eternall Magia or Desire. Magick could doe: yea Adam might have been a Devill: but the outward Glasse hindred that, for where Water is, it quench­eth the Fire.

14. Also many a soule by its wickednesse would become a Devill in a Or the twinckling of an Eye. moment, if the outward life did not hinder it, so that the soule cannot wholly inflame it selfe.

15. How many are there that are so full of poyson, and Or malice, and wicked­nesse. evill, that they doe murther and commit villany: but this their Fire hath water, or else they were past remedy: As ye see in gall which is a fiery poyson, but it is mingled with water, and so the violence of the fire is allayed.

[Page 84]16. Thus it is also with the Inward Essence: the Spirit of this world hath wound it selfe into the Abysse of the soule, and in its source hath killing water, wherewith it often bedeweth the soule, when it would spit Fire.

17. Moreover, the outward Spirit could not have life without this Fire, seeing it hath fire in all Creatures, but this Fire is onely the wrath of the Inward fire.

18. The Inward fire consumeth earth and stones, also the body and bloud, yea, even the Noble Image, if it be Or kindled. inflamed in the Will: But there the water is a Medicine for it, which pulleth down its aspiring force; whereby it laboureth to get above the meeknesse of God, as Lucifer did.

The seventeenth Question.
Whence, and wherefore is the Contrariety between the Spirit and the Flesh?

1. MY beloved friend; you know well, that fire and water are con­trary: for the fire is Life, and the water is its Death, and you see plainely, that when water is poured upon the Fire, the source of the Fire goeth out, and so the Fire is dead.

2. And although in Man [the fire] is not wholly dead because of the Light, which continually causeth fire, yet there is an enmity; as there is an enmity between God and Hell; and yet Hell, or the Fire of wrath is Gods.

3. And Gods Majesty would not be manifested, if his Anger were not, which sharpneth the darke hiddennesse of Eternity, by the wrath of Nature, so that it is changed into Fire, whence the high Light in the free Eternity is brought forth, which maketh a Majesty in the milde source.

4. And yet the Fire is the onely cause, that there is a Or life, or working. source in the Light, in the Meeknesse; for the Light proceedeth from the Glance of the fire, and hath the source of the Fire in it selfe.

5. But the Will (as is mentioned before) sinketh downe in the Anguish, even into Death, and springeth againe afresh in the Li­berty; and this is the Light which hath the Or property. source of the Fire; but yet it hath another Principle in it, for the Anguish is become Love.

6. After this manner also it is in the Body, where the flesh stri­veth [Page 85] against the Spirit: the Life of the outward flesh is a Glasse of the most Inward fire life, viz. of the life of the soule; and the life of the Spirit of the Soule, with the Light of the Tincture, is the middlemost Life, and yet it is borne out of the soule.

7. But understand our depth aright: the Spirit of the soule, wherein the Divine Image consistech, ariseth in the fire, and is first of all, the will to the Fire, but when the Or wrathfull desire, and in­dignation of the fire. wrath in the fire is sharp­ned and inflamed, then the Will commeth into a great anguish, like a dying, and sinketh downe in it selfe, out of the wrath into the Eternall Liberty; and yet there is no dying, but Or second. another world thus commeth out of the first.

8. For, then the Will springeth up in the other world, as a sharp­nesse out of the Fire: yet it is without any such Or Aking property. Anguish source in the Eternall Liberty: and it is a moving, a driving and an Or feeling. acknow­ledging of the Anguishing Nature; it hath all the Or springing. vertues. Essences, which in the first sharpe fire-world are brought forth in the Anguish; but they are like one, that goeth out of Fire into water: and so the An­guish of the fire is left in the water.

9. You must understand that this Life is the Life of the Spirit of the soule: the soule is the Centre of Nature, and the Spirit is the precious and noble Image, which God created for his Image; here­in standeth the High, Or Kingly. Royall, and precious Image of God: for, God is thus, he is comprehended in the same source of Life.

10. The Spirit is not parted from the soule, no, as you see Fire and Light are not parted, and yet are not one, they have a twofold Or Quality. Source: the Fire is wrathfull, the Light is Milde and Lovely: in the Light is the Life, and in the Fire, the cause of the Life.

11. And thus without much seeking you may finde, the cause of the Contrariety, that is between the flesh and the Spirit: for, the inward Spirit hath the Or Gods body. Divine Body from the meeke Essentiality, and the outward Spirit hath the Body of the Glasse, of the wrathfull Fire, viz. the body of the Glasse of the soule, which would alwayes awaken the Vehemency or fiercenesse. wrathfulnesse, viz. the great Wonders which lie in the In the secret, or hidden My­sterie of Eter­nity. Arcanum, in the Sternnesse, or fiercenesse. or strength. eagernesse of the soule; but that the inward Spirit of Love hindreth it, lest it should elevate it selfe, and inflame the soule, and so it would lose the The habitati­on, or sweet taste. fruition of Love and the Image, and the wrathfulnesse of the soule would destroy it, and thus contrariety ariseth.

12. The Inward Spirit would be Master, for it tameth the out­ward, and so also the outward would be Master, for it saith, I have the Great Wonders, and the Arcanum, thus it braggeth of the My­stery, and yet it is but a Glasse of the Mysterie.

13. It is not the Essence of the Mysterie, but a Seeking, or longing. Desire, an in­comprehensible Glasse, in which the Mystery is beheld, but it would [Page 86] be Master, seeing it hath attained a Principle, and is a Life of it self, but it is a foole in comparison of the Mysterie.

14. Therefore beloved Brother, if you would seeke the Mystery, seeke it not in the outward Spirit, you will be deceived, and attaine nothing, but a glance of the Mystery: enter in even to the Crosse, then seeke Gold and you will not be deceived, you must seeke in ano­ther world for the pure Childe that is without spot, in this world you finde onely the drossy Childe, that is altogether imperfect, but goe about it in a right manner.

15. Goe back from the Crosse into the fourth forme, and there you have Sol, and Luna together, bring that in Anguish into Death, and bruise that composed Magicall body so long, till it become a­gaine, that which it was before the Centre in the Will; and then it becommeth Desirous. Magicall and hungry after Nature.

16. It is a Or seeking. or Desire. longing in the Eternall Longing, and would faine have a body, therefore give it Sol, viz. the Soule; Or for a bo­dy. that it may have a body, and then it will soone make a body according to the soule; for the Will springeth up in Paradise, with faire heavenly fruit with­out blemish.

17. There you have the Noble Childe, yee covetous gripers, wee must indeed tell this to you, seeing it is borne with it; but those onely that are of our Tribe will understand us.

18. For, wee meane not here a Or similieude, figure, or Pa­rable. Glasse or Heaven; but Gold wherewith you vaunt, which for so long a time hath been your Idoll-God: and your blinde Or Cowes-eyes. Owle-eyes are so quite put out, that you see lesse then before: But the Children shall see, eate and be satisfied, that they may prayse God.

19. We speake here wonderfully, yet we speake nothing but what we must speake: Let none marvell, that he knoweth the My­stery, who hath not learnt it from any man; doth not an hearb grow without your Or direction. Counsell, neither doth it inquire for your Att: yea the Mysterie is growne also without your Art, it hath its owne schoole; like the Apostles on the Day of Pentecost, who spake with many Languages and Tongues without premeditation and Art, and so is this simplicity in like manner.

20. And this foretelleth thy Fall O Babell, That you may be warned of it. that thou mayest know it: no wrath nor Anger will help you; the Starre is borne which leadeth the Magi. wisemen out of the East-Country: but seek thou onely where thou art, and finde thy selfe; and call the Wrangling, malice, and Tyranny. Turba from thee, and then thou shalt live with the Children, this we tell thee in good earnest, there is no other Remedy: thy Anger is thy fire which will destroy thy selfe.

21. Or dost thou thinke that we are blinde? if we did see nothing we would still be silent; what pleasure would a lye be to God? yea [Page 87] we should be found in the Turba, which searcheth through all hu­mane Essences and workes: or doe wee this piece of service for Wages? is it our Or trade. living? why doe we not minde our bread onely according to outward Reason?

But seeing it is our Day-labour, wee must doe what the Father will, for we must give an account thereof at the evening, this we speak seriously, and in good earnest.

23. Thus you may well understand the Contrariety of flesh, and Spirit, and finde very well, that two Spirits are in one another, one striving against the other, for one desireth God, the other desireth bread; and both are profitable and good.

24. But thou childe of Man, let this be spoken to thee, lead thy life circumspectly, and let the Spirit of thy soule be Master, and then thou wilt have fought here a good fight, for this time is but short.

25. We all stand hene in the field and grow: let every one have a care, what fruit he beareth; for at the end of the Harvest every worke shall be put into its owne Granary.

26. It is better to labour a little while with toyle and care, in the vineyard, and to waite for the great wages and Refreshment, then to be a King here for a little time, and afterwards to be a Lyon, a Wolfe, a Dog, a Cat, a Toad, Serpent or worme; in Or shape. figure.

27. O Childe of Man! thinke upon this; he yet warned, wee speake very seriously, out of a wonderfull Eye, ye shall very short­ly finde it by experience; there is yet a little time; for the begin­ning hath already found the end: this is a little Rose out of the Be­ginning; see yet, and put covetousnesse out of your Or sight. Eyes, or else you shall waile and lament, and none will pitty you; for, what a man soweth that he must also reape; what will Pomp and Honour availe, when it leaveth you?

28. Here you are very Potent, but afterwards you shall be impo­tent; ye are Gods, and yet ye runne on headlong to the Devil; take pity on your owne Life, and on your faire heavenly Image.

29. Pray be the Children of God; and be not Devills: Let not the Hypocrites keepe you back by their Or Example. flattery, they doe it for their bellies, for their honours, and for monies sake, they are the servants of the Great Babell.

30. Examine your selves, aske your Conscience, whether it be in God? that will blame you, and bid you drive the Hypocrites from you, and seeke the cleere countenance of God, and looke not through Or Specta­cles. a Glasse.

31. God is even before you, he is in you; confesse to him, come to him with the lost Sonne; there is no other can take the Tu [...]ba from you, you cannot enter but through Death into the other world, [...]ther your Hypocrites can never come; otherwise there is no for­givenesse [Page 88] of sinne; And though you should give All to your Hypo­crites, yet then you would be as much captivated in the Turba as you were before.

32. It is no such matter, as that one should stand ready, and take away the Turba from you, when you give God, faire words. him good words, no, no, it is a Magicall thing; you must be borne againe, as Christ saith, or else you cannot come to God; doe what you will, All Hypocrisie is deceipt.

33. If you would serve God, you must doe it in the New man, the Earthly Adam can doe him no acceptable service, let him sing, roare, call, confesse, pray, crye, and doe what ever he will, all is but fighting with a shadow, the will must be in it, the Heart must whol­ly Resigne it selfe up into it, else it is but a fained babble, and a fa­ble of Antichrists, wherewith the whole Earth is filled.

34. The will is greater and more Powerfull, then much loud crie; It is able to destroy the Turba, and to enter into the Image of God, it hath power to be the childe of God; it can throw downe Moun­taines, and raise the Dead, if it be borne in God, and if the Holy Ghost give it leave.

35. For a man must walke in Obedience in great humility, and onely cast his will into Gods will, that God may be both the will and the Deed in him: This is the way to salvation, and to the Kingdome of Heaven, and no other; let the Pope or Doctors preach other­wise, all is but lyes, and meere Hypocriticall jugling.

The eighteenth Question.
How doth the Soule depart from the Body at the Death of a Man.

1. HEre we would have the world bidden for a Guest, especially Ba­bell the Whore, and see whether A childe of Grace can be found in her. she can be made a true child, for Death is a terrible Host, he casteth the proud Rider, and his Horse to the ground.

2. My beloved friend, this is a very Or deepe. hard Question, and nee­deth the Eyes of all the three Principles to see it well: they need not dye, that would enter in and behold this; they must be poyson to Death, and a pestilence to Hell; they must take Death captive if they will see it, no mans understanding can otherwise finde it out, ex­cept he come into death himselfe, and then he will feele indeed what [Page 89] Death is; he shall surely taste what it is, when one Principle ( viz. the life) perisheth.

3. You understood before that all Things, or substances. Essences are See the Book of the small six Points. Point 5. ver. 65. Magicall, and that one is alwayes the Or Resem­blance. Glasse of the other, and that in this Glasse the Desire of the first Glasse is opened, and commeth to be an Es­sence; and then also that the Turba is in every Essence, which de­stroyeth all, [till it commeth] to the first Essence, and that is alone and hath no Destroyer.

4. For, there is nothing more; it cannot be broken, it is in it self, and without it selfe, and goeth whither soever it will: and thus it is all over in one onely place, for it is in the Abysse, where there is no place of Rest, it must onely rest in it selfe.

5. Now if all Essences have proceeded from one, then the begin­ning is also in the last Essence; for the last is Or retired. gone back into the first, and seeketh the first, and findeth it in it selfe, and when it findeth the first, it letteth all the other goe, and dwelleth in the Limit, and there it can be without Or paine. source.

6. For there is nothing that maketh it a Or dieth, or falleth away. source: It is it selfe the matter of the first Essence, and although it be somewhat else, yet that is but the twig of it selfe, and its owne will and nothing else: for, there is nothing that can give it another will.

7. Thus we give you to understand what dying is: the beginning seeketh the Limit, and when it findeth it, then it casteth away the seeking, viz. the Earthly Life, that shall be cast away, it must break off it selfe.

8. For, the beginning ( viz. the soule) continueth in the Limit: and letteth the body perish, there is no complaining about it, neither doth the soule desire it any more: it must goe also into its limit, viz. into the Wonders of that which it hath been.

9. For the Spirit of the soule grieveth not when the body Or dieth, or falleth away. perisheth, but the Fire-Life grieveth, because the matter of the Fire, which the fire hath produced, that also perisheth, but yet only in Essence.

10. The figure continueth still in the will, for the will cannot be destroyed: and thus the soule must continue in the will, and it ta­keth the figure instead of matter, and burneth in the will; for the first glowing of the fire doth not passe away; but it is quite deprived of the mater of the Earthly Life, viz. of the Substance, or drosse. Phur.

11. And thus the fire becommeth weake, and passeth into Dark­nesse, except the Spirit have heavenly Substantia­lity, the Glans of the Majesty; the glorified body of Christ; and Adams bedy before he slept: Sophia's wedding Gar­ment.) Essentiality, viz. the Di­vine Body; and then the Fire ( viz. the true soule) receiveth that milde body for a Or glorified body. Sulphur; and so the soule burneth in the Love-fire, and is quite gone out from the first Viz. the Ele­mentary fire of the out­ward Nature. Fire-life.

12. It is now in Gods Principle: the first The fire of the wrath of the outward Life. wrathfull Fire cannot touch it in Eternity, for it hath received another Source, and is [Page 90] truly borne againe, and knoweth no more of the first Life, for it is swallowed up in the Or Magick. Magia.

13. The Turba remaineth in the Earthly Body; and is againe be­come that which it was before the body was, viz. a Nothing, a Ma­gia, wherein all its Essences stand in the Figure as in a Glasse yet not bodily, but after the manner of Eternity: as we know that all the Wonders before this world, stood in a Mysterie, viz. in the Virgine of wisdome, yet without substance.

14. Therefore we here understand, that this Mysterie hath been so manifested in its parting, that it cannot be Or made one againe. extinguished in Eter­nity; but it remaineth Eternally in Distinction and Partition; and is beheld in the Magick, in the parting in that manner, as it formed it selfe here.

15. Thus we may perceive that the Or parting of the soule from the body. Separation is, that the Tur­ba hath found the Limit of the Essence: for sicknesse to death is no­thing Else, but that the Turba hath inflamed it selfe, and would de­stroy the Essence: it is at the Limit, and will cast away that which is introduced Or middle­most between the beginning▪ and the end. between.

16. And this is also the cause that the body dyeth; the Turba thrusteth it selfe into the fire, and so the outward Life is extinguished; for it withdraweth the fire of the soule, and so it passeth into its owne Skie, recepta­cle or subtility. Aether, and is at its Limit.

17. And if the fire of the soule hath not the Divine body in the Spirit, nor in the Will in the Desire, then it is a darke fire, which burneth in anguish and great horrour: for it hath nothing but the first foure formes of Nature in Anguish.

18. And if the will be quite voyde of the power of humility; then there is no sinking downewards or inwards, through Death into Life, but it is like a Anxious, mad, senslesse, giddy wheele. tormentive hurrying wheele, which would continu­ally get aloft, and yet it goeth downewards on the other side; it hath the condition of Fire, but not the burning of Fire.

19. For, the Turba is the exceeding strong Or Astrin­gency, first Forme. harshnesse, and bit­ternesse: and the bitternesse continually seeketh the 2. Fire, and would evaporate it, but the Astringency holds it captive; so that it is onely an horrible 4. and 3. Anguish, and continually turneth in it selfe like a wheele, and imagineth, but findeth nothing but it selfe: it draweth it selfe into it selfe, and maketh it selfe pregnant: it eateth it selfe, and is its owne substance.

20. It hath no other substance, but that which the Spirit of the soule continually 3. and 4. made in the outward life; viz. Covetousnesse, Pride, cursing, swearing, reviling, backbiting, slandering, Or did, or wrought. murders, hatred, Rage, or sur­ [...]inesse. wrath, anger falshood; this is its food, sport, and Wo [...]ke, or businesse. pastimes for the Turba in the will taketh the substance with it: Its workes follow it.

[Page 91]21. And although it hath done some good, yet that is done onely in Or Hypocri­sie. in a glistering shew and appearance; from an ambitious minde: and afterwards it continueth thus, in its aspiring, and alwayes endea­vouring to climbe up, it alwayes elevateth it selfe, it would continu­ally be above the Meeknesse, and yet it neither knoweth it, nor seeth it: it is an uncessant elevation above God, and yet an Eternall De­pression; it seeketh a ground, and there is none: This is its Life.

22. Yet, if it had comprehended any purity of Love in its will (as many a one that is converted at last in his end) then it thus sink­eth into it selfe through the Anguish: for the humble sparke falleth downe through death into Life, and then the Or paine. source of the soule endeth: yet it is a small twig budding forth into the Kingdome of God.

23. It cannot sufficiently be described, what refining the soule hath, and how it is hindred and plagued by the Devill, ere it can get this sparke into it selfe. But this wise world will not believe this, it is too wise, and yet it is so starke blinde it understands Nothing, but hangeth continually to the Letter: O! that none might feele this by Experience, and wee would gladly hold our Peace.

24. We speake not here of any strange Or paine. source, but onely of that which is in the Turba and also of no other Power of the Devill over the poore soule, but its owne horrour and Or wicked. abominable suggestions, by which the Imagination of the soule is so tormented.

25. The condition of Hell is farre otherwise then Babell teacheth; she saith that the Devill whippeth. beateth and tormenteth the soule; but this is spoken in meere blindnesse: the Devill is not at odds with his owne Children; they must all doe his will; the anguish and hor­rour of Hell plagueth every one of them sufficiently in their owne abominations; every one hath his owne Hell, there is nothing but his owne poyson that apprehendeth him.

26. The foure Formes of the Originall of Nature, are the com­mon plague which every one feeleth according to his owne Turba, but one farre otherwise then another: the Covetous hath cold; the Angry Fire, the envious bitternesse, the proud an high aspiring, and yet an Eternall sinking and falling into the Abysse: the Or blasphe­mer. scor­ner swalloweth downe the Turba of those abominations, which he here belched forth: the false slandering heart hath the fourth forme, viz. the great Or Aking. Anguish.

27. For, the Turba standeth in the Circle of the Fire, viz. in the heart of the soule; and false speaking, lying and Idle words unfaithful­nesse, or jee­ring. untruthes are an abomination, and gnawing, and make it curse it selfe.

28. A Potentate who hath oppressed the poore, and consumed his Or labour. sweat in Pride, he rideth in the curses of the poore in the height of Fire; for all the Or miseries. necessities of the poore stick in him.

[Page 92]29. He hath no Rest, his pride alwayes climbeth up, he behaveth himselfe just as he did here; he continually seeketh, and yet wan­teth all things; what he had too much of, that he hath too little of there, he continually desireth to devoure his owne Essence, but he hath none; for he is Magicall.

30. He hath lost his Or right. true Image, he hath the Image as it were of a proud prancing Horse, or of what else he hath been delighted with, whatsoever he tooke with him in his will, that is his Image; where his Heart is, there is his treasure also, and that to Eternity.

31. But hearken friend, what the last Judgement will bring with it! then all things shall passe through the Fire, and the floare shall be swept cleane, and every one shall have his owne place; at this the very Devils themselves doe tremble.

The nineteenth Question.
How is the Soule Mortall, and how immortall?

1. A Thing which hath an Eternall beginning, hath also an Eternall End, and so hath the Essence of the soule.

2. As concerning the Image which God created, and which hath a Temporall beginning, that is borne out of the Eternall, and is placed in the Eternall Essence without Or paine, or working pro­perty, or Na­ture. source.

3. And where there is no e source there is also no Death, and though there be a source (as there is a source in Heaven) yet it is but in one onely will, and that hath its foundation in the Eternity: and as nothing is there that can finde it, so there is nothing that can get into it.

4. But where there is one will onely, (as in God, who is All in All,) there is nothing that can finde the will, there is no Turba there, for the will desireth nothing but it selfe onely, and its twigs, which all stand in one tree, in one Essence; the Tree is its owne begin­ning, and its owne End.

5. The soule is come out of the Mouth of God and when the bo­dy dyeth it goeth againe into the Mouth of God; It is the Essence in the Word, and the Deed in the Will.

6. Now who will condemne that which he hath in his owne bo­dy; now the soule is in the Divine body, it is hidden in God from all evill, and who can finde it? none but the Spirit of God, and one soule another, also the Communion of Angels.

[Page 93]7. But the wicked soules have lost their Image in the Limit▪ for f it is entred into a Limit, and that Limit is the End of the Image: the Turba destroyeth the first Image, and attracteth the Or workes. Essences of the will for an Image; and this is also immortall; for the Eternall Nature dyeth not, because it had no beginning.

8. If the Eternall Nature in the fire of Anger should die, then also Gods Majesty would be extinguished, and the Eternall some­thing, would againe become an Eternall Nothing; and that cannot be, but whatsoever is from Eternity, that continueth Eternally.

9. The false soule cannot awaken any other source, but that onely which stood from Eternity in the Eye of Anger, viz. in the Center of Nature.

10. All things have been from Eternity, but essentially in the Essence, not in the Substance of the essence, not substantiall Spirits but Spirits Figurales Spiritus. in figure, without Corporality, they have beene from Eternity as in a Magia, one hath swallowed up the other in the Magia.

11. And a third is come out of these two, according to the forme of these two: there hath been a wrestling from Eternity, and a fi­gured substance: the Creation hath placed all in the Wonders, so that now in Eternity, all things stand thus in the Eternall Magia in the Wonders.

12. Note the con­dition of the wicked soules, of such In­fants, as die in their Mothers wombe, and in innocence, be­fore they com­mit sinne actu­ally. Now if the wicked soules had brought no substance into their wills, then they should have no paine, there would be no feeling but Magia: but the substance is an Image, and that is in the Turba, and so there is a source that may be felt.

13. There is a dying, and yet no dying, but a will of dying, viz. an anguish in that substance which was brought into the will.

14. And this is caused by the Longing that all things have after God; and yet are not able to reach him, which causeth anguish and sorrow for the wickednesse they have let into them: when the soule continually thinketh, hadst thou not done this, or that, then thou mightest have attained the Grace of God: and the i evill substance causeth the Eternall Despaire.

15. And thus we say no soule is mortall, whether it be in God, or in Hell; and its substance remaineth for ever to Gods Wonders.

The twentieth Question.
How doth the Soule returne to God againe?

1. THis hath been already sufficiently cleared; that it was Or breathed. spoken out of the Mouth of God, and created by the Holy Ghost, in the Image of God.

2. Now if it so continue, then, when it leaveth this Earthly Life, it it is already in the Mouth of God, for it is in the Divine Body, no Evill, paine, or hurt can come at it. Source can touch it.

The one and twentieth Question.
Whether goeth the Soule when it departeth from the body, be it saved, or not saved.

1. HE that rightly understandeth the three Principles, need not aske this Question: for, the soule departeth not out at the Mouth, for it did not come in at the Mouth! but it onely leaveth the Earthly Life; the Turba snatcheth away the Earthly Life, and then the soule remaineth in its owne Principle.

2. For, the body retaineth it not, no wood, no stone▪ can comprehend, inclose, keepe, or withold it. re­taine it, it is thinner then the Aire, and if it have the Divine Body, then it goeth strait as a Conquerour through the Turba, viz. through the Anger of God, and quite through Death, and when it is through, then it is in Gods Or substance. Essence.

3. It remaineth in its Deedes, and wonders and Essences, which it wrought here: It beholdeth the Majesty of God, and the Angels face to fa [...]e.

4. Wheresoever it is, it is in the Abyssall world, where there is no End nor Limit: whither should it goe? where the carkasse is there the Eagles gather together: It is in Christs flesh and Bloud, with Christ its Shepheard.

5. Though it should goe a thousand miles off, yet it were then in the same place from whence it went; for, in God there is no Limit; neere and farre off is all one.

6. It is as swift as a Thought, it is Magicall, it dwelleth in its Wonders, they are its House.

[Page 95]7. The Essentiality that is without, it is Paradise, a springing blos­soming, and growing of all manner of faire heavenly fruits; just as we have all kinds of fruit here in this world, which we eate after an Earthly manner; so also there are all manner of fruits in Paradise, which the soule may eate; they have colours and vertues in the sub­stance, and not like a thought: though they be as thin and subtile as a Thought, but substantiall, comprehensible, and palpable to the soule, virtuall and sappy with the water of Life, and all this from the heavenly substantiality.

8. For, the heavenly body of the soule is from the pure Element (whence the foure Elements are brought forth) and that giveth flesh, and the Tincture giveth bloud: the heavenly man hath flesh and bloud, and Paradise is the Power of the substantiality, it is hea­venly Earth, incomprehensible to our outward Reason.

9. But wee will againe teach you another A. B. C. All in this world have not Christs flesh in them, hidden in the Old Adam, yea among very many, not one, but the Regenerate, who are departed from their owne will into Gods will, in whom the Noble Graine of Mustard-seed is sowne, out of which a Tree is growne.

10. Most soules depart from the body without Christs body: yet they hang as by a The small threed of Faith. threed; and are at last in their Faith gotten in­to the will: these soules indeed are in the Image in the Spirit, but not in Flesh.

11. Such as these waite for the last Day; when the Image, ( viz. the Body) shall come forth out of the Grave, out of the first Image, for God will raise it up by the voyce of Christ: even that Image which Adam had in his Innocency, which hath been washed with Christs Bloud.

12. But the Earthly Body shall not touch it: that must come be­fore the Judgement in the Turba; but after the Sentence of the Judgement, the Turba shall swallow it up, and the Or workes. Wonders [of it] shall onely remaine.

13. You must understand us aright: These soules that must waite till the the last Day for their Bodies, they remaine with their bodies in the still Rest, till the last day, without feeling any Or Source. paine; but in another Principle.

14. They have neither Darknesse, nor Majesty in the Earth, but are at rest without paine, in the Eternall still Liberty, without touching of the Body.

15. Yet they see their Or workes. Wonders, but they effect nothing in them, for they expect God and are in Humility, fot they are sunke downe through Death, and are in another world, yet there is a great Gulfe, or distance. Space between them, and the holy soules that are in Christs flesh [Page 96] and Bloud; but not a Principle, they are in one and the same Prin­ciple.

16. But a Spirit without a body hath not that Or Power. might, which the Spirit in the body hath; therefore they rest: and are under the Al­tar of God.

17. When the last Day shall come, then shall they come forth, and eat of the Bread of God, and put on the Divine Body, as is men­tioned in the Revelations of John; Rev. 6.9, 10, 11. where the soules under the Altar cloathed in White say: Lord, when wilt thou avenge our Bloud? and it was answered them, that they should rest a little while, till their brethren were accomplished which should be killed for the witnesse of Jesus.

18. But the soules of the wicked have another place, viz. in the most the innermost in the utter Darknesse. innermost, which also is the most uttermost of all Darknesse; they dare not goe up and downe, they remaine meerely with the bo­dy, in their Esse [...]ce of workes. substance, yet not in this world, neither doe they touch the Earth.

19. It hath indeed power enough over the Earth, it can open it without Essence and feeling. substance and perceptibility: But it hath not the outward Principle; it hath not power enough over the outward Spirit; yet it can for a time make Shew jugling tricks. Apparitions in the Or Spirit of the Aire. fydereall Spirit.

20. As many appeare againe in the Astrall Spirit, and seeke Or Rest. Ab­stinence, and make many afraid, with keeping a racket in houses, all which they doe by the Astrall Spirit till that be consumed; and then their Or Pompe, and shew. trickes lie in the Darknesse: and they expect the last Judge­ment.

21. Our Babell sath, it is the Devill, which goeth up and downe in the shape of the soule; indeed the damned soule hath enough of the Devill, but it is not the very Devill, he is in the Abysse, and tor­menteth the soule in the time of the body willingly, in the Abysse of the soule.

22. Neither doth he altogether want a cloake for his knavery, for he can put on an outward cloake to seduce, or terrifie men in.

23. But this complaint we have against Babell, that she is so ex­treme blinde, and hath so little knowledge of God; she hath cast away Magick and Philosophie, and received the Antichrist: now she hath lost her understanding; she hath a kinde of Art still, but her understanding quite faileth her, she hath broken the Glasse and pee­reth through the holes of the Spectacles.

24. What shall we say? The world is blind-folded, it is led by a string, and taken captive, and it seeth it not, yet it were at liberty, if it did but see it once: the snare wherewith it is bound is malicious Knavery: thou shalt soone be made to see; It is broad day-light, doe but awake thou Keeper of Israell.

[Page 97]25. Thus my beloved friend, know that there is a difference of Places where soules are; according to that whereinto the soule is en­tred; if it be Holy and Regenerate, then it hath a The body of Christ. Body, which ex­pecteth onely the Or workes. Wonders of the body at the last Day; it hath Conceived, or formed. comprehended them already in the Will, but at the Day of Judge­ment it must stand before the Judgement.

26. All soules good and had shall every one receive their Sen­tence and Reward: The Holy shall be set in the presence of the wick­ed, that they may see and Or taste. feele the cause of their Or source. paine.

27. If any should feigne a peculiar Residence, or place where they should consort or sit together, that contradicts the Rule of the Magia: Every soule is in its owne Country, and not bound to the place of the body, but it may be where it will; wheresoever it is, it is, either in God, or in Darknesse.

28. God is every where, and Darknesse is every where, the An­gels also are every where, each in its owne Principle, and in its owne Or soure. Property.

29. The Fiction of outward Reason, without the knowledge of the Principles is Or a false Glasse, a con­ceit. as a fighting with a shadow: If I should aske a thou­sand times, and should alwayes be told somewhat from God him­selfe, and yet were but in flesh and bloud, I should looke upon it as Babell doth; which supposeth that the soule flyeth into a Heaven, a­bove the Starres; I know not that Heaven they speake of, and I de­sire not to come there.

30. Heaven is indeed above; but there are the Angelicall Ptinci­palities and Thrones: This Eye of the Skies Mansi­ons, or Spheares. Aether is our Principality, and Kingdome.

31. The same is with them above which is with us, but our Crea­tion and Essence is in our Aether: A soule may come to them if it earnestly desireth, and the Angels of God will lovingly entertaine it.

32. For, the same Essence of God which is with us, is with them; this onely is the difference; that they have among them Angelicall workes, wholly, pure without blemish, and we have the great won­ders, and therefore they long to be with us; and besides they are our servants, during the life of the body, and withstand the Devill.

33. Now if the Angels be in this world, in the Holy Principle; whither then shall the soule flie first might Babell thinke? perhaps into Pride as Luc [...]fer did! O no! they continue in humility, and looke What God deth. Gods Wonders, as Gods Spirit moveth so doe they.

The two and twentieth Question.
What doth every Soule? doth it rejoyce till the last Judgement Day?

1. THis Question containeth the exceeding joyfull Gate of Glory, leading to the knowledge of the Or Tr [...]um­phant. victorious Garland of the soule.

2. When a Darling-Sonne travelleth a farre off into a strange Countrey, for Art and Honour: he often thinkes of home, and of the time, when he shall enjoy his Parents and friends, he rejoyceth at the thought of that Day, and expecteth it with inward joy and Longing: also he plyeth himselfe hard in his businesse, that he may get Arts and skill, wherewith he may make his Parents, kindred, and friends rejoyce.

3. Thinke of this similitude, and take it into consideration: It is just so with the soule: the soules without The body of Christ. body have a great inward Joy; and waite for the last Day with great inward Desire, when they shall againe receive its faire and Holy Body with its Or workes. which it did here. Wonders.

4. Also their Ornament is in their will, where they behold their workes after the manner of the Eternall Abyssall Magick, which they shall then first receive at the last Day, in the Figure with the new body out of the Old.

5. Also we know and Or sully. highly perceive, yet in the Spirit onely, according to its knowledge; that the blessed soules doe rejoyce in the labour which they tooke here, and exceedingly recreate them­selves in their wonders which they see Magically: for they that have led many to Righteousnesse, they have their Reward in the Magia, in the will before their Eyes.

6. They that have suffered much Persecution for the Truthes sake, they see their bright Or Crowne of Victory. Triumphant Garland; which at the last Day, they shall put on upon the New body.

7. They that have done much Good, they see that plainely shining in the will.

8. They who have been scorned, contemned, persecuted, and slaine for Christs Doctrine, honour, and Truths sake, they see the Triumphant Victory, like one that hath overcome his Enemie in a fight, and then sets it forrh Triumphantly to his Prince or King, and for which he hath exceeding great Glory, when his King receiveth him with great joy: and keepes him with him for his faithfull as­sitant.

[Page 99]9. We have no Pen that can write what exceeding joy is in them: onely this wee know, that those for the most part, have put on the Divine Body in this world, and so have greater perfection then the other: they expect the last Day with great joy and Glory, when their workes shall be presented to them, and set before their Eyes in heavenly figures, and the wicked shall see them Or who they have tyran­nised over. against whom they have kicked.

10. Every soule rejoyceth before the face of God, in great hope of that which it shall receive againe, for it knoweth its Reward, but without the body it cannot receive it: for it hath wrought its workes in the Body, and therefore its workes follow it in the New body, and come to it againe.

11. For, although the exceeding precious Holy soules have put on Christs body in this world, so that they stand in Heaven, viz. in the Image of God, yet all their workes were wrought in the Old Bo­dy, which was Gods Glasse: and in the Resurrection, they shall be represented in the true heavenly Figure, in Or Old body. that body.

12. For, the first Image which Adam was before the fall, is Rege­nerated in Christ, and shall againe with its Wonders be put upon the soule; and although it had the Divine Body before, yet the Or workes. Wonders stand in the first Image.

13. But the Turba, with the outward Kingdome of the outward Source is gone, for The first Image. it was a Glasse, and is now become a Wonder, it liveth without Spirit as a Wonder, and shall be put upon the soule in great Clarity, Transfigura­tion, or bright­nesse. Glory, which it shall have from the Light of God: at which the holy soules doe exceedingly rejoyce, and expect it with great longing.

14. You must know that every blessed soule trimmeth its Lamp, so that it willingly meeteth its Bridegroome at the last Day: it al­wayes reneweth its will, and thinketh how it shall rejoyce with all holy men and Angels, in its new Body in the Wonders: there is a continuall springing up of Joy in them, when they thinke of that which is to come, each as it's vertues are.

15. And as their workes have been different upon Earth, so also is their hope: for, a Day-labourer, who hath wrought much, rejoy­ceth at his wages; so also here: there is a friendly Essence among them, and in them.

16. All the scorne and disgrace which was put upon them that were innocent, is a great Triumphant Glory to them, in that they have suffered in Innocency, and put on Patience in Hope; which they have still on, Death cannot take it away, nor put it off, but the soule taketh that with it which it hath Or wrought. conceived.

17. Its many hearty Prayers, wishes, and good deedes in love to its Neighbour, are its food which it eareth, and joyfully enjoyeth, [Page 100] till its New Body shall eate Paradisicall fruit.

18. But they which have put on the Divine Body here, they eate at Gods Table without ceasing: yet the Paradisicall fruit belongeth to the body of the Wonders, which shall arise out of the Grave, and which was created in Paradise; for it was made out of the Begin­ning, and it bringeth the End with the Or workes. Wonders into the Begin­ning againe.

19. But wonder not, nor thinke that we understand it so, though we seeme to speake of two bodies of the Holyest Saints; for they are not two, but one: But consider, that Gods Essentiality filleth all, and that is the Divine Body, which is put upon the. The great Holy soules. Holy soules, even in this life.

20. For they cast their will into Gods will, and so they receive the Divine Body which filleth all things: their will dwelleth in the Divine Body, and eateth of Gods Word, of Gods fruit, of Gods Or Power. vertue, in the Divine Body; and Christ is in God; God is become Christ.

21. And so they Or are cloth­ed with. weare Christs Body in God, and yet waite for their first Adamicall holy Body, with the Viz. The workes and deedes, which were done by the Element [...]ry Body, during the whole l fe. Wonders, which shall be put upon them with Paradisicall Or quality. property.

22. For, Gods purpose must stand, he created the first Body Or in. for Paradise, it should have continued there Eternally, and it must goe thither againe: and the soule must remaine upon the Crosse of the Ternary in the Mouth of God, whence it came: and yet the whole Person continueth with Body and soule in one another; but God filleth All in All.

23. O! that we had but a humane Pen, and were able to write it in the Spirit of your soule according to our knowledge: O! how many would then returne out of Sodome and Gomorrah, out of Ba­bell, out of the Covetous, proud vale of Misery, which notwithstan­ding is but Anguish and paine, full of feare, vexation and horrour.

24. And here we shall let you know, that you may deeply consi­der it: what is the lamentable and miserable condition of the dam­ned soules, and what they have to expect, and but briefly, seeing the following Question doth it at large.

25. Their expectation is like that of an imprisoned Malefactour, who continually listneth (when any thing stirreth) when the Exe­cutioner should come, and execute Judgement, and give him his Reward: just so doe they.

26. They have a false Conscience, which gnaweth them, their sins are set continually before them: they also see their workes Magical­ly: they see all their unrighteousnesse and vanities, their unmeasu­rable pride and haughtinesse; they see the oppression of the poore; their scorning and suppression of them.

27. Their false beliefe flieth from them; their Hypocrisie was on­ly [Page 101] a deceitfull Glasse; it reached not the Heart of God; it standeth visibly before them in the Magick, viz. in their will: but when they search therein, they stirre up the Turba of the Fire, which will al­wayes consume the Glasse, and then they are in feare and horrour.

28. For, they see and know, that all must be tried at the last Day, by the Eternall fire of Gods Anger: and they feele very well that their workes will stay in the Fire.

29. The Devills also exceedingly Tremble, when they consider their fall: which rests in Gods Judgement what he will doe; of which the Holy Scripture telleth us plainely enough: especially the Judge, Christ himselfe.

30. Thus know, that the totally miserable condition of the dam­ned is, that when they should trim their Lamps, to meete their Bride­grome at his comming, they tremble and smother all their workes, which the Turba neverthelesse sets before their Eyes.

31. But now those soules which are damned in a high degree, are very presumptuously bold, they reject God, and curse him, and are his Most malici­ous. worst Enemies.

32. They hold their cause to be just, they oppose God with da­ring impudency, and thinke, is there fire? so are wee fire; is there Rising, boy­ling properties. source? then wee will climbe up above God, and Heaven in the source of the fire: what care wee for humility, wee will have the strength and might of the fire, we will be above God and doe Won­ders by our Power.

33. Wee have the Roote, God hath but the Glance, let us be Lords, God shall be servant, our The wrath of the Eternall Nature. Mother is his life, wee will over­throw his strong Tower at once.

34. They have the minde of Souldiers, that scale Forts and walls, and thinke the Citie is theirs, though indeed they loose their lives and never get it.

35. You must understand, that Hell is against Heaven, and the In­habitants thereof against the Inhabitants of Heaven; and this in God is also a great Wonder, all maketh for his Glory.

The three and twentieth Question.
Whether doe the Soules of the wicked, without difference, (for so long a time before the Day of Judgement) feele any ease, or Refreshment?

1. A Thing which goeth into an Eternall Entrance, is also in the Eter­nall End; who can put any thing into his hand that is a far off, and not present where it is to be done? he must give it onely into his hand that is by, to receive it: And that thing, which with its will is gone forth out of it selfe, can receive nothing within it selfe, because it desirerh nothing within it selfe.

2. Thus it is with the wicked, in this world: he is gone with his will out of himselfe into Covetousnesse, Pride and pleasure, into vices, gormandizing, tipling and whoring, also into Gluttony: his will is continually bent to dispise the poore; in scorne and disgrace to plague the poore, and to tread him downe by Authority.

3. He hath corrupted Judgement with lies and bribes, and con­tinually swallowed downe unrighteousnesse as a Cow drinketh water; all that hath come from him hath been Or cruell. bitter Anger, which he pro­secuted as farre as his power would reach: his will hath been meere wilfulnesse, he hath done what he listed; he hath danced after the Devills owne Pipe, and hath wholly entred into Covetousnesse; he hath accounted his money and meanes, his Treasure; and his will hath continually entred into it.

4. He hath never retired into himselfe, and sought after Love, much lesse humility; he hath esteemed the needy, as his footstoole, he hath crushed him under without measure: he hath counted it his Art and wit, when he hath been able thus to gripe and over-reach the simple; and deprive him of his labour.

5. He hath supposed, that he had found out the finest policy, who Had gotten an Office. could contrive his businesse so sure, that he might doe what he li­sted, then he thought himselfe very cunning, and that he had great Wisdome.

6. All this, yea, and much more he hath conceived in his will, and therewith the Image of the Spirit of the soule hath been filled, and all this standeth in his figure; and when ever the body Or returnes to Earth. dieth, then the Turba layeth hold of this in the Spirit.

[Page 103]7. And then if the Spirit would faine enter into it selfe, the Turba goeth with it, and seeketh the ground, viz. the Roote of the soule, and so the fire is but Inflamed. kindled by it.

8. And you must know, that the soules of the wicked have no ease, their best ease and joy is when they climbe up in the will, in their Employment, or Office. workes which they did here, and continually desire to doe them more still: it grieveth them that they did not afflict the honest more then they did; their will is just so as it was here.

9. They are Spirits of Pride, like the Devill, a Covetous devou­ring Spirit, which devoureth their abominations which they com­mitted here: their joy is onely to thinke how they will contemne God, and be their owne Lords, this is their recreation and refresh­ing, and no other.

10. For, how should they receive any other refreshing? when they dare not for shame lift up their eyes to God, nor dare they flie to the Saints, whom they have here scorned; they are ashamed to doe that, for their falshood continually smiteth them on the face, and their malice and falshood boyleth tip from Eternity to Eternity.

11. When but the least thought of the last Day, commeth into their mindes, then feare and horrour stirreth in them: they rather let that thought alone, and recreate themselves in haughtinesse.

12. And this is also a Wonder, and the greatest Wonder of All, that an Or an Image of Love. Angell should become such a furious Or mad sense­lesse Image of Anger, and wrath. Devill: and so the Power of Gods Anger commeth to be manifest in God: for God hath manifested himselfe according to both The Eye of Love, and the Eye of wrath. Eyes, in Love and Anger: and it is left free to Man, he may goe into which of them he will: God throweth none into wrath, the soule casteth it selfe into it.

13. But you must know, that the wrath hath set its Or Jawes. throat wide open, and draweth mightily, and desireth to devoure All; for it is the Covetousnesse, and the Pride insulting over humility.

14. And so also Love and Humility have opened their Mouth; and draw with all their Powers, and would draw Man into Love, into Heaven.

15. Now into which of these the soule entreth, in that it remai­neth and groweth, whether in Love or in Anger; In that Tree it standeth, and there is no Deliverance in Eternity from thence: here in this Life the soule stands in a Balance in the Angle, and may (though it have been evill) be borne againe in Love; but when the Angle breaketh then it is gone: it is afterwards in its owne Coun­try, in its Principle.

16. Who shall breake that which is Eternall, where no breaker can be found? for it is its own Maker; whence then shall another Turba come, when a thing is in the Eternity where no Limit is.

17. But that you may see for all this, that God willeth not evill: He [Page 104] maketh his will knowne unto you; He sendeth you Prophets and teachers, and giveth them his Spirit, that they may give you war­ning: Now if you refuse to obey; then you stay still willingly in the Anger, which is your Dwelling, or Prison. wages and Kingdome.

18. God Sends you Cro [...]ses. afflicteth you, to breake you off from your owne will, from your voluptuous proud, and dissolute Life! But if you goe on, you shall hereafter surely taste the hellish Dregs.

19. Wee teach you the Crosse: and the Devill teacheth you plea­sure: Now you may take which you will, you shall have it, be it Love, or wrath.

20. We labour for you, but you contemne us: what should wee doe more for you; we are even your very slaves; if you will not ac­cept us, be it at your perill, and get you gone with that which is your owne, and we will take that which is ours, and so wee are parted for ever.

21. Wee will neverthelesse worke in our Day-labour, and doe what is commanded us: at the Harvest we shall appeare before one another, and then you will know us, and doe that to your selves there, which you have here done to us: we will not hide this from you, but tell you what we see.

The foure and twentieth Question.
Whether doe mens wishes profit them any thing? or sensibly Help, or doe them good. availe them, or no?

1. MY beloved friend, looke upon the Rich man, and poore Laza­rus, so you shall finde that there is a great Or Gulfe. Luc. 16.20. space between them and us, so that those that would reach them with their prayers, and their will, cannot; neither can they come to us, there is a Prin­ciple between.

Psal. 49.8.14.2. The Prayer and wish of the Righteous pierceth into Heaven, and not into Hell: the Scripture also telleth you, out of Hell there is no Or delive­rance. Redemption; they lye in Hell as dead bones, they call, and no man heareth them; no praying availeth them.

3. And though many men should pray for the damned soules, yet their Prayers remaine in their owne Principle, and passe into Hea­ven, and not into Hell: there is no calling back againe out of Hell saith the Scripture.

4. You know what Christ said to his seventy Disciples, when yee [Page 105] enter into an House, greet the house, and if the Childe of Peace be in that house, then your greeting and wish shall rest upon it; if not; your wish returneth to you againe: and so it is also here.

5. No good wish entreth into Hell: But if the wicked leave be­hind him much falshood and deceit, so that the Hellish Torment is wished to him in the Grave, such wishes come to the wicked soule, those wishes come to passe with them; for that soule must swallow downe its abominations which it committed here: and that is its foode which the living send after it.

6. But it is altogether unfit, and doth not become the Children of God at all: for thereby they sow into Hell, into the Anger of God: they had need beware least they also reape that which they sow; most certainely, if they doe not recall themselves and repent, it will fall out no otherwise.

7. Furthermore, wee give you to understand according to our knowledge in the Spirit (not according to the weening and conceit of the outward Man, but according to our Gift, that those soules (which as it were hang by a The threed of Faith, which is small and weake. threed, and but at last enter into Re­pentance, and so comprehend the Kingdome of Heaven as it were by a threed, so that doubting and Faith are mixt) are in such a con­dition, that a hearty Prayer and wish redoundeth to their profit, and pierceth into the poore captive soule, into its Condition, or property, or miserie. source, if it be made with all Earnestnesse.

8. For, it is neither in Hell, nor in Heaven; but in the Gate, in the middle source of the Principle, where fire and Light fever them­selves, and is held by its Turba, that alwayes seeketh Or to de­voure it. the fire: But then this small twig which it hath Or compre­hended. conceived, viz. the weake Faith deeply demerseth it selfe; and earnestly reacheth after the Mercy of God, and yieldeth it selfe patiently, into the Death of that sinking downe; and so getteth out from the Anguish, and sinketh downe from the Or source. into the meeknesse of Heaven.

9. And although many a soule is held a Or tedious while. sufficient while, yet the Anger cannot devoure that small Faith, but must at last let it goe.

10. But I leave it to him, to try what this is, who wilfully prese­vereth in sinne till his End, and then first desireth to be saved: and then the Priest, or Minister. forsooth must save him: he shall finde it by wofull experience.

11. We say, that a mans hearty fervent prayer stands such a one in stead; for, a zealous, earnest, faithfull Prayer hath power to break open the Gates of the Deep, it breaketh open a whole Principle, and seeketh; and if there be any thing there, that is capable of its will, that taketh hold of it; viz. the poore soule in its source of sinne eceiveth the earnest, Divine will of its loving Brother, and so is [Page 106] strengthned; and in its brothers Spirit and will, is able to sinke downe out of the Anguish, through Death, and attaine the Kingdome of God.

12. But in its glorification it cannot availe it; for, it shineth forth out of its owne Essence and will: The soule of a Neighbour goeth no further then death with it: (yet it is not the [neighbours] soule but the Spirit and will of his soule that doth so) and there the An­ger parteth, and then it is released from the wrath; and then the Spirit entreth againe into its owne soule.

13. In Popery much jugling hath been invented about this, in saying Masse for a soule, and that for money onely: but this hath been a great cheat of the Pope of Babell; for there is earnestnesse required, to wrestle with the Anger of God, and overcome it.

14. Yet we confesse, and acknowledge readily that the Church of Christ hath great power to ransome such a soule; if with fervency and Earnestnesse it doe it: as it was done in the Primitive Church, when they had holy people, and Holy Priest, who performed their Ministry in reall Earnestnesse.

15. They indeed effected somewhat, but not in such a way as the Pope boasteth of, saying, that he hath the Key, and that he can let out a soule with his Or Pardon. blessing when he will, if a man will but give him money: This is a lye.

16. If he be Holy, then he beareth the Mysterium Magnum. Great Mysterie; and is a Shepheard of Christ [set] over his Lambes: but then he must with the Congregation, in great earnestnesse, urge God in great Humility, and so relieve the poore soule, not for money.

17. There is alwayes covetousnesse in Money, and it never reach­eth the earnest The first most inward Ground. Principle; the Prayer of the Covetous goeth into his Or Christ. Hutch: we say, that all service which is done in the Church of Christ for Money, belongeth to Antichrist in Babell, for Or they set their hearts upon it. their hearts depend upon it: It were better men gave them meat and drinke, and necessaries, but no money: and then they should not set their hearts so much upon it.

18. What can a Spirit seeke and finde in the Mysterie, when it selfe is not in the Mysterie? O! there is a great deceit in that, when it is Day, you will see that it is so: ye are still in darknesse, in the Mysterie, so egregiously hath Babell blinded you.

19. And it onely is (because you have regarded Art and Favour, and not the Spirit God) therefore notorious delusions are seised up­on you, so that you believe the Spirits of lies, who speake Delusions in fine outside, seeming holi­nesse. Hypocrisie; on these you depend, and stick to them, and cause Hypocrisie by your Errour: Observe well that the Revelations of John and Daniel telleth you! It is Day, the Reward will shortly fol­low.

[Page 107]20. Ye have Teachers now, that wholly Or cast to the ground. suppresse the Spirit of the Primitive Church; try them, and you shall finde them to be a crew of the Whores, Wolves, which at first sprung up in the Primi­tive Church, when men slept; and these are they that will devoure the Whore themselves.

21. But trie them, they are Wolves sent from the Malice, sin, and the An­ger of God, for the destruction of the world. Turba; they must doe it, God permits it so to come to passe, and will have it so; that he may sweepe out one besome with another: yet they are besomes, and after the accomplishment of the Or workings. Wonders of the Anger, they shall both be delivered to the Or punish­ment, or cala­mity. Turba together.

22. Let this Spirit tell you this, it is your owne Prophet, he is borne out of your Disputing, or contention. Turba upon the Finishing of the sixt Seale. Crowne: Awake, or else your selves must be devoured one by another.

23. For, it is no stranger that consumeth you, but your owne Or sinne, or malice. Turba, which is come to the Limit; O! boast not so much as you doe of a golden time, it is time of Wonders.

The five and twentieth Question.
What is the Hand of God, and the Bosome of Abraham?

1. IT hath been sufficiently cleared already, that it is the Essentiall Omnipresence of God; but in its owne Principle: as the Rich man who was in Hell, could not obtaine that Abraham should send Lazarus to him, with one drop of cold water to coole his tongue in those flames: Abraham said, there was a great Gulfe between them; that is, a whole Principle.

2. But the bosome of Abraham is to be understood thus: Abraham was the Father of all the Faithfull; and God gave him the Pro­mise, that in his seed all people should be blessed; this was to be un­derstood of the Messia Chtist, who would become man in the Or Beleevers. Faith­full, and as he became man in Abrahams seed, so also he would be borne anew in the Children of the faithfull, and blesse them.

3. Now this is the Holy Christian Church, borne in Christ; and that is the bosome of Abraham, for we are All one Body in Christ; and the Promise was made to Abraham: He is the Patriarch, we are all borne in the same Promise, (we meane [by] the New Birth in Christ) and are in the same bosome, which receiveth us.

4. And when by earnest Repentance, we enter into the Promise [Page 108] of Abraham, then we goe into the bosome of Abraham, viz. Into the Pro­mise that is made to us by the Trinity. into our Promise: and Christ is borne in us, in the bosome of Faith; this is the fulfilling [of the Promise.]

5. And thus; in Humility; we are with Lazarus in the bosome of Abraham; for Christ is Abraham: Christ was promised to Abraham, and now he hath him, and wee also: and so we come into Abrahams bosome, and are his Children in the Promise, and Christ is the ful­filling of it, and we in the fulfilling are in the bosome of Abraham, and are the seed of Abraham, by Faith and Spirit.

6. Heare O ye blinde Jewes, open your Eyes: what was meant by Abrahams Circumcision, nothing else, but that sinne should be drowned in the bloud and death of Christ, who shed his bloud for the Children of the Faith of Abraham, and so [we] be regenerated in this bloud, as in a heavenly Tincture.

7. Abraham and his Children drowned sinne in their bloud by Faith in Christ, who should become Man in their bloud; and now it is fulfilled: and therefore God hath set the seale of Faith That is in the Essence, or in the water. in the substance; and now we must be, and are Regenerated in the true bloud of Christ.

8. The bloud of Christ, taketh away the Turba wholly from us: and so we, ( viz. the New Man out of the Old Adam) Or arise. stand up in Christs bloud, and beare Christs Image, Christs flesh and bloud in us, in our Image; if we be Children of Abraham, and not Ismaels.

9. For, to Isaack belong the Goods of the Image, of the body of Christ: the Circumcision is Ismaels, for he is conversant about workes; but the Goods are Isaacks: yet Ismaell shall dwell in Isaacks Tents at last: for Japhet shall dwell in the Tents of Sem, but the Kingdome belongeth to Sem.

10. We have the goods of Isaack not by the merit of workes, but from Grace, from the Love of God: wee cannot attaine them by workes; but in Faith, in the Will, in the Deed, and in entring [into the promised Inheritance.]

11. He that entreth into an Inheritance, that is not his owne by right of Nature, he entreth into it by the favour of the Or Giver. Donor: why is a servant in the house angry, that his Lord is so bountifull to give a stranger the Dominion.

12. Wee were strangers, and must worke in his house; yet the Lord did promise us in Paradise, that he would againe freely out of Grace, give us his Kingdome: He rejected Caines offering, but he gave the Kingdome of grace to Abell; for Abell sought it in the Spi­rit, and Caine in the worke.

13. Thus you understand, that Gods Kingdome is Magicall; for, the earnest will attaineth it, and not the Will in the Or worke. Essence, for that will remaineth in the Essence, but he that is at liberty, he fin­deth [Page 109] Eternity and the Kingdome of Grace therein, and the Promise also, together with the Essence, and so the worke dwelleth in the Will, and is the wills houshold servant.

14. Thus you understand (if you have your fight) all the Old Testament; this is the onely ground; though comprised but in brief: If we write upon Moses, you shall finde it wholly there: and thus we have shewen you the true ground of the bosome of Abraham, and of the true Christian Religion.

15. He that teacheth otherwise is of Babell; beware of him, he hath not Christs Spirit: but he is Ismaell; and seeketh but in his owne conceit.

16. O! thou deare Christendome, doe but open thine Eyes, or else it will no more shine so cleerely upon thee; goe yet to Lazarus in the bosome of Abraham.

The six and twentieth Question.
Whether doe the Soules of the Dead take care about Men, Children, friends, and goods? And whether doe they know, see, al­low, or disallow their purposes, and endeavours.

1. MY beloved friend: this Question is beyond the reach of all hu­mane Reason, and knowledge according to outward Reason; But seeing we are Abrahams Children, we have also Abrahams Spirit in Christ: and as Abraham looked back upon the Promise in Paradise, and then also forward unto the fulfilling of the Promise, so that he saw in the whole Body of Christ, what was yet to be brought to passe in the Or the time between both the beginning and the End. middle: and saw Christ a farre off; so also we.

2. Now seeing you doe so vehemently long after the great Myste­ries, and seeke them with so earnest a Desire, yet giving God the glory accounting your selfe unworthy in your high Art, and so hum­ble your selfe before God: therefore God giveth you them, by so meane and poore an Instrument, who esteemeth himselfe much more unworthy of them; but yet would not willingly strive against his will: and so you are the cause that this hand findeth and attaineth them.

3. For, this hand knew nothing of the Mysterie: It sought onely [Page 110] for the Faith of Abraham, but the understanding of Abraham was also given unto it, which you have caused by your seeking.

4. Now have a care, that you also obtaine the Spirit of Abraham, which hath written in the knowledge of this hand, wee will impart it to you as a brother: for wee are not your Lord in this hidden thing, but your servant.

5. Know us aright, we are Lazarus, and you may be accounted Abraham in comparison of us; you have laboured much more then we; but we are fallen into your Harvest: nor of merit, but by the Grace of the Giver: least any tongue should boast in the sight of God, and say, this hath my understanding done.

6. You propound a deep Question, Viz. in his outward Rea­son, or in the Old Adam. I understand it not: for if I should understand it, then I should dwell in the separated soule, and must have the very same spirit, and knowledge of that soule.

7. But now seeing we are one body in Christ, we have all of us Christs Spitit; therefore in Christ we all see out of one Spirit, and have one knowledge; for he is become man in us, and all holy soules are our fellow-members, all begotten out of one: and we all have one will in Christ, in the true bosome of Abraham.

8. And now we have obtained strength to reveale this hidden thing to you in Christ; for our soules seeth in their soule; not as if they came to us, but we goe to them: for they are in perfection, and we but In part, or in imperfection. in part.

9. And now we are able to answer you, not from the reason of the outward world; but from the Image in Christ, and from his and our Spirit.

10. You aske, whether the separated soules take care of humane matters, and allow, or disallow them? Now this you must understand to be in three different manners, concerning three severall sorts of soules.

11. First, those soules, which yet have not attained Heaven, and so stick in the source, in the Principle, in the Birth, those have yet the humane Essence with the workes in them: they diligently search out the cause of their Or stay in that condition. Retention.

12. And therefore many of them come againe with the Astrall Spi­rit, and wander up and downe in their houses and places of abode, and appeare in a humane Shape, and desire this and that, and oftentimes take care about their wills or Testaments, and also thinke to procure the blessing of the Saints, that they may rest: and if their Earthly affaires doe still stick in them, they take care many times also about their Children and friends.

13. This condition of theirs continueth so long, till they fall in­to their Rest; and till their Astrall Spirit be consumed; then all such doings, care, and perplexities are at an end, and rhey also have [Page 111] no more knowledge thereof, but that they see them meerely in the Wonders, in the Magick.

14. But it stirreth not the Turba, neither seeketh what is in this world: for, it being once passed through Death from the Turba, it desireth such things no more; It also taketh no further care: for care stirreth up the Turba, and then the will of the Soule should be forced to enter with its Spirit into earthly things; but it had rather let such things alone, because it hardly got rid of them before; It will no more entertaine the Earthly will.

15. This is an Answer concerning this first sort, and wee tell you plainely, and in Truth; that this sort (after they are once received into Grace) take no more care purposely about humane Earthly Or affaires. matters: but it beholdeth the heavenly matters, which are brought to it by the Spirit of man, and rejoyceth in them; but there is somewhat still behinde, which is this.

16. A living man hath such Power, that he is able with his Spirit, to goe into Heaven to the separated soules, and stirre them up about some Question by a hearty Desire: but it must be earnest, it must be Faith, that can breake open a Principle.

17. And this we see in Samuell the Prophet, whom the Saul. King of Israel raised up: that he might make his will knowne to him: though this seeme otherwise to some: of whom we may well say, that they are blinde and voyde of knowledge, for they speake but their owne scholastick Fables, and frame Opinions about that they have no knowledge of in the Spirit: and these are Babell.

18. Now secondly, the other sort, which sinke into Death with­out a Or the body of Christ. body, they are wholly in one, and the same place of the Principle, in which the first sort are, which afterward did sinke downe in themselves: All these take no evill affaires upon them, wherein the Turba sticketh.

19. But when the honest soules which are alive, send them their workes, with their Spirit and will, they rejoyce in them, and are so affable, that they appeare to men Magically in sleepe, and shew them good wayes, and many times reveale Arts which lye in In Arcano, in the most [...]n­ward Myste­rie. secret, viz. in the Abysse of the soule.

20. For, seeing the Earthly Spirit thrusteth its Mysterie before the soule, and keepeth the soule captive in that Mysterie, therefore the Spirit of the Soule cannot alwayes attaine the deepest secrets; but after the departure of the body, the soule is naked, and that especially, if it be without a New body; then it beholdeth it it selfe, and also its Wonders: and it can very well shew one that is living somewhat (if he be honest and have not stirred up the Tur­ba) in the sleeping Magia: for Dreames are wholly Magicall, and the soule without a Body is in the Magia of God.

[Page 112]21. Thus know that no soule separated from the body entreth in­to any wicked matter, except it be a damned soule, which indeed entreth in Magically, and hath its joy therein, and teacheth most notorious vile prancks in Dreames, for it is a servant of the Devill.

22. And whatsoever a wicked man desireth, that the Devill rea­dily helpeth him to; for he can doe it better by the soule of a man then of himselfe, for he is too crude, and Makes hor­rour in the Magia. terrifieth the Magia, so that the Elementary Spirit is astonished, and Or raiseth up. awakeneth the body.

23. Also you must know this, that all is done Magically in the will, without Raising of the paine, or pro­perty. awakening of the source: no soule riseth with its Es­sences of its owne accord to please Man; unlesse man raise, and di­sturbe it himselfe.

24. There are many villanies in Nigromancy, which can many times vex and torment the Spirits of men; but it can doe so to no soule, that is cloathed with Christs Essentiality; for, that soule is free.

25. The third sort of separated soules, which are in Abrahams bo­some, in Christ, having the heavenly Essentiality, none can stirre them, except they will themselves, as when they beare a favour to a soule that is like themselves: also they take no Earthly thing upon them, except it maketh for the Glory of God, and then they are rest­lesse to reveale something in a Magicall manner.

26. But they let no Turba into them; neither doe they inter­cede with God for us; but whatsoever commeth to them they re­joyce in it, with the Angels: for, the Angels rejoyce at a sinner that repenteth; then much more, the soules.

27. Why should they pray to God for us? it lyeth not in their Prayer; but in mans entring into God; when he strongly turneth his will to God, then Gods Spitit helpeth him without Their pray­ing, or inter­cession for us. Prayers.

28. For, his Armes are stretched forth day and night to help Man; what need is there then of their Prayers? It is the will of God that man should come to him.

29. Shall then a A separated soule of a Saint. soule be so presumptuous as to make God so se­vere a Judge, as not to be willing to receive a returning sinner? sure­ly no true knowledge of God were in this: But when they see the soule pierce in with its Spirit to God; it is great joy to them that Gods Kingdome is enlarged.

30. The heavenly soule hath Gods will: what God willeth, that it willeth also; but it is Gods Spirit it selfe that will help the con­verted sinner.

31. The soules see well how Gods Spirit pierceth into the soule, if the will of the soule doe but give way to it: there is no neede of the Prayers of any Or blessed [...]ule. Angell: they all wish that Gods Kingdome may [Page 113] come, and that Gods will be done: but the Honour of Government they give to God.

32. That men in Popery have invocated great Saints that are dead: and that they also have appeared to men, and wrought Or Miracles. Won­ders, we acknowledge it, and it is true: and although it be now taught against, it is by those that are indeed quite ignorant in it: It hath another A. B. C. which all of them on both sides doe not understand at all.

33. The Faith of one receiveth the Faith of another, the Faith of the living tooke hold of the Faith of the Saints departed, and the Viz. the will that is strong. Faith hath wrought Wonders.

34. Yea it is so powerfull, that it can throw downe Mountaines! shall then the pure Faith of the Saints in the Faith of the living be able to doe nothing? Indeed it could even Or breake in peeces. destroy the whole world, if God would but suffer it.

35. As he hath permitted it to worke so farre sometimes, that the Heathen have been converted by such meanes, when they have seene such Wonders wrought at the Or depar­ture. Death of Saints.

36. Should not a soule in heaven be willing to put forth its Faith for the glory of God, and the working of wonders for him? This is even done by the Holy Ghost, who hath wrought the Wonders by the Faith of both parties; and they are onely the Wonders of God, and of his Children-

37. But this is wholly cast to the ground, and now there is so learned a Schoole, that it contemneth all Gods Or Miracles. Wonders: but it is Babell, and not the Spirit of God; It is envious Pride; They stand aloft and cry; Come ye all to me, here is Christ, here is the Gospel: Indeed there is Pride, Covetousnesse, Ambition, and selfe, arroga­ting malepertnesse, a lifting up of proud Babell.

38. It is even the old Antichrist, and they are young twigs sprung out of the old Tree, and they have stirred up the Turba with their strong wrathfull sap: which Turba shall roote up the whole Tree, for God hath cursed it: it is wholly evill, and wormeaten, it shall downe.

39. For, there is a young Tree growne out of the Roote, out of the old Root, which shall discover what the old Tree hath been in its Wonders.

40. Yet we would not upbraid any, but onely speake of our Won­ders: and say that the servant shall enter into the House, and be free, for the time is at hand, that he should eat with the Sonne, and be merry and rejoyce with him.

41. Thus we answer this your Question summarily, that indeed, the Holy soules doe certainly know of our holy workes, and approve [Page 114] of them, but they doe not at all regard false workes: for, they dwell in another Principle, into which no evill worke can come, nay, they doe not so, nor doe they enquire after that which belongeth to the Devill: also they know nothing but that which reacheth to their Principle.

42. Children, Parents, friends, and strangers are all alike to them; for, in Heaven we are all Brethren: They take no greater care of Pa­rents, or Children [...]en they doe of others, unlesse they serve God, and then their service of God is acceptable and joyfull to them; but they enter not into their The evill which they doe or suffer justly. Turba.

43. For after the last Day, honest Parents shall know nothing of their Children which are in Hell: Therefore it is sufficiently and plainely knowne to us, that they now also take no care about wicked matters.

The seven and twentieth Question.
Whether doe the Soules Or in Death. departed, know and understand this, or that businesse and Art, whereof, while they were in the body they had sufficient Skill.

1. THis Question is like the former: all their workes appeare to them in their will after a Magicall manner: they see them, but the figure of them, shall then first be given them at the Day of Re­stauration; so that they shall be able rightly to behold their workes: for, they must first be tried by the Fire; and whatsoever is false, the Uncleannesse, or drosse. Turba of that must remaine in the Fire, according to the words of The words of Christ in Paul. Christ.

2. But it is strange that men should aske whether they know Arts or no; without Question they know all Arts, how deeply soever they are grounded: but they dare not Or bring them into act. awaken them, that they appeare in Spirit: for, Arts are borne in the Centre of Nature, out of those Essences wherein the Wonders lye, which they sought in this world, so farre as they had the Mysterie made knowne to them.

3. A soule that is without the Divine body, doth not willingly enter into the Mysterie for Art, it stands still in its rest, it feareth the Turba; It giveth God the glory.

4. But those soules that are highly enlightned, who have heaven­ly [Page 115] Essentiality in their Spirit, They have all knowledge of heaven­ly things, and of whatsoever lyeth hid in the Mysterie: especially those who had acquaintance with the Mysterie in this Life: the other dive not in into the Mysterie.

5. For, every one continueth in his Or Employ­ment. calling; in that, which he delighted in here, although there be no such working, yet they have their joy in it: for, in Heaven there is an humble simple Childrens Life.

6. Why then should they search or care for Art, when the whole Mysterie of God standeth open, God filleth All in All: there is on­ly a meere Wonder; they All live in Wonders, and are all of them the Art of God: they have great knowledge; but in a Paradisicall simple Childrens Life.

The eight and twentieth Question.
Whether hath the Soule any more knowledge of Divine, Angelicall, Earthly, and De­vilish things? and whether can it get more certaine experience, and knowledge of them, then it had in the body?

1. COncerning Divine and Angelicall knowledge, certainly it hath much more of that: for, it is in the Principle of God: the Sonne seeth very well what the Father doth in his House; and so likewise the soule seeth what is in Heaven.

2. Their knowledge is different; for the highest knowledge is in the Majesty: and therefore most soules must waite till the last Day, when they shall receive their new Body.

3. But the highly enlightned soules, which are in the Divine bo­dy and Power: they have superabundant understanding and know­ledge of God, and also of the Angels: for, they continue in the Wonders of God, till they shall bring their owne Wonders thither.

4. The soules that are without a body, are in Heaven, in God, as it were Magically: they awaken no Wonders, but are under Gods Altar, and expect the Wonders, at the Day of the Appearance.

5. They take no care about devillish matters, it belongeth to the Angels to strive with the Devills, and to defend man: No No holy soule. soule imagineth into Hell, it is Enmity to it.

The nine and twentieth Question.
What is the Soules Rest, Or Resurre­ction. Awakening and Clarification, or transfigu­ration. Glorification?

1. THis is already sufficiently cleared; their Rest is without Essence in the stillnesse, where they are in Gods hand, and no Paine, or Turba. source toucheth them, they have no feeling of any source, but they are as one that lyeth in a sweet sleep, and resteth very pleasingly.

2. Their glorification, in this meane time, is when they consider of the Joy to come, then the Viz. the Spi­rit of the soule. Spirit entreth into the Majesty of God, and receiveth Joy, and Glorious il­lustration. Clarity: and so all this time they trim their Lamps, that they may the more cheerefully. readily receive their bridegrome in their New bodies.

3. There is a very sweet, Magicall, Paradisicall joy in them: but Paradise is not yet fully Stirring, or working. manifested in them, with totall perfection, for that belongeth to the New body, [which shall rise] out of the Earth.

4. The first body which God created, and Christ redeemed with his bloud, that will bring the Wonders with it, and enter againe in­to Paradise, and be clothed with the Majesty of God, and then the Tabernacle of God is with Men.

The thirtieth Question.
What is the Difference between the Resurrection of the flesh, and of the Soule, both of the Living and of the Dead?

1. CHrist saith concerning this, that there shall be a great difference: therefore we direct you to the Scripture, for it shall come to passe just according to the Holy Scripture.

2. Seeing that humane Reason cannot search, or finde it out, how should I answer you more then the Scripture speaketh of? yet seeing you so earnestly desire, and long to know these things, you even become the Finder in your seeking, and I am but the Instru­ment.

[Page 117]3. And although it be declared and given to me, yet it is not a thing that consisteth in my understanding, or knowing, but the knowing consisteth in the Spirit of Christ: according to which this hand speaketh of us, for it speaketh from two Persons, and two Per­sons say, not I, but we, and speaketh of two, as a Lord who speaketh of his person, and of his Office, Autho­rity, Power, or Jurisdi­ction. Dominion.

4. Thus also the Children and servants of God, ought not to say the knowledge is mine, the understanding is mine, but give God the glory: and in their manifestation of the Wonders of God, should speake of two, viz. of the Giver and Receiver.

5. Neither should any vnderstand this our manner of writing so, as if the hand did glory, or boast it selfe of its humane Authority, and worthinesse; though indeed we are worthy in Christ: but as to the outward Man we will have no honour or Renowne, for the Renowne is Gods.

6. Wee are Children of the Father, and must doe as he will have us, and not bury the Talent (which he giveth us) in the Earth, for the Father will require it with increase, and if there be no increase of it, he taketh away that which he hath given, and giveth it to him who hath gained much: which would be a very lamentable taking away from me; for me to know and enjoy God, and then to lose him a­gaine; it were much better for me to lose the whole world, and the outward Life, then God, and the Kingdome of Heaven.

7. Neither is it a light matter to be disobedient to God: see what was brought upon Corah, Dathan, and Abiram by Moses: wee say the same shall come upon the disobedient and scorners.

8. Indeed the scorner seeth not his punishment instantly, but his Viz. h [...]s per­turbation, ma­lice, and wick­ednesse maketh a figure of it. Turba taketh it in; îf he hath been a jeering scorner and Reviler, and now would faine be delivered from his Or sinne. Turba, then he must bewaile it in bitter lamentation, and sorrow in the sight of God, or else he will carrie his scorne with him into the Fire of Anger, and then it will gnaw him for ever: we would have this spoken for a war­ning.

9. For, we shall here describe a very earnest matter, be not de­ceived, God is not mocked: the wrathfull Anger is in his Power, he hath Heaven and Hell in his Power, the last Judgement is an Severe. earnest worke.

10. And because wee are to set downe the Resurrection of the Dead, we must write the manner of it; what it is, and by what pow­er this world shall Or passe away. perish, and the Dead arise; it will be in earnest, account it no jesting matter, we shall speake of the very ground of it.

11. Doe not thinke it it is a Fable, it proceedeth from the Disturbance or confusion. Tur­ba, upon the Or when the measure of your sinne is full. Crowne; the The Spirit of the awakened wickednesses. Spirit of your owne Turba declareth this unto you: for, the End hath found the beginning: thus the [Page 118] Or workes. Essences of the whole world are brought to That they may be seen. Light in the middle, and thence your Prophet ariseth, viz. from the Or workes. Wonders which you have wrought, and he speaketh of the Destruction.

12. For, the Spirit of the Turba, shall not Governe, but the Spi­rit of Christ: he hath overcome Death, and taken the Turba captive: He leadeth Captivitie captive as a Conquerour.

13. But the Turba will execute Or Justice. Judgement: for it is Gods ser­vant in the Anger, not his Master but his servant: therefore that Thunder which shall make the Earth to tremble, will proceed out of the Mouth of God; which shall set the Elements and Firmament on fire.

14. The last Judgement belongeth to the Judge Christ, and the Holy Ghost: for, here the Center of the Eternall Spirit will stirre up it selfe, having also divided it selfe into three Principles, whereof one is the Spirit of Anger, and the other the Divine Spirit of Love, and the third is the Airy Spirit of the outward world.

15. The last Or manifesta­tion. moving belongeth to him; who according to the Deity is in the Mouth of Christ; but according to the wrath he is in the Hellish Or property. source of Anguish: and according to the Or workes. Wonders, he is in the Spirit of this world.

16. And as he was the Artificer, or framer, of all things. Worke-master of all Essences, so also it is he that shall give every thing its owne Mansion, and gather every thing into its owne Granary.

17. For, he hath many helpers; viz. the Angels, they shall sever and part all asunder, and then the Father, With the word of the Lord. cum verbo Domini, pro­nounceth the Sentence by the Mouth of Christ, and then the world beginneth to burne, and every thing entreth into its owne Granary and Reservatory.

18. For, the Reservatories will be divers, not onely two, viz. the two Principles; yet in two Principles; but with much difference: every thing according to its Or power. vertue-

18. For, every worke hath its Magicall Principle, wherein it is contained as a peculiar Wonder, both in Heaven and Hell, every thing according to its Spirit, as it hath been good or evill, so will its forme appeare: and so also will its vertue be; like the flowers of the field in their differences: And, in this manner also shall the Glo­rification and joy of Man be all according to the his workes which he wrought here. Essence which he brought forth here.

20. But we understand here the Essence of Faith, (which is the vertue in the Essence of Love,) and not of the outward worke: for, all shall be represented in the figure, in the Wonders; and that both as to the beginning and circumstances.

21. When the last Day shall begin to dawne, then the Deity ma­nifesteth it selfe once more (and that is the third time) in all Formes, [Page 119] in Love and Anger: and then all things together at once shall be plainely layed open, and visibly set forth in the sight of all Creatures, in this manner following.

22. The beginning of the Creation, in the Word Fiat, hath in­closed this world in it selfe, as a Modell; and Or appointed. founded the limit, wherein now the Wonders are contained, which also were revealed in the middle, in the time, and brought to Essence, which were foreseen from Eternity in the wisdome, in the Magia of God, and will be together all in the Essence then, and then the End, finish­ing, or consum­mation of all things. limit is nigh at hand, and there will be no time of seeking more, for then all is fi­nished: whatsoever God had in his Eternall Counsell, he hath con­ceived and manifested in time.

23. Now here is the End of time, for then the beginning hath found the end, and the End is then the beginning, and passeth againe into that which it was from Eternity.

24. But the Viz. the world, and every crea­ture. middle with the Viz. all that hath been done in the world from the begin­ning to the End. Wonders which were manifested in the time, continueth for evermore in the beginning and in the End, as an Eternall middle, with its Wonders, viz. with the An­gels and men, and their Essences: as also the figures of all Creatures, and all what ever hath been Essentiall at any time: the Earth with its Metalls, also stones, and all materiall substances, as Trees, and hearbs: all these stand in the Figure, in the middle, and in the Won­ders, but quite voyde of such Essences and life.

25. For, no Beast commeth againe, but its figure continueth in the Magia; for, it arose out of the Eternall Glasse, so that now (when the outward Earthly Glasse breaketh) it must remaine in the Eternall as a Wonder, to Gods honour and glory for evermore.

26. And these Essences belong all to Paradise: for, they shall be the Holy Paradise wherein the heavenly Essences shall beare Essenti­all palpable fruit.

27. And as here in this Life, wee doe account the fruits of the Earth, (proceeding from its Essence,) as Inanimate▪ sensl [...]sse things. dead things without Life, or sense. un­derstanding, so also the Bestiall and Earthly Image of this world shall appeare as a dead Essence, and so shall the Essence of all Creatures; they shall remaine as a shadow.

28. But Paradise hath and beareth fruit from the vertue of Eter­nall Life, that is, from Gods Or Wonders. Essences: Now all that which for the most part is hidden from us here; tstat is inclosed in the word Fiat, in the beginning and End, and it lyeth therein as a great Mysterie.

29. But now the Spirit of the first Creation will move all the three Principles: yet before that be brought to passe; the Word of God Formeth it selfe by the Spi­rit. conceiveth it selfe with this Spirit; like an elevation, or manifestation of the Deity.

30. For, the Spirit stirreth the Turba of all Essences in all the [Page 120] three Principles; and then whatever is in Heaven, Hell, or this world, will be manifested in one houre.

31. For the Turba stirreth up all Essences, and all creatures, and all whatever is in Heaven and Hell, will be made visible, and every one shall see the workes of his owne Heart, be they good or evill.

32. In this houre also the Judge Christ will appeare, upon the Bow of the Ternary as upon a Rain-Bow; according to the Princi­ple of this world, it is a naturall Rain-bow, but according to the Prin­ciple of God it is the Ternarie, the Crosse with a twofold Rain-bow, having one part turned towards the Internall Principle, that is, in the Abysse of the Anger, and there he sitteth upon the Anger of God: this the Devills, and all wicked men shall see.

33. For, this Bow is included in all the three Principles, and this Judge Christ sitteth upon, and in the Omnipotency of Eternity, a­bove all that Or ever had a Being. is called Essence.

34. Then the Miserable horrour of all Devills and wicked men will arise: and they will houle, lament, yell, and cry, and say unto the wise Virgins, give us some of your Oyle. O! comfort us wee en­treat you, wee beseech you teach us! what we shall doe? Give us some of your holinesse that we may be able to stand before the An­gry Countenance of God; for the Eye of Hell standeth wide open; whither shall we flie from this Anger?

35. And the wise Virgins, viz. the Children of God, will say: away to your Those that sell. Merchants, and buy Oyle for your selves; least there be not enough for us and you: we have but enough for our selves; away, to your Hypocrites and Deceivers, who have tickled your eares with Seeming ho­linesse. and purity. flattering [fine] dissimulation for your Money; there buy for your selves: what? have you need of us now? Have not we been your fooles? Away now with the flourishing shew of your deceit and hypocrisie, we will not make our selves partakers with you; least we smart for it.

36. They shall then stand in great horrour and trembling, yel­ling, and crying to the Judge Christ: but his wrathfull Eye Or by. with their Turba, entreth into the very Heart, piercing through Spirit and flesh, through marrow and bones; for, the soule in the Turba by the moving of God is stirred up already before-hand in the Wrathful­nesse.

37. And then they will fall to the ground for very Anguish, and some of them shall bite or gnaw their blasphemous tongues, and the proud will say, O ye Mountaines fall on us, and ye Hills cover us from the Eye of this wrathfulnesse: they will creepe into the Caves, and clefts of the Rocks, and endeavour to bury themselves in the Moun­taines: they would willingly kill themselves, but there is no Death more; they will endeavour to bereave themselves of Life with [Page 121] Weapons yet there is no dying, but Wrath and Anger left.

38. In this horrour all the buildings in the world will fall downe; for the Earth will ttemble, as if it were shaken with Thunder, and the horrour will be in all living things; every thing according to its Property, or Condition. Source; a Beast hath no such source as the soule hath, onely it is afraid of the Turba.

39. And in this elevation and Commotion, all waters will a­rise above the height of all Mountaines, so that there will be no Or respira­tion. breathing upon the Earth, they will rise so high that they will be as it were consumed: All things will be so comprehended in the Anger, in the Turba, that there will be nothing but meere Anguish in the Elements.

40. All high Mountaines and Rocks cleave asunder and tumble downe; the That is, those properties which are in the Firma­ment: or a Magick desire, as ver. 41. following. Starres likewise fall to the Earth with their strong in­fluence and vertue: All this will be b [...]ought to passe in severall dayes; for, as the world was created, so it shall have its End: for, the Seeking, or earnest desire. longing of the Earth in its Anguish, will draw the Starres to it, as it hath alwayes done Or all this while. in this time: so that the Earthly body hath drawne the Desire, or longing. seeking of the Starres to it.

41. For, the Starres are a Magicall Desire, or longing. seeking, which hath awake­ned Life: therefore now when the Earth is awakened in the great Turba, it will then become so thirsty and hungry, that it will draw downe the Starres to it, there will be such an Anguish upon the Earth.

42. But the Children of God shall lift up their Eyes and hands to Christ; for joy that the Day of their Deliverance is at hand: for the The water. Anguish doth not touch them.

43. And in those dayes (but how many are appointed for it, are onely knowne to God, for in six dayes the world, and all its Hoasts were created; but it is now hidden to us) the water will returne a­gaine to its owne place, and fill all the Deepes in a more abundant manner then they were before.

44. For, now Death commeth thereby: and in that houre, all Creatures, except man, shall die: also all men that have crept into the Rocks and Mountaines shall come forth, but with anguish of their Conscience (although as yet the Turba hindred so, that the horrour was in Death;) for, the falling of the water doth captivate the Turba.

45. And then the voyce of the Holy Ternarie, will put forth it selfe according to all the three Principles, and say by the Mouth of Christ the Judge: Arise ye Dead and come to Judgement.

46. This voyce is the originall, Eternall Spirit, which upholdeth every life, and which also hath alwayes governed in all the three Principles: for, it is that Spirit, whence the life of every thing hath [Page 122] sprung, and in which it consisteth to Eternity; It hath been the life and motion of all things, in which the beginning, and also the end of every life hath stood, yes, even the Eternity it selfe: for, it is from Eternity and the Creatour of all things.

47. It hath two Eternall beginnings, viz. one in the Fire, and one in the Light: and the third beginning is become the Wherein the Eternall hath been beh [...]ld. Glasse of the Eternall, viz. the Spirit of this world; also it hath been as a Won­der in this world, and the Wonders have been made manifest by it: and it is he to whom the last Judgement doth belong, his moving is the last.

48. For, in the Creation he moved the Father; and in the Incar­nation of the Word▪ the Sonne, and now the last moving, and the Judgement is his: he will reduce every thing to its Eternall abode; and this is done by the voyce of the word proceeding from the Mouth of Christ.

49. For, the Spirit goeth forth in two Principles in God: that is, in the Anger or Fire, he goeth forth as the earnest wrath of the Fire-life; in the light of the Love he goeth forth as a flame of the Divine Majestie; and in the Spirit of this world he goeth forth as a Won­der of Life; and all this is undeniable.

50. And if perhaps some person would arrogate such exceeding high Learning to himselfe, as to gainesay it, to him we offer to de­monstrate it, in every thing, we will except nothing in this world: every thing will afford an evident Testimony of it: let him come to us when he will: he ought not to put it off, and say, we are mad: for if these few words will not satisfie him, we will so evidence it to him, that he himselfe shall finde and see who himselfe is: yes though the Devill himselfe should burst for very Anger, yet we would set it downe plainely before his eyes.

51. Now seeing this Spirit hath the word Fiat, (viz. Gods word,) and the Center of Nature, whence it hath its Eternall Originall; and as the Spirit of the Center hath a twofold Effluence (the first being in the Fire, in the Essences of the Originall of Life, in the ground of the Origînall of the soule: and the second in the light of the Fire, which is the second Or Property. source, which buddeth afresh through Death, and is called the Kingdome of God; where also in the Light it is a flame of Love, and in the Fire it is a flame of Anger.)

52. And therefore it will breake open the Gates of Death, for it shall raise the Dead: and it hath the word Fiat in it, and this Fiat is both in the soule, and in the body also; and although the body have been long corrupted, yet the Turba remaineth still in the Fiat with the Wonders of the body.

53. And now the foure Elements must restore to the Fiat that Essence which they have swallowed up: for Verbum Do­mini. the word of the Lord [Page 123] is in it, but in its owne Principle: Every thing must Give, or yield up. restore that which it hath received, viz. the Earth, the body viz. the The sub­stance, or drosse. Phur [...] and the water also its Essence, that is, The Light. Sul; The Aire, the sound, and voyce of the words: and the Fire, the Essences of the soule, for All things must be judged.

54. All the words which the Mouth hath spoken, which the Aire hath received into it, and Which Aire. hath served for the making of the words, these the Aire shall againe Or represent. bring forth: for it is the Glasse of the Eternall Spirit: the Spirit seeth them in the Glasse.

55. And so man shall be Judged according to his heart, minde, and thoughts; for, the Turba is in all malice or wickednesse; which is contrary to Love: here will be no making of excuse; for every one will accuse himselfe, his owne Turba will accuse him.

56. And thus, (you must understand) the Spirit which is All in All, will raise up every Life which hath been immortall, and (by the Fiat) give it to the body; for the Fiat draweth the body to the soule: and all its deeds and Wonders with it, yea, all that it hath done in this life by word or Deed: all that hath reached the The most in­ward and dee­pest ground. Abysse of the soule, must come forth.

57. For, in the still Eternity there shall be no Tu [...]ba more; and therefore Every Essence shall be Tried, washed, cleans­ed, or purged. refined by the Fire, and the Sinne and wickednesse. Tur­ba shall remaine in the Fire, and all whatever is evill and capable of the Turba (unlesse it were washed away in the water of life, by the conversion of the soule here in this life,) must remaine in the Fire.

58. Now, if any man have sowne much in the Fire, he shall suffer losse: as the Scripture telleth us, that the workes of the wicked shall remaine in the fire, and he shall suffer losse.

59. But you must understand us aright; the body which hath been here upon Earth; that evill corruptible body which hath de­voured the Noble and excellent Image of Paradise: shall come, and stand forth with its precious Image in it: It must give an account of the Image of God.

60. Now blessed are they that have Christs Spirit, they have their first Image in the word Fiat; which must restore it againe to the soule, and that in the Adamicall Body.

61. But they that have not Christs Spirit shall stand forth in the evill body: but their soule shall have lost their true Image, and they shall have such an Image in the Spirit of the Soule, us their wills have been here: as their daily lust hath been, so shall their Image be.

62. And in that houre also the wrathfull Fiat of the Darknesse shall bring forth the Devills; who shall then receive their wages and lodging: at the hearing of which they tremble.

63. Thus all the Dead, both good and evill shall arise, every one in his The transito­ry, and Eter­nall body. twofold body, and shall have the soule with the Spirit in the body.

[Page 124]64. One shall have the outward Earthly Life in foure Copies; it may be body, by the sense. Life, and therein a be­stiall Image in the Spirit of the Soule; and in the Inward Image he shall have the Essentiality of the wrathfull Anger.

65. Another shall have the outward body, and Christs Image therein, and the Divine Spirit of Love shall shine in the Spirit of his soule; which body the word Fiat cloatheth againe with the true, and pure Adamicall Image.

66. For, the pure Image hath been hidden in God, in the Word which became Man: and now when the Soule commeth to the Li­mit, it obtaineth that againe, and also the faire and excellent See the booke of the three Principles, ch. 12. ver. 53. Vir­gine of the Wisdome of God.

67. For, the noble Image was destroyed in Adam when the wo­man was taken out of him, so that he retained onely the Tincture of the Fire; and the woman had the Tincture of the Spirit: but In the Re­surrection. now both returne to them wholly againe.

68. For, the woman shall receive the Tincture of the Fire, in the Divine Fire, so that she shall be as Adam was, neither Man nor wo­man: but a Virgine full of Chastity, without the Forme, or distinction. shape or mem­bers of Man or woman.

69. And then they shall no more say, thou art my husband, or thou art my wife, but they are brethren: indeed there shall some re­maining tokens of the differences be in the Divine Magicall Won­ders, but none will regard that: for, they are all of them meerely the Children of God, living the life of Children in the delighting sport of love.

70. All this shall be done before the Sentence, for, the tryall will be the first, and the sentence the last Day of Judgement: and those that are then alive shall not dye; but shall be presented with the other by the voyce of God before the Or Righteous­nesse. Judgement of God.

71. The word Fiat shall bring all thither, and all shall be presen­ted in their owne Order by the Fiat, as first, Emperours and Kings, and then their Subjects over whom they reigned, Princes, Noblemen, Governours, Magistrates, and Superiours, every one in his Or Calling. Con­dition.

72. And here, all those that have taken upon them to be Christs Shepherds without The Divine calling, or true Jus Divinum. the calling of God, shall stand in the midst of their flock of sheep, and give an account of their Doings, or workes and teaching. course of Life and Doctrine: and whether they have been Christs Shepheards, and have fed the Sheep, or no, or whether they have been For livings, or Money, as Hirelings. servants, or Ministers to their owne Bellyes? And here the Spirit will make en­quirie into their calling, and trie, whether they have entred into the sheepfold by his Election and Power, or by mans favour without the Spirit and Election of God.

73. For the Judge will say unto them, now give an account of [Page 125] your life, workes, words, deeds, and wayes: there the Turba of every one will declare what he hath been: for now all things shall appeare in the Figure, within them and without them, so that there shall be no Or lying. denyall, for the Spirit Of the Judge. by the Turba, proveth the soule, Spirit, and Flesh; here all will be manifested.

74. Kings and Princes shall be constrained to give an account of their Subjects, how they have ruled and protected them, what kinde of Government they have used, why they have taken away the lives of many by Tyranny, and why they have shed innocent bloud, also why they have made warre for their Covetousnesse, and their Plea­sures sake?

75. In like manner all other Superiours will be called to an ac­count, why they have intruded themselves into Office, and made themselves Or Magi­strates. Lords over the simple, and have afflicted, oppressed, and squeezed them, and why they have taken away their sweat, and spent it in Pride?

76. Here the roote whence they came, and from which they are growne, will be enquired after, whether they beare the Or stamp. Ordinance of God, and whether they have their Originall in the Heavenly Fiat, or in the Hellish Fiat from the Anger? There every one must give an account of his Or State. Condition; whether he hath thrust himselfe into Office out of Covetousnesse and Pride, and made himselfe a Magi­strate, or whether his Government be ordained of God.

77. Therefore ye Rulers and Potentates of the world, looke to it, and see whether you be the Ordinance of God? and are placed in the Right, Divine Order? Have a care how you deale with the di­stressed inferiour: for, now he standeth before your Eyes, and bla­meth you, saying, that you have been the cause of all his sinnes, and wickednesse.

78. For, there one will crie out and accuse the other, saying, that he hath caused me to commit such ludenesse, and will curse him: the Inferiour his Superiours, and the Superiours their Superiours: Also the Prince will accuse his false Counsellours, and his Counsel­lours the Priests, because they did not reprove their Courses; but soothed and flattered them for Ambition, and honour sake.

79. How will you be able to stand, ye Or Universi­ties. high Schooles, and Doctors: even all of you who have set up your selves in Christs stead, and have so proudly Or disputed. wrangled about Christs Cup, also about Christs Doctrine and Glory: that you have provoked and put on the Princes of your Land (who are the Ordinance of God) to warre and bloud-shed; for a few Termes of Art. words sake, which you your selves have Or Contri­ved. forged.

80. Where is Christs teaching and Spirit of Love, who said, Love one another, for thereby shall they know that ye are my Disciples? [Page 126] Where is your Love: looke upon your bloudy instigations, where­with you have encouraged men to battle, and have lead the world astray from Love and Or Concord. Unanimity.

81. Ye have made Rents and Divisions: so that Kings have been at variance and enmity for your Pride sake; in that you have wrested the words of Christ, and have not regarded whether you have had Christs Spirit, and Or meaning. Will or no: and therefore you above all others shall give an heavie account; for you have knowne the will of the Lord, and have not done it, you have run and thrust your selves into Christs Office, meerely to get profit, favour and Honour: you have not regarded the Spirit of God: therefore the Spirit calleth you Ba­bell; a confusion of all those that live.

82. You have set the whole world at ods, and though you should teach them Love, you have taught them Contention and strife, so that one brother hath hated and persecuted another for your Opinions, Doctrine [...], which you have set down for Orthodox. fables sake; O! how is the name of Christ Reproched, or scandal [...]sed for your dispu­tations sake. blasphemed for your contentî­ons sake: whether will you betake your selves, and where will you abide? when this shall be set before your Eyes, and the whole world crye woe, woe, woe to you.

83. Also here the Angels who are the Reapers shall divide all into two Heards, and place the Or Righteous. Honest at the Right hand, and the wick­ed at the left, viz. at the Eye of Anger; for, the Principle of Light is here called the Right hand, and the Principle of Fire the Left.

84. And thus the Tribunall or seate of Judgement will be set: All the great Shepheards whom God hath sent forth for a Light to the world, who have reproved and taught, as the Patriarchs who taught of the Promise of Christ, shall be placed with the Prophets and Apostles, at the Right hand of the Judgement: and Moses, and all Teachers of the And Law-givers. Law, at the left hand of the Judgement.

85. For, Moses and Elias, and all those exceeding precious teach­ers of the Law, beare the fiery Sword, and require Gods Justice, and they at the Right hand Gods Mercy.

86. And in this houre is the very last Day, when the Judge shall say, Come ye blessed of my Father, inherit the Kingdome prepared for you from the Beginning: for, I was hungry, thirsty, naked, sick, and in Prison, and you have administred to me.

87. And to the wicked company: Goe ye cursed into everlasting fire, I know you not; for I have been hungry, thirsty, naked, sick, and in Prison, and you administred not to me.

88. And then they will excuse themselves before the presence of the Judge, and say, we knew thee not Lord; but he shall say, being you have not done this to my poore Children, you have not done it to me.

89. And here the Spirit of God will manifest himselfe forthwith [Page 127] in all the three Principles, and stirre up the Or Ground. Center of Nature, so that it shall burne in the fire of Anger: for all, both Heaven, Earth, and the Firmament, will be set on Fire together.

90. And the Turba will swallow up the Earthly world in the Fire, and restore it to that which it was before the Creation: onely the Viz. All whatsoever grew, was borne, made, or done, by word or Deed, from the begin­ning of the world to the End. Wonders remaine still in two Principles; the third Principle doth vanish quite away, all but the Wonders, which shall be brought into the beginning.

91. And then the Earthly Life, and the Earthly Body will fall away, and the Fire will consume them.

92. And the Glorious bright Paradisicall Body of the Righteous shall passe through the Fire, with its owne Wonders, which shall fol­low it, and whatsoever is false shall remaine in the Fire.

93. And so they shall be caried through the Fire, in the twinck­ling of an Eye: and the fire comprehendeth them not; for, as little as the fire can retaine the light or Wind, so little can The fire of Wrath. it retaine the Light of the Holy men: for they can dwell in the Fire, without feeling any paine.

94. Then instantly, by the kindling of the Fire, the Divine Maje­sty and Paradisicall Life is made ready, and thither they enter as Chil­dren, and live Eternally with their Father in one Love, in a simple Childe-like Life; and this is a Communion of Saints together.

95. There is no Day, or Night there; for the Sunne passeth away, and the Starres passe away, but their Or operati­ons. Wonders remaine appa­rently in the Great See in the small six points what the Magia is. Magia to the glory of God: thus they shall passe away.

96. The wicked also must goe into the Fire, and their Earthly Life will also fall away, and their Or Vizard. monstrous Image will appeare in the Spirit, according to the shape of all hideous abominable Beasts, like the Devills.

97. For they dwell in one and the same Principle, and Lucifer is their great Prince, whom indeed they served here, though they de­pended on their Hypocrites, for a false Paradise.

98. Thus my beloved friend, you have a briefe description, and Declaration of the last Judgement Day: for whatsoever is of this world shall passe away.

99. The Earth, and all stony Rocks, and Elements will melt away, and that onely will remaine which God would have; and for the sake of which he hath created this word.

100. Both the good and the evill were cleerely God hath foreseene the Good according to his Love, (according to which he is called God) and according to his wrath, or Nature, (according to which he is called an Angry, Jealous God, and a consuming Fire) he hath foreseene the evill: but not ordained it. foreseene in E­ternity, [Page 128] and were onely made Essentiall in this world, that they might be a Wonder; and hereafter they remaine so to Eternity.

The one and thirtieth Question.
What kinde of New glorified Bodies shall the Holy Soules have?

1. THis hath been already sufficiently declared; for, as every one shall be cloathed with the power of Love, Righteousnesse, and Purity, and as his excellent workes of Faith have been, so shall he gloriously shine.

2. Yet there will be very much difference: for the workes of ma­ny will all remaine in the Fire, and he himselfe will hardly escape; he will not shine as the Viz. the great Saints. Saints.

3. For, (as the Scripture saith) they shall excell one another as the Starres of Heaven: But there will be no Or envying. grudging, but every one will rejoyce at the Excellencie of the other; for there is no other light there then God, filling All in All.

4. And so every one as his Or Vertue. Power is capable of the Light, shall receive the brightnesse of the Majesty of God: for after this Life there will be no bettering, but every thing remaineth as it retur­neth home.

5. For, there the Judge Christ will deliver up the Kingdome to his Father; and then wee shall no more need any Teachers and Guides: But he is our King and Brother; there is no commanding more; but we are with him as a childe with the Father: whatsoever we doe, it is good; for all falshood is done away.

The two and thirtieth Question.
What shall the Forme, Condition, Joy, and Glory of the Soule be, in the Life to come?

1. HEre we must consider Paradise; for, this outward world with its fruits and colours hath been a Figure of Paradise: for, Paradise [Page 129] was Or within us. in us; and the outward Spirit bereaved us of it, and drew us in­to it selfe; for, when Adam lusted after it, his owne lust tooke him captive.

2. But we shall now enter into it againe, and Eternally solace our selves in the excellent beautifull flourishing of all manner of flowers, and Formes, both of Trees, and Plants, and all kinde of Fruites; but they will not be so Earthly grosse and palpable.

3. For, then our bodies shall not be so; how then can that Essence be so? all things there will be Angelicall: the Fruits are more cleere, subtile, transparent, bright, and shi­ning. pure and fine, then are now in the outward Elements, for they make no impurity when we have eaten them.

4. We shall have no stomack or intrailes, which we shall need to fill, as we doe here, this devouring stomack; but all there, is in Pow­er, we shall eate in the Mouth and not receive into the body: we shall need no teeth to chew withall, there is meere Power; and yet in a true Naturall forme and manner with shining colours.

5. And so the Kingdome of Heaven consisteth not in eating and drinking, but in Peace and Joy in the Holy Ghost, singing and spor­ting with the workes of Gods Wonders and the Lovelinesse of Para­dise.

6. We shall lead a life like children, who rejoyce and are very merry in their Sports; for there will be no sadnesse in our hearts, or feare of any thing: but a delightfull Play, sport, or exercise. Recreation with the Angels.

7. This world will be no more thought upon or regarded, for all Earthly knowledge and cogitations, shall remaine in the Turba, of the Earthly Life, in the Fire.

8. We shall have no knowledge more of our Parents, Children, or friends, who are in Hell.

9. Wee shall all know one another among our selves by Name; though the Earthly Name shall remaine in the Turba: we shall have a Name according to our first Name, in the Language of Angels; which here in this life we doe not understand: In the Language of Nature we understand somewhat of it, but here wee have no tongue to speake it with.

10. None shall say to another, thou art my Husband, thou art my wife, thou art my Daughter, thou art my sonne, my servant, or my handmayde, all are alike there: wee are all Children: there is neither Husband, nor wife, neither childe, servant or mayde, but all are free; every one is all: There is but one Sex, viz. Heavenly Virgins full of Modesty, Chastity and Purity.

11. All of us together are Gods Spouse, and he is our Husband; He soweth his power into us, and we bring him forth prayse and Glory.

12. There is such a kind of dancîng and singing, as Children use [Page 130] when they hold hands, and sing and dance a Round.

13. All Arts will be no account: But you must know that they who have Enjoyed the great hidden Wisdome, un­derstanding, and Art. had the Mysterie, and to whom that hath been revealed; they shall have farre greater Wisdome and knowledge then others, and excell others much.

14. Indeed not in Teaching, and ordering, or coaction. Doctrine and Discipline, but their wisdome will begin all manner of Exercise in the heavenly Mysterie, to the stirring up of Joy: for as Children flock together when one begin­neth a sport; so also here.

15. Little Children are our Schoolemasters till evill stirre in them, and so they embrace the Turba Magna, but they bring their sport from the Mothers wombe, which is a Remnant of Paradise: but all the rest is gone till we shall receive it againe.

16. A King is of no more value there then a Begger: if he have governed well, then his vertue followeth him, and he shall have the prayse thereof in the Majesty; for he will obtaine an excellent glo­rification, lîke a Shepheard over his flock.

17. But if he have been evill, and yet at last turned and entred in as by a The thread of Faith at the last gasp. thread; then his Kingly workes remaine in the Fire: and he will be accounted of In the King­dome of Hea­ven. here, then a Begger who hath been ho­nest; nay, he will not be so glorious as he.

18. Every one will be knowne by his workes, what he hath been, when they shall set forth their Merchandise in the heavenly Magia, as Children doe in their sport.

19. And yet you must know that it shall not be a Kingdome of Sport; in we than shall speake of the Wonders and wisdome of God, and of the great Mysteries of the Heavenly Magia: the The song of Miriam, Moses sister. song of the Persecutour, plaguer or op­pressour. great Hunter will continue there to the disgrace of the Devill, and to the prayse of God.

20. We shall have some knowledge of Hell, but see nothing of it save onely in the Magia, in the Mysterie; for the Devills must dwell in the Darkenesse: the wrathfull fire which is in them is their Light, they have eyes of Fire to see with all, all Fire besides is gone, for, the Majesty hath Or allayed it. swallowed it up that it may burne in Love.

21. Though indeed there is fire in the Center from which the Majesty ariseth; but this will not be allowed to the Devills; they shall be thrust out into Darknesse, where there is howling and gnashing of Teeth, indeed more More frost then fire. cold then heat.

The three and thirtieth Question.
What kinde of matter shall our bodies have in the Life to come?

1. MY beloved friend, this is a mighty Or strong. hard Question; the outward man must let it alone, and not meddle with it at all, for he is not worthy of it.

2. You know, that God is become Man, and hath taken our Flesh and bloud, and soule upon him: Now Christ said, Joh. 8.23. I am from above: Joh. 3.13. None goeth into Heaven but the Sonne of Man which is come from Hea­ven, and is in Heaven.

3. Doe you understand this, that he said, he is in Heaven? He spake not onely of his Deity, that is, of the Word; but of the Sonne of Man, even of that Word which was flesh; and this we are now to consider of: for, in that Flesh and Bloud we must live Eternally, and we must have Christs body, if we will subsist in God.

4. Yet wee know of no other body that we have, but our Job. 19.26, 27. owne body, growing out of the Old Body, as a sprout groweth from a kernell: and such a Body Adam had in the Creation; but he was captivated by the Or by the working pro­perty of this procreated world of foure Elements. Kingdome of this world, and so became Earthly; this was his Fall; and this caused God to take a part of Adam, and make a woman of it, as wee have written at large in our Of the three­fold Life. third Booke.

5. Now we know well that Adam was a chaste Virgine before his sleep, and before Eve was made, but afterwards became a Man, That is a bea­stiall animall mortall man. ha­ving Deformity like a beast, of which we are yet ashamed at this very day in the sight of God, because wee have Earthly bestiall members for propagation.

6. Now Adam had the Virgine of Divine Wisdome in him, but when he fell, then it continued immoveable in its owne Principle, and Adam Or forsooke it. departed from it.

7. But know that Christ became Man in that Virgine [which was] in the Earthly Mary; for the word of the Lord brought it with it into the body of Mary.

8. And here you must understand, that Christ became Flesh in the water of Eternall Life; (which flesh the whole Deity filleth;) and also in the Substance, or properties. Essences of the Earthly Mary.

9. But Mary was blessed with the Heavenly Virgine, and so Christ [Page 132] became man in a pure vessell, and the Earthly man clave to him.

10. For, because of the soule which he was to receive from From the soule of Mary. Ma­ry, he must therefore receive Mary's Flesh, yet in the blessing, in the Heavenly Virgine onely.

11. The Tincture of the bloud in the heavenly Virgine was hea­venly: for, the The Earthly Tincture, or substantiall vertue. Earthly had not been able to passe, through the wrath of God, and through Death, much lesse had it had power to rise out of the grave.

12. That word which became Flesh had the water of Eternall Life, which did proceed from the Divine Majesty, and yet it was in Mary's bloud: and here for further information wee direct you to our third Booke; where it is described at large.

13. And thus we tell you, we shall have a body consisting of Flesh and bloud, such a body as Christ had; for Christ by his Incarnation is Or borne. become Man in us.

14. When we are borne anew of water, and of the Spirit, then in Christs Spirit, we are borne anew of Christs flesh and bloud, wee put on Christ.

15. Christ becommeth borne in the converted sinner, and he in Christ becommeth the Childe of God, this is the body wee shall have in Heaven.

16. No grosse beastiall flesh, as we have in the Old Adam, but sub­tile flesh and bloud, such flesh as can passe through wood, and stone, they remaining whole still; as Christ came in to his Disciples the doore being shut: It is such a body as hath no Turba or fragility, Hell cannot retaine it, it is like Eternity: and yet it is reall flesh and bloud, which our heavenly hands shall touch, and feele, and take hold of, also a visible Body as that is, which we have here in this world.

17. Now pray consider; how is it possible that such a body as we carry about us here, can be Comprehend, or receive. capable of the Divine Majesty? sure it must be such a body, as is like the Majestie, that the Majestie can shine forth from it, out of the Tincture and water of Eternall Life.

18. Here indeed we are as it were Or not intel­ligitable. dumb, to the apprehension of Reason, yet wee are well enough understood by our Brethren: this belongeth to the Such as love God, and are borne of him. Children. A Wolfe desireth to fill his mouth with such a piece of flesh as will fill his belly; we speake not of such flesh, but such as Christ hath given us in his Testament, and left for a Remembrance, and as an Earnest that he will remaine for ever with us; we in him and he in us.

19. Therefore we say, that we shall have the Divine Body and Christs body which filleth Heaven: wee shall not remaine in that which is his Creature: but be joyned one to another as members, brethren and Children.

[Page 133]20. There is but one Life in us all; there is nothing mortall, All proceed from the Eternall one; there is nothing that hath had any beginning but the Wonders onely, one Essentiality is come out of the Eternall: we are as Gods: we are true Children of God, procee­ding from his Essences in body and soule.

The foure and thirtieth Question.
What is the miserable and horrible Estate of the Damned?

1. IT is sufficiently declared already: for, Gods wrath in the Darke­nesse is their dwelling Place: their Light is that which shineth from their fiery Eyes, like the glimmering of a flash of fire; they have no Light at all but that; for they dwell in that which is As in utmost, or utter dark­nesse. most utter­most: and so ascend in haughtinesse above the Thrones like strong Champions: and yet they have different qualifications among them, as their Spirits differ.

2. For, a Dog doth like a Dog, a Wolfe like a Wolfe, and so a Horse, a Foule, a Toade, a Serpent, every one in their kinde: yet they are all more speedie and swift then thoughts.

3. They have their joy in their abominations, and their chiefest joy is to scorne God, in that they are fiery Spirits, and God a Spirit of Light.

4. Their boast is alwayes of their strong, fiery might, they are as a Dragon that spitteth fire: they seeke destruction and finde abomi­nations.

5. They have also fruit growing out of their own Principle, as the abominations of their wills are.

6. They have a sort like such as play with fireworkes, as Rockets, and Balls of fire, also spitting fire out of their mouthes, Jesting, jee­ring, scoffing, and deriding in strange Apish gestures of face, and body. fooling, tumbling, and jugling, is their passe-time; though indeed there is no time; nor no feare of any other Torment, after the last Judge­ment Day! but their whole life is a continuall feare, horrour, ter­rour and Lamentation: every one hath his worke, (which he did here while he lived) in the Figure: which awakeneth the Turba there, and so he rideth in the Fire.

7. The soule hath no feeling of it; because it selfe is Fire, but the Turba doth plague it with those Abominations which it intro­duced; there is an Eternall despairing in them, and therefore they are Gods Enemies.

[Page 134]8. To blaspheme God is their chiefest Power: they devoure Hel­lish brimstone and Abominations, for their fruits are a kinde of stuffe that is outwardly faire, but inwardly meere Strong Abo­minations ma­lice, or wick­ednesse. wrathfulnesse: such Hypocrites as they have been upon Earth, such bread doth their Heaven afford them to eate.

9. They are at Liberty and not shut up at all, they may descend as deep as they will, for the Abysse and darknesse is every where, and yet they are but in their first place: the deeper they desire to throw themselves, the deeper they fall, and yet they finde no end, or bottome.

10. Their Their time not the time of Man. number is not the number of any humane time, their Refocillation. breath is a meere stinke of Fire and Brimstone: when they consi­der themselves, in their Abominations, that they were once Angels and now Devills, then presently the gnawing worme ariseth, which biteth and tormenteth them.

11. To what end should their wickednesses be described? they are evill uncleane Beasts, that which they practised on Earth, that fol­loweth them, and that they desire to doe there also, they drinke downe abomination and wickednesse without measure.

12. Their Or Domini­on. Government is no way better to be knowne then in the Antichristian Or Beast. horse and scornefull men, who rave with cursing and blaspheming: yet this is but a Shadow, or Resemblance. Glasse of the hellish Abomina­tions: we will not mention them any further, for they are not worth the speaking of.

The five and thirtieth Question.
What is the Enochian Life; and how long is it to continue?

1. THis is also above humane Reason; no outward Reason can compre­hend it but seeing The Enochian life is brought forth. it is borne, it must be made manifest: For there are such Mysteries couched in it as the world is not able to conceive, neither ought we to mention them all, for they have their Bounds, or appointed time. limit how farre they shall be mentioned: for in Time, or Age. this, Or Wonders. Miracles are yet to be done upon the Earth; for which cause, our speech is taken away, and we must hold our peace in silence.

2. Indeed we may declare what kinde of life it is, or whether Enoch is gone, as also Elias and Moses: it is no Fiction, we declare onely what is given us here, wee must not mention any further, [Page 135] we must not be believe Reason, for it is a foole herein.

3. But we may well speake something of it, for the time is Or come. borne, for Or prophesie. Enoch to speake, and Or the Sword. Elias to worke againe; which Babell shall finde by experience: for Moses hath Or Beames, or Rayes which with their light shall contend with darke­nesse. hornes, and yet he is a patient Lamb.

4. O how wilt thou rejoyce if thou dost get into Moses his Flock, for he hath a good Message: Rejoyce O heaven, and skip for joy O Earth! for Enoch is in the Field and keepeth his Flock.

5. What doth Elias desire? for he is cloathed with a white Gar­ment! he was with Christ on the Mount, and spake of the consum­mation of mans Redemption; he spake also of the entring into Para­dise, and of the finall deliverance from Or driver. the Hunter.

6. He that is borne blinde seeth nothing: How can a lame man get the prize? or a deafe man distinguish Languages? doth not the Sunne shine daily, and yet the Moale remaineth blinde? shall Babell come to see? we know she is a scorner, and therefore she must be blinde though the Sun shine clearely to her.

7. How can he hehold two worlds, that alwayes liveth but in one? or is it not Art and wit, that hath understanding able to search out the deep Gates? yet Art and wit. they passe away, as a winde which bringeth forth nothing, though it maketh a boasting noyse: and so doth Babell.

8. When we will speake of the Enochian Life; we must looke in­to the Scripture, and see who Enoch was, and what life he led: and then wee may soone finde where he is, and what his taking up or Translation was.

9. You know that the Gen. 5.18. Scripture saith his Fathers name was See the My­sterium mag­num, ch. 30. ver. 19, 20. JA­RED; if you understood the Language of Nature, you had the whole ground already.

10. And En [...]ch begat Methus [...]lah, who attained the highest age of Man, and after he had begotten him he continued in a Divine Life, till the Lord tooke him away into his owne Principle.

11. But we must not understand it, as if he were wholly perfect in the Light of the Divine Majesty, and should not appeare at the day of Judgement. Indeed he is in God without Death or want of any thing; yes, he is in Gods Love, yet but in the birth of the Di­vine Principle, for he had also Adams flesh.

12. And you know well, that the outward Kingdome with the Earthly flesh, belongeth to the Turba; and although it be cleare, that he had the body of the Wonders of God, in the outward body, in which Divine body of the Wonders, he was taken away into the My­stery, so that the outward body was as it were swallowed up by the Mysterie.

13. Yet, now the Mysterie must give up all whatever it hath de­voured: [Page 136] as you know, that at the end, the outward body must ap­peare with all its Substance, or Essences. workes before the Judgement: and thus the Tur­ba is in the outward body with the Wonders, which shall be made manifest and tryed in the Fire.

14. Now then if Enoch be thus taken up, both body and soule (with both the bodies) then the outward body is in the In the out­ward secret hiddennesse. Mysterium, and the Inward body in the In the in­ward secret hiddennesse. Arcanum, an heavenly Mysterie, and so he liveth in two Mysteries, being invisible and incomprehensible to the outward world: and thus we give you to understand, that Paradise is yet present and unperished; though seeming to be as it were devoured by the curse of God, and it lyeth yet as a Mysterie, in the curse, uncorrupt.

15. For, we are able to say with good ground in Truth, that Pa­radise is still upon the Earth; yet we are not in it, but Enoch is in it, and yet he hath the body of the Turba in the Mysterie, and in the Heavenly i Mysterie he hath the Divine body, Or Arcanum. a Paradisicall Bo­dy which is capable of Paradise: and thus he is as a Wonder, and is a Prophet in the Crowne at the Or End. Limit of the Wonders.

16. For, you know that the Scripture saith: that after he had be­gotten Methusalah, viz. the Man of the greatest Age, he continued afterward in a Divine Life, and this hath a deep meaning.

17. Methusalah signifieth the end of the Wonders of this world: and Enoch remaining in his Divine Life three hundred yeares after the birth of Methusalah, signifieth the manifestation of the Won­ders, and a plaine Ministery, viz. a preaching of Righteousnesse; whereby the Turba of every one shall be shewen him, and the End of the Wonders of this world shall be declared, viz. the vengeance of God; and his Reward to the good.

18. And the time after Enoch (wherein Methusalah lived to the Viz. the end of an Age, or Seculum. Number of the Crowne) when Enoch and his preaching was taken up, doth signifie that the Enochian Light which shined in his time, will enter againe into its Principle, and seeke out the Earthly body which Enoch had, and will finde that the Turba is in it still; and then there will be no further seeking, for the Turba is found in the Limit, and worketh to the Fire and Judgement.

19. And thus the end of the world is as the dregs, and it worketh in the Turba, to the blowing up of the Fire, and the Judgement: for the outward world was produced out of the Turba, and tooke its beginning in the Turba, and the Turba is its propriety, thus the be­ginning seeketh the end againe in the wrath.

20. And as this world was corporeall in the wrath; so the Spirit will have the beginning at the end againe in the wrath, for the Be­ginning and the End is one; also you plainely perceive, that in the Beginning the Turba devoured Adam, and brought him into the An­ger: and murthered Abel.

[Page 137]21. Therefore O ye Elect, let none of you desire to live to the end of the time, after Enochs taking up; but behold when Enoch preacheth then the Sunne shineth, and then goe out from Babell, it is a golden time: but your Turba is the cause that Enoch shall be taken up.

22. Enoch is not gone out of this world, he is entred into the Repository. My­sterie in the Wonders; for he is Gods Preacher; and after the Tur­ba hath overcome the world, he must be silent till the six Seales have ended their Wonders, and till the Angels of the Turba have pou­red out their Viols, then the Or workes. Wonders of the Anger are fi­nished.

23. Then Enoch commeth out of the Mysterie againe, and en­treth into the Ministerium, or Office of teaching, or preaching. Ministry, and relateth what hath been done, and pu­nisheth the world because of the Malice, or wickednesse. Turba, for suffering Or sinnes. Abominati­ons to enter into them, without resisting.

24. And after that the world is fat and wanton in the golden yeares, and Or becom­meth. seeketh Sodome and Gomorrah againe, then also its Tur­ba will become fat and wanton, and seeke the wrath and the Limit, then the golden dayes are done, and will be devoured by the Turba; and then Methusalah the oldest man dyeth, and instantly the De­luge of Fire approacheth: consider it, for it will be in earnest.

25. We doe not say that you shall feele Enoch with your Hands, no! Enoch did not preach from the Spirit of the Earthly Life, but from that which was a Prophet, which brought the outward man in­to the Principle: and so you shall not feele the outward Enoch, but you shall heare the Prophet which speaketh from Enoch, from the Mysterie.

26. Babell doth mock, and scorne at this, and contemneth Or Prophesie Enoch for a while, and then Enoch calleth Preaching, or Teaching. Noah, but they call him old foole, for preaching so of the downefall of Babell.

27. But Noah goeth into the other world through the Simplicity, or humility. water, and calleth Or Miracles. Moses with his Wonders, and he commeth: for he hath the Wonders of God!

28. For he is passed through Death, and brought his body through Death, when the Turba desired to consume it, and the De­vill contended for it, and would have the Corruption, or transitori­nesse. Turba which was in Mo­ses, because he had been an angry man, and carried the Or destroyer. Turba in him.

29. But it was old the Devill that the Turba in the Fire did not belong to him, for it belonged to the Majesty of God, and contai­ned the Wonders; and the Turba in the Darknesse of the wrath onely belonged to him: who is without the City, he must not dwell in the City, in the Principle, but without it.

30. For God did not create him Or for. in the Fire: let him remaine [Page 138] therefore in his owne awakened Fire-Life: he hath nothing to doe with Moses his body; for his Wonders in the Anger, belong not to his The Devill. Turba, he is a very out-cast, a castaway.

31. Also Moses his body is passed through Death; his unfadable Body which had the Wonders, hath swallowed up that which was Earthly in the Turba, and yet not consumed it to putrefacti­on, but it also is in the Mysterie: and his Anger sharp­nesse, or seve­rity. Turba which killed the first-borne in Egypt; drowned Pharaoh in the water; slew them that worshipped the Calfe; and swallowed up Corah, Dathan, and Abi­ram into the Earth, continued in Moses death. Death.

32. For when he dyed, then his Spirit and soule departed Or from the Anger and se­verity, and passed into Innocency▪ and so was but an Instrument of Gods Anger, in true Resig­nation, and not in selfehood. from the Turba: and he remained in the Wonders, in the Mystery.

33. And now he is become a Lamb, and putteth his workes a­mongst the goods of Isaack and Sem, as a Mystery of God in his deeds of Wonder: but the house is Isaacks: and all dwell in the Tents of Sem, in his Kingdome: take notice of this both Jewes and Chri­stians.

34, Now therefore seeing Moses is gone with Righteousnesse from the strife of the Turba, and of the Devill, into the Mysterie: and yet hath his first unfadable body on him (which though it be de­livered from the Turba, must yet be tryed in the Fire at the end of the Dayes) and therefore his Prophet is in the Mysterie.

35. And since he is become a Lamb, after the Turba; he hath sent his people many Prophets to preach the Mysterie: as indeed there are not onely Lawes and workes contained in the Mysterie, but also the Lamb Christ: into whom he is also entred, and hath brought his Or the Jewes. Law to be a servant in the Or houshold. Family of the Lamb; that so his Wonders may be in the sheepfold of the Lamb.

36. This Moses calleth to Or Prophesie. Enoch, seeing that he also is in the My­stery: and is cloathed with the white Garment, which he got of the Lamb in the other world; and Moses commeth to help him with the Lambs deeds of Wonder, because they call Noah foole, who teach­eth only as an honest man without Wonders.

37. Babell is not able to endure Noah's do­ings of simple teaching with­out Pomp and Couetousnesse. this, for so her Pompe and Pride will be taken away: she setteth her selfe against Or Miracles. Moses, and Or Prophesie. Enoch, and persecuteth them, she would murther them; but Moses is al­ready dead, and Enoch is taken up, and neither of them is in the outward life with her: she saith come on now! where is Enoch and Moses? shew us their Wonders! but she is blinde and cannot see them: and so she raveth against Moses and Enoch, and falleth into Contention.

38. Then Moses calleth for Or the Sword, or vengeance. Elias, who went out of this world in the Divine Fire, into the Abysse of the Principle with body and soule: who also dwelleth in the Principle with mighty Power: Now [Page 139] when he commeth and perceiveth the crie, that Destroyed Christendome. Babell is in the Fire; then he kindleth the Turba, so that the great Fire burneth, which consumeth flesh and bloud, also stones and the Elements: then Babell must drinke her last Or the very Dregs. draught.

39. After this Or the Pro­phets that preach in the Name of the Lord, and leade a pious life. Enoch hath peace a while, and then is the golden Age, till my The Chil­dren of God. beloved groweth voluptuous and wanton, having fat­ted her Turba, so that it seeketh the Limit; and then commeth the End of all time.

40. Doe not wonder at it; we will stay in the meane time with In simplicity. Noah till Miracles. Moses and Or venge­ance, or de­struction. Elias come: then all the Children of God will finde it true.

41. Yet it will remaine hidden to the wicked, till the Turba de­voure them; for they looke upon this, as the Jewes did upon Christ, and the first world upon Noah: what doth the Mysterie profit a scor­ner? he lookes after nothing but eating and drinking; and taketh care how to satisfie his haughtie minde, that he may ride with Pomp in Babell.

42. Thus my beloved friend, we have given you a short Hint of the Enochian Life, and what his Office and condition is, also of Mo­ses and Elias: as a wise man consider further of it; for we dare not speake otherwise thereof: our understanding and will is driven into such a phrase, neither have wee leave in this place at this time, to write more at large, or more fundamentally in plaine words.

43. But if God shall please to grant, that we may write somewhat upon the first, and also upon the second Booke of Moses, somewhat more should be revealed: for the Names of the Fathers before the Floud which are there set downe, belong all to the Mysterie, and they containe great Wonders in them: when it is Day, you shall clearely know the whole course of the world in it.

The six and thirtieth Question.
What is the Soule of the Messiah, or Christ?

1. WE have sufficiently cleared this in our third Booke; of the threefold life of man: but because every one that readeth this hath not that; and in regard of the Question it selfe, we must an­swer somewhat the more here, and therefore I set this down: for you aske in the following Question about Christs Spirit, which was readily obe­dient, or sub­missive. wil­ling, and which he commended to his Father.

[Page 140]2. Here the Or Man­kinde. Old and sick Adam shall be comfortablely refreshed, he shall have a Or Cure for Death. Medicine against Death, and be Or made alive. quickned again: for his Mother shall bring forth a young sonne, to live in her bosome, and he shall exceedingly rejoyce in him.

3. If we would consider the soule of Christ, we need onely seeke and finde our selves: for Christs soule is a humane soule, conceived in Mary the Viz. the Eternall wis­dome of God: and the out­ward humani­ty: that is, God and Man. twofold Virgine.

4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine: for, that which is mortall hath the Anger and the Turba which corrupteth all Purity, so that no pure Virgine is borne of Eve, but are all daughters of her.

5. And Eve her selfe was but halfe a Virgine, for Adam was the other halfe, according to the two Tinctures, in which man saw him­selfe to be wholly a Virgine in pure Love, and so saw God through himselfe, that is, through the Creature he saw the Originall, which produced those two out of it selfe.

6. And thus also in one The whole and not divi­ded person, as Adam was be­fore he slept. whole person, there is one pure Love and Chastity: for it seeketh no other Conjunction, it selfe is the Con­junction of both Tinctures, viz. the Tincture of the soule, and the Tincture of the Spirit; and its power was such that it could bring forth a Spirit out of the fiery Tincture, which is [said to be] a soule and Spirit.

7. Which Adam Exti [...]guished, or put out. lost, when he suffered the Earthly Life to take him captive, and therefore he must be divided, and a woman be made out of him, which must set her Love, Longing de­light, or lust. Desire, and Imagination up­on the Adamicall fiery Tincture: if she would be pregnant with a Soule.

8. Thus none can say, that Eve was a pure and chaste Virgine be­fore the contaction of Adam: for as soone as Adam did awake from sleepe, he saw her standing by him, and did presently set his Fancie, or Desire; or lu­sted after her. Imagi­nation upon her, and tooke her to him and saide; this is flesh of my flesh, and bone of my bone: she shall be called Woman, because she is taken from Man.

9. And the (Eve) instantly set her Imagination upon Adam, and so both were mutually kindled with the Desire of each other.

10. Where is now the pure Chastity and Modesty? is it not besti­all? is not the outward Image become a Beast? as is to be seene plaine enough in his Will and Or doings. Essence, that he doth like a Beast, yea, more foolishly, for he hath Reason, and yet runneth on against Reason, as if he were voyde of sense.

11. But that he might be restored, and the Image reduced into Unity, that word which spake the soule out of the Mouth of God, and did breath it from the Holy-Ghost into the Image, is become Man, and is entred into the Earthly Image, that is, into the Turba of Destruction.

[Page 141]12. And you know very well, that the word hath the water of E­ternall Life, and the Fire, the Deity, and out of the Fire [it hath] the Tincture of the Deity, and in the Tincture, the Spirit of God, which proceedeth from the Mouth of God; and in the proceeding forth the Or Luster. glance of the Majesty is made manifest in the operation of the Spirit.

13. This word which is in the Virgine of the wisdome of God, and encompassed with the Wonders of Eternity, is now in humility of great Love towards our Image which was lost in Adam, come againe into us, and is in Mary (understand the Earthly Mary, yet in the Benediction) become Man.

14. The Benediction was, that the soule of Mary was adorned with the heavenly Virgine of the wisdome of God, which Adam had lost; therefore the Angell called her blessed of all Women.

15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary: therefore by the blessing she became chaste and full of Purity: for the Holy Ghost goeth not into that which is Earthly, he mixeth himselfe not with the Similitude, or Resemblance. Glasse, for it cannot be that the Glasse should be as the Life it selfe.

16. Understand our high and precious depth thus; The soule of Man proceedeth from God, and is from the Eternall; and the body of man is but a Glasse of the Eternall, and so God cloathed the soule of Mary with the Divine Virgine, in the Principle of the soule; not in the Earthly flesh; as if she had been deified: no! she must die as well as all other people.

17. And in this Virgine, Gods word, out of the Heart of God the Father assumed the seed of the Woman, viz. the seed of the soule, and the seed of the first Image, which for so long a time stood hid­den in the Mystery.

18. But now at length, the Life of God entred into it, and did make it a whole Image againe: for, the water of Eternall life proceeding from the Heart of God, mingled with the water of the Spirit of the soule: for the Spirit taketh its Originall from the water, and the soule is Fire.

19. Thus the word received the Tincture of the soule, and the Holy Ghost the Tincture of the Spirit viz. the Tincture of the wa­ter: and both became one soule: and yet the Creature was still di­stinguished from Gods Spirit, though Gods Spirit dwelt therein: and of Gods water and Tincture, and of the seed of Mary, from her Tincture and water, in the high benediction, a flesh and bloud was produced, so that an Heavenly Man in the Earthly was incarnate at once.

20. So that it may be said; this is the Sonne of the Woman; viz. the very bodily and naturall Sonne of Mary, with soule and body, [Page 142] with flesh and bloud, and all that belongeth unto Man: and al­so the very Sonne of God, which was borne from Eternity out of Gods Eternall Essence, ere the foundation of the world was layd; who stood both in the Majesty of the Holy Ternary, and also in the Or wombe. body of Mary at once.

21. And the soule of Christ doth belong halfe to the Principle of this world, and halfe to the Holy Ghost: for, the sou [...]e of Christ used the Spirit of the Aire and Starres, with the vertue of the Elements; and also the Word of God and the Divine food; for such a man Adam was in his Innocency.

22. Thus God hath regenerated us in Christ; and so we are rege­nerated in Christ out of Gods word and Spirit, by the water of Eter­nall Life, and so we are Gods Children in Christ: and if we resigne our selves up to Christ, departing from our Reason and will, then we put on Christs body, and our will and Spirit liveth from Christ, who is in us and we in him.

23. Hence you may understand what the Temptation of Christ was, viz. The Regenerate man was to endure Adams Temptation [to trie] whether his soule could stand stedfast in God: and there­fore he was proved in the Tu [...]ba [to trie] whether he could stand stedfast in three Principles, and rule over the outward Life: and therefore foode was withdrawne from the outward Life and the In­ward must over power the outward, and eate of the word of the Lord, and uphold the outwa [...]d in its owne Power, and full Omnipo­tency, and also keep Death captive, that it might not be able to de­stroy the outward Life: this must needs be a hard Combat▪

24. And the other two Temptations were these, viz. he was tempted [to trie] whether man would live in Or compleat. full obedience, and suffer God to worke in him; or whether he would exalt himselfe a­gaine, and be free from God, as Lucifer did? therefore the Devill must tempt him, because this man was to possesse his Royall Throne.

25. The Devill complained that he could not stand, because the Mother of wrathfulnesse did draw h [...]m too hard, and therefore he was permitted to trie this man, and to set before him that which was set before himselfe; and if this man stood, then he should judge the Devill, who was found to be a lyar.

26. For he full tried him in the second and third temptation, whether he would ascend on high, in his owne power, as himselfe had done, and so stirred up the Anger: or whether he would put his trust and affiance in God onely, and live to him both in will and deede; as a childe in obedience to the Father, and this he urged up­on him, just so long as Adam stood in the Temptation, before he fell asleep.

27. And now wee also must alwayes be so tempted and proved: [Page 143] and we are able to get the victory in Christ who hath overcome: for his soule is our soule, and his flesh is our flesh, if we trust in him, and give up our selves wholly to him as Christ gave up himselfe to his Father.

28. And thus my beloved friend, you understand what Christs soule and body is; viz. that it is our soule and body if wee cleave to God; but if we doe not, then we are parted; and in the outward life, we belong to the Spirit of this world, viz. to the lost and pe­rished Adam; and in the soule wee belong to the Devill in the An­ger of God: but looke for these things more at large in our other writings; where you shall finde the whole ground of Heaven, and of this world.

The seven and thirtieth Question.
What is the Spirit of Christ which was Or obedient▪ willing, and which he commended into his Fathers hands?

1. THis is that great and excellent Treasure, Gem, or Pearle. Jewell: and we exceedingly re­joyce that we know it, so that wee are able to know our selves what we are; and it is more worth to us then all the world: for it is that Pearle, of which Christ said, that one sold all that he had and bought that Pearle.

2. For it is more profitable to man then the whole world; it is more precious then the Sun, for the Or the Phi­losophers stone. Noble stone of the wise men lyeth therein; it hath the heavenly and Earthly Great Myste­rie. Mysterium Mag­num: and therein nothing in this world to be compared to it, but Or trusting in God; and enduring whatsoever he layeth upon us. sincere simplicity, which is quiet, and bringeth forth, or stirreth up no Turba: and that hath the Jewell hidden in it.

3. As Gold lyeth couched in the stone and is safe: if a Or spoyler. Robber commerh not with the Earthly Turba, and destroyeth it: and yet he himselfe getteth nothing by it: so selfe Reason is a Robber in the That is, in the Cabinet where the Pearle lyeth. Mysterie.

4. Therefore we may say upon good ground, that a simple Lay-man, or Ideot. plain man, who simply without multiplicity of science, dependeth on God; hath the Mysterium Magnum, better and surer, yea lesse de­cayed, then a high learned Or Father. Doctor, who soareth aloft in Reason, and Or disputeth and wrangleth about it. spoyleth the Jewell, and Or respect of persons. setteth it in Babell: this saying will not be well relished, yet that is nothing to us, wee must speake the Truth without x partiality.

[Page 144]5. Now when wee speake of Christs Spirit, Reason thinketh it is the soule, or else the Spirit of the outward Life, which consisteth in the vertue and operation of the Starres and Elements, but it is not so; It is somewhat else wherein the Image of God consisteth: the outward Spirit belongeth not to the Deity, but to the Won­ders.

6. Wee have spoken somewhat of it already: but because this Question doth put us in minde of it againe; mentioning that when he dyed, he commended it to his Father; therefore we must a little say how that was done.

7. You sufficiently perceive in what manner the soule is the Centrum Naturae. Center of Nature, the Originall of Life, and mobility, viz. Gods Fire: which should be continually converted into the Eternall will of God, wherein it is originally borne from the Magicall Desire, and is a great Secret come out of the Eternall Nothing, wherein all things are contained, even the Deity with all the three Principles, and every Thing, Es­sence, or sub­stance. Being that can be named.

8. And you perceive that the Light and Spirit of the Aire pro­ceed from the fire, and also that the fire doth againe draw the Spirit, of the Aire into it selfe, and so alwayes bloweth it selfe up; and so with the Light, Aire, and Or property. source of the Fire it is its owne Life.

9. And further, wee have said somewhat of the Noble Tincture which ariseth in the Light, in which the meeknesse of the Light con­sisteth, and it commeth forth from the Anguish which is as a mortify­ing, and springeth forth afresh through the mortifying Anguish, as a life having another Or Source. property, where the property of the fire is a kinde of Tincture, like the driving forth of a Spirit; and yet it is desiring, and thereby it attracteth the vertue of the Light into it selfe, and maketh it an Essence, viz. water.

10. And therein are two Formes: One according to the source of Fire which is red, and therein the vertue, viz. Sulphur; And the o­ther (which is like a thin meeknesse, yet having Essentiality,) is wa­ter: which the desiring Tincture contracteth together into one, and changeth it into Bloud.

11. Now the Originall in the Bloud, viz. Fire (which is a warmth, that is, a Tincture) is a Life; and in the vertue of the Tincture, the thin water of the Life proceedeth, one The out­ward. vertue proceeding forth from The inward. another; and the vertue doth alwayes reassume that which goeth forth: and that which is gone forth is free from the Fire, and also from the vertue, for it is gone forth, and yet it arose from the vertue.

12. And this is the true Spirit which is borne out of the soule, wherein the Image of God, and the Divine virgin of Gods wisdome consisteth: for all understanding and knowledge lyeth in this Spirit; [Page 145] it hath the senses, and the noble life which uniteth it selfe with God, this Spirit is so subtile that it can and may enter into God.

13. If this Spirit resigneth it selfe up to God, and casteth away the ostentation and Reason, su [...] tlety, or w [...]. cunning of the fire of its owne soule, then it attaineth the Image of God, the Divine body: for it putteth its will into God, and dwelleth in God with Power: thus it is cloathed with the Divine Essentiality, and is without this world in the Life of God.

14. But seeing this Spirit ariseth first out of the Center of Nature, that is, out of the Life of Fire, (although it is not the life of the Fire, but the Spirit of it, and the Life of the Fire standeth originally in the Abysse, în the source of Gods Anger) therefore Christ did not commend this Spirit of his to the fires owns life, but into the hands of his Father.

15. His hands are the Love-Desire, wherewith he embraceth our Spirit, when we enter into him, and commend our selves to him.

16. For, when his body was to dye on the Crosse; and his soule was to passe through Hell, through the Anger of God; there the Devills waited, and thought with themselves, we will surely keep the soule in our Turba in the Fire; and then Christ commended the Spirit into the Love of God.

17. And so the soule of Christ with the Spirit came into Gods hand, being encompassed with the Fire of Anger and Death: and Death would have held it there, but Death was destroyed and con­founded.

18. For, Death smothered the outward [Spirit] viz. the out­ward Life, and then thought, now surely the soule must remaine in the Turba: but there was one, stronger in the soule; viz. the word of God: which tooke death captive, and destroyed the Anger, and quenched the wrath with the Love in the Spirit of Christ.

19. It was a poyson to Hell, for the Love of God to come into it, and smother it in the soule also a Plague, Death and Destruction to Death; Death must now suffer an Eternall Life to grow in it.

20. Thus the Spirit of Christ tooke the Divell captive, and drave him out of the Fire of the soule, and cast him into Darknesse: and shut him up under darknesse, out from the Fire of the soule, and out from Gods Fire; into the wrathfull harshnesse and bitternesse in cold: there let him warme himselfe least he freeze with cold.

21. Consider the first foure Formes of Nature, and you will un­derstand what the Devills Mansion is: for, before Christ [came] he kept the soule captive in the Turba, with the Fire; and although he had not the Spirit of the soule, yet he had the root of it in the Tur­ba: but then he was commanded to cease; and he was throwne out, and driven into Darknesse, and thus his malice was destroyed by [Page 146] Christs descending into Hell, and Christ became his Judge.

22. Thus we have in briefe described what the Spirit of Christ, and our Spirit is; viz. not the outward Spirit, but the Spirit of the soule; not the soule it selfe, but the Spirit of its Life.

23. As, in God, the Holy Ternary, is distinct, being three Persons in one Essence, and yet but one onely God; where the Sonne hath the Spirit, viz. the Life, issuing forth from the Heart and mouth; and the Heart is the flame of Love; and the Father the Fountaine, or Property. source of Anger, which is made meeke, by the Sonne, in the Love, so that in God there is but one onely will and Essence.

24. Thus it is also in Man, and no otherwise, no not in the least tittle: whatsoever God in Christ is, that wee also are in Christ, in God; his true Children: Therefore let us also commend our Spi­rit into his hands, and so we may be able to passe through Death in­to Life, into God, with Christ.

25. Therefore be not led about, and gulled with Ra [...]les, foo­l [...]eries Bables, shels, or out­side shewes, Imitation, or mimick tricks. toyes and trifles as hitherto ye have been in Babell: where this and that hath been Or pratled. disputed about the soule, and its Spirit, one this way, and another that way; there is no ground among them, but meere Fiction and Opinion.

26. Understanding is borne in God; not in the Schooles from Art: yet we despise it not; for if Art be borne in God, it is a ten­fold Mysterie, for it alwayes attaineth the Or perfection. tenth Number in Or wit. Rea­son, much better then a Or simple. Layman. plaine Man; for it can of many Num­bers make Summe, or Totall. one.

27. But it is not in mans own power, no, one must enter in by the Crosse as well as the other, let him be a Doctor, or a Or Layick. meane Man: Gods secrets will admit no Doctors but Discipulus. Schollers into them: yet a Learned Discipulus. Scholler may reach very farre.

28. Had but this hand the High Art, and also those high guifts, then you should see more from it: But God will have it as it is: It is indeed his pleasure to make thc wisdome of this world foolishnesse, and to give his Power to the weake: that all All life, or Creatures. may bow downe be­fore him, and acknowledge that he onely is the Lord that doth what­soever he will.

The eight and thirtieth Question.
What are the things that shall come to passe at the End of the world?

1. BEloved friend, it is not fit for me to Answer this your Question, neither is it in my owne power, and besides it is not fit for any to aske it: for it is the secret Counsell of God: let none endeavour to be equall with God, and to foreknow all things.

2. Our knowledge consisteth in the Spirit and will of God, when that moveth, then it goeth forward in the Heavenly Mag [...]a, and en­treth into the Wonders of the Earthly: and then the Prophet is borne, for he standeth upon the Or at the end of a time, or Age. Crowne, and speaketh Magically of the Beginning of the Wonders, and their Turba; and sheweth how they shall come to an End, and be destroyed, and brought again into the first.

3. For, all Prophets speake from the Turba, they discover that which is false, and declare what is better, which entreth into the will of God.

4. Therefore, be pleased not to urge us with this Question; for, we shall be captivated in the Turba by it: you may understand enough in all the Questions, what is to done hereafter, we have hinted it to you clearely enough.

5. We dare not speake any otherwise then Or by way of similitude, or in Parables. in a Magicall manner of things to come: because the Wonders to come are all seene in the Turba; now when the Spirit seeth them, then it declareth clear­ly and plainely how the Turba is loaden with evill, or good.

6. But behold all things are mixt: for God is become Man, and sets his Mercy every where in the Anger, and hindreth Perdition; therefore the Prophet must speake magically, and not in expresse and plaine termes: for it often commeth to passe, that though a thing be evill in its Or worke. Essence, yet there As at Nini­vie, in Jonas his time. soone groweth a sprout out from the wickednesse which destroyeth the Or keepeth back venge­ance. Turba, and causeth a Conversion.

7. Therefore God admonisheth you to subdue the firmamentall Heaven and to oppose it; and so the evill which the firmamentall Hea­ven poureth forth, is many times turned into that which is better.

8. Otherwise if all should of necessity come to passe, as the firma­mentall [...]eaven doth hold forth, then we needed no teaching: for [Page 148] that would be a sure constant and perpetuall Callender.

9. You know well, what Daniel, Ezekiel, and David say in their Prophesies; especially the Revelation of Jesus Christ: In them lyeth all that shall hereafter come to passe; and they also spake In mysticall termes, which outward Rea­son could not comprehend. Ma­gically of things to come.

10. But in our writings you have them more clearely, for the time is now nearer at end; and therefore it appeareth the more plainely what shall be done at the end.

11. And be pleased to repaire to our other writings, and there you shall finde enough of this: for the wicked world is not worthy of an open, plaine and manifest discovery; because thereby the great Secret, which belongeth onely to the Children of God, would be Or stirred. defiled: for God will not have us cast Pearles before Swine, but give them to the Children for their Delight: and doe you so with this also.

12. There is no need that the Mysterie should lye under worldly Protection: that is a folly; and God is dishonoured by it, as if he were not able to protect it.

13. You should not looke for the Mysteries among the mighty, and Or pin your Faith upon their sleeves, and looke for a Religion from them. confide in them more then in others, for the Persecution. Turba presently enters in with a Law, and so the Spirit of God, is as it were bound, and so an antichrist is brought forth.

14. Looke upon Israel; when they rejected Samuel and their Judges, and thought, that if their Doctrine were but under a worldly Arme, and that they had but a King then they would keepe their Law: but it is knowne how they did: did not their Kings bring in the Idolatry. Turba and make Calves to be worshipped, and compell the people to adore their Idols; this is mention'd out of my affection, and good will.

15. But wee give you no particular resolution of this Question, you shall finde enough of it in the other Questions, and wee dare write no plaine.

The nine and thirtieth Question.
What, and where is Paradise with the Inhabi­tants thereof?

.1 WE have also hinted in the Enochian Life, that it is in this world, yet as it were swallowed up in the Mystery, but it is not altered in it selfe, it is onely withdrawne from our sight, and our Property, or sense. Source; for if our Eyes were opened we should see it.

2. Yes, God in his Ternary is with us: how then should Paradise be lost? we have lost its Property or working. source and fruit in the outward Life: as the Devill lost God, when he wilfully exalted himselfe as an haugh­ty Spirit, and would be Lord; so it is with us.

3. When Adam did eate of the Earthly fruite of good and evill, then he also gat an Earthly Life, good and evill, and was driven out of the faire Garden of Paradise, (where heavenly fruit did grow) in­to this Earthly Life.

4. Many have written wonderfull strangely of Paradise, but now the Image of their blindnesse is manifested as cleare as the Day: yet we contemne them not, for they were Seekers: Every Or Seculum. Age hath had its Seekers, who have sought the Or hidden Mysteri [...]. Mysterium; but it hath been a long time very darke in Babell.

5. Now for these two hundred yeares it hath begun to be mani­fest, in which time the fall of Antichrist hath discovered it selfe, and men have begun to storme Babell on one side, but her strong Or Bulw [...]rke. Tower standeth fast still; indeed the Whore hath been somewhat discove­red, yet her Worldly Au­thority. Beast hath but growne the more lusty.

6. Therefore there is yet a wonderfull time neare at hand, where­in all things shall be altered: many great Mountaines and Hills shall be made plaine: and a Fountaine shall flow out of Zion, wherein the afflicted and distressed shall drinke and be refreshed.

7. And they shall be guided to the fresh pasture by one onely Crooke, and the Shepheard shall rejoyce with the sheep, that God is so gracious.

8. At that time Silver and Gold shall be as common as in Solomons time; and his Wisdome shall governe the whole Earth: this is a Wonder.

The fortieth Question.
Whether is Paradise mutable, and what shall it be afterwards?

1. AS little as God is Mutable. alterable, so little is Paradise Mutable. alterable: for it is a part of the Deity: and when this outward Dominion shall passe away; in the very place where the world now standeth there will be meere Paradise: for the Earth will be of an heavenly Essenti­ality, so that we shall be able to dwell any where, and be able to passe through and through it.

2. At the last Day wee shall not ascend above the Locus un­versi. place of this world, but make our abode here in our owne Native Country, and goe into our home, in another world, in another Principle, of an­other Or source. Property.

3, For, there will be no cold, or heat any more, also no night: we shall be able every where to passe quite through the heavenly Earth without interruption, and then it will be Paradise, and the Ta­bernacle of God with Man: for it is written, Behold I make all things New, a New Heaven, and a New Earth, and the Old shall be no more remembred.

4. This Earth will be like a Crystaline Sea; and all the Wonders of the world will be seen Or through and through transparently. wholly perspicuously: and the Or Glance, or Luster. bright­nesse of God shall be the light thereof: and the Holy Jerusalem, the Great City of God shall be therein, where they shall offer up the calves of their lips; there shall the bright City of God with rhe Wonders and Wisdome be established; and the Temple of God, the New Jerusalem shall be prepared upon the New Earth, which is a­dorned from the Power and Wonders of God.

5. All what ever the Prophets have written shall be there fulfil­led; for Gods word and Wonders shall flourish afresh upon the New Earth, as grasse.

6. There is no Death any more, also no feare no sorrow, no sicknesse; no Superiour, but onely Christ, who will dwell with us: we shall have one Communion with the Angels, wee shall have fruit grow according to our desire and wish.

7. There will be no old Age: but one of a hundred yeares will be as a new-borne childe; and we shall live in meere delightfull Love.

8. All what ever is joyfull will be sought after: and there the will of all will be bent, to make one another rejoyce.

9. We shall lead an Holy Priestly Life, and we shall all speake of [Page 151] Gods wisdome and Eternall Wonders: for, the Divine Magia hath infinite and innumerable Wonders; the more that is sought, the more there is in it; and this is the encreasing of the will of God.

10. To this end God hath made himselfe manifest, in [his] Images, viz. in Angels and Men, that so he might have joy in himselfe, and eternally rejoyce with the essences of his Life.

Hallelu-jah.

11. Thus my beloved friend, we have set you downe according to our guifts; a round Answer to your Questions: and we exhort you as a brother not contemptuously to despise us, in respect of our sim­ple speech and Or unlear­nednesse. incongruity.

12. For we are not borne of Art, but of simplicity, and we speak great things in simple words: take this as a singular guift from God, you shall finde more in it then in the best Artificiall Eloquent Ora­tours. Eloquence of the highest Art: except they also have their birth from this Schoole; and then we will prescribe nothing to such, but acknowledge them for our loving Brethren in Christ, with whom wee have assured hope to re­joyce eternally in the heavenly Schoole: of which wee here have at­tained a little fore-taste.

13. Yet our knowledge here is but in part, when we shall attaine Or the totall. perfection, then we will say what God is, and can doe. AMEN.

A short Summary Appendix OF THE SOULE, The Image of the soule, and of the TURBA, which is the De­stroyer of the Image.
In a Short Summary Appendix, of which in the other writings of this Author is written fundamentally, and at large.

Written, by the same Author I. B.

.1 THE soule is an Eye in the Eternall Abysse, a similitude of Eter­nity, a perfect figure and Image of the first Principle: and re­sembleth God the Father in his Person, as to the Eternall Nature.

[Page 152]2. The Essence and substance of it, (meerely and purely, as it is in it selfe) is first, the wheele of Nature, as to the first foure 1. Astringent. 2. Bitter. 3. Fire. 4. Anguish. Formes.

3. For, the Word of the Lord, Or formed, or fashioned, or created. comprised the soule, by the E­ternall Fiat in the Eternall will of the Father, in the Center of the Eternall Nature: and opened it with the Holy Ghost, or blew it up like a fire (which lay hid in the Eternity, and wherein all formes of the eternall Nature stood from Eternity:) and The soule, or the formes. is alone known in the wisdome, in the Divine Magia as a figure, or Image without substance.

4. Yet that Or being. thing hath not been substantiall, but Essentiall, and hath been knowne in the Principle, in the flash, where the fire ari­seth; But the shadow of it hath (from Eternity in a figurative Image,) figured it selfe in the Desiring will of God; and hath stood Or in the presence of the Ternary. before the Ternary of God in the Magia in the wisdome of God, as a simi­litude of the Holy Trinity: in which, God hath manifested himselfe as in a Glasse.

5. The substance and Image of the soule, may be resembled to the Earth, having a faire flower growing out of it, and also to the fire and Light: as we see that Earth is a Ground, foundation, or soyle, or the Mother of that which groweth upon it. Center, but no Life; yet it is Essentiall: and a faire flower groweth out of it, which is not like Earth, neither hath it the smell and taste of the Earth, much lesse the figure of it: and yet the Earth is the Mother of the flower.

6. And so the soule also shone. appeared out of the Eternall Center of Nature, out of the Eternall Essence, with the word Fiat in the will of God; and was held in the Fiat, so that it shone. appeared as a fie­ry Eye, and similitude of the first Principle in a creaturely forme, and substance.

7. And from this Eye went the Glance of its Fire, as Light doth from fire: and in this Glance of its owne Fire, the Eternall Image (which is in the wisdome of God) was seen and conceived by the will of the Heart of God in the second Principle: that is, by the word Fiat of the second Principle, in the Love and Pow­er of the Holy Trinity, whence the Holy Ghost procee­deth.

8. And thus the soule was a whole similitude and Image of the Holy Trinity: here we must take the soule for the Center of Nature, and its fiery Life for the first Principle: but the sprout, or the Image of the soule, which is a similitude of God, buddeth forth from the soule, as a flower from the Earth, and is comprised by the Holy Ghost; for it is his Mansion.

9. Now if the soule put its Imagination out from it selfe, (wee meane out from its Or property. source of fire) into the Light of God, then it receiveth the Light, as the Moone doth the glance of the Sunne: [Page 153] and so its Image is in the Majesty of God, and the soule, in the Light of God, and its fiery Property is changed into meeknesse and fervent Love, and then it is knowne to be the child of God.

10. But seeing the soule is Essentiall, and its owne substance a Desire; it is plaine that it consists in two Fiats, one of them is its corporeall propriety, and the other is the second Principle, procee­ding from Gods will which is in the soule, in which God desireth to have The soule. it his Image and similitude.

11. To which End Gods desiring, is as a Fiat in the Centre of the soule, and continually draweth the will of the soule towards the Heart of God: for the Lust, pleasure, will, or desire. Longing of God would have the soule: and on the contrary the Center in the power of the Fire would have it.

12. For, the life of the soule hath its originall in the Fire, and that makes the striving for the Image of the soule: and which of these two Formes whether it be the Fire, or meeknesse of Love that overcommeth, that will be the quality of the soule, and as the qua­lity of the will of the soule is: such an Image will the soule have.

13. And we must know, that if the will of the soule change it selfe, then its Forme will be also changed: for if the Quality, or property. source of the soule be fiery, then it hath also a fiery Image.

14. But if the soule turne its Imagination into the Center, into the strong Or harshnes. Astringency and bitternesse, then its faire Image is also captivated in the darke astrengency; and infected with the Astrin­gent wrath.

15. And then this wrath is a Turba, which possesseth the Image, and destroyeth the similitude of God: for in God there is Love, Light, and meeknesse: but in this Image there is Darknesse, astrin­gency and bitternesse, and the Essentiall Quality, or property. source is fire, proceeding from the Essences of wrath; and then this Image belongeth not to the Kingdome of God, so long as it continueth in this Quality, condition, or property. source and forme in the Darknesse.

16. Fire is a further similitude of the soule: the soule is an Essen­tiall Fire, and the flash of the Fire is the Life of it: The soule re­sembleth a Globe, or an Eye of Fire.

17. The burning Fire in the source signifieth the first Principle, and the Life, yet the Fire is not the Life: but the Spirit of the source which ariseth from the Fire, and goeth forth from the firelike Aire, that is the true Spirit of the source of the Life of the Fire, which continually bloweth the fire up again, and maketh it burne.

18. Now the fire shineth, and giveth Light out of the source, and dwelleth in the source where it shineth: and the source compre­hendeth not the Light, and this signifieth the second Principle, wherein God dwelleth.

[Page 154]19. For we know that the Or Vertue. Power is in the Light, and not in the Fire, the fire onely giveth Essences to the Light, and the Life, or the Light produceth meeknesse and substantiality, viz. water.

20. Now we understand, that there is a Or amiable, Loving. meeke Life in the Light, without Or paine. source, and yet it selfe is an insensible Or paine. source, it is nothing but a Longing, or desire of Love.

21. Which Source we account a Tincture, in which the budding and blossoming hath its Originall, yet the Fire is the cause of it, and the meeknesse is a cause of the substantiality: for the Desire of Love in the Light attracteth it, and keepeth it, so that it becommeth a substance, but the Desire of Fire consumeth the substantiality.

22. Also we must conceive that, (as the soule is purely and alone in the Center) it is an Essentiall Fire in the Eye of Eternity, and yet that Eye desireth a figure and Image of the wisdome of God.

23. And the Image is in its desire, in its Imagination, for the Verbum fiat. word Fiat hath comprehended it, that it might be a similitude of the Eternall wisdome of God, wherein he dwelleth, and wherein he may manifest himselfe by his Spirit, and what ever hath been in his Eter­nall Counsell.

24. Thus the Majesty of God flameth in the Image, in the Essen­tiall Fire, if the Essentiall Fire putteth its desire into the Majesty, but if not, then the Image is Voyd, or empty. raw and naked without God, and the Tincture is false.

25. For the Image is in the Tincture, and hath its originall in the Tincture, in the Light, not in the source of the Fire: and as the Heart or word of God hath its Originall in the Light of the Majesty, in the Eternall Tincture of the fire of the Father, so hath the Image of the soule,

26. Indeed the Image dwelleth in the fire of the soule, as Light dwelleth in the Fire, but it hath another Principle, as the Light is such a source as is different from Fire.

27. And so the true Image of God dwelleth in the Light of the Fire of the soule; which Light the fiery soule must create in the fountaine of the Love of God, in the Majesty, by putting and yeil­ding its Imagination into it.

28. And if the soule doe not so, but putteth its Imagination in­to it selfe, into its wrathfull forme of the source of the fire, and not into the fountaine of Love, into the Light of God, then its owne source of Sternesse, sharpnesse, or eagernesse. fourcnesse, astringency, and bitternesse riseth up: and the Image of God becommeth a Turba, and swalloweth up the simili­tude of God in the wrath.

29. And then the Astringent Fiat in the fiery Essence of the soule, figureth for the soule an Image, of the Imagination that is in its will: whatsoever the Essentiall fire of the soule desireth, that [Page 155] will be figured in the soule; viz. Earthly Figures: that which the will of the Heart casteth it selfe into, that Image the Fiat of the soule will make: that is, as farre as the third Principle, and the Spirit of the Starres and Elements hath power.

30. So that if the will of the soule doe cast it selfe into the King­dome of this world, then the outward Kingdome hath power to bring its Imagination into the inward Principle, and if the inward Fiat per­ceive that in the fire of the soule, then it becommeth pregnant with it, and keepeth it.

31. And then the soule hath the Image of a Beast in the third Principle, and that cannot be destroyed for ever, except the will of the soule returne againe out of the earthly Lust, and pierce into the Love of God againe, and then it getteth the Image of God againe: which may be done onely in this life, while the soule is Essentially in its Ground, or soyle, or bed of Earth. Ether, in the growing of its Tree: but after this Life it can­not be done.

32. Thus you may understand what the soule, Spirit, Image, and Turba are the soule dwelleth in it selfe, and is an Essentiall Fire, and its Image standeth in it selfe, in the Imagination in the Light of the soule, if it cleave to God, if not, then it is in Anxiety in the wrath of darknesse, and is an Vizard, or Monster. abominable Image, or an Image of the Devill.

33. The Turba of the soule which destroyeth the Divine Image, is the Essentiall wrathfulnesse, and it is caused by the Imagination, or false Love, and Or Imaging. Representation: and therefore all lyeth in the Ima­gination, the Image consisteth in that which we suffer to come into our Desire.

34. It is very necessary for us to strive continually against the Earthly Reason of flesh and bloud; and to yield the Spirit of our wills into the mercy and Love of God, and alwayes cast our selves in­to the will of God, and not count Earthly Or profit. goods and pleasure our treasure, setting our desire upon it: which will destroy the Image: for it is a Turba of the Image of God; and bringeth Earthly pro­perties into the Image.

35. Or to con­clude. To summe up all: Christ said, where your treasure is there will your Heart be also, according to which God will judge the se­crets of Mankinde, and sever the cleane from the uncleane; and give that which is false to the Turba of the Fire to be devoured, and bring the Holy thing (which is entred into God) into his King­dome. AMEN.

THE CLAVIS, OR KEY. …

THE CLAVIS, OR KEY. OR, An Exposition of some princi­pall Matters, and words in the wri­tings of JACOB BEHMEN.

Very usefull for the better apprehending, and understanding of this Booke.

Written in the Germane Language, in March, and Aprill, ANNO. 1624.

BY JACOB BEHMEN. Also called, Teutonicus Philosophus.

Printed in the yeare. 1647.

THE PREFACE TO THE READER Of these writings.

1. IT is written: the Naturall man Understan­deth, or re­ceiveth not. perceiveth not the things of the Spirit, nor the Mysterie of the Kingdome of God, they foolishnesse unto him, neither can be know them: there­fore I admonish and exhort the Christian Lo­ver of Mysteries, if he will studie these High writings, and read, search, and understand them, that he doe not read them outwardly onely, with sharp speculation and meditation: for in so doing, he shall remaine in the outward Imaginary Ground onely, and obtaine no more then a Or feigned shadow of them. counterfeited colour of them.

2. For a mans owne Reason without the Light of God, can­not come into the Ground [of them,] it is impossible; let his wit be never so high and subtill, it apprehendeth but as it were the shadow of it in a Glasse.

3. For, Christ saith, without me you can doe nothing: and he is the Light of the world: and the Life of men.

4. Now if any would search the Divine Ground, that is, the Divine Or manife­station. Revelation; he must first consider with himselfe, for what end he desireth to know sucb things; whether he de­sireth to practise that which he might obtaine; and bestow it to the glory of God, and the welfare of his neighbour: also whe­ther he desireth to die to Earthlinesse, and to his owne will; and to live in that which he seeketh and desireth, and to be one Spi­rit with it.

[Page] 5. If he have not a purpose, that if God should reveale him­selfe and his mysteries to him; he would be one Spirit, and have one will with him, and wholly resigne and yeild himselfe up to him; that Gods Spirit might doe what he pleaseth, with him and by him, and that God might be his knowledge, will, and Or working. deed: he is not yet fit for such knowledge and under­standing.

6. For, there are many that seeke Mysteries and hidden knowledge, meerely that they might be respected, and highly esteemed the world; and for their owne gaine and profit: but they attaine not this ground, where the Spirit searcheth all things, even the deep things of God: as it is written.

7. It must be a totally resigned and yeilded will, in which God himselfe searcheth and worketh, and which continually pierceth into God, in yeilding and resigned Humility, seeking nothing but his Eternall Native Country, and to doe his neigh­bour service with it: and then it may be attained: and he must begin with effectuall Repentance and amendment, and with prayer that his understanding might be opened from within; for, then the inward will bring it selfe into the outward.

8. But when he readeth such writings and yet cannot under­stand them, he must not presently throw them away, and thinke it is impossible to understand them: no, but he must turne his minde to God, beseeching him for Grace and understanding, and reade againe, and then he shall see more and more in them, till at length he be drawne by the Power of God into the very depth it selfe, and so come into the supernaturall and super-sen­suall ground, viz. into the Eternall unity of God; where hee shall heare unspeakable and effectuall words of God which shall bring him back and outward againe (by the Divine Effluence) to the very grossest and meanest matter of the Earth, and then back and inwards to God againe: then the Spirit of God search­eth all things with him, and by him, and so he is rightly taught and driven by God.

9. But since the Lovers desire a Clavis, or Key of my wri­tings, [Page] I am ready and willing to pleasure them in it, and will set downe a short Description of the Ground of those strange words, some of which are taken from Nature and Ex sensu. sense; and some are the words of strange Artists, or Mysticall Au­thors. Misters; which I have tried ac­cording to sense, and found them good and fit.

10. Reason will stumble, when it seeth Heathenish termes, and wordes used in the Explanation of Naturall things, sup­posing we should use none but Scripture phrase (or words bor­rowed from the Bible:) but such words will not alwayes ply and square themselves to the fundamentall exposition of the Pro­perties of Nature, neither can a man expresse the ground with them: Also the wise Heathen, and Jewes have hidden the deep ground of Nature under such words, as having well under­stood that the knowledge of Nature is not for every one, but it belongeth to those onely, whom God Naturally in­clined to it. by Nature hath chosen for it.

11. But none need stumble at it: for, when God revealeth his Mysteries to any man; he then also bringeth him into a Mind and faculty how to expresse them; as God knoweth to be most necessary and profitable in every Or Seculum. Age, for the set­ting of the confused Tongues, and Opinions upon the true ground againe; Men must not thinke that it commeth by chance, and is done by humane Reason.

12. The Or manife­stations. Revelations of Divine things are opened by the In­ward ground of the Spirituall world, and brought into visible formes; just as the Creator will manifest them.

13. I will write but a short description of the Divine Or Revela­tion. Ma­nifestation, yet as much as I can comprehend in briefe, and ex­pound the strange words for the better understanding of our Bookes; and set downe here the summe of those writings, or a Moddell, or Epitome of them, for the consideration and help of Beginners: The further Exposition of The Divine Manifestation, or Revelation. it is to be found in the other Bookes.

JACOB BEHMEN.

THE CLAVIS, OR KEY. OR, An Exposition of some princi­pall Words, and Matters. How God is to be considered, with­out Nature, and Creature.

14. MOSES saith: the Lord our God is but one onely God. In another place is said; of him, through him, and in him are all things: in another, am not I he that filleth all things? And in another: through his Word are all things made, that are made: there­fore we may say that he is the Originall of all things. He is the Eternall unmeasurable unity.

15. For example: when I thinke what would be in the place of this world, if the foure Elements and the starry Firmament, and also Nature it selfe should perish and cease to be; so that no Nature or Creature were to be found any more: I finde there would re­maine this Eternall Unity from which Nature and Creature have re­ceived their Originall.

16. So likewise, when I think with my self what is many hundred thousand miles above the starry Firmament: Or what is in that place [Page 2] where no Creature is. I finde the Eternall unchangeable unity is there; which is that onely good, which hath nothing either before or after it, that can adde any thing to it, or take any thing away from it, or from which this unity could have its Originall: The is nei­ther ground, time, nor place, but there is the onely Eternall God: or that onely Good, which a man cannot expresse.

A further Consideration, How this one God is Three-fold.

17. The Holy Scripture sheweth us that this only God is Or Triune. Threfold: viz. one onely threefold Essence, having three manner of workings, and yet is but one onely Essence: as may be seen in the outflowne Power and vertue which is in all things, if any doe but ob­serve it: but it is especially represented to us in Fire, Light, and Aire: which are three severall subsistent Formes. sorts of workings, and yet but in one onely ground and substance.

18. And as we see that Fire Light and Aire arise from a Candle, (though the Candle be none of the three but a cause of them) so likewise the Eternall unity is the cause and ground of the Eternall Trinity, 1. Father. 2. Sonne. 3. Holy Ghost. which manifesteth it selfe from the unity, and bringeth forth it selfe in first Desire or will, Secondly, pleasure or Delight, Thirdly, proceeding or outgoing.

19. The Desire or will is the Father; that is, the stirring, or ma­nifestation of the unity, whereby the unity willeth or desireth it selfe.

20. The Pleasure or Delight is the Sonne; and is, that which the will willeth and desireth, viz. his Love and pleasure, as may be seen, at the Baptisme of our Lord Jesus Christ, when the Father witnessed, saying: This is my Or Love. beloved Sonne in whom I Have plea­sure. am well pleased heare yee him.

21. The Delight is the Or impr [...]s­sure of the will. compressure in the will, whereby the will in the unity bringeth it selfe into a place and working, wherewith the; will willeth and worketh: and it is the Or percepti­on. feelingnesse and vertue of the will.

22. The will is the Father; that is, the stirring desire: and the De­light is the Sonne, that is, the vertue and the working in the will, with which the will worketh: and the Holy Ghost is the proceeding will through the Delight of the vertue; that is, a Life of the will, and of the vertue and delight.

23. Thus there are three sorts of workings in the Eternall Unity, viz. the unity is the will and desire of it selfe; the Delight is the working substance of the will, and an Eternall joy of feelingnesse in the will; and the Holy Ghost is the proceeding of the Power: the si­militude of which may be seen be seen in a Or hearb. Plant.

[Page 3]24. The Or Load­stone. Magnet; viz. rhe Essentiall Desire of Nature, (that is, the will of the Desire of Nature) Or formeth. compresseth it selfe into an Ens, or substance, to become a Plant, and in this compression of the De­sire becommeth feeling, that is, working, and in that working the Power and vertue ariseth, wherein the Magneticall Desire of Nature ( viz. the outflowne will of God) worketh in a Naturall way.

25. In this working feelingnesse, the Magneticall desiring will is elevated and made joyfull, and goeth forth from the working Power and vertue, and hence commeth the growing and smell of the Or formeth. Plant: and thus we see a representation of the Trinity of God in all Vegetables, and animate things. growing and living things.

26. If there were not such a desiring feelingnesse, and outgoing, working of the Trinity in the Eternall unity, the unity were but an Eternall stilnesse; a Nothing; and there would be no Nature, nor any Colour shape or figure: likewise there would be nothing in this world, without this threefold working, no, there could be no world at all.

Of the Eternall word of God.

27. The Holy Scripture saith: God hath made all things by his Eternall word; also it saith: That word is God, John 1. which wee understand thus.

28. The word is nothing else but the Or out-speak­ing. out-breathing will, from the Power and vertue: a various dividing of the Power into a mul­titude of Powers; a distributing and outflowing of the unity, whence knowledge ariseth.

29. For in one onely Substance, wherein there is no variation, or Division; but is onely one, there can be no knowledge; and if there were knowledge, it could know but one thing, viz. it selfe: but if it part it selfe, then the dividing will goeth into multitude and varie­ty, and each parting worketh in it selfe.

30. Yet because Unity cannot be divided and parted asunder, therefore the separating consisteth and remaineth in the outh-breath­ing will in the unity; and the separation of the breathing giveth the different variety: whereby the Eternall Father. will, together with the Sonne. Delight and Holy Ghost. proceeding, entreth into the Or Science. knowledge, or under­standing of infinite Formes, viz. into an Eternall perceptible work­ing sensuall Or Science. knowledge of the Powers: where alwayes in the Di­vision of the will in the separation, one sense or forme of the will seeth, feeleth, tasteth, smelleth, and heareth the other; and yet it is but one sensuall working; viz. the great joyous band of Love, and the most pleasant onely Eternall Essence, or substance. Being.

Of the Holy Name JEHOVA.

31. The Ancient Rabins among the Jewes have partly understood it: for they have said, that this Name is the Highest, and most Holy Name of God; Or Jehova is the sensuall Name of the working Dei­ty. by wh [...]ch they understand the working Deity in Sense: and it is true, for, in this working sense, lyeth the true life of all things in time and Eternity, in the ground and Abysse; and it is God himselfe; viz. the Divine working perceivingnesse, feeling­nesse, Finding, Knowledge. Invention, Science, and Love; that is, the true understanding in the working unity, from which the five senses of the true Life doe spring.

32. Each Letter in this Name intimateth to us, a peculiar vertue and working: that is, a Difference, or d [...]stinction. Forme in the working Power.

J. 33. For I. is the Effluence of the Eternall indivisible Unity; or, the sweet gracefulnesse of the ground of the Divine I, I-hood, selfe, or selfe­nesse. somethingnesse.

E. 34. E is a threefold I: where the Trinity shutteth it selfe up in the Unity: for the I goeth into E and joyneth IE, which is an out-breathing of the Unity in it selfe.

H. 35. H is the word, or Or speaking. breathing of the Trinity of God.

O. 36. O is the Circumference, or, the Sonne of God, through which the IE, and the H or breathing, out-speaketh: from the compressed Delight of the Power and vertue.

V. 37. V is the joyfull Effluence from the Or speaking. breathing; that is; the proceeding Spirit of God.

A. [Page 5]38. A is that which is proceeded from the power and vertue, viz. the wisdome; a Subject of the Trinity; wherein the Trinity worketh, and wherein the Trinity is also manifest.

39. This Name is nothing else but an out-speaking, or expression of the Threefold working of the Holy Trinity in the unity of God: Read further of this in the Exposition of the Table of the three Prin­ciples of the Divine Manifestation.

Of the Divine Wisdome.

40. The Holy Scripture saith; the wisdome is the breathing of the Divine Power; a ray and breath of the Almighty; also it saith: God hath made all things by his wisdome; which wee understand as followeth.

41. The Wisdome is the outflowen word of the Divine Power, vertue, Knowledge and holinesse: a Subject and Resemblance of the infinite and unsearchable Unity: a Substance wherein the Holy Ghost worketh, formeth, and modelleth; I meane, he formeth, and model­leth the Divine understanding in the Wisdome: for the Wisdome is the passive, and the Spirit of God is the Active, or Life in her, as the soule in the Body.

42. The wisdome is the Great Mysterie of the Divine Nature, for in her the Powers, Colours and vertues are made manifest, in her is the variation of the power and vertue: viz. the understanding: she is the Divine understanding: that is the Divine Or Contem­plation. vision, wherein the Unity is manifest.

43. She is the true Divine Chaos, wherein all things lye; viz. a Divine Imagination, in which the Formes, Or Images. Idea's of Angels and soules have been seen from Eternity, in a Divine Type and resemblance; yet not then as Creatures, but in a resemblance, as when a man behol­deth his face in a Glasse: therefore the Angelicall and humane Idea did flow forth from the wisdome, and was formed into an Image, as Moses saith, God created Man in his Image: that is, he created the body, and breathed into it the breath of the Divine Effluence, of Divine Knowledge, from all the Three Principles of the Divine Ma­nifestation.

Of the Or Great Mysterie. Mysterium Magnum.

44. The Mysterium Magnum is a subject of the wisdome, where the breathing word, or the working willing Power of the Divine un­derstanding noweth forth through the wisdome: wherein also the unity of God together floweth out, to its manifestation.

45. For in the Mysterium Magnum the Eternall Nature ariseth; and two Essences, or Beings. substances and wills are alwayes understood to be in the [Page 6] Mysterium Magnum: the first c substance is the unity of God, that is, the Divine Power and vertue, the outflowing wisdome.

46. The second substance is the separable will, which ariseth through the breathing and outspeaking word; which will, hath not its ground in the unity, but in the Mobility of the Effluence, and out-breathing, which bringeth it selfe into one will, and into a De­sire to Nature: viz. into the Properties as farre as Fire and Light: in the Fire the Naturall Life is understood, and in the Light; the Ho­ly Life, that is; a manifestation of the unity, whereby the unity becommeth a Love Fire, or Light.

47. And in this place or working; God calleth himselfe a loving mercifull God, according to the sharpned fiery burning Love of the unity: and an Angry d Jealous God, Or zealous. according to the fiery ground, according to the Eternall Nature.

48. The Mysterium Magnum is that Chaos, out of which, Light and Darknesse; that is; the foundation of Heaven and Hell, is flowne from Eternity, and made manifest: for, that foundation which wee now call Hell, (being a Principle of it selfe) is the ground and cause of the Fire in the Eternall Nature; which fire, in God is onely a burning Love: and where God is not manifested in a thing, accor­ding to the unity: there is an Anguishing painefull burning fire.

49. This burning Fire is but a manifestation of the Life, and of the Divine Love: by which the Divine Love, ( viz. the unity) Or over in­flameth. kind­leth up, and sharpneth it selfe; for the fiery working, of the Power of God.

50. This ground is called Mysterium Magnum, or a Chaos, be­cause, good and evill ariseth out of it: viz. Light and Darknesse, Life and Death, Joy and griefe, Salvation and Damnation.

51. For it is the ground of soules and Angels, and of all Eternall Creatures, as well evill as good; it is a ground of Heaven and Hell, also of the visible world, and all that is therein: therein have laine all thing in one onely ground: as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it.

52. Yet we cannot say, that the spirituall world hath had any be­ginning, but hath been manifested from Eternity out of that Chaos: for, the Light hath shone from Eternity in the Darknesse, and the Darknesse hath not comprehended it; as Day and Night are in one another; and are two though in one.

53. I must write distinctly, as if it had had a beginning for the better consideration and apprehension; of the Divine ground of the Divine Manifestation: and the better to distinguish Nature from the Or Divinity. Deity, also for the better understanding, from whence evill and good are come; and what the Or Essence of all Essences is. Being of all Beings is.

Of the Centrum. Center of the Eternall Nature.

54. By the word Centrum. Center, we understand the first beginning to Nature, viz. the most Inward ground, wherein, the Or owne a­risen. selfe raised will bringeth it selfe, by a reception, into Ihood, or I-nesse, or owne-nesse. somethingnesse: viz. into a Naturall working; for Nature is but a Toole and Instrument of God, which Gods Power and vertue worketh with; and yet it hath its own Or Mobility. Motion, from the out-flowne will of God: thus the Center is the Point or ground of the owne receivingnesse to somethingnesse: from whence something commeth to be, and from thence the seven Pro­perties proceed.

Of the Eternall Nature, and its seven Properties.

55. Nature is nothing but the Properties of the receivingnesse of the owne arisen Desire: which Desire ariseth in the Or separati­on. variation of the Breathing Word, (that is, of the Breathing Power and vertue) wherein the Properties bring themselves into substance: and this substance is called a Naturall substance, and is not God himselfe.

56. For, though God dwelleth Or throughly inhabiteth, or Totaliter. through and through Nature, yet Nature comprehendeth him but so farre, as the unity of God yieldeth it selfe into, and communicateth it selfe with a Naturall Substance, and maketh it selfe substantiall, viz. a substance of Light; which worketh by it selfe in Nature, and pierceth and penetrateth Nature: or else the unity of God is incomprehensible to Nature, that is, to the desirous Receivingnesse.

57. Nature Or consisteth. ariseth in the outflowne word of the Divine percep­tion and knowledge: and it is a continuall framing and forming of Scienees and perception: whatsoever the Word worketh by the Wisdome, that nature frameth and formeth into Properties: Na­ture is like a Carpenter, who buildeth a House which the mind figu­red and contrived before in it selfe; so it is here also to be under­stood.

58. Whatsoever the Eternall minde Or mod­delleth. figureth in the Eternall wisdome of God in the Divine Power; and bringeth into an Idea, that, Nature frameth into a Property.

59. Nature in its first ground consisteth in seven Properties: and these seven divide themselves into infinite.

The first Property. 60. The first Property is the Desire which causeth and maketh Or Astrin­gency. harshnesse, sharpnesse, hardnesse, cold, and substance.

[Page 8] The second Property. 61. The second Property is the stirring, or Attraction of the De­sire it maketh Or pricking. stinging, breaking, and dividing of the hardnesse: it cutteth asunder the attracted desire, and bringeth it into multipli­city and variety; It is a ground of the bitter paine, and also the true Roote of Life: it is the Faber, or Smith. Vulcan that striketh fire.

The third Property. 62. The third Property is the perceivingnesse and feelingnesse in the breaking of the harsh hardnesse: and it is the ground of An­guish, and of the Naturall will; wherein the Eternall will desireth to be manifested; that is, it will be a Fire or Light ( viz. a flash, or shining,) wherein the Powers, colours and vertues of the wisdome, may appeare: in these three first Properties consisteth the Founda­tion of Anger, and of Hell, and of all that is Grimme, fierce, cruell, odious, or evill. wrathfull.

The fourth Property. 63. The fourth Property is the Fire, in which the Unity appea­reth, and is seen in the Light, that is in a burning Love: and the wrath in the Operation, or property. Essence of Fire.

The fifth Property. 64. The fifth Property is the Light, with its vertue of Love, in, and with which, the Unity worketh in a Naturall substance.

The sixt Property. 65. The sixt Property is the sound voyce, or Naturall understan­ding, wherein the five senses worke spiritually, that is, in an under­standing Naturall Life.

The seventh Property. 66. The seventh Property is the Subject, or the Compasse, conclusion, comprising, or continent. Contence of the other six Properties; in which they worke, as the Life doth in the flesh: and this seventh Property is rightly and truly called the Ground or place of Nature, wherein the Properties stand in one onely Ground.

The first SUBSTANCE in the seven Properties.

67. Wee must alwayes understand two Substances in the seven Properties: we understand the first, according to the Abysse of these Properties, to be the Divine Essence, or substance. Being; that is, the Divine will with the outflowing Unity or God, which together floweth forth through Nature, and bringeth it selfe into Receivingnesse to sharpnesse, that the Eternall Love may become working and sensible thereby, and that it may have something which is passive, wherein it may manifest [Page 9] it selfe, and be knowne, of which also it might be desired and belo­ved againe: viz. the Or painefull. Aking passive Nature, which in the Love is changed into an Eternall Joyfulnesse: and when the Love in the Fire manifesteth it selfe in the Light, then it over-flameth Nature, as the Sunne a Plant, and the Fire A red hot Iron. Iron.

The second SUBSTANCE.

68. The second Substance is Natures owne Substance, which is painefull. Aking and Passive, and is the Toole and Instrument of the Agent: for where no passivenesse is, there is also no desire of Deliverance, or something better; and where there is no desire of something better, there a thing resteth within it selfe.

69. And therefore the Eternall unity bringeth it selfe by its Ef­fluence and seperation into Nature, that it may have an object, in which it may manifest it selfe, and that it may love something, and be againe beloved by something; that so there may be a perceiving, or sensible working and will.

* [...] An Explanation of * the seven Properties of Nature.

♄. The first Property.

70. THe first Property a desirousnesse; like that of a Or Load-stone. Magnet; viz. the Compression of the will; the will desireth to be something, and yet it hath nothing of which it may make something to it selfe: and therefore it bringeth it selfe into a Receivingnesse of it selfe, and compresseth it selfe to something: and that something is nothing but a Magneticall Hunger, a harshnesse, like a hardnesse, whence even hardnesse, cold, and substance ariseth.

71. This compressure or Attraction overshadoweth it selfe, and maketh it selfe a Darknesse: which is indeed the Ground of the Eter­nall and temporary Darknesse: At the beginning of the world, Salt, stones, and bones, and all such things were produced by this sharp­nesse.

[...]. The second Property.

72. The second Property of the Eternall Nature ariseth from the first, and it is the drawing or Motion in the sharpnesse: for, the Mag­net maketh hardnesse; but the motion breaketh the hardnesse again, and is a continuall strife in it selfe.

73. For, that which the Desire compresseth and maketh some­thing, the motion cutteth asunder and divideth, so that it commeth into formes and Images: between these two Properties ariseth the bitter Or paine. woe: that is, the sting of perceivingnesse, and feelingnesse.

74. For when there is a Motion in the sharpnesse, then the pro­perty is Or painfull. Aking, and this is also the cause of feelingnesse and paine: for, if there were no sharpnesse and motion, there would be no fee­lingnesse this motion is also a ground of the Aire in the visible world, which is manifested by the Fire; as shall be mentioned here­after.

75. Thus we understand that the Desire is the ground of some­thingnesse, so that something may come out of Nothing: and thus we may also conceive that the Desire hath been the Beginning of this world, by which God hath brought all things into substance and be­ing: for the Desire is that by which God said Or Fiat. Let there be. The Desire is that Be it, which hath made something, where nothing was, but onely a Spirit: it hath made the Mysterium Magnum (which is spirituall,) visible and substantiall, as we may see by the Elements, Starres and other Creatures.

76. The second Property, (that is the Or stirring. Motion) was in the be­ginning of this world the Separator, or Divider in the Powers and vertues, by which the Creator, viz. the will of God brought all things out of the Mysterum Magnum into forme: for it is the out­flowne moveable word, by which the supernaturall God made all things and brought them into forme, figure, and Or Images. shape.

[...] The third Property.

77. The third Property of the Eternall Nature is the Anguish viz. that Or Velle. Will which hath brought it selfe into the receivingnesse to Nature and somethingnesse: when the owne will standeth in the sharpe motion, then it commeth into Anguish, that is, into feeling­nesse: for, without Nature it is not Or feeling. feelable, but in the moveable sharpnesse it becommeth feeling.

78. And this feelingnesse is the cause of the Fire, and also of the mind and Senses: for the owne Naturall will is made volatile by it, [Page 11] and seeketh Rest: and thus the separation of the will goeth out from it selfe; and pierceth through the Properties, from whence the taste ariseth, so that one Propertie tasteth and feeleth the other.

79. It is also the ground and cause of the Senses, in that one pro­perty penetrateth into the other, and kindleth the other, so that the will knoweth whence the passivenesse commeth: for, if feeling­nesse were not, the will could know nothing of the Properties, for it were meerely alone: and thus the Will receiveth Nature into it by feeling the sharp motion in it selfe.

80. This motion is in it self like a turning wheele; not that there is such a turning and winding; but it is so in the Properties; for, the Desire attracteth into it selfe, and the Motion thrusteth forwards out of it selfe; and so the will being in this anguish, can neither get inwards nor outwards, and yet is drawen both out of it selfe, and into it selfe; and so it remaineth in such a forme, man­ner, or condi­tion. Posture, as will into it selfe and out of it selfe, (that is, over it selfe and under it selfe;) and yet can goe no whither, but is an Anguish: and the true foun­dation of Hell, and of Gods Anger; for this Anguish standeth in the darke sharp Motion.

81. In the Creation of the world, the Sulphur-Spirit, with the matter of the Sulphurious Or property. Nature was produced out of this ground: which Sulphur-Spirit is the Naturall Life of the earthly and Elementary Creatures.

82. The wise Heathen have in some measure understood this ground, for they say, that in 🜍 Sulphur, ☿ Mercury, and 🜕 Sal, all things in this world consist: wherein they have not looked upon the Matter onely but upon the Spirit, from which such matter procee­deth: for the ground of it consisteth not in Salt, Quicksilver, Spirituall corporality. and Brimstone, they meane not so, but they meane the Spirit of such Properties, in that every thing indeed consisteth, The word, or speaking. whatsoever liveth groweth, and hath being in this world, whether it be spirituall, or materiall. The grosse palpable corpo­rality.

83. For they understand by Salt, the sharp Magneticall desire of Nature, and by Mercurie, they meane the Motion, and separation of Nature, by which every thing is Or marked with its owne Image, or shape. figured with its owne signature: and by Sulphur they meane the perceiving [sensible] Desiring ve­getable l fe. willing, and growing Life.

84. For in the Sulphur-Spirit, wherein the fiery Life burneth, the Oyle lyeth, and the Quintessence lyeth in the Oyle viz. the fiery Mercurie, which is the true Life of Nature; and which is an Efflu­ence from the word of the Divine Power and motion, wherein the ground of Heaven is understood: and in the Quintessence there lyeth the Tincture, viz. the Paradisicall ground, the outflowne word of the Divine Power and vertue, wherein the Properties lie in Temperature, or Harmony. equality.

[Page 12]85. Thus, by the third Property of Nature which is the Anguish, we meane the sharpnesse and painefulnesse of the fire, viz. the bur­ning and consuming: for when the will is put into such a sharpnesse, it will alwayes consume the cause of that sharpnesse; for it alwayes Or throngeth after. striveth to get to the unity of God again, which is the Rest; and the unity thrusteth it selfe with its Effluence to this Motion and sharp­nesse: and so there is a continuall conjoyning for the manifestation of the Divine will: as we alwayes finde in these three, ( v [...]z. in Salt, Brimstone and Oyle;) an Heavenly in the Earthly: and whosoever doth but truely understand it, and considereth the Spirit, shall find it so.

86. For the soule of a thing lyeth in the sharpnesse; and the true life of the sensuall Nature and property lyeth in the Motion; and the powerfull Spirit which ariseth from the Tincture, lyeth in the Oyle of the Sulphur: Thus an Heavenly alwayes lyeth hidden in the Earthly: for the invisible Viz. the Light and dark world: Gods Love and wrath. spirituall world came forth with and in the Creation.

☉ The fourth Property

87. The fourth Property of the Eternall Nature is the Spirituall Fire, wherein the Light; that is, the unity, is made manifest: for the Shining, or Luster or brightnesse. Glance of the fire, ariseth and proceedeth from the outflowne unity, which hath incorporated and united it selfe with the Naturall Desire: and the burning property of fire, viz. the Heat procee­deth from the sharp devouringnesse of the first three Properties, which commeth to be so as followeth.

88. The Eternall unity (which I also in some of my writings, call the Liberty) is the soft and still tranquility, being amiable, and as a soft comfortable ease, and it cannot be expressed how soft a tran­quility there is without Nature in the unity of God: But the three Properties (in order) to Nature are sharp, painefull, and horrible.

89. In these three painefull Properties the outflowne will consi­steth, and is produced by the word or Divine Breathing; and the unity also is therein, therefore the Will longeth Earnestly for the unity, and the unity longeth for the feelingnesse, viz. for the fiery ground: thus the one longeth to get into the other; and when this Longing is, there is as it were a Scrashing. cracking noyse or flash of Light­ning, as when we rub steele and a stone together, or power water into fire; this we speake by way of similitude.

90. In that Flash the unity feeleth the feelingnesse, and the will receiveth the soft tranquill unity: and so the unity becomes a shi­ning Glance of Fire, and the fire becommeth a burning Love; for it receiveth Or Entity. the Ens, and power from the soft unity: in this kind­ling, the darknesse of the Magneticall compressure is pierced [Page 13] through with the Light, so that it is no more known or discerned, although it remaineth in it selfe Eternally in the compressure.

91. Now two Eternall Principles arise here, viz. the Dark­nesse, harshnesse, sharpnesse, and paine dwelling in it selfe: and the feeling power and vertue of the unity in the Light: upon which the Scripture saith, that God, (that is, the Eternall unity) dwelleth in a Light to which none can Or approach. come.

92. For so the Eternall uity of God manifesteth it selfe through the Spirituall Fire, in the Light: and this Light is called Majesty; and God, (that is the Supernaturall unity) is the Power and vertue of it.

93. For the Spirit of this Fire receiveth Ens [or vertue] to shine, from the unity, or else this fiery Or Spirit. ground would be but a pain­full, horrible hunger, and pricking desire: and it is so indeed, when the will breaketh it selfe off from the unity, and will live, after its owne desire, as the Devils have done, and the false soule still doth.

94. And thus you may here perceive two Principles, the first, is the ground of the burning of the Fire, viz. the sharp moving per­ceivable painfull darknesse in it selfe: and the second is the Light of the Fire, wherein the unity commeth into mobility and Joy: for, the Fire is an object of the great Love of Gods unity.

95. For, so the Eternall Delight becommeth perceiveable, and this perceiving of the unity is called Love, and is a Burning or Life, in the unity of God: and according to this burning of Love, God calleth himselfe a mercifull loving God: for the unity of God loveth and pierceth through the Akeing. painfull will of the Fire: (which at the beginning, arose in the breathing of the word, or outgoing of the Divine Delight) and changeth it into great Joy.

96. And in this fiery will of the Eternall Nature standeth the soule of Man, and also the Angels: this is their ground and Center: therefore, if any soule breake it selfe off from the Light and Love of God, and entreth into its owne Naturall Desire; then the ground of this darknesse and painfull Or source. property will be manifest in it: and this is the hellish Fire, and the Anger of God, when it is made manifest, as may be seene in Lucifer: and whatsoever can be thought to have a Being Or every where. any where in the Creature, the same is likewise without the Creature every where: for, the Creature is nothing else but an Image and Figure of the separable and various power, and vertue of the universall Being.

97 Now understand aright what the ground of Fire is, viz. Cold, from the Compressure and heate from the Anguish, and the Motion is the Or striker of fire. Vulcan: in these three the Fire consisteth; but the shining of the Light ariseth and proceedeth from the conjunction of the unity in the ground of Fire; and yet the whole ground is but the outflowne will.

[Page 14]98. Therefore in Fire and Light consisteth the Life of all things, ( viz. in the will thereof) let them be Or inani­mate, or dumb. insensible, vegeta­ble or rationall things, every thing as the Fire hath its ground, ei­ther from the Eternall, as the soule, or from the temporary, as Astrall Elementary things: for the Eternall is one Fire, and the Tempo­rary is an other: as shall be shewne hereafter.

♀ The fift Property.

99. Now the fift Property is the Fire of Love, or the The Power, and Light-world. world of Power and Light; which in the darknesse dwelleth in it selfe, and the darknesse comprehendeth it not, as it is written Iohn 1 chap. The Light shineth in the darknesse, and the darknesse comprehendeth it not: also, the word is in the Light, and in the word is the true understanding Life of Man, viz. the true Spirit.

100. But this Fire is the true soule of Man, viz. the true Spirit which God breathed into Man for a creaturely Life.

101 You must understand, in the spirituall fire of the will the true desirous soule out of the Eternall ground; and in the Power and vertue of the Light, the true understanding Spirit, in which the unity of God dwelleth and is manifest: as our Lord Christ saith, the Kingdome of God is within you; and Paul saith; Ye are the Temple of the Holy Ghost, who dwelleth in you; This is the place of the Divine inhabiting, and Revelation.

102. Also the soule commeth to be damned thus, when the fiery will breaketh it selfe off from the Love and unity of God, and en­treth into its owne Naturall Propriety, that is, into its evill proper­ties: this ought further to be considered.

103. O Zion, observe this ground, and thou art freed from Babell.

104. The second Principle ( viz. the Angelicall world and the Thrones) is meant by the fift Property: for it is the motion of the unity, wherein all the Properties of the fiery Nature burne in Love.

105 An Example or similitude of this Or thing. ground, may be seen in a Candle that is Lighted, the Properties lie in one another in the Can­dle, and none of them is more manifested then another till the Can­dle be lighted, and then we finde, Fire, Oyle, Light, Aire and wa­ter, from the Aire: all the foure Elements become manifest in it, which lay hidden before in one only Ground.

106. And so likewise it must be conceived to be in the Eternall Ground: for the temporary substance is flowne forth from the Eter­nall: therefore they are both of the same quality, but with this dif­ference, that one is Eternall and the other transitory, one Spirituall and the other corporeall.

107. When the Spirituall Fire and Light shall be kindled, (which [Page 15] hath indeed burned from Eternity [in it selfe,] then shall also the Mysterie of the Divine Power and knowledge be alwayes made ma­nifest therein: for all the Properties of the Eternall Nature become spirituall in the Fire, and yet Nature remaineth as it is, in­wardly in it selfe; and the going forth of the will becommeth Spirituall.

108. For, in the sissing or noyse. crack or flash of the Fire the darke receiving­nesse is consumed, and in that consuming, the pure bright fire-Spirit, which is pierced through with the Glance of the Light, goeth forth: in which going forth, we finde three severall Properties.

109. The first is the going upwards of the fiery will, the second is the going downewards, or sinking, of rhe watery Spirit, viz. the Meeknesse; and the third is the going out forwards, of the oyly Spi­rit, in the midst, in the Center of the fiery Spirit of the will; which oyly Spirit, is the Ens of the unity of God; which is become a substance in the desire of Nature: yet all is but Spirit and Power; but so it appeares in the figure of the Manifestation, not as if there were any severing or division, but it appeares so in the Manifestation.

110. This threefold manifestation is according to the Trinity; for the Centre wherein it is, is the onely God according to his mani­festation: the fiery flaming Spirit of Love is that which goeth up­wards, and the meeknesse which proceedeth from the Love is that which goeth downwards, and in the midst there is the Center [ Or of] the circumference, which is the Father, or whole God according to his manifestation.

111. And as this is to be knowne in the Divine manifestation, so it is also in the Eternall Nature, according to Natures property: for Nature is but a Picture, re­presentation, or shadow. Resemblance of the Deity.

112. Nature may be further considered thus; the flash of the Ori­ginall of fire, is a crack, and salnitrous ground, whence Nature goeth forth into infinite divisions, that is, into multitudes or varieties of Powers and vertues; from which the multitude of Angels and Spi­rits, and their colours and operations proceeded, also the foure Ele­ments, in the Beginning of time.

113. For, the Tempera­ment, or har­mony. temperature of fire and Light is the holy Element, viz. the motion in the Light of the unity; and from this salnitrous ground (we meane spirituall not earthly salnitre) the foure Elements proceed, viz. in the Compressure, or impressure, in every place where that word is used following. compressure of the fiery Mercury, Earth and stones are produced; and in the Quintessence of the fiery Mercury, the fire and Heaven; and in the Motion or going forth, the Aire; and in the disruption or rending of the Desire by the fire, the water is produced.

114. The fiery Mercurie is a drie water, that hath brought forth Mettals and stones; but the broken or divided Mercury hath brought [Page 16] forth wet water, by the Mortification in the Fire: and the com­pressure hath brought the grosse rawnesse into the Earth, which is a grosse salnitrous Saturnine Mercurie.

115. By the word Mercurie, you must understand here in the Spi­rit, alwayes the outflowne Naturall working word of God, which hath been the Separator, Divider, and former of every substance; and by the word Saturne we meane the compressure.

116. In the fift Property, (that is, in the Light) the Eternall uni­ty is substantiall; that is, an holy Spirituall Fire, an holy Light, an holy Aire, which is nothing else but Spirit, also an holy water which is the outflowing Love of the unity of God, and an Ternarium Sanctum. holy Earth which is all-powerfull vertue and working.

117 This fifth Property is the true spirituall Angelicall world of the Divine joy, which is hidden in this visible world.

♃ The sixt Property.

118. The sixt Property of the Eternall Nature, is the sound, noyse, voyce, or understanding: for when the Fire flasheth, all the Proper­ties together sound: the Fire is the mouth of the Essence, the Light is the Spirit, and the sound is the understanding, wherein âll the Pro­perties understand one another.

119. According to the Manifestation of the holy Trinity, by the effluence of the unity, this sound or voyce, is the Divine working word, viz. the understanding in the Eternall Nature, by which the supernaturall knowledge manifesteth it selfe: but according to Na­ture and Creature, this sound or voyce is the knowledge of God, wherein the Naturall understanding knoweth God: for the Naturall understanding is a platforme, Resemblance, and Effluence from the Divine understanding.

120. The five Senses lie in the Naturall understanding, in a Spiri­tuall manner, and in the second Property, ( viz. in the motion in the fiery Mercury) they lie in a Naturall manner.

121. The sixt Property giveth understanding, in the voyce or sound, viz. in the Articulati­on. speaking of the word: and the second property of Nature is the producer, and also the House, Toole, or Instru­ment of the speech or voyce: in the second Property the Power and vertue is painefull, but in the sixt Property it is joyfull and plea­sant, and the difference between the second and sixt Property is in Light and darknesse, which are in one another, as fire and Light, there is no more difference between them.

☽ The seventh Property.

122. The seventh Property is the substance, that is, the subjectum [Page 17] or house of the other six, in which they all are substantially as the soule in the body: by this we understand especially, as to the Light-world, the Paradise or budding of the working Power.

123. For every Property, maketh unto it selfe a Subject, or Or resem­blance. Ob­ject by its owne Effluence, and in the seventh all the Properties are in a temperature, as in one onely Substance: and as they all did proceed from the unity, so they all returne againe into one ground.

124. And though rhey worke in different kindes and manners, yet here there is but one onely substance, whose power and vertue is called Tincture, that is an holy penetrating, growing, or spring­ing Bud.

125. Not that the seventh Property is the Tincture, but it is the Corpus, aut Substantia. Body of it: the Power and vertue of the Fire and Light is the Tincture Or with. in the substantiall Body: but the seventh Property is the substance which the Tincture penetrateth and sanctifieth: we meane that it is thus according to the power and vertue of the Divine ma­nifestation: but as it is a Property of Nature, it is the substance of the attracted desire of all properties.

126. It is especially to be observed, that alwayes, the First and the seventh Property are accounted for one: and the second and sixt: also the third and fift: and the fourth is onely the dividing Marke or Or Lim [...]t. bound.

127. For, according to the manifestation of the Trinity of God there are but three Properties of Nature: the first is the Desire which belongeth to God the Father, yet it is onely a Spirit, but in the seventh Property the Desire is substantiall.

128. The second is the Divine power and vertue, and belongeth to God the Sonne; in the second Number it is onely a Spirit, but in the sixt it is the substantiall Power and vertue.

129. The third belongeth to the Holy Ghost, and in the begin­ning of the third Property it is onely a fiery Spirit, but in the fift Property the great Love is manifested therein.

130. Thus the Effluence of the Divine Manifestation, as to the three Properties in the first Principle before the Light Appearet., is Naturall; but in the second Principle in the Light it is spirituall.

131. Now these are the seven Properties in one onely Ground: and all seven are equally Eternall without beginning, none of them can be accounted the first, second, third, fourth, fift, sixt, or last; for they are equally Eternall without beginning, and have also one Eter­nall beginning from the unity of God.

132. We must represent this in a typicall way, that it may be un­derstood how the one is borne out of the other, the better to con­ceive what the Creator is, and what the Life and Substance of this world is.

Of the third Principle: viz. The visible world, whence that proceeded: and what The Creator is.

33. THis visible world is sprung from the Spirituall world before mentioned: viz. from the outflowne Divine Power and vertue, and it is a Subject or Object resembling the Spirituall world: the spirituall world is the Inward ground of the visible world; the visible subsisteth in the Spirituall.

134. The visible world is onely an Effluence of the seven Proper­ties, for it proceeded out of the six working Properties, but in the seventh, (that is in Paradise,) it is in Rest: and that is the Eternall Sabbath of Rest, wherein the Divine Power and vertue resteth,

135. Moses saith; God created Heaven and Earth, and all Crea­tures, in six Dayes, and rested on the seventh Day, and also com­manded Or to rest on it. it to be kept for a Rest.

136. The understanding lieth hidden and secret in those words: could not he have made all his workes in one Day? neither can wee properly say there was any day before the Sun was, for in the Or depth, or vast firma­ment above the Moone. Deep there is but one Day [in all.]

137. But the understanding lyeth hidden in those words, he un­derstandeth by each dayes working: the Creation, or Manifestation of the seven Properties: for he saith, In the Beginning God created Heaven and Earth.

The first Day.

138. In the FIRST Motion; the Magneticall Desire com­pressed and compacted the fiery and watery Mercury with the other Properties; and then the grossenesse separated it selfe from the Spi­rituall Nature: and the fiery became Metals and stones, and partly Salnitre, that is Earth: and the watery became water: then the fiery Mercury of the working became cleane, and Moses calleth it Hea­ven; and the Scripture saith, God dwelleth in Heaven: for this fiery Mercury is the Power and vertue of the Firmament, viz. an Image and resemblance of the Spirituall world, in which God is manifested.

139. When this was done, God said, Let there be Light, then the Inward thrust it selfe forth through the fiery Heaven, from which a shining power and vertue arose in the fiery Mercury, and that was the Light of the outward Nature in the Properties, wherein the Or growing. ve­getable Life consisteth.

The second Day.

140. In the SECOND Dayes worke, God separated the watery and fiery Mercury from one another, and called me fiery the Firma­ment [Page]

* [...] The * seven Formes of Spirits, mentioned, REVELA. cap. 1.
♄. ☽. The First. forme Harsh Desiring will. 1. Darke-world. a similitude of it is a Candle.
☿. ♃. Second. Bitter or stinging.
♂. ♀. Third. Anguish, till the flash of Fire.
☉. Fourth. Fire
  • Dark-fire.
  • Light fire.
 2. Fire-world a similitude of it is the fire of a Candle.
♀. ♂. Fifth. Light or Love, whence the wa­tet of Eternall Life floweth 3. Light-world a similitude of it is the Light of a Candle.
♃. ☿. Sixt. Noyse, sound, or Mercurie.
☽. ♄. Seventh. Substance or Nature.  
The First Prin­ciple. Darke or Fire of Wrath Light or Fire of Love The second Principle.
The Dark-world; hence God the Father is called an Angry, zealous, Jealous God and a Consuming Fire. The Light world; hence God the Sonne, the word the Heart of God, is cal­led a Loving and Merci­full God.

The third Principle. This world of foure Elements, which is produced out of the two Inward Worlds, and is a Glasse of them; wherein Light and Darknesse, Good and Evill are mixt, it is not Eternall but hath a beginning and an End.

This Table belongs to the Clavis, at the End of the 132. verse.

[Page] [Page 19] of Heaven, which came out of the midst of the waters, viz. of Mercury, whence arose the Male and Female Sex. kinde, in the Spi­rit of the outward world: that is, the Male in the fiery Mercury, and the Female in the watery.

141. This Separation was made all over in every thing, to the end that the fiery Mercury should desire and long for the watery, and the watery for the fiery; that so there might be a Desire of Love be­twixt them in the Light of Nature; from which the Conjunction a­riseth: therefore the fiery Mercuy, viz. the outflowne word sepa­rated it selfe according both to the fiery and to the watery nature of the Light, and thence comes both the Male and Female kinde in all things both Animals and vegetables.

The third Day.

142. In the THIRD Dayes worke, the fiery and watery Mercu­ry entred againe into Conjunction or mixture, and embraced on) another, wherein the Salnitre ( viz. the Separator in the Earth-brought forth Grasse, Plants, and Trees: and that was the first Gene­ration or production between Male and Female.

The fourth Day.

143. In the FOURTH Dayes worke, the fiery Mercury brought forth its fruit, viz. the fift Essence, an higher power or vertue of Life, then the foure Elements: and yet it is in the Elements, of it the Starres are made.

144. For, as the compression of the Desire brought the Earth in­to a Or lamp. Masse, the compression entring into it selfe; so the fiery Mer­cury thrust it selfe outwards by the Compressure, and hath inclosed the place of this world with the Or constel­lations. Starres and starry Heaven.

The fifth Day.

145. In the FIFT Dayes worke the The Spirit of the world. Spiritus Mundi, that is, the Anima Ma­crocosmi. soule of the great world, opened it selfe in the fift Essence, (we meane the Life of the fiery and watery Mercury,) therein God cre­ated all Beasts, fishes, fowles, and wormes, every one from its pecu­liar property of the divided Mercury.

146. Here we see how the Eternall Principles have moved them­selves according to Evill and Good, as to all the seven Properties, and their Effluence and mixture; for there are evill and good Crea­tures created, every thing as the Mercury, (that is, the Seperator) hath figured and Or Imaged. framed himselfe into an Ens, as may be seen in the evill and good Creatures: And yet every kinde of Life hath its Ori­ginall in the Light of Nature; that is, in the Love of Nature: from which it is that all Creatures in their kind or Property, love one an­other according to this outflowne Love.

The sixt Day.

147. In the SIXT Dayes worke, God created Man; for in the sixt Day the understanding of Life opened it selfe out of the fiery Mercury, that is, out of the Inward Ground.

148. God created him in his likenesse out of all the three Princi­ples, and made him an Image, and breathed into him the under­standing fiery Mercury, according to both the Inward and outward Ground, (that is, according to time and Eternity,) and so he be­came a living understanding soule: and in this Ground of the soule, the Manifestation of the Divine Holinesse did move, ( viz. the li­ving outflowing word of God) together with the Eternall knowing Idea, which was knowne from Eternity in the Divine Wisdome, as a Subject or forme of the Divine Imagination.

149. This Or Image. Idea becomes Indued, or invested. cloathed with the Substance of the heavenly world, and so it becommeth an understanding Spirit and Temple of God; an Image of the Divine Or Contem­plation. vision, which Spirit is given to the soule for a Spouse: as fire and Light are espoused toge­ther, so it is here also to be understood.

150. This Divine Ground budded and pierced through soule and body; and this was the true Paradise in Man, which he lost by sin, when the ground of the darke world with the false Desire gat the up­per hand and Dominion in him.

The seventh Day.

51. In the SEVENTH Day God rested from all his workes which he had made, saith Moses: yet God needeth no Rest; for he hath wrought from Eternity, and he is a meere working Power and ver­tue; therefore the meaning and understanding here lieth hidden in the Word, for Moses saith he hath commanded [us] to Rest on the seventh Day.

152. The seventh Day was the true Paradise, (understand it spiri­tually,) that is, the Tincture of the Divine Power and vertue, which is a temperament: this pierced through all the Properties, and wrought in the seventh, that is, in the substance of all the other.

153. The Tincture pierced through the Earth, and through all Elements, and tinctured All; and then Paradise was on Earth, and in Man: for evill was hidden; as the Night is hidden in the Day, so the Or grim, fiercenesse. wrath of Nature as also hidden in the first Principle, till the fall of Man, and then the Divine working, with the Tincture, m fled into their owne Principle, viz. into the Inward Ground of the Light-world.

154. For, the Or retired. wrath did rise aloft, and got the predominancy, and that is the Curse, (where it is said) God cursed the Earth; for his cursing is to leave off and flie from his working: as when Gods [Page 21] Power and vertue in a thing worketh with the Life and Spirit of the thing, and afterwards withdraweth it selfe with its working; then the thing is cursed, for it worketh in its owne will and not in Gods will.

Of the Spiritus Mundi, and of the foure Elements.

155. We may very well observe and consider the hidden spiritu­all world by the visible world: for, we see that Fire Or Water. Light and Aire are continually begotten in the deep of this world, and that there is no Rest or cessation from this begetting, and that it hath been so from the beginning of the world, and yet men can finde no cause of it in the outward world, or tell what the ground of it should be: but Reason saith, God hath so created it, and therefore it continueth so: which indeed is true in it selfe; but Reason knoweth not the Creator which doth thus create without ceasing: that is, the true Distingui­sher, or divi­der. Archaeus or Seperator, which is an Efluence out of the Invisible world, viz. the outflowne word of God; which I meane and under­stand by the word fiery Mercury.

156. For what the invisible world is, in a spirituall working, where Light and darknesse are in one another, and yet the one not comprehending the other: that the visible world is, in a substanti­all working; whatsoever powers and and vertues in the outflowne word, are to be Or conceived. understood in the Inward Spirituall world, the same wee understand also in the visible world, in the Stars and Elements, yet in another Principle of a more holy Kind quality, or condition. Nature.

157. The foure Elements doe flow from the Archaeus of the In­ward ground; that is, from the foure properties of the Eternall Na­ture; and were in the beginning of time so outbreathed from the Inward ground, and compressed and formed into a working substance and Life: and therefore the outward world is called a Principle, and is a subject of the Inward world, that is, a Toole and Instrument of the Inward Artificer or workman. Master, which Artificer or workman. Master is the Word and Or vertue. power of God.

158. And, as the Inward Divine world hath in it an Or Intelle­ctuall. understan­ding Life from the Effluence of the Divine knowledge; whereby the Angels and soules are meant: so likewise the outward world hath a Rationall Life in it, consisting in the outflowne powers and vertues of the Inward world; which outward [Rationall] Life hath no higher understanding, and can reach no further then that thing wherein it dwelleth, viz. the Stars and foure Elements.

159. The Spiritus Mundi is hidden in the foure Elements, as the soule is in the body; and is nothing else but an Effluence and working power proceeding from the Sunne and Stars; its dwelling wherein it worketh is spirituall encompassed with the foure Elemenrs.

[Page 22] I 160. The Spirituall house is first a sharp Magneticall power and vertue, from the Effluence of the Inward world, from the first pro­perty of the Eternall Nature: this is the ground of all salt and powerfull vertue, also of all forming and substantiality.

II 161. Secondly, it is the Effluence of the Inward Motion, which is outflowne from the second Species, kinde or pro­perty. forme of the Eternall Nature, and con­sisteth in a fiery Nature, like a drie kind of water source, which is un­derstood to be the ground of all Metall and stones, for they were created of that.

162. I call it the fiery Mercury in the Spirit of this world, for it is the mover of all things, and the Separator of the Powers and vertues, a former of all shapes, a ground of the outward Life, as to the Motion and sensibility.

III 163. The third ground is the perception in the Motion and sharp­nesse; which is a spirituall source of Sulphur, proceeding from the Ground of the painfull will in the Inward Ground: hence the Spi­rit with the five senses ariseth, viz. seeing, hearing, feeling, tasting, and smelling, and is the the true Essentiall Life, whereby the fire, (that is, the fourth forme) is made manifest.

164. The ancient wise men have called these three properties Sul­phur Mercurius and Sal, as to their Materialls which were produced thereby in the foure Elements, into which this Spirit doth coagu­late or make it selfe Substantiall.

165. The foure Elements lie also in this ground, and are nothing different or severall from it: they are onely the manifestation of this spirituall ground, and are as a dwelling place of the Spirit in which this Spirit worketh.

166. The Earth is the grossest effluence from this subtile Spirit; after the Earth the water is the second; after the water the Aire is the third, and after the Aire the Fire is the fourth: all these pro­ceed from one onely Ground: viz. from the Spiritus mundi, which hath its root in the Inward world.

167. But Reason will say; to what End hath the Creator made this manifestation? I answer, there is no other cause, but that the spirituall world might thereby bring it selfe into a visible forme or Image, that the Inward powers and vertues might have a forme and Image: now that this might be, the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self, and there must be such a separation as that this separated being might continually long for tht first Ground againe, viz. the Inward for the outward, and the outward for the Inward.

168. So also the foure Elements, which are nothing else Inward­ly but one onely Ground, must one long for the other, and desire one another and seeke the inward Ground in one another.

[Page 23]169. For the Inward Element in them is divided, and the foure Elements are but the Properties of that divided Element; and that causeth the great anxiety and desire betwixt them, they will continu­ally [to get] into the first ground again, that is into that one Element, in which they may Rest; of which the Scripture speaketh, saying; Every Creature groaneth with us and earnestly longeth to be delive­red from the vanity, which it is subject unto against its will.

170. In this Anxiety and desire, the Effluence of the Divine power and vertue, by the working of Nature is together also for­med and brought into figures, to the Eternall Glory and contempla­tion of Angels and Men, and all Eternall Creatures: as we may see cleerely, in all living things, and also in vegetables; how the Divine power and vertue Fashioneth. imprinteth and formeth it selfe.

171. For there is not any thing substantiall in this world wherein the Image resemblance and forme of the Inward spirituall world doth not stand: whether it be according to the Or grim­nesse. wrath of the In­ward Ground, or according to the good vertue: and yet in the most Or Poyso­nous. venomous vertue or quality, in the Inward Ground, many times there lieth the greatest vertue out of the Inward world.

172. But where there is a darke Life; (that is, a Darke Oyle) in a thing; there is little to be expected from it; for it is the foundati­on of the wrath, viz. a false, bad Poyson, to be utterly rejected.

173. Yet where Life consisteth in Or paine. venome, and hath a Light or brightnesse shining in the Oyle ( viz. in the fift Essence) therein Hea­ven is manifested in Hell, and a great vertue lyeth hidden in it: this is understood by those that are ours.

174. The whole visible world is a meere spermaticall working Ground; Every Or Sub­stance. thing hath an Inclination and longing towards an­other, the uppermost towards the undermost, and the undermost towards the uppermost, for they are separated one from the other; and in this hunger, they embrace one another in the Desire.

175. As we may know by the Earth, which is so very hungry af­ter the [influence and vertue of the] Starres, and the Spiritus Mundi, (viz. after the Spirit from whence it proceeded in the begin­ning) that it hath no Rest, for hunger: and this hunger of the Earth consumeth Bodies, that the Spirit may be parted againe from the grosse Elementary Or Proper­ty. condition, and returne into its Separator, Divider or salnitrous ver­tue. Archaeus againe.

176. Also we see in this hunger, the Impregnation of the Archae­us (that is, of the Seperator) how the undermost Archaeus of the Earth attracteth the uttermost subtile Archaeus from the Constellations above the Earth: where this compacted ground from the uppermost Archaeus, longeth for its ground againe and putteth it selfe forth to­wards the uppermost: in which putting forth, the growing of Met­tals, [Page 24] Plants and Trees, hath its Originall.

177. For, the Archaeus of the Earth becommeth thereby excee­ding joyfull, because it tasteth and feeleth its first ground in it selfe againe: and in this Joy all things Or grow. spring out of the Earth: yes, therein also the growing of Animals consisteth, viz. in a continuall Conjunction of the Heavenly and Earthly, in which the Divine pow­er and vertue also worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground.

178. Therefore Man, who is so noble an Image, having his ground in time and Eternity; should well consider himselfe, and not run headlong in such blindnesse, seeking his Native Country afarre off from himselfe, when it is within himselfe, though covered with the grossenesse of the Elements by their strife.

179. Now when the strife of the Elements ceaseth, by the Death of the grosse body, then the Spirituall Man will be made manifest whether he be borne in and to Light or Darknesse; which of these [two] beareth the sway and hath the dominion in him, the Spiritu­all man hath his being in it Eternally, whether it be in the foundati­on of Gods Anger, or in his Love.

180. For, the outward visible Man is not now the Image of God, it is nothing but an Image of the Archaeus; that is, a house [or huske] of the Spirituall Man, in which the spirituall Man groweth; as Gold doth in the Or drossie stone or Oare. grosse stone, and a Plant from the wild Earth: as the Scripture saith; as we have a Naturall Body, so we have also a Spiri­tuall Body: such as the Naturall is such is also the Spirituall.

181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God, but that which is borne out of that one Element, viz. out of the Divine Manifestation and working.

182. For, this of the Flesh and of the will of man is not it: but that which is wrought by the heavenly Archaeus in this grosse Body, unto which this grosse [body] is a house Toole and Instrument.

183. But when the Crust is taken away, then it shall appeare wherefore we have here been called Men; and yet some of us have scarce been beasts, may some far worse then Beasts.

184. For, we should rightly consider what the Spirit of the out­ward world is, it is a house huske, and Instrument of the Inward Spirituall world which is hidden therein, and worketh through it, and so bringeth it selfe into figures and Images.

185. And thus humane Reason is but a Or dwelling. house of the true under­standing of the Divine knowledge: none should trust so much in his Reason and sharp wit, for it is but the Constellation of the outward Stars; and doth rather seduce him then leade him to the unity of God.

186. Reason must wholly yeild it selfe up to God, that the In­ward [Page 25] Archaeus may be revealed, and this shall worke and bring forth a true Spirituall understanding ground, uniforme with God, in which Gods Spirit will be revealed, and will bring the understanding to God: and then, in this Ground, the Spirit searcheth through all things, even the deep things of Or of the Deity. God, as St. Paul saith.

187. I thought good to set this downe thus briefly for the Lovers, Of Myste­ries. for their further consideration,

Now followeth a short explication, or Formula, or Modell. Descrip­tion of the Divine Manifestation.

188. God is the Eternall, Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Tri­nity; and is Father, Sonne and Holy Ghost, in a threefold working, as is before mentioned.

189. The first Effluence and manifestation of this Trinity is the Eternall word, or outspeaking of the Divine power and vertue.

190. The first outspoken Substance from that Power is the Divine wisdome; which is a substance wherein the Power worketh.

191. Out of the wisdome floweth the Power and vertue of out­breathing, and goeth into separability and forming; and therein the Divine Power is manifest in its vertue.

102. These separable Powers and vertues bring themselves into receivingnesse, to their owne perceivingnesse; and out of the per­ceivingnesse ariseth owne selfe-will and Desire: this owne Will is the Ground of the Eternall Nature, and it bringeth it selfe, with the Desire into the Properties as farre as Fire.

193. In the Desire is the Originall of Darknesse: and in the Fire the Eternall unity is made manifest with the Light, in the fiery Nature.

194. Out of this fiery Property and the property of the Light, the Angels and soules have their Originall; which is a Divine Manife­station.

195. The Power and vertue of Fire and Light is called Tincture; and the Motion of this vertue is called the holy and Pure Element.

196. The Darknesse becommeth substantiall in it selfe: and the Light becommeth also substantiall in the fiery Desire: these two make two Principles: viz. Gods Anger in the Darknesse, and Gods Love in the Light, each of them worketh in it selfe, and there is onely such a difference between them as between Day and Night, and yet both of them have but one onely Ground, and the one is alwayes a cause of the other, and that the other becommeth manifest and knowne in it, as Light from fire.

197. The visible world is the third Principle, that is, the third [Page 26] Ground and beginning; this is outbreathed out of the Inward Ground, ( viz. out of both the first Principles) and brought into the Nature and forme of a Creature.

198. The Inward Eternall working is hidden in the visible world, and it is in every thing and through every thing, yet not to be com­prehened by any thing in the things owne Power; the outward Pow­ers and vertues are but the passive and the house, in which the Inward doe worke.

199. The common Creatures. All the other worldly Creatures are but the Substance of the outward world; but Man; who is created both out of Time and Eternity, out of the Being of all Beings, and made an Image of the Divine Manifestation.

200. The Eternall Manifestation of the Divine Light is called the Kingdome of Heaven, and the Habitation of the Holy An­gels and Soules.

201. The fiery Darknesse is called Hell, or Gods Anger, wherein the Devills dwell, together with the damned soules.

202. In the place of this world Heaven and Hell are present every where; but according to the Inward Ground.

203. Inwardly, the Divine working is manifest in Gods Children; But in the wicked, the working of the painefull darknesse.

204. The place of the Eternall Paradise is hidden in this world, in the Inward Ground: but manifest in the Inward man, in which Gods Power and vertue worketh.

205. There shall perish of this world onely the foure Elements together with the Starry Heaven; and the Earthly Creatures; viz. the outward grosse Life of all things.

206. The Inward Power and vertue of every substance remaineth Eternally.

Another Exposition of The Great Mystery. the Mysterium Magnum.

207. God hath manifested the Mysterium Magnum out of the Power and vertue of his word; in which Mysterium Magnum the whole Creation hath lyen essentially without forming, in Tempera­mento; and by which he hath outspoken the Spirituall formings in Se­parability [or variety]: in which formings, the Sciences of the Powers and vertues in the Desire, (that is, in the Fiat,) have stood: wherein every Science in the Desire to Manifestation, hath brought it selfe into a Corporeall Substance.

208. Such a Mysterium Magnum lye [...]h also in Man, ( viz. in the Image of God: and is the Essentiall word of the Power of God, ac­cording to Time and Eternity, by which the Living word of God outspeaketh, or expresseth it selfe either in Love or Anger, or in [Page 27] Fancie; all things as the Mysterium standeth in a moveable Desire to Evill or Good: according to that saying: such as the people is, such a God they also have.

209. For, in whatsoever properties the Mysterium in Man is awakened, such a word also uttereth it selfe from his powers: as we plainely see that nothing else but vanity is uttered by the wicked.

Prayse the Lord all yee his workes. Halelu-jah.

SCIENTZ.OF THE WORD SCIENCE.

210. THe Word Science is not so taken by me as men under­stand the word Scientia in the Latine Tongue, for I un­derstand therein even the true Ground according to Sense, which both in the Latine and all other Languages is missed and neglected by Ignorance: for every word in its Impressure forming and Expression, gives the true understan­ding, of what that thing is that is so called.

211. You understand by Science some skill or knowledge: in which you say true, but doe not fully expresse the meaning.

212. Science is the Root to the understanding, as to the Cogitation, consideration, or, Reasoning. Sensi­bility: it is the Root to the Center of the Or forming. Impressure of Nothing into something: as when the will of the Abysse attracteth it selfe in­to it selfe, to a Center of the Impressure ( viz. to the word) then ariseth the true understanding.

213. The will is in the Separability of the Science, and there se­parateth it selfe out from the Impressed Compaction; and men first of all understand the Essence in that which is separated, in which the Separability impresseth it selfe into a Substance.

214. For ESSENTZ. Essence is a substantiall power and vertue, but Science is a moving flitting one, like the Senses; it is indeed the Root of the Senses.

215. Yet in the understanding, in which it is called Science, it is not the sensing, but a cause of the sensing, in that manner as when the Understanding impresseth it selfe in the Mind, there must first be [Page 28] a cause which must give the Mind, from which the understanding floweth forth into its Contemplation: Now this Science is the Root to the fiery Mind, and it is in briefe the Root of all Spirituall be­ginnings, it is the true Root of Soules and proceedeth through every Life, for it is the Ground from whence Life commeth.

216. I could not give it any other better Name, this doth so whol­ly accord and agree in the sense: for the Science is the cause that the Divine Abyssall Will compacteth and impresseth it selfe into Nature, to the separable [various] intelligible and perceivable Life of under­standing and difference: for the Impressure of the Science, (whereby the will attracteth it into it selfe) the Naturall Life ariseth and the word of every Life Originally.

217. The distinction or separation out of the Fire, is to be under­stood as followeth. The Eternall Science in the Will of the Father draweth the Will (which is called Father) into it selfe, and shutteth it selfe into a Center of the Divine Generation of the Trinity, and by the Science speaketh it selfe forth into a word of understanding; and in the speaking is the Separation in the Science: and in every Separation there is the Desire to the Impressure of the Or outspea­king. Expression, the Impressure is Essentiall, and is called Divine Essence.

218. From this essence the word Or outspea­king. expresseth it selfe in the second Separation (that is, of Nature) and in that expression, (wherein the Naturall will separateth it selfe in its Center, into a sensing,) the Se­paration out of the fiery One Copie hath Essence. Science is understood; for thence com­meth the Soule and all Angelicall Spirits.

219. The third Separation is according to the outward Nature of the expressed formed word, wherein the Bestiall Science lyeth, as may be seen in the Treatise of the Election of Grace, which hath a Accute, or sublime. sharp understanding, and is one of the Cleerest of our Wri­tings.

FINIS.

A CATALOGUE OF THE BOOKES WRITTEN, By JACOB BEHMEN.

  • 1. ANno 1612. He wrote the first Booke called Auro­ra, the Rising of the Sun, and he being accused as Author thereof, this Booke was laied up by the Magistrate at Gorlitz, at Court: and command given him that he should henceforth (being a simple Lay­man) refraine writing of bookes, which did not belong to his profession and condition. Whereupon he did refraine for seven yeares, but afterwards being stirred up againe by the Holy Spirit of God, and also being incouraged thereto by the entreaty and desires of some people that feared God, he betooke himselfe to his pen again, and proceeded in writing and per­fected, with good leisure and deliberation, the rest which fol­low, viz.
  • 2. Anno 1619. The second Book. Of the Three Principles, together with an appendix of the Threefold life of Man.
  • 3. Anno 1620. A Booke of the Three-fold life of Man.
  • 4. An Answer to the 40 Questions of the Soule, propounded by Doctor Balthasar Walter, in the first chapter of it is an Exposition of the Turned Eye, or Philosophick Globe, withall an addition concerning the Soule, the Image of the Soule, and the Turba or destroyeresse of the Image.
  • 5. Three Bookes. The first, of the Incarnation of Jesus Christ. The second of the Suffering, Death, & Resurrection of Christ. The third of the Tree of Faith.
  • 6. A Booke of Six Points.
  • 7. A Booke of the Heavenly and Earthly Mysterium.
  • 8. A Book of the Last Times to P.K.
  • [Page] 9. Anno 1621. A Booke De Signatura Rerum, or the Sig­nature of all things.
  • 10. A Consolatory Booke of the foure Complexions.
  • 11. An Apologie to Balthasar Tilken in two parts.
  • 12. A consideration upon Esaias Steefells Booke.
  • 13. Anno 1622. A Booke of true Repentance.
  • 14. A Booke of true Resignation.
  • 15. A Booke of Regeneration.
  • 16. Anno 1623. A Booke of Predestination and Election of God, at the end of it is written this following Treatise, viz.
  • 17. A short Compendium of Repentance.
  • 18. The Mysterium Magnum upon Genesis.
  • 19. Anno 1624. A Table of the Principles, or a Key of his writings to G. F. and I. H.
  • 20. A little Booke of the Supersensuall Life.
  • (21) A little Booke of Divine Contemplation.
  • 22. A Booke of the two Testaments of Christ, viz. Baptisme and the Supper of the Lord.
  • 23. A Dialogue between the enlightned and the unenlightned Soule.
  • 24. An Apology upon the Booke of true Repentance, directed against a Pasquill of the principall Minister of Gorlitz, cal­led Gregory Rickter.
  • (25) A Booke of 177. Theosophick Questions.
  • 26. An Epitome of the Mysterium Magnum.
  • (27.) The Holy Weeks, or the Prayer-Booke.
  • 28. A Table of the Divine Manifestation, or an Exposition of the Threefold World to I. S. V. S. and A. V. F.
    • In these two that follow, the date is not set downe.
  • 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Esaias Steefell.
  • 30. A Booke of The last Judgement.
    • Further.
  • 31. Certaine Letters to Divers Persons, written at divers times with certaine Key's for some hidden words.
  • The Bookes which the Author finished not, are marked with this signe. ()

The faults escaped in Printing.

PReface verse 9. line 4. read * Divine Essence, fol. 2. l. 23. for as r. viz. l. 32. for how r. that, f. 3. l. 8. r. u transparent. l. 24. r. * Formes. f. 14. l. 27. r. but o not. f. 15. l. 18. r. the p Eternity, that q f. 16. l. 29. r. viz. the eye. l. marg. 18. r. viz. Turbae f. 17. l. 43. r. there for then: f. 18. l. 30. for chimney r. furnace, f. 22. l. 9. for ye, r. we. f. 25. l. 11. for where: r. there. f. 27. l. 11. for fire, r. fire. f. 33. l. 22. r. can g find: l. 24. r. the * l God head: f. 34. l. 17. r. wisdome: for the Element giveth not Divine wit [Reason or understanding;] but, f. 45. marg. l. 19. r. t appeareth or, f. 70. marg. l. 19. r. doake or hollow. f. 59. marg. l. 1. r. that Spirit, f. 60. marg. l. 3. r. c workmaster, f. 63. l. 16. r. nothing; that can give it any thing; but, f. 56. l. 31. r. (wherein, f. 68. marg. l. 12. r. forth. f. 69. l. 24. r. Tree, Or as, f. 72. l. 5. unlesse. f. 80. l. 24. r. a desire, l. 25. r. b, l. 26. r. c, f. 83. l. 25▪ r. which holdeth, f. 89. l. for s, r. 1, f. 90. l. 32. r. and i bitternesse. l. 33. r. k for i, l. 35. r. I for k, l. 40. r. m for l, l. 41. n for m, l. 42. o for n, & p for o f. 93. l. 16. r. one thing hath swallowed up another, f. 94. marg. l. 10. r. and workes, f. 95. l. 1. r. without it, is, f. 99. l. 6. for them, r. then, f. 105. l. 17. r. Gift,) l. 43. r. soule, f. 106. marg. l. 7. r. m or Chist. l. 39. r. Spirit of, f. 107. l. 3. r. whores wolves, f. 110. l. 21. r. soule, f. 114. l. 3. r. not see them; f. 122. l. 1. r. the life, f. 124. l. 36. r. the a Calling, f. 127. l. 39. r. this world, f. 130. l. 2. r. of no, l. 20. be no more, f. 143. 1. 25. r. and there is, l. 36. r and t. l. 38. r. u partiality, f. 146. l. 30 for those r. these▪ f. 147. l. 20. r. to be done, f. 148. l. 7. r. an end, f. 154. l. 39. r. l sournesse. Preface to the Clavis, verse 9. marg. r. ex sensu, end shutz, f. 2. l. 20. r. first in, f. 10. l. 1. for [...] put [...].

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