Of God the Father, Son, and holy Ghost.

WHen we consider the whole Nature, and its Property, then we see the Father. When we behold [...] and the Stars, then we behold his eternal Power and Wisdom. So many Stars as stand in the whole Heaven, which are in­comprehensible to Reason; so manisold and various is the Power and [...]Visdom of God the Father.

If a man would liken the Father to any thing, he should liken him to the round Globe of Heaven. Thou must not conceive here that the very Power, which is in the Father stand­eth in a peculiar severed part or place in the Father, as [...] Stars do in Heaven. No, but the Spirit sheweth that all t [...]e Powers in the Father are one in another as one Power.

VVhen I think with my self what is many hundred thou­sand Miles above the siary Firmament, I find the eternal, unchangeable Unity is there, the only Eternal God, or that [Page 8] only Good, which a man cannot express—His immensenses [...] [...]ighth and depth no Creature, no, not any Angel in Heave [...] can search into it. But the Angels live in the Power of the Father very meekly, and full of Joy, and they alwayes sing in the Power of the Father.

In the Fire God is called an angry God; but in the Ligh [...] or Love-fire, he is called the holy God; and in the dark Na­ture he is not called God. VVe must make distinction, each world hath its Principle and Dominion: and indeed all is from one eternal Original; but it severizeth it self in a two­foid Source; a Similitude whereof we have in the Fire and Light, where the [...]ire is painful and consuming, and the Light, meek and giving: And yet one were as nothing with­out the other.

Of God the Son.

YOu must not think that the Son is another God then the Father, or that he is without or besides the Father. No, the Father and Son are not of such a Substance; he is eternally in the Father, he is the Heart in the Father, and the Father generateth him continually from Eternity to Eter­nity, and the Father and Son is one God, of an equal Beeing in Power and Omnipotence.

Now the Heaven and Stars, and the whole Deep between the Stars signifie the Father—And the seven Planets signifie the seven Spirits of God, or the Princes of the Angels, among which Lord Lucifer was one before his fali; which all were made out of the Father in the beginning of the Creation of Angels, before the time of this VVorld.

Now as the Sun standeth in the midst betwixt the Stars, [...]nd the Earth, enlightning all Powers, and is the Light and Heart of all Powers, and is all the Joy in this VVorld—Even so the Son of God in the Father, is the Heart in the Father, and shineth in all the Powers of the Father, his Power is the moving springing Joy in all the Powers of the Father, and shineth in the whole Father as the Sun doth in the whole VVorld.

Of God the Holy Ghost.

THe holy Ghost proceedeth from the Father and the Son, and is the third self-subsisting Person in the Deity: As [...]he Elements in this World go forth from the Sun and Stars, and are the moving Spirit, which is in every thing in thi [...] world: So the Holy Ghost is the moving Spirit in the whole Father, and goeth forth from Eternity to Eternity continu­ally from the Father and Son, and replenisheth the whole Father; he is nothing less or greater then the Father and Son.

Here we cannot say with any ground, that God is three Persons; but he is three fold in his eternal Generation, b [...] begetteth himself in Trinity, having three manner of work­ings, and yet but one only Essence, as may be seen i [...] the over-flown Power and Virtue in all things, but it is especially represented to us in Fire, Light and Air, which are three several sorts of working [...], and yet but in one ground and substance.

And as we see that Fire, Light and Air arise from a Candle [though the Candle be none of the three, but a cause of them] so likewise the eternal Unity is the cause and ground of the eternal Trinity, which manifesteth it self from the Unity, and bringeth forth it self in (first) Desire or Will, which is the Father; secondly, Pleasure or Delight, which is the Son; and thirdly, proceeding or out-going, which is the Holy Ghost.

Of the Creation of the holy Angels: and how an Angel and a Man is the Image of God.

THe Powers in God do operate or Qualifie in that man­ner as in Nature, in the Stars and Elements, or in the Creatures—No, you must not conceive it so, for Lord Lucifer in his Elevation made the Powers of impure Nature thus burning, bitter, cold, astringent, sower, dark and unclean.

But in the Father all Powers are mild, soft, like Heaven, very full of Joy; for all the Powers triumph in one another. [Page 10] The quality of the VVater is not of such a condition or man­ [...]er in God as it is in this world.

The bitter Quality qualifieth in the sweet astringent, or [...]arsh and sower Quality, and the love riseth up from Eternity to Eternity. As all the Powers of God the Father rise up from Eternity to Eternity; so all the Powers rise up also in an Angel and a Man into the Head; [...]or higher they cannot rise, for they are but Creatures, which have a beginning [...]nd an [...] end—And in the Head is the divine Council-S [...]t or Throne, and it signifieth God the Father. And the five Senses are the Counsellors which have their Influences out of the whole Body out of all Powers.

Now the five Senses always sit in Council in the Power of the whole Body, and when the Council's Decree is con­cluded, then the compacted or concruted Judge speaketh it out into its Centre or midst of the Body, as a word into the Heart; for that is the Fountain of all Powers, from which also it taketh its rise.

Now it standeth there in the Heart, as a self­subsisting Person, composed out of the Powers, and is a VVord and signifieth God the Son; and now it goeth ou [...] from the Heart into the Mouth, on to the Tongue, which is the sharp­ness, and that so sharpneth it, that it sendeth sorth, and is distinguished according to the five Senses.

From what Quality soever the VVord taketh its original in, that Quality it is thrust forth upon the Tongue, and the power of the destruction or di [...]erence goeth sorth from the Tongue, and that [...] the Holy Ghost.

The Mouth signifieth that thou art an unalmighty Son of thy Father, whether thou art an Angel or a Man; for through the Mouth thou must draw into thee the power of thy Father if thou wilt live.

An Angel must do so as well as a man, though indeed he needs not to use the Element of Air in that manner as a [...]an doth; [...] he must a [...] into himself, through the [...], the Spirit, from which the Air of this World [...].

[Page 11]For in Heaven there is no such Air, but the Qualities are very meek and joyful, like a pleasant cheering breath of Wind. And this the Angel also must make use of, or else he cannot be a moveable Creature; for [...] must also eat of the heavenly Fruit through the Mouth.

Thou must not understand this in an earthly manner, for an Angel hath no Guts, neither Flesh nor Bones, but is constituted and composed by the divine Power, in the shape, form and manner of a man, and hath all Mem­bers like man, except the Members of Generation and the Fundament, or go [...]ng out of the Dross; neither hath an Angel need of these. For man got his Mem­bers of Generation first in his doleful and lamentable fall.

An Angel sendeth forth nothing but the divine Power, which he taketh in at the Mouth, wherewith he kind­leth his Heart, and the Heart kindleth all the Members, and that he sendeth forth from himself again at the Mouth when he speaketh and praiseth God.

But the heavenly Fruits which he eateth are not Earthly; and though they are of such a form and shape as the Earthly are, yet they are meer divine Power.

Indeed it is most certain and true, that there are all manner of Fruits, Plants and Flowers in Heaven, as in this World, and not meerly Types and Shadows: As the Angels are, so are the Vigitation and Fruits, all from the divine Power.

These heavenly Sprouts and Springings thou must not wholly liken to this World; for there are two Qualities in this world, a good and an evil, and many things grow through the Power of the evil Quality, which doth not so in Heaven.

For Heaven hath but one Form or manner, nothing groweth there which is not good; only Lord Lucifer hath deformed and dressed this World in that manner.

Of the Place and Government of Angels.

WHen God Almighty had decreed in his Counse [...] that he would make Angels and Creatures ou [...] of himself, then he made at first three Kingly Govern­ments or Dominions answerable to the number of the holy Trinity, and each Kingdom had the order or ordi­nance Power and Quality of the divine Beeing.

First, Prince Michael, signifieth the great Strength and Power of God, and is created according to God the Father, that circumference, or space Region, or Pro­vince, wherein he and his Angels are created, is his Kingdom which is above the created Heaven.

Secondly, Prince Lucifer this high and mighty glori­ous beautious King lost his right Name in the fall. He was created according to the quality, beauty and condition of God the Son, and was bound to and united with him in Love, and his Heart also stood in the centre of Light, as if he had been God himself, and his Beauty and Brightness well transcended all. For his circumference Conception or chiefest Mother was the Son of God—his Court, Province, Place or Region wherein he dwelt with his whole Army or Company, and wherein he is become a Creature, and which was his Kingdom, is the created Heaven, and this World wherein we dwell with our King Jesus Christ.

For our King sitteth in divine Omnipotence, where King Lucifer did sit, and on the kingly Throne of ex­pulsed Lucifer, and the Kingdom of King Lucifer is now become his. O Prince Lucifer! how dost thou relish that?

Lucifer had still been an Angel, if his own Will had not introduced him into the Pires Might, desiring to domineer in the strong fiery Might.

Thirdly, URIEL is a gracious aimable blessed Prince and King, he hath his Name from the flash, or going forth of the Light, which signifieth rightly God the holy Ghost.

[Page 13]For as the Holy Ghost goeth forth from the Light. and formeth, figureth, and imageth all, and reigneth in all; such also is the power and gracious aimable blessedness of a Cherubim, who is the King and Heart of all his Angels, that is, when his Angels do but be­hold him, they are all then affected and touched with the Will of their King.

These three Kingdoms together contain such a deep. as is not of any human number, nor can be measured by any thing; yet you must know, that these three Kingdoms have a beginning and end; but that God that hath made these three Kingdoms out of himself, is infinite and hath no end.

And the three Kingdoms are circular, round about the Son of God, neither of them is further or nearer to the Son of God, for the one is equally as near about the Son of God as the other.

From this Fountain, and from all the Powers of the Father goeth forth the Holy Ghost, together with the Light and Power of the Son of God, in and through all Angelical Kingdoms or Dominions, and without, beyond, and besides all the Angelical Kingdoms, which no Angel or man is able to search or dive into.

Neither have I any purpose to consider of it further­much less to write; but my Revelation reacheth even into the three Kingdoms, like an Angelical Knowledge.

Here you must know, that the Angels are not all of one Quality, neither are they equal or alike one to another in Power and Might: Indeed every Angel hath the Power of all the seven qualifying or fountain Spirits. But in every one there is somewhat of one Quality more predominant and strong then another, and according to that Quality he is glorified also.

As the Flowers in the Meadows do every one receive their Colour from their Qualities, and are named also according to their Qualities; so are the holy Angels also But the King is the Heart of all the Qualities, and hath [Page 14] his Court or Residence in the midst or centre, like a [...]ountain; and as the Sun standeth in the midst among the Planets, and is King of the Stars, and the Heart of Nature in this World, so great also is a Cherubim or King of Angels.

VVe are not to understand, that the holy Angels dwell only above the Stars without the place of this VVorld: Indeed they dwell without the Dominion and Source of this world. but in the place of this world; a [...]eit there is no place in Eternity, the place of this world, and also the place without this world is all one to them.

VVe men see not Angels and Devils with our Eyes, and yet they are about us, and among us, the reason is because they dwell not in the Source and Dominion of our world.

VVe understand that evil and good Angels dwell near to one another. and yet there is the greatest immense distance [between them] for the Heaven is in Hell and the Hell is in Heaven, and yet the one is not manifest to the other; and although the Devil should go many Millions of Miles, desir [...]ng to enter into Heaven, and to see it, yet he would be still in Hell, and not see it; also the Angels see not the Darkness, for their sight is meer Light of divine Power; and the Devils sight is meer Darkness of God's Anger: The like also is to be understood of the Saints, and again of the VVicked.

Their agillity or nimbleness is as swift as the Thoughts of a man: yea as the divine Power it self is, yet one An­gel is mo [...]e swift then another, and that answerable accor­ding to their Quality—Now upon the seventh Spirit of God their Foot doth stay, which is solid like a Cloud, and clear and bright as a Christaline Sea, where they walk upward and downward which way soever they please.

In that seventh Spirit also riseth up the heavenly [...] and Colours, and whatsoever is apprehensible.

[Page 15]Antiquity hath represented the Angels in Picture. lik [...] men with Wings; but they have no need of any Wings, yet they have Hands and [...]eet as men have but after a heavenly manner and kind—At the day of the Resurrection from the dead, there will be no difference between Angels and men, they will be of one and the same kind of form, and our King Christ clearly testifi­eth the same; To whom shall I liken the Angels, they are like to little Children that walk in the Fields among the Howers, and pluck them, and make curious Garland of them; they take one another by the Hand, and walk together, and rejoyce together.

Here is nothing but a cordial, meek and gentle Love. a friendly courteous Discourse, a gracious, aimable and blessed Society, where the one always delighteth to see the other, and to honour one another. They know of no Malice, cunning Subtilty or Deceit, but the divine Fruits and pleasant Loveliness is common among them.

And know, that we speak from a true ground, and not from conjecture, that God created Angels and men to his own Joy.

Of the Mystery of the Creation, and of the outward World.

SEeing the Prince of the Hierarchies [when he sate in the heavenly Essence in the Rest] did fall, and aspired for the centre of the eternal Nature, he was cast into the darkness, and God by his motion created him another Prince out of this place [but without divine understanding] for a Ruler in the Essence, and that is the Sun.

From this place proceeded in the divine motion the seven Properties of Nature [understand the Planets] which govern the essential Beeing in good and evil [in which [Essence] Lucifer sat, and whence he was cast] and lost his dominion in the Essence.

Of the Earth, &c.

THe Earth is come from the corrupt Saliter of the ou­termost Birth or Geniture—For on the first Day God drove together [or compacted] the corrupt Saliter which came to be so in the kindling of [...]he Wrath.

In this driving [...], or compaction of the corrupt wrath S [...]liter, was King Luc [...]r also as an impotent Prin [...]e, together with [...]is A [...]ls driven into the hole of the Wrath­Saliter, into that place where the outward half dead Com­prehensibility is generated which is the place or space, in, upon, & above the Earth up to the nature Goddess the Moon—So far reacheth their extent now [...]ill the last Day, and then they will get a House in [...] [...] where the Earth now is and [...] [that is in the [...] Birth in the Darkness] and this will be called the [...]urning H [...]ll.

For Nature w [...] very [...] and thin, or transparent, and [Page 18] all stood meerly in Power, and was in a very pleasant ho [...] temper; But as soon as [...] Fight began in Nature with [...] proud Devil, Nature got a two-fold Source, and the outer most Birth or Geniture in Nature was kindled in the wra [...] Fire, which is called the Wrath of God, or the Burning Hel [...]

But Now when this was done, the Deep became clear, an [...] with the hidd [...]n or concealed Heaven, th [...] Light was seperate from the Darkness, and the Globe of the Earth in the grea [...] Wheel of Nature, was roled or turned once about, and th [...] p [...]ssed the time of one Revolution, or of one Day.

In the duration of the second Day began the sharp [...] tion, and the incomprehensible [...] between the Wra [...]h an [...] the Love or Light was made: And so King Lucifer sirmly strongly, or fast bolted up into the House of Darkness, and wa [...] reserved to the final Judgment.

And so also the Water of Life was separated from the Water of Death, yet in that manner as that they hang to gether in this time of the World as Body and Soul, and [...] neither of them comprehend the other; the Firmament is th [...] [...]liff or gulf between Time and Eternity.

But that God calleth it Heaven, and maketh a division of the Waters gives us to understand, that Heaven is in the world and the world is not in Heaven, the VVater above the Fir­mament is in Heaven, and the VVater under the Firmament is the external material Water; the palpable water is Death, and the impalpable is the Life.

Moses saith, God created Heaven and Earth, and all Creatures in six days, and rested on the seventh; yet God needed no Rest for he hath wrought from Eternit [...], and he is a meer working Power and Virtue; the understanding li [...]th [...]idden in those Words; could not [...] [...]ve made all his Works in one day? Neither can we properly say, there was any Day before the Sun was; for in the Deep there is but one day [in all.]

Therefore the meaning lieth hidden; [...] understandeth by each days workings, the manifestation of the seven Proper­ites: for [...] saith, In the beginning God created H [...] and [...]arth

[Page 19]This visible World is sprung from the spiritual World, and is only an Effluence of the seven Properties, for it, proceedeth out of the six working Properties, but in the seventh [that is in Paradise] it is in rest, and that [...]s the eternal Sabboth of Rest, wherein the divine [...]ower and Virtue resteth; for the seventh day was the [...]rue Paradise [understand it spiritually.]

That is the Tincture of the divine Power and Virtue, [...]hich is a temperament; this pi [...]rced through Pro­perties, and wrought in the seventh, that is in the sub­stance of all the other.

Now it may be asked, Why did not God bolt up the Devil instantly, and then he had not done so much Mis­chief?

Answer; This was Gods purpose, and that must stand, which is, he would re-edifie out the corrupted Na­ture of the Earth, or build again to himself an ange­ [...]ical Host or Army, viz. a true Body, which should subsist eternally in God—It was not God's intention at all to let the Devil have the whole [...]arth for an eter­nal dwelling-House; but only the death and fierceness of the Earth, which the Devil had brought into it.

Now if he should have instantly left it to the Devil for an eternal dwelling House, then out of that place a new Body could not have been built: Now what Sin had that space, place or room, committed against God, that it should stand in eternal shame? Sure none: and therefore that was unequal to be so. Also the purpose of God was to make a curious excellent Host or Army out of the Earth, and all manner of Images, Ideas and [...]orms: for in and upon that all should spring, and generate themselves a new, as we see in Minerals, Oars, Stones, Trees Herbs and Grass, and all manner of Beasts after a hea­venly [...]orm—And though these Imagings were tran­sitory, being they were not pure before God, yet God would in the end of this Time extract and draw forth the Heart and the Kernal out of the new Birth or [Page 20] Geniture, and seperate it from Wrath and D [...]ath.

But the Death of the Earth, and the VVrath there in should be Lord Lucifer's eternal House, after the accomplishment of the new Birth or Geniture, [...] the mean while Lord Lucifer should lie captive in the Darkness in the deep above the Earth; and there he is now, and may very shortly expect his portion.

Of the Divine Manifestation.

GOd is the eternal immense incomprehensible Unit [...], which manifesteth it self, in it self, from Eternity to Eternity, by the Trinity, and is [...]ather, Son and holy Ghost in a three-fold working.

The first Effluence and manifestation of this Trinity is the eternal VVord or out-speaking of the divi [...]e Power and Virtue—The first out-spoken Substance from the Power is the divine VVisdom, which is a sub­stance wherein the Power worketh.

The Angels and the Soul proceed from God's Essences from the whole Tr [...]e, the Angels from two Principles; and the Soul with the Body of the outward Life from three Principles; and therefore Man is higher then the Angels, if he continue in God.

The inward eternal working is hidden in the visible world, and it is in every thing, and through every thing, yet not to be comprehended by any thing in the things own Power; the outward Powers and Virtues are but the Passive, and the House in w [...]ich the inward do work.

All the other worldly Creatures are but the Sub­stance of the outward world, but man, who is created both out of Time and Eternity, out of the Beeing of all Beeings, and made an Image of the divine manifestation.

The eternal manifestation of the divine Light is called the Kingdom of Heaven, and the habitation of the holy Angels and Souls. The fiery Darkness is called [...], or God's anger, wherein the Devils dwell together with the damned Souls.

[Page 21]In the place of this world Heaven and Hell are pre­sent every where, but according to the inward ground. Inwardly the divine working is manifest in God's Chil­dren; but in the VVicked, the working of the painful darkness.

The place of the eternal Paradise is hidden in this world, in the inward ground, but manifest in the inward man, in which God's power and virtue worketh.

There shall perish of this world only the four Ele­ments, together with the stary Heaven, and the earth­ly Creatures, [...]. the outward gross Life of all things. The inward Power and Virtue of every Substance re­main [...] eternally.

Of Man, who is made after the Image and Similitude of God.

THe whole Body, with all its parts, signifie Heaven and Earth.

The inward hallowness in the Body of man, with the Wind-pipe and Artaries, wherein the Air qualifieth or operateth, signifieth the Deep betwixt the Stars and the Earth, wherein Fire, Air and Water qualifie in an Elementary manner, and so the war [...]th of the Air and Water qualifie also in the Wine-pipe and Arteries, as they do in the Deep above the Earth.

The Flesh signifieth the Earth, and is also from the Earth—The Blood signifieth the Water, and is from the Water—The Breath signifieth the Air, and is also Air.

The Veins signifie the powerful flowings out from the Stars, and are also the powerful out-goings of the Stars; for the Stars, with their power, reign in the Veins, and drive forth the form, shape and condition of men.

The Entrals or Guts signifie the operation of the Stars, or their consuming of all that which is proceed ed from their Power; for whatsoever themselves hav [...] made, that they consume again, and remain st [...]ll [...] [...] [Page 22] [...]eir virtue and power; and so the Guts also are the [...]onsuming of all that which man thrusteth and stuffeth into his Guts, even all whatsoever groweth from the power of the Stars.

The Heart in man signifieth the Heat, or the Element of Fire, and it is also the Heat; for the heat in the whole Body hath its original in the Heart.

The Feet signifie near, and afar off: for near and [...]far off are all one in God; and so man by means of his Feet can come and go near, and afar off; let him be where he will, he is in Nature neither near nor afar off, for in God these are one thing.

The Hands signifie God s Omnipotence: for as God in Nature can change all things, and make of them what he pleaseth, so man also can with his Hands change all that which is grown in Nature, and can make with his Hands out of them what he pleaseth: he ruleth with his hands the Work, and being of the whole Na­ture, and so they very well signifie the Omnipotence of God.

The whole Body to the Neck signifieth the round Circle or Sphere of the Stars, as also the Deep within or between the Stars, wherein the Planets and Elements reign.

The Head signifieth Heaven, it containeth the five Senses, viz. Seeing, Hearing. Smelling, Tasting, and Feeling, wherein the Stars and Elements qualifie, and therein existeth the Syderial, or heavenly stary or a­stral and natural Spirit in Men and Beasts; in this, flow­eth forth Good and Evil, for it is the House of the Stars.

Such power the Stars borrow from Heaven, that they [...] make in the Flesh a living and moving Spirit in man [...]nd Beast. The moving of the Heaven maketh the [...] moveable, and so the Head also maketh the Body [...]oveable.

Note, The Syderial Body is the highest, excepting [Page 23] the Divine in man; the Elemental Body is only its Ser­vant or dwelling-House, as the four Elements are onl [...] a Body or Habitation of the dominion of the Stars.

The elemental Spirit and Body is inanimate, and void of understanding, it hath only Lust and Desire in it [...] Vegetation is its right Life: the inward Light, and Power of the Light, giveth in man the right divine un­derstanding: But there is no right divine apprehension in the Syderial Spirit: The Syderial Body dwelleth in the Elemental, as the light world in the darkness, it is the true rational Life of all Creatures.

Of the first Man Adam, before, and after the Fall.

ALl things of this world have a two-fold Body, viz. an Elemental, from the Fire, Air, Water and Earth, and a spiritual Body from the Asirum; and like­wise a two-fold Spirit, the one Astral, the other Elemental.

Man only among all the earthly Creatures hath a three-fold Body and Spirit; for he hath also the inter­nal spiritual World in him, which is likewise two-fold, viz [...] Light and Darkness, and also corporeally and spi­ritually this Spirit is the Soul, but this [...]ody is from the VVater of the holy Element, which dyed in Adam, that is, disappeared as to his Life.

Now when God created the Earth, he founded its time when he would keep the Judgment, and sever the evil from the good, and give the evil for an Habitation to the apostate Prince; but being the good in the Occluse Earth was without heavenly Creatures [see­ing its Prince was cast out] God created Adam another Hirarch out of this good Ens, to be a ruler of this place, and hence came the Devil's envy against man, and all good Creatures of this world.

The first Free-will which was breathed into Adam, was good; indeed it was both from God's love and anger, viz. from the centre of the eternal pregnatress [Page 24] of the eternal spiritual Nature; but it had the unde [...] ­standing in it to rule and govern it self, so as it might stand and sub [...]st eternally.

But the crafty distemper or infection, introduced by the Devil, was in the [...]ns of the Earth, whence [or whereof] Adam [...] outward Body was framed: Into this earthly [...]ns the D [...]vil brought his desire by the Serpents cr [...]fty E [...]s. So that the Lubet arose in the Ens of the Body. whereinto the first free-will of the inspired Soul e [...]tred, and assumed the Lubet of the Body, and intro­duced this Lubet into a Desire or Substance.

And out of this Substance another self-ful VVill did now arise viz. a B [...]stard, a false Serpent-Child; and this B [...]stard A [...]am did originally propagate to his Eve, and Eve to her So [...] Cain, and so one man to another; thu [...] we have now in this earthly [...]lesh this same false will, proce [...]ded from the Serpent's substance, where­unto the Devil intro [...]th his D [...]sire, and tempteth us, and co [...]tinually mak [...]th us lust and long after the devilish Property, viz. Pride, [...], E [...]vy and Anger.

Thus the Devil rideth in and upon Body and Soul [of man] but now the [...]irst in [...]roduced Free-will which, God [...]reathed into Adam, lieth yet in all m [...]n. For it is the true real Soul, the centre of the Fire and Light, a spark of the divine Power and Om [...]ipotence, but wholly hem [...]d in, and cap [...]ivated in this [...] [...] [...].

For Prince Luc fer by his false Imagination had tainted the Limus of the Earth before the Comp [...]ction [or Crea [...]n] it was the place of his Hirarchies; now the ou [...]ward Body of m [...]n was [...]ken out of the Limus of the Earth, in the Verbum Fiat, and formed ac [...]rding to the property of the hum [...]n Life, which was in the Word.

Thus Adam' [...] Fl [...]sh was half Earthly, and half heaven­ly, wh [...]nce he lusted [...] the Comm [...] and VVill of God: this is, as Paul saith. The Flesh lusteth against the Spirit, and the Spirit against the [...]lesh—Adam's Spirit also [Page 25] [...]y the Imagination hath brought a Power into the Earth, and so the Matrix of Nature gave him what he would have.

He must be tempted to try whether he would stand an Angel instead of Lucifer; and therefore God created him not barely an Angel, so that if he should fall, and not stand, [...]e might help him: So that he might not perish in the fierce Wrath, as Lucifer did, there [...]ore he was created out of Matter, and his Spirit introduced into the Matter, viz. into a Sulpher of Water and Fire, that God might again exgene [...]ate a new Life unto him, as a fair pleasant smelling Blossom springing out of the Earth.

For God saw very well, according to the property of hi [...] Wrath, that man would fall, but he would bring him again through, and in the Name Jesus, through the corruptibl [...] Death into the royal Kingdom, whence Lueifer was fallen, in whose stead the man Christ, God and Man in one person, should sit as Hirarch, High-Priest, or the great Prince of men.

[...]oor man did not fall out of a resolved purposed Will but through the poysonous venomous Infection of the Devil else there [...]ad been no remedy for him. Neither hath ma [...] brought the Maligni [...]y and Venom into the Birds, [...]easts. Worms, Stones, Vegetables, and all Creatures, bu [...] Lucifer hath made the house of Love to be a house of eternal Enmity, the house of Light to be a house of Darkness, &c. otherwise, if man had brought Malignity and Wrath into all Creatures, then he could never have looked for Mer­cy at God's hands, no more then the Devil.

Adam did not desire to prove the first Principle, as Lucifer had done, but his lust was only bent to taste, to prove Evi [...] and Good, viz. the vanity of the Earth, the ou [...]ward Soul was awakened, so that the hunger entred into its Mother, where from it was drawn, and introduced into another Source.

And when this Hunger entred to eat of Evil and Good, then the desire in the [...]ait drew forth the Tree of Tempta­tion, and set it before Adam, then came the severe Command from God—Thou shalt not eat of the Tree of the Know­ledges [Page 26] of Good and Evil, in that day thou eatest there of thou shalt dye the Death.

But that Moses saith, The Tree of Life stood in the midst of the Garden; and presently next after setteth down and the Tree of Knowledge of Good and Evil: Here lieth the Vail before Moses his Eyes, and the earthly sinful man cannot behold him. The precious Pearl lieth in the [knowledge of] the difference of these two Trees, and yet it is but only one, but manifest in two Kingdoms—He saith the Tree of Life, thereby he understandeth the Property of the eternal Life in the Tree, viz. the second Principle; and by the Words, of the Tree of Knowledge of Good and Evil, he understandeth the wrath of the Anger of God, which was manifest by the Essence of the outward World in earthli­ness, in the Tree of which Adam should not eat; for he should have eaten with the inward Mouth, and not with the earthly Desire, but with the heavenly, for he had such Fruit growing for him, which the inward Mouth could enjoy; in­deed the outward Mouth did also eat thereof, but not into the Worms Carkess, for as the Light swalloweth up the Darkness, so the Coelestial swallowed up the Terrestrial, and changeth it again into that whence it proceeded.

Adam was a man, and also a Woman, and yet none of them [distinct] but a Virgin full of Chastity, Modesty and Purity, viz. the Image of God he had, both the Tinctures of the Fire and Light in him, in the Conjunction of which the one Love, viz. the Virginal centre stood, be­ing, the fair Paradisical Rose-Garden of delight, wherein he loved himself; as we also in the Resurrection of the Dead shall be such as Christ telleth us, That we shall be like the Angels of God yet not only pure Spirit, as the An­gels, but in heavenly Bodies, in which the spiritual angelical Body inhabiteth, even such a man as Adam was before his Eve, shall arise again, and eternally possess Paradise, not a man or woman, but as the Scripture saith, they are Virgins.

Adam before his Eve, had no [...] such a beastial Body as [...] now have. For if God had created him unto the earthly cor­ruptible [Page 27] naked sick toilsom Lise, then he had not brought him [...]to Paradise; if he had desired or willed the beastial Cou­ [...]ulation and Propagation, then he would in the beginning [...]ve created Man and Woman, and both Sexes had come [...]orth in the Verbum Fiat, into the division of both Tin­ [...]ures, as it was in other [...] Creatures.

Every Creature in its arival to this world, bringeth its cloa­ [...]ing from its Dam, but man cometh miserable, naked, shiftless [...]n deepest Poverty and Unability, and cannot help himself which [...]oth sufficiently show unto us, that he was not created of God [...]nto this Misery, but in his Perfection, as all other Crea­ [...]ures were, which Perfection the first man fooled away [or [...]] by false Lust.

Now Adam [ if he had stood] should have generated or [...]rought fort [...] after a Magical manner, which had been thus [effected] not by a sundry peculiar issue from Adam's body as now. But as the Sun thorow-shineth the Water, and [...]ends it not, even so to the spiritual Body, viz. the Birth had been brought forth, and in its coming forth had been sub­stantial without Pains, Care and Dis [...]ress in a great joy­fulness and delight.

Which after when Venus's Matrix was taken from Adam, and formed into a Woman, must be done through sorrow, pangs and distress, as G [...]d said to Eve, Thou shalt now bring forth Children in Sorrow, and thy Will shall be subject to thy Husband. Wherefore? because it was sprung forth from the mans Will. Eve was half the Adam, viz. the part wherein Adam should have loved and impreg­nated himself, the same, when as he stood not, was taken from him in his Sleep, and formed into a Woman.

But that the fall might not proceed [or come] from the divine appointment, God made man perfect, and created and ordained him unto Paradise, and forbad him the false Lust, which the Devil stirred up through the Limus of the Earth i [...] Adam's outward Body, with his false Imgination and hun­gry desire.

And Adam was forty days in Paradise [before his Ev [...] [Page 28] was made] in the Temptation, if he had stood stedfast, th [...] God had so confirmed him to Eternity.

But the breaking [or dividing] of Adam, when the woman was taken out of him, is the breaking or brui­sing of Christ's Body on the Cross, from the sixth Hour unto the ninth, for so long was the Fiat in Adam Sleep, in the seperating of the Man and VVoman, for in such a space of time the VVoman was compleatly finished [or brought forth] out of Adam into a Female Person [or Image] She is not taken only and wholly out of Adam's Hesh, but out of his Essence, out [...] the Female part, she is Ad [...]m's Matrix.

Now when the pregnant Matrix was taken fro [...] Adam, the woman was every way formed with such Members for propagation as she-is at this day, and so Adam also; for before, when Adam was Male and [...]emale, he needed no such Members, for his Birth wa [...] Magical, his Conception moving in the Matrix [was to be] done through Imagination.

And the beastial worms Carkess of the Bowels, with the formation of other inward principal Members, per­taining to the earthly Life, was hung upon Adam in­stead of the Female Matrix, and the like worms Carkess was also hung upon the VVoman, instead of the heaven­ly Limbus; of which the poor Soul is to this day asha­med, that it must bear a beastial [...]orm on the Body, and propagate as the Beasts do.

Now then Adam and Eve standing thus, as man and wife in Paradise, and having yet the heavenly Source and Joy, though mixed, the Devil could not endure that, for his Envy was too great: and seeing he had brought down Adam's Angelical form, he looked now upon Eve, viz. the VVoman out of A [...]am, and per­swaded her to the evil Fruit, and she did eat and gave to A [...]am.

This is the Bit upon which Heaven and Paradise de­parted, where the Cherubim, viz. the cutter off with [Page 29] the naked Sword came, and stood before the Door—His Sword was that of the destroying Angel, which now cutteth man with Heat, Cold, Sickness, Necessity and Death, and at last cutteth off the earthly Life from the Soul.

But though the outward Figure was just so, yet it hath far another A, B, C, internally; the natural man without God's Light, understands nothing thereof.

This Sword is in man, when man conv [...]teth and en­treth into Sorrow for his committed Sins, and casteth away Vanity, and stepeth into the Infants Shirt—In this Anxious sorrowful Gate of t [...]ue Repentance the Angel standeth with the [...]ire-flaming Sword, and the Virgin-Bud for [...]th quite through this Sword into Para­dise, viz. into the Life of Christ, and groweth forth through this Swo [...]d.

And now the Vi [...]gin-Child standeth with its fair Rose in the new Plant in Paradise, and the poor Soul which begetteth this Child, standeth the whole time of this Life under the reach and swing of this [...]ire-Sword, and is fast bound with a B [...]nd to the gross Beast in the out­ward World [ viz. this worms Carkess] where the Virgin-child is sufficiently thrust at, and wounded with this Fire Sword: [...]or the Fire-Soul, which in the Fire­Sword of God's anger, is bound to the Serpent-Monster, doth daily amuse it self upon the Serpent-Monster, and sinneth, and even then this Fire-Sword doth cut away the Sins, and devours them into God's anger, where they are examined and judged.

Now God hath cursed the Earth for man's sake, so that Paradise springeth no more thro [...]gh the Earth, for it is become a Mystery, and yet it is continually there; and into that M [...]stery the Souls of the Saints depart. when the earthly Body seperateth [...]tself from the Soul.

It is in this world and vet is out of this world; for this world's Quality or Source toucheth it not: the whole world would have continued to be Paradise, if Adam had [Page 30] [...]ontinued in Innocency; but when God pronounced [...]he Curse, then Paradise departed.

For God's cursing is fl [...]ing, not departing away [but a fleeing, or] a going into another Principle, viz. into himself.

Adam said, I am naked and afraid; Of what was he afraid? he felt in himself the world of God's anger, and feared that it would wholly enkindle it self, and devour him, as happened to Lucifer: therefore he trem­bled at the Call of the holy Voice, as the Anger trem­bleth at the Love.

Indeed he was naked, but knew it not, till they did eat the earthy [...]ruit, and then their Eyes were opened, for the heavenly Virgin of God's wisdom departed from them, and then they first felt the Kingdom of the Stars and Elements.

Man had no such beastial [...]esh before the Fall, but heavenly [...]; no heat, nor frost no sickness, nor mishape, or mischief, also no fear could touch or terrifie him, his Body could go through [...]arth and Stone un­interrupted by any thing; for that could be no eternal man which [...] could limit.

The Devil was indeed an Angel, and A [...]am an Image of God, they had both the Fire and the Light, as also divine Wit, [...]ngenuity or understanding in them: Why did the Devil imagin according to the Fire, and Adam according to the Earth? They were free: The Light and Power drew not the Devil into the Fire, but the fierce wrath of Nature. Why did the Spirit assent to be willing whatsoever the Magia maketh it self that he hath? The Devil made himself Hell, and that he [...]ath; and Adam made himself Earth, and that he is. [...]ut can a man make of himself what he will? he hath both before him the Fire and the Light; Will he be an Angel in the Light? then God's Spirit in Christ helpeth him to the Society of the angelical Quire. But will he be a Devil in Fire? then God's anger helpeth him into the Abiss to the Devil.

Of the Soul's original, with its Essences, Substance and Property.

THe Soul is a Life awakened out of the Eye of God, its original is the Fire, and the Fire is its Life—Thi [...] is the greatest wonder that the Eternity hath wrought. that it [...] ma [...]e the eternal a corporeal Spirit, which thing no Sense can find out, and it is unfathomable to us.

For no Spirit can sound it self, it seeth well the Deep, even into the Abiss, but it comprehendeth not its Maker; it [...] and diveth into him indeed, but it knoweth not its own making; this is only hidden to it, and nothing else, therefore [...] we are cómmanded to be silent, and dive no further.

The Essences of the Soul came out of the centre of Na­ture, out of the Fire, with all For [...]s of Nature, all the [...] [...] lie in the Soul. All that God hath and ca [...] do, and th [...]t God is in his T [...]rnary, all this is in the [Page 33] Essence of the Soul, as the virtue of a Tree i [...] in the T [...] that groweth out of it.

The Substance of the Soul is heavenly created, creat [...] out of the divine Essentiality, yet the Will of it is free eith [...] to demerse it self, and esteem it self nothing, and so eat of the Love of God, as a Twig feedeth upon a Tree, or to ris [...] up in its Fire, and be a Tree of it self, and eat of that, and so get Essentiality, viz. a creaturely Body.

The Property of the first Soul was created according to both Mothers, but all Properties lie in it, it may awaken, and let in what it will and whatsoever it awakneth and le [...]h i [...], is pleasing to God, if its Will b [...] in the Love of God, in humili [...]y and obedience.

Of the breathing in of the Soul, and of its peculiar Fashion and [...]orm.

EVery Spirit without a Body is empty, and knoweth not it self, and therefore every Spirit desireth a Body for its Food, and for its Habitation—Hence the outward Image, according to the Spirit of this World, with the outward Fiat, was conceived, and a Body was created out of the Matrix of the Earth; a mass or red Earth, consisting of Fire and Water.

The inward man was in Heaven, and his Essences wer [...] P [...]radisical, his glance in the inward Eye was Majesty, an incorruptible Body, which could speak the Language of God, and of Angels, and the Language of Nature; as we see in Adam, that he could give Names to all Creatures, to every one according to its Essence and Property, [...] was also in the outward Image, and yet knew not the outward Image, [...] inde [...]d the Body hath no knowledge.

And in this two [...]old Body [which was created in the sixt [...] Day, in the sixth Hour of the Day, in the same Hour whic [...] Christ was hanged on the Cross] after the Body was finished the royal Soul was breathed in from within by the holy Ghost into the Heart, in the holy man, into its Principle, like an awakening of the D [...]y.

[Page 34]A [...]d the outward Spirit [ viz. the Air] and the whole outward Principle, with the Stars and Elements, did cleav [...] to the inward, and the outward Spirit breathed its Life in the same manner with the Soul, through the Nostrils into the Heart, into the outward Heart, into the earthly Flesh, which was not then so earthly.

The Source of the Wrath insinuated it self with the brea­thing in, viz. with the original of the Soul, so that the Soul could not remain God's Image, unless it remained in Humi­lity and Obedience, and yielding its Will into God's Will, or else it were very difficult for a Creature to rule such two Principles, as the wrathful and the outward are, the out­ward being also born out of the wrathful.

Therefore sure its Temptation was not only the biting of an Aple, nor di [...] it continue only for some few Hours but forty D [...]ys, just so long as Christ was tempted in the Wilderness [and that also by all the three Principles.]

When a Twig groweth out of a Tree, the form of it is like the Tree; indeed it is not the S [...]k and the Root; but yet it is like the Tree: So also when a Mother bringeth forth a Child, it is an Image of [...]er.

So we mu [...]t understand that the Soul is in the form of a r [...]nd Globe according to the Eye of God through which the Cross goeth, and which divideth it self in two p [...]rts, viz. [...] t [...]o Ey [...]s. standing B [...]ck to Back. viz. a holy di­vin [...] Eye, and a wrathful hellish Eye in the Fire; t [...]is it s [...]ld shu [...] an [...] secretly reign therewith through the Anguish [ viz. through Death] in the second Principle in Love.

We mean the [...] in the Fist Principle, according to the original, hath the form of an Eye, and yet two-fold like a Heart, wherein there is a C [...]ss—And in the second Prin­ciple it is a Spirit, and a whole Image, as the outward m [...] [...]s—And in the third P [...]inciple it is a Glass of the whole VVorld. all whatsoever is contained in Heaven and Earth: every Prop [...]ty of every Creature lieth therein; for that Glass is like the Firmament and Stars.

Of the Power and Ability of the Soul.

WE know that what soever cometh out of the [...] and is the ground of it s [...]lf, can [...] it self [...] things—But though the Soul be a Twig out of the Tree, [...] now it is become a Creature, and is its own, it is an Ima [...] of the whole; for when a Child is born, then the Mothe [...] and the Child are two—VVe mean thus, God's Spirit, an [...] the Spirit of the Soul are two Persons, each is free from [...] other, and yet both stand in the first beginning, each hath [...] own Will.

The Soul originally is greatly powerful, it can do much, but its Power is only in that Principle wherein it is, for the Devil cannot reign over God.

The First Power of the VVill of the Soul is, it frameth its own form in the Spirit; also it can frame another Image in the Spirit out of the centre of Nature; it can give another Form to the Body, according to the outward Spirit; for the inward is Lord of the outward; it can change the outwar [...] into another Image, but not durable.

For Adam's Soul having let in the Turba of this VVo [...]ld, that if the Turba see a strange Child, it riseth up against it instantly, and desiroyeth it; it continueth to en­dure only so long as the inward Spirit can subdue and over­power the outward.

And this Form is called Negromancy, a Transmutation, where the inward over-powereth the outward, for it is natural, and we understand that when we shall be changed, that change will be made thus by the same Turba, which hath the first Fiat in it.

Secondly, if the Spirit were an Angel, the similitude of God, yet the VVill can make it a proud Devil; and also make a Devil an Angel, if it sink it self into Death, into Humi­lity under the Cross, and cas [...] it self into the Spirit of God, and so submit to his Government, then it sinketh into Eter­nity, out of the Source into the still nothing, which is yet all:

Thirdly; The Spirit of the Soul hath power to ent [...] [Page 36] [...]other man, into his Marrow and Bones, viz. the Sulpher, and to bring the Turba into him, if he [...]se; so far as every one is not armed with the [...] of God, but is found naked in the Spirit of this [...]rld, as may be seen by Witches.

Fourthly; It hath such power, if it be the Child of [...], that it can lead the Turba captive, and can pour out upon the House of the Wicked, as Elias did [...] Fire, and Moses before Pharaoh; for it can throw own Mountains and break Rocks.

This you must understand to be so far as that thing capable of the Turba, by awakening the Wrath, then [...] is possible, but if not, and that the Spirit of God be [...] a thing, then it cannot be, for it would pour Water [...]pon the Turba of the Fire, which would then be as it were dead, and its power would lie in Derision: And therefore Heaven is a middle between God and Hell, viz. between Love and Anger, and was created out of the midst of the Waters, so that the Devil cannot rule with his Turba, the VVater turneth his purpose into derision, as the false Magick, and blinded Inchantment are drowned in the VVater.

The Fifth Power of the VVill, or Spirit of the Soul, is, that it may or can seek all VVonders that are in Na­ture, viz. all Arts, Languages; Buildings, Plantings, Distraction, Knowledge; it can command the Starry Heaven, as Joshua did, when he commanded the Sun to stand still, and Moses the Sea, that it stood up; also he commanded the Darkness, and it came; it can make an earthly Life, as Moses made the Lice and Frogs, also Serpents, and other Wonders.

It hath Death in its Power, so that it can over­ [...]ower that, if it ride in the Charriot of the Bride [ viz. the VVill of the holy Ghost] it can bridse and overcome the Devil if its [VVill] be in God, there is noth [...]ng can be named that it cannot subdue.

The Souls power was so potent before the Vanity, [Page 37] that it was not subject to any thing; and so it is powerful, if the understanding were not taken awa [...] from it; it can by Magick alter all things whatsoever are in the world's Essence, and introduce them into ano­ther Essence; but the vanity in the outward Airs do­minion hath brought a [...] thereinto, so that it doth not know it self; it must in this Life time be it [...] own Enemy, that it may learn to be humble, and con­tinue in the divine Harmony, and not become a Devi [...].

And so the Dev [...]l can do nothing to it, for he is proud Spirit, and would be above the VVonders [...] God, but an humility can bind him; after this ma [...] ner every man may escape the false Magician, an [...] also the [...]; for no Po [...]er can touch him i [...] whom God [...].

Of the Propagation of Soul [viz.] how it cometh into a Child in the Mother's Womb.

THe VVoman hath gotten the Matrix, viz. the Tincture of Venus [or Tincture of Light] and the Man hath the Tincture of Fire, which you may per­ceiv [...] by the eager Imagination of both towards one another: For the S [...]d in the Essence eagerly seeketh [...]he Life, the Man's in the VVoman [...] in Ve [...]us, and the VVoman's in the Fire, in the original of Life.

For they must now propagate as Beasts do, in two Seeds, the Man soweth Soul, and the woman Spirit, and being sown in an earthly Field, it is also brought forth after the manner of all Beasts.

Nevertheless, all the three Principles are in the Seed, but the inward cannot be by known the outward, for in the Seed the Soul is not living, but when the two Tinctures come together, then it is a whole Essence; for the Soul is essential in the Seed, and in the Conception it becometh Substantial.

Thus the S [...]ul cometh not at all into the Body, or is breathed into it from without, but the three Principles [Page 39] have each of them its own Artificer, one working Fire in the centre, and the other maketh VVater [...] the Tincture, and the third maketh the earthly Mistery­Magnum, and yet it is no new thing, but the very Seed of Man and VVoman, and is only conceived in the mix­ture, and so only a Twig g [...]eth out of the Tree.

The Soul is not every time new created and breathed in; but is propagated after a human manner, as a Branch groweth out of a Tree, as I may better render it, as a man [...] or sow [...]th Seed, and so a Spirit and Body groweth out of it.

And this is only the difference that the three Prin­ciples are alwayes in str [...]fe about Man, each would fain have him: So that many times a wonderful Turba is brought in, while yet he remains in the Seed.

But if the Parents both [...]ather and Mother have their Souls cloathed with Christ's [...]lesh and divine [...]ssenti­allity then it cannot be; for Christ saith. A good Tree cannot bring for [...]h evil Fruit; yet the Turba in time ca [...] enter in with the Reason.

So also an evil Tree cannot bring sorth good [...], that is, if both the Parents be evil, and held captiv [...] by the Devil, then an evil Soul is sown, but the Prin­ciples cannot yet judge it. nor the Turba neither; it i [...] indeed an evil Chi [...]d, [...]t if it turn. it may with th [...] Imagination e [...]ter into the VVord of the Lord.

Consider this, ve evil Parents, ye gather Money for your Children; get them good Souls, that is more ne­cessary for them,

Of the Resurrection, and also of the end of Time.

WHen the last Day shall begin to dawn, then the Deity manifesteth it self once more [and that is the third time] in all Forms, in Love and Anger; and then all things together at once shall be plainly laid open in the sight of all Creatures.

[Page 51] Now here is the End of Time, for then the beginning [...] found the end; and the end is then the beginning, and [...] again into that which it was from Eternity.

If we knew certainly the [...] of the sixth Day, wherein [...] Creation was finished, we could then set you down the [...]ear and Day [we mean the last Day] for it goeth not a Minuit further, it hath its limit hid in the inward Circle.

Therefore know for certain, that the Time is near, for [...] the sixth day Afternoon the Rest of the eternal Day began, [...]nd therefore God instituted the Sabboth of the seventh Day for a Rest, and an everlasting Remembrance.

And as the Rest began on the [...] Day, towards the Evening, and the entrance to the manifestation of the Works of the Creation [the end then taketh in the beginning again, and the six Days 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 wrathfulness, into Death which hath now wrought its Wonders in you these 5500 Years, and upwards.

And now the End hath found the Beginning again, and yo shall see, also feel and find what Paradis [...] hath been, even every one of them that shall be born in God.

But the middle, with the Wonders, which were manifested in the time, continueth forever more, in the beginning and in the end, as an eternal middle, with its Wonders, viz. with the Angels and Men, and their Essences; as also the figures of all Creatures, & all that hath been essential at any time; the Earth with its Metals, also Stones, and all material Substances, [...] Trees and Herbs: All these stand in the Figure in the middle, but quite void of such Essences and Life.

For no Beast cometh again, but its Figure continueth in the Magia, for it arose out of the eternal Glass, [so that now when the [...] Glass breakesh] it must remain in the eternal, as a wonder to God's honour and glory forever more.

[Page 52]Here the Spirit of God will manifest himself forth­with in all the three Principles, and stir up the center of Nature, so that it shall burn in the [...]ire of anger; for [...]ll, both. Heaven, Earth, and the [...]irmament shall be set on fire together, and the Turba will [...] up the earthly world in the [...]ire, and restore it to that which it was before the Creation; only the Wond [...] remain st ll in two Princip es, the third Principle doth vanish quite away all but the wonders.

And then the earthly Life, and the earthly Body will fall away, and the [...]ire will con [...]me them, and the glo­rious bright Paradisical body of the Righteous shall pa [...] through the Fire with its wonders, which shall follow it and whatsoever is false shall remain in the [...]ire.

The Wicked also must go into the [...]ire, and their earthly Life will also fall away, and their monstro [...] Image will appear in the Spirit, according to the shape of all hideous abominable Beasts like the Devil.

And in that Hour also the wrathful [...] of the dark­ness shall bring forth the Devils, who shall then receive their wages and lodging, at the hearing of which they tremble.

All the D [...]ad, both good and evil, shall arise every one in his two-fold Body, and shall have the Soul, wit [...] the Spirit in the Body; one shall have the outward earthly [...]fe [or Body] and therein a beastial Image in the spirit of the Soul, and in the inward Image he shall have the essentiality of the wrathful Anger; ano­ther shall have the outward Body, & Ch [...] image there in, and the divine Spirit of Lov [...] shall shine in the Spi­rit of his Soul, which Body, the word Fiat cloatheth again with the true and pure [...] Image.

For the first Body which God created, and Christ [...] with his Blood, that will bring the Wonders with it and enter again into Paradise. and be cloathed with the Majesty of God, and then the [...] of God is with men. [Page 53] For the noble Image was destroyed in Adam, when [...] Woman was taken out of him, so that he retained [...]ly the [...]ture of the Fire, and the woman had the [...]ture of the Spirit, but now they return to them [...]holly again.

[...]or the woman shall receive the Tincture of the Fire, [...] that [...]he shall be as [...] [...]as, neither man nor wo­man, but a Virgin full of Chastity, without the mem­ [...]ers of man or woman.

And then they shall no more say, Thou art my Hus­ [...]nd, or thou art my Wi [...]e, but they are [...]: In­deed there shall some remaining tokens of the difference be in the divine Magical wonders, but none will regard that, for they are all of them me [...]ly the Children of [...], liv [...]ng the Life of Children in the delighting sport of Love.

All the Words which the Mouth hath spoken, which the Air hath received, these the Air shall bring again forth; for it is the Glass of the eternal Spirit, the Spi­rit seeth them in the Glass: And so man shall be judged according to his Heart, Mind and Thoughts, for the Turba is in all malice [...] wickedness, which is con­trary to Love; here will be no making of excuse, for every one will accuse himself, his own Turba will accuse him.

We direct you to the Scripture, for it shall come to pass just according to the holy Scripture. Note, this world will be no more regarded, for all earthly Know­ledge and Cogitations shall remain in the Turba of the earthly life in the [...]; we shall have no knowledge more of our Parents, Children or [...]riends who are in Hell.

We shall have some knowledge of Hell, but see no­thing of it, save only in the Magia in the Mystery, for the Devils must dwell in darkness, the wrathful Fire which is in them is the r light; they have Eyes of Fire to see withal, all [...] besides is gone, for the Majesty hath swallowed it up, that it may burn in love.

[Page 54]We shall all know one another among our selves by Name; though the earthly Name shall remain in the Turba, we [...]hall have a Name according to our first name in the Language of Angels, which here in this life we do [...] understand; in the language of Nature we understand [...]thing of it, b [...]t here we have no [...]gue to spea [...] it with.

Here [...]; The inward Ens of Christ [which the So [...] [...]th on it for an heavenly Body out of Christs Spir [...] and out of his [...] and Blood] is spiritual, it is a spiritual Body which dyeth not at the death of the outward man; yea, it is not buried, neither doth it rise again; but it is dead and buried, and risen again in Christ for all, and in all, and liveth eternally, for he is passed from Death to Life.

Of Paradise; and where Henoch is [as also Moses and Elias.]

WE are able to say with good ground that Paradise is still upon Earth, [...] is in it, [as also Moses and Elias] and yet he hath the Body of [...] Turba in the Mistery; and in the heavenly Mistery he hath the [...] Body, which [...] capable of Paradise.

[...] is not gone o [...]t of this world, he is entred [...]to the Mistery in the VVonders, he is God's Preacher, and after the Turba hath overcome the VVorld, he must be silent till the six Seals have ended their won­ders, and till the Angels of the Turba have poured out the r Vials, then the wonders of the Anger are finished [...] then Henoch cometh out of the Mystery again, and entreth into the Ministry, and relateth what hath been done.

But Noab goeth into the other world through the VVater, and callet [...] Moses with his VVonders, and he cometh, for he hath the won [...]rs of God.

For he passed through death, and brought [...] Body through death, when the Turba desired to consume it, and the Devil contended for it, and would have the Turba which was in Moses, because he had ben an angry man, and carried the Turba in him.

But it was told the Devil, that the Turba in the [...] did not belong to him, for it belonged to the Majesty of God, and contained the wonders, and the Turba in the Darkness in the wrath only belonged to him, who is without the City, he must not dwell in the City, in [...] Principle, but without it.

Also Moses his Body is passe [...] through Death, [...]is un­ [...]able Body which had the VVonders, hath swallowed up that which was earthly in the Turba, and yet not consumed it to [...], but it also is in the [...] and his Turba which killed the first-born in [...], [...] [...] in the water, slew them that [...] [Page 56] the Calf, and swallowed up Corah, Datha [...] and [...] into the Earth, continued in death; For when he dy [...] his Spirit and Soul departed from the Turba, and he [...] mained in the VVonders in the Mistery; and now he [...] become a Lamb.

But though the Body of Moses be d livered from [...] Turba, it must be tryed in the Fire at the end of Day [...]

At the last Day we shall not ascend above the pla [...] of this world, but make our abode here in our [...] native Country, and go into our home in another worl [...] in another Principle, of another Property.

VVhen this outward dominion shall pass away, [...] the very place where the world now stands, there [...] be meer Paradise, for the Earth will be of an heavenl [...] Essentiality, so that we shall be able to dwell any where [...] and be able to pass through and through it.

There will be no Cold or Heat any more, also [...] Night; there is no Death any [...]ore, also no [...]ear, [...] Sorrow, no Sickness, the Earth will be like a Christaline Sea, and all the VVonders of the VVorld will be [...] wholly perspicously, and the Brightness of God shall [...] the Light thereof, and the holy Jerusalem, the great City of God, shall be therein.

The whole world would have been a meer Paradise, if Lucifer had not corrupted it, who was in the beginning of his Creation an Hierarch in the place of this world. But seeing God knew well that A [...]am would fall, there­fore Paradise sprung forth and budded only in one cer­tain place, to introduce and confirm Man therein, whom [albeit [...]od saw that he would again depart thence] he would again introduce him thereinto by Christ, and establish him a new in Christ to Eternity in Par [...].

For Lucifer poysoned the first Paradise with his false and wicked Desire; therefore God promised to regene­rate it anew in Christ: For the seventh Day which God appointed for Rest, is nothing else but [...] regené­rate anew in the Spirit of Christ, in the human [Page 57] Property, wherein the poor Soul shall rest eternally from the source of the six dayes Works, viz. of the six Properties of the Life.

A short summary Appendix of the Soul, and of the Turba, which is the destroyer of the Image; and of Virgin Sophia.

THe Soul is an Eye in the eternal Abiss, a simili­tude of Eternity, a perfect Figure and Image of the first Principle, and resembleth God the [...]ather [...] his Person, as to the eternal Nature.

The Essence and Substance of it [meerly and purely as it is in it self] is first the wheel of Nature, as to the first four [...]orms, viz. 1. Astringent; 2. Bitter; 3. Fire; 4. Anguish— [...]ire is a similitude of the Soul.

The Soul is an essential [...]ire, and the flash of Fire i [...] the life of it; it resembleth a Globe, or an Eye, of Fire [...] The burning [...]ire in the Source signifieth the first Prin­ciple and the Life; yet the Fire is not the Life, but the Spirit of the Source which ariseth from the [...]ire, and goeth forth from the [...]ire like Air. That is the true Spirit of the Source of the life of the Fire, which con­tinually bloweth the Fire up again, and maketh it burn.

Now the Fire shineth and giveth light out of the Source where it shineth, and the source comprehendeth not the light; and this signifieth the second Principle wherein God dwelleth.

[...] we know that the Power is in the Light, and not [...] the [...]ire, the fire only giveth [...] to the light, and the life or the light produceth meekness and substanti­ality, viz. Water.

Now we understand, that there is a meek life in the light, without Source, and yet it self is an insensible Source, it is nothing but a longing or desire of Love.

VVhich Source we account a Tincture, in which the [...]dding and blossomings hath its original, yet the fire [...] the cause of it, and the meekness is a cause of the [Page 58] Substantiality; for the desire of Love in the Light, [...]eth it, and keepeth it, so that it becometh a Sub­stance, but the desire of fire consumeth the Substantiality.

Indeed the Image dwelleth in the fire of the Soul, as Light [...]elleth in the fire, but it hath another Principle as the Light is such a Source, as is different from the fire.

And so the true Image of God dwelleth in the Light of the fire of the Soul; which Light, the fiery Soul must create in the [...]tain of the Love of God, in the Ma­jesty, by pu [...]ting and yielding its Imagination into it.

But if the Soul do not so, but putteth its Imaginatio: into it self, into its wrathful form of the Source of th [...] fire, and not into the fountain of Love, into the Ligh [...] of God, then its own Source of forceness, astringenc [...] and bitterness riseth up, and the Image of God becom­eth a Turba, and swalloweth up the similitude of Go [...] in the wrath.

And then the astringent Fiat in the fiery Essence [...] the Soul figureth for the Soul an Image of the imagi­nation, that is, in its Will: VVhatsoever the essenti [...] fire of the Soul desireth, that will be the figure in th [...] Soul. viz. earthlv Figures, that which the will of th [...] Heart casteth it self into, that image the Fiat of th [...] Soul will make, that is as far as the third Principl [...], an [...] the spirit of the Stars and Elements hath power.

So that if the w [...]ll of the Soul do cast it self into the Kingdom of this world, then the outward Kingdom ha [...] power to bring its imagination into the inward Principle and if the inward Fiat perceive that in the fire of [...] Soul, then it becometh pregnant with it, and keepeth it.

And then the Soul hath the image of a Beast in [...] third Principle, and that cannot be destroyed forever [...] except the will of the soul return again out of the [...] Lust, and pierce into the Love of God agai [...], and th [...] it getteth the image of God again, which may be do [...] onl [...] in this Life, while the Soul is essentially in its [...] in the growing of its Tree, but after this Life it ca [...] not be done.

[Page 59]Thus you may understand what the Soul, Spirit, Image [...]nd Turba are; the Soul dwelleth in it self, and is an essential Fire, and its image standeth in it self in the [...]magination, in the light of the Soul, if it cleave to God, if not, then it is an Anxiety in the wrath of dark­ness, and is an abominable Image, or an image of the Devil.

The Turbae of the Soul which destroyeth the divine Image, is the essential wrathfulness, and s caused by the imagination, or false love and representation, and therefore all lieth in the Imagination, the Image con­sisteth in that which we suffer to come into our desire.

If the will of the Soul, change it self, then its form will [...] also [...]hanged: For if the source of the Soul be fiery, then it hath also a fiery Image, if the Soul turn its ima­gination into the centre, into the strong Astringency and Bitterness, then its fair [...]mage is also captivated in [...]he dark Astringency, and infected with astringent wrath. And then this wrath is a Turbae, which possesseth the Image, and destroyeth the similitude of God; for [...] God there is Love, Light and Meekness; but in this Image there is darkness, astringency and bitterness.

Again, the Soul in its real Life and Understanding, [...] in three Kingdoms: The 1st is, the eternal nature, viz. the potent Might of Eternity, the dark & fire-world, according to which God calleth himself a strong zealous [...]gry God, and a consuming Fire, in which the Devil hath wholly plunged and diabolized himself.

The second is the holy light world, where the eternal understanding hath displayed it self through the Fires sharpness, in the light of the great fiery Love-desire, [...]nd turned the wrathful Darkness and fiery Property, to a Kingdom of Joy, which is the true manifestation of the Deity, and is called the holy Heaven of the angelical delight and bliss.

The third Kingdom is the outward Astral & Elemental Kingdom, viz [...] the Air, with its dominering Constellations, [Page 60] wherein all the five outward Constellations rule, viz. Superior and inferior of the four Elements, out of which [Constellation the five Senses take their original, where­in the vegetable and reasonable Life consisteth; this is the Animal [or beastial] Soul, which ruleth over all the Creatures of this world.

The [...]ire-Soul must subsist in the Fire of God, and be so pure as the clear refined Gold, for it is the Husban [...] of the noble Virgin Sophia, viz. [Christ [...]s Humanity, which is] from the woman's Seed, it is the [...]ire's tin­ [...]ure, and Sophia the Light's tincture, if the tincture of the [...]ire be wholly and throughly pure, then its Sophi [...] will be given it, and so Alam receiveth again into [...] Arms, his most precious and endeared Bride, which was taken from him in his Sleep, and is not any longer Man or Woman, but a Branch on Christ's Pearl-Tree, which standeth in the Paradise of God.

To the description whereof we need an Angels tong [...] and yet we are understood well enough by our School [...] fellows: we have not written this for Swine.

Of the Eternal Predistination, and Election of God.

WHen the Scripture speaks of God's eternal pur­pose, or Predistination, it speaketh not of a pur­pose or predistination that hath been long before, for in God there is no beginning, but there is an eternal be­ [...]inning, where the beginning and the end is all one, the first is continually the last, and the last first: whatsoever [...]od hath begun from Eternity to foresee that he begin­neth now also at this day always every moment to foresee.

I can say with good ground thus, that if I were in my Mother's Body or Womb comprehended in his Anger [...] then God hath from Etern [...]ty seen me, & apprehended me in his Anger, & I were from Eternity elected in his ang [...]

But if I convert in Repentance, so that God's love [...] me, then I am from [...]ternity foreseen out of the A [...]ger into the Love; for in God all is eterna [...] [Page 61] [...]hatsoever at this day beginneth to alter in the eter­ [...], that is from Et [...]nity [...] [...]rnity, equally in the [...], the matter [...]sists only in the Conversation of the Will.

And though it standeth written, that it standeth not in [...] willing, that is only concerning those that desire [...], and [...] will not go fo [...]th out of their [...]ful Will, [...] keep their Sin, and yet will be saved; therefore it [...] not in his willing, but in this, that man go [...] [...]om Sin into God's Grace, and then it lieth in the mer­ [...]y, and that God doth readily, for [...] hath promised it.

Therefore men should better consider the Scripture, [...] to such Terms or Expressions; for it often speaketh [...]ut of the eternal Mouth, which beginneth every [...]oment.

For when the Scripture saith, he hardneth their Hearts [...] they believe not, and so come not to be saved, then it [...]eaketh of those who would be saved by their own Ability, and their evil Will and Life, those he suffereth [...]o go on in their purpose or predistination, for they will do it.

As also Adam did, he would not be resigned into God, [...] a Child, but be his own, and apprehend and know Good and Evil, and live in all the three Principles; for [...] went out from God's will into his own off-set purpose, and God left him, and then he fell down and slept.

And when he had eat the forbidden Fruit, then God's [...]nger elected him to the damnation of Death, and God's [...]ove spoke against it, saying, The Seed of the Woman shall [...] or crush the Serpent's Head; and that was also the [...]ternal Election, and yet it was also a beginning tempo­ [...] Election; for how [...]an an Election pass upon a thing when as yet it hath no Root?

God's Anger hath from Eternity continually, and still [...] this very day, electeth it self to be a Darkness, that God's Love and Light might in the Anger become ma­nifest or revealed.

Of Free-Will.

NOw that which is out of the Eternal, as the Soul of [...], that hath also free-will to manifest it self in [...] Light or in the Darkness; not that it hath the Light or Dar [...] ­ness in its power, but it hath ability to work in good or evil that is in the power of the Light or of the Da [...]ness, and [...] which soever it wor [...]th, that manifesteth it self in it.

The might or power is God's, and the Soul is his [...] a branch in the Tree, proceeded out of God's Mouth, out [...] Love and Anger; all that lieth in it, and is its own property who will then take away the Free-will from it, being it is branch of the eternal Tree & hath Love and Anger in it self?

For the Fire-Soul is a Root proceeded from the divine O [...] ­nipotence, and therefore it hath Free-will, and nothing [...] deprive it, and therefore it may conceive either in the Fire [...] Light.

The Souls free-will is as thin as a nothing, and though it [...] in its Body indeed, encompassed with the something, yet in [...] or conceived something is in a false distinguis [...] Essence by reason of the original of Sin.

Now if the free-will would approach to God with the De­sire, then it [...]ust depart out of its false something; and [...] it now doth so depart, th [...]n it is bare and impotent, for [...] is again in the first nothing: [...]or if it would come to Go [...] then it must dye to its f [...]lse self-hood, and forsake it, and [...] it forsakes the same, then it [...] [...] and meerly as nothing and so it cannot go work or move: if it will shew its Might [...] then it must be in something wherein it doth imaginate [...] form it self. But when man will say, man cannot turn [...] Will towards that which is good, viz. towards Grace, [...] is [...]; Grace indeed standeth in the Abiss of [...] Creature in all wicked men, and the Will need only stand still from [...]icked working, and then it beginneth, as to its self-will [...] dive down into the Abiss. For that which standeth [...] [...] [...] [...]ill together with the [...]ernal One, and becometh [...] [...] there [...].

[Page 63]Can the Will be obedient to a worldly Lord and Master, and for that end stand still for which he would have him? [...]erefore not also to God, especially when the Ability is as [...]given, as a man doth but incline his Will to stand still?

It is better to know nothing, then to Will according to self, for that which knoweth nothing, the will of that passeth away, with the Creaturely Life, and its stri [...]e hath an end, and [...]ath no more source of Torment, as we may understand in [...]rrational Creatures.

For it is the Source and Torment of all the damned that [...]re wishing and woulding, viz. they would that which is [...]lf, and in their woulding they generate Ideas, Species and Formations, viz. contrary Wills and Desires, the Will being [...] strife, so that one thing is manifested in multiplicity where­ [...]n it is at enmity with it self; but when it is one with the [...]ternal One, then can no enmity be therein.

Therefore it is man's last proof or tryal when he standeth [...]ill to God in all things, then in him Light proceeds out of Darkness, Life out of Death, and Joy out of Sorrow, for God is in, and with him in all things.

Of the becoming Man, or Incarnation of Jesus Christ, the Son of God.

WHen God created Man as an Image, according to [...] substance, a similitude of, or according to God, then [...] created him out of the Mother of all things, or Substances, [...]nd all the three Worlds; his Body he created out of the out­ward, and also the inward Substantiality, viz. out of the [...]arthly and heavenly, and inbreathed into him through his [...]pirit a living Breath, that is himself, according to the divine world, and also according to the outward World.

For the Spirit of God is the Spirit of all, and every Life. [...] distinguished into three Principles, or three Worlds— [...] first according to the dark world, according to the first Principle, according to which God calleth himself an angry [...]ealous or jealous God, and a consuming Fire, which is the [...]ernal Nature.

[Page 64] Secondly, According to the Light-world, viz. according to God's love and meekness, according to which he is ca [...] the holy Spirit.

And Thirdly, according to the outward World, the A [...] Spirit, with the Quality or Souree of the Stars and Ele­ments—Thus hath man received a three-fold Life, the Spi­rit of all the three Worlds.

Therefore we should rightly consider man what he is, & [...] make an earthly Beast of him; and also make no Angel of [...] earthly part; he hath the inward Spirit out of the first Prin­ciple, but he should not rule therewith, also not with the o [...] ­ward, but give up himself to the holy Spirit in the sec [...] Principle, and in the outward Life be as a Child in the A [...] ­ther's Bosom or Lapp.

The Soul standeth in three Principles, viz. in the eter [...] Fire's Nature, and in the eternal Light's Nature, viz. i [...] the Love Fire, which extinguished in Adam, for which [...] at [...]resent the strife is, And thirdly, it standeth in the King­dom of this World, viz. in Mortality and Restoration.

When the inward sou [...] ground, viz. the eternal Soul [...] the Father's property of the Word of God, turneth back ag [...] and looks about after i [...]s [...] Pearl, viz. after the [...] Princip [...] then it perceiveth that it was lost in Adam. s [...] whence ariseth its misery, and return again, and as so [...] it returneth again, God giveth his Grace into it again, [...] unknown and not understood by it.

This great unqu [...]eness ariseth in the Soul, that it [...] goeth into Repentance, when i [...] seeth that it hath l [...]t i [...]s [...], neither may nor shall, nor can it any other way [...] [...] first Pearl which i [...] had, and come [...]o divine S [...] [...], unless it turn with its Fires Might wholly again into [...] ground of the incorporated Grace, and give it self up there [...]

We necessarily find it clear, that there is yet another Su [...] ­stance i [...] ow Flesh, which [...], [...] and [...] [...] that which yet now is [...]; being then it [...] [...] [...] after that which [...] is [...] therefore [...] [...] [...] have been so in the beginning of its Beeing and [...] [Page 65] [...] there would be no sighing, or longing after another thing.

For we know that every Substance sigheth after that out of which it had its first Original; and so our Will sigheth after such a Flesh as God created.

So we clearly understand that we are gone forth out of the Eternal into the Corruptible: For Adam's imagination hath drawn the earthly Quality of the Stars and four Ele­ments into the Limus, and the Stars and Elements have drawn in the longing Malady of the Earth. And thus the heaven­ly Matter of the heavenly Flesh became earthly.

The true Ens of the Soul, which the Word assumed in the Name Jesus, was of us men from the Female tincture, viz. from the true Adamical Soul, yet from the Property of the Light, which was severed from Adam and put into the Woman, that this Property of the Light might transmute or change the fiery Masculine property again into the Love and divine Humility, and that the Masculine and Feminine property might be quite changed into one Image again, as Adam was before his Eve, when h [...] was neither Man nor Woman, but a Masculine Virgin.

Therefore Christ took his Soul from a Woman, viz. from a Virgin, and yet was a Man; so that he rightly stood in the Adamical Image, and brought the averted severed Proper­ties of Life, in which our Will had broken it self off from God again into the temperature and union. viz. into that one.

For Adam turned his Will from the only Will of God, and Jesus Christ took our Soul again into the only Will of God, and turned the will of our Soul in our Humanity, which he assumed into the only will of God again.

We poor Children of Eve should not in Eternity, as to the Body, have returned again, but our Soul would have eternal­ly continued in God's anger, source or quality with all Devils.

But the becoming Man, or Incarnation of Jesus Christ is become a powerful Substance or Matter to us; for, for our sakes is God become Man, that he might bring our Huma­nity out of Death into himself, and redeem or release our Soul out of the Fire of God's anger.

[Page 66]And we now with good ground of truth say, that the possi­bility of the New-birth is in all men, else God were divided and not in one place as he is in another. And herein we ex­actly know, that man is drawn by the Fire and the Light [...] to which he inclineth into, that he falleth; and yet he may in this Life-time rise aloft again. Also we say, that the true Temple wherein the holy Ghost preacheth, is in the new birth.

The Spiri [...] also testifieth clearly, that Angels and Men have one and the same Image, for God hath made another Angel instead of expulsed Lucifer, and his Legions, out of the same place where Lucifer sate, and out of which he was made, which Angel was Adam: But seeing he stood no [...], therefore God generated to himself a second Adam out of the first, the same is called Jesus Christ.

Also it is plain and clear enough, that [as Jesus ascend­ed to Heaven, so] he will come again in the same Form at the last Day with a divine and glorified Body, as a Prince of the holy Angels, which shall be the men Angels.

Also, we know the becoming Man, or Incarnation of Christ to be natural, as of all the Children of men, the Lord gave himself to be under the Servant, that the Servant might be­come living, and is in like manner in nine Months become a perfect man, and also continueth a true God—become born into the world through that way and passage as all men are.

Had he not had a natural Soul then he had not in the Person had all the three Principles: What should he then have com­mitted into the Hands of his Father at that present when he dyed on the Cross? Or what had suffered on the Cross, if he had not been natural?

The earthly part which he took to himself out of his Mo­ther Mary, that is, to or upon the divine Substance, dyed away on the Cross.

Thus was the Soul in the Substantiality of God, and as [...] victorious conquering Prince, went into the Hell of Devils that is into God's Anger, and quenched it with God's Love and Meeknes [...] of the divine Substantiality.

For the Love-Fire came into the Anger-Fire, and drown [...] [Page 67] the Anger, wherein the Devil would be God; thus was the Devil taken cap [...]ive with the Darkness, and lost his domi­nion: The Spirit of Christ took the Devil captive, and drove him out of the Fire of the Soul, and cast him into Darkness, and shut him up under darkness out from the Fire of the Soul, and out from God's fire into the wrathful harshness and bitterness in Cold.

Consider the first four Forms of Nature, and you will understand what the Devil's Mansion is; for before Christ came, he kept the Soul captive in the Turba with the Fire, and though he had not the Spirit of the Soul, yet he had the Root of it in the Turba, but then he was commanded to cease.

While the earthly man liveth, the Soul is continually in hazard or danger, for the Devil hath enmity with, who con­tinually casteth forth his streams, with false and wicked Ima­ginations into the Stary and Elementary Spirit, and reach­eth or graspeth therewith after the Soul's fire, and willeth continually to infect the same with earthly Devils longing and malady.

There must the noble Image defend it self against the Souls fire, and there it costeth striving and fighting sor the Angels Garland: there riseth up often in the old Adam anguish, doubting and unbelief, when the Devil sets upon the Soul.

O thou Cross of Christ! how heavy art thou often- times! how doth the Hèaven hide it self, but so the noble Grain is sown, when that is sprung up, then it brings forth much fair Fruit in Patience.

Thus every little Sprout groweth in the Soul out of the divine Wisdom: It must all press forth out of the Anguish­Chamber, as a Sprout out of the Root of a Tree, it is all ge­nerated in the Anguish.

If a man will have divine knowledge, he must very many times go into the A [...]gitish-Chamber, into the centre, for every Sparkle of the divine Wi [...], Skill or Understanding out of God's wisdom, must become generated out of the centre of Nature, else it is not perminent or eternal; Thus we must [Page 68] aell dye in Christ's Death, if we will possess his Glory.

God and Man is become one Person, one Christ, one God, one holy Trinity in the Humanity, and also in like mann [...] every where, so that when we see Christ, we see the holy Tri­nity in one only Image.

He is not strange or tyrable to us, but is our Love. Tincture, he is with his Power the quickning of our Soul [...] our Life, and our Souls delightful Habitation. When we find him, we find our Help or Salvation, as in like manner A [...]am should have found him, but he suffer [...] himself to be seduced, and found at length a Woman—Then said he, She [...] Flesh of my Flesh, and Bone of my Bo [...], and took her unto him for a Companion.

So when our Soul findeth him, it saith, That is my Virgin which I had lost in Adam, when an earthly Wo­man came to be out of it: I have now again found my Love-Virgin out of my Love, I will never more let it go from me again. O! it is a friendly qualifying or co­working Beauty, Brightness, Fruit, Power, V [...]rtue.

For in thè Wisdom the Fall was known e'er man be­came a Creature, and that according to the [...]ire's pro­perty, not according to the Light's property, but ac­cording to the first Principle.

And we say of Mary, that before the time of the open­ing and message of the Angel, she was such a Virgin [...] Eve was when she went out of Paradise, e'er Adam knew her.

Of Metals, and of the Metaline Tincture, and Philos [...] Stone.

THe Metals have the same [...]bstance, condition [...] birth, or geniture as the Vegetab [...] upon [...] Earth have: in Earth, in Stones and Metals, there is [...]-fold Essence, viz. one from the original of the fire dark World, and [...] of the original of the holy lig [...] World.

All this was given [man] for his play, he had [...] [Page 69] knowledge of all Tinctures: All was subject to him, he ruled in Heaven and Earth, and over all the Elements, so also over all the Constellations.

But Metals are in themselves nothing else but a Water and Oyl, which are held by the wrathful Properties, viz. by the astring [...]nt austeer desire, that is, by a sa­turnine martial fiery Property in the compaction of Sul­pher and Mercury to be one Body [or congealed bulk] but if I whoily destroy this Body, and severize each in­to its own Property, then I clearly find therein the first Creation.

Gold, Silver and precious Mettals, are indeed out of the heavenly Magia thus inclosed and shut up, by or with the kindling: They are another thing then Earth, man loveth that well, and [...] it for his Maintenance, but he knoweth not its ground and original; it is not in vain loved by the Mind, it hath a high original, if we would consider of it.

But we are justly silent of it here, seeing man with­out that, loveth it too much, and thereby withdraweth himself from the Spirit of God: One should not love the Body mor [...] then the Spirit, for the Spirit is its Life; this we give you to understand in a Similitude, and are silent of the matter, with the ground and original thereof.

But know this, that it was given to man for his Sport and Ornament, he had it by the right of Nature, it was his understanding the outward Bodies; for the outward Body with its Tincture, and the Metalline Tincture are near a kind.

When the Tincture of the outward Body was destroy­ed by the Devils evil longing, then the Metalline Tin­cture hid it self from the human, & became an enemy to it; for it is p [...]rer then the perished in the outward Man.

Let this be manifest to [...]ou, ye seekers of the Metalline Tincture; If you would find the Philosophers Stone, then apply your selves to the new Birth in Christ, else it will [Page 70] be hard for you to apprehend it, for it hath a great agreement with the [...]nly Substantiality, which if it were released from the fierce wrath, would be very well seen.

Its lustre signifieth somewhat, so that if we had [...] Eyes we [...]hould well app [...]ehend it.