Forty Questions of the Soul (the edition of 1665)

Forty Queſtions of the Soul concerning its Original, Eſſence, Subſtance, Nature or Quality, and Property, what it is, from Eternity to Eternity.

Framed by a Lover of the Great Myſteries DOCTOR BALTHASAR WALTER, and Anſwered in the Year, 1620.

by Jacob Behme called Teutonicus Philoſophus Engliſhed by John Sparrow.

In the firſt Queſtion is contained, an Ex[••…]ation, of the Philoſophick Globe, or Won[••] Eye of Eternity, or Looking-Glaſs of [••]ſdom, being ONE half Light or Dark Glob half Eye with a Rainbow about it, parted; [••]th the Halves reverſed, A Croſs, and Heart, [•]ppearing in the Centre, with the Abyſs every [•]here, within it, and without it, in Infinity, [••] being th[•]

Looking-Glaſs.

[••…]ed for L. Lloyd, at the Caſtle in Cornhil, 1663.

To the Earneſt Lovers of Wiſdom.

THE whole World would not contain the Books that ſhould be written of Chriſt, if all that he did, and ſpake, ſhould be Written of him, flowing from that Fountain of Wiſdom which dwelt in him; What then can be expected in a little Preface? but ſome few Obſervations of the foot-ſteps, and Paths of Wiſdom, and they are ſet down here, as they occaſionally preſented themſelves to the Thoughts of him, who deſireth to be made fit for the acquaintance with the Loweſt Scholar in her School.

Many have been her Scholars in their own way, which Nature hath inclined them to; or God, in them that have kindled the Divine Nature, and ſo have been made partakers of it in their Souls: We may perceive the Excellency of every one of them by that which hath been left for a Record behind them, and their fitneſſe to be followed in Order till we ſhall attain the higheſt Pitch we are capable of.

Since the true Grounds of the antient Wiſdom have been hidden in the Dark Writings of the wiſe Men of former Ages, ſome in this latter Age have endeavoured to reform the Errors that have riſen from the want of knowing thoſe grounds from which they wrote: The Writings of that Learned SELDEN, are eminent in this kinde, among others, by which means, the true Fame, and Glory of Learning, hath been in ſome good part reſtored again; as alſo by contriving means to direct the way, to raiſe the ſeveral kinds of knowledge from the is own true Baſis and Foundation.

The Renowned, Sir Francia Bacon Lord Verulam Vicount St. Albans, laid his foundation ſure, and raiſed his building high; by his Inſtauratio Magna, he taught men, firſt to free themſelves from the Idola Mentis humanae, and then laid down the whole proceſs of the Mind, from a Natural and Experimental Hiſtory, to raiſe a Natural Philoſophy: which doth ſhew the way to compoſe a Divine experimental Hiſtory, to the building of a Divine Philoſophy, or Myſtical Divinity.

Comenius alſo, by his Panſophia, deſigneth the beſt way to educate all from their Childhood ſo, that in the ſhorteſt time they may get the higheſt Learning their Natures can attain to.

Pellius in his Platform concerning the Mathematicks, doth deſign to raiſe the Principles, or whole Structure of that Art, out of every ones ſelf, without the help of Books or Inſtruments, by a Treatiſe he calleth Mathematicus [〈 in non-Latin alphabet 〉]; which may well be transferred to a Philoſophus, Medicus, Legiſlator, Juriſperitus, Politicus, Theologus, Theoſophus, [〈 in non-Latin alphabet 〉].

Alſo that ſtrict inquirer into Truth, Comes Caſtri Inſulae in his Book De Veritate, teacheth the true progreſſe of the Mind in finding the certain infallible truth in all things.

Des Chartes doth lay the foundation of his Philoſophy in ſuch Grounds, and Principles, as are undeniable to him that doth but conſider what is in his own Thoughts.

Theſe and ſome others in their kind, have gone as far, as the Natural faculty of Mans outward reaſon can reach; This Author Jacob Behme, eſteemeth not his own outward Reaſon, but acknowledgeth to have received a higher Gift from God, freely beſtowed upon him, and left in Writing, for the good of thoſe that ſhould live after him.

And in his Writings he hath diſcovered ſuch a Ground, and ſuch Principles, as do reach into the Deepeſt Myſteries of Nature, and lead to the attaining of the higheſt Powerful Natural Wiſdom, ſuch as was amongſt the Ancient Philoſophers, Hermes Trismegiſtus, Zoroaſter, Pythagoras, Plato, and other deep Men, converſant in the Operative Myſteries of Nature, and the Modern, Treviſanus, Raymundus Lullius, Paracelſus, Sendivogius, and others: by which men will be ſatisfied, that not only they have gotten, but that we alſo may get that Lapis Philoſophorum, the Philoſophers Stone, indeed.

Thoſe Principles do alſo lead to the attaining ſuch wiſdom as was taught in Egypt, in all which Learning Moſes had skill; to the Wiſdom alſo which was taught in Babylon among the Caldeans, Aſtrologians, and wiſemen or Magi, with whom Daniel was brought up: Alſo to that Wiſdom of the Eaſt, from whence came the Three Magi, Mat. 2. 1. who ſaw the Star that led them to Jeruſalem, and to Bethlem, where they ſaw the Child Jeſus, and Worſhipped, and ſo returned, with whom God himſelf vouchſafed to ſpeak and direct them what to do.

The Ground and Principles in his Writings, lead to the attaining the wiſdom, which excelled the wiſdom of the Eaſt, 1 Kings 4. 30, 31. which Solomon had, and wrote in the Proverbs, and in a Book (which hath not yet been extant with us in Europe, but is reported to be found in the Eaſt Countrey ſome few years ſince,) wherein he wrote of all Plants, from the Cedar, to the Moſs that groweth upon the Wall, and of all Living Creatures, 1 Kings 4. 33.

His Ground diſcovereth the way, to attain not only the deepeſt Myſteries of Nature, but Divine Wiſdom alſo, Theoſophie the Wiſdom of Faith, which is the ſubſtance of things hoped for, and the evidence of things not ſeen with the outward Eys: this Wiſdom bringeth our inward Eyes to ſee ſuch things, as Moſes ſaw in the Mount, when his Face ſhone like the Sun, that it could not be beheld: ſuch things as Gehazi ſaw, when his Maſter Eliſha had prayed that his Eyes might be opened, (his inward Eyes, for his outward were as open before, if not more then any of Ours, being he was Servant to ſo great a Prophet) ſo they were opened, and he ſaw Angels fighting for Iſrael: ſuch things as Steven, who ſaw Jeſus ſitting at the Right Hand of God; when his Face ſhone like the Face of an Angel at his ſtoning: And Paul, who ſaw things inutterable in Paradiſe, when his outward Eyes were ſtruck blind: ſuch Wiſdom as this, ſeeth and knoweth all Myſteries, ſpeaketh all Tongues of Men & Angels, that Tongue which Adam named all the Creatures by in Paradiſe, alſo it can do all Miracles: for the enjoying whereof, men would give all their goods unto the Poor, nay give their Bodies to be burned; ſo deſirable a thing it is, to enjoy it in this Life, but while corruption ſticketh to the Soul, it muſt have Charity, or elſe this Seed of Faith will not bear the Fruit of Eternal Life in Paradiſe for ever, where there is Nothing but an Eternal Miracle, of which all Miracles on Earth are but in Part; but when that which is perfect is come, then that which is imperfect ſhall be done away. This is the Wiſdom by which Moſes wrought his Wonders above Nature; and all the Prophets from the Firſt along to Chriſt, and it is that which Our Saviour Jeſus Chriſt himſelf taught to his Apoſtles and Diſciples, and which the Comforter doth continually teach the Holy Servants of God ever ſince: and by what is written by this Author, it may be believed that both the ſame Wiſdom may be attained now, and the ſame Power of the Holy Ghoſt, by which they ſpeake and wrought their Miracles, and the Cauſe diſcerned why ſcarce any hath been wrought for ſo long a while: yes, men will believe that greater things ſhall be done, as our Saviour tells the Apoſtles, then they ſaw him do: for it will appear, that the Power in one Man, even of one Thought in a Man, is able to change the whole Univerſe in a Moment: This Power was in part in the Prophets and Apoſtles, who could raiſe the Dead; and when the time appointed is come, that all the Dead ſhall riſe, that Power will do it, though it ſhould be but as a Grain of Muſtard-Seed in one Man, and reſtore the whole Creature to the Glorious Liberty of the Sons of God: Surely it will be worth our pains, to find ſuch wiſdom as this.

By the ſtudy of theſe Writings, men may come to know (every one according to his condition, property, and indination) how all the real differences of Opinions, of all ſorts, may be reconciled; even the niceſt Differences of the moſt Learned Criticks in all Ages; that which ſeemeth different in the Writings of the Profound Magical Myſtical Chymick Philoſophers, from that which we find in the Experimental Phyſicians; Philoſophers, Aſtronomers, may be reconciled by Conſidering what this Author Teacheth, that the Names which were given to the Seven Planets, do ſignifie the ſeven Properties of the Eternal Nature, and are the cauſe of all thoſe things, which are by Experimental Men accounted the firſt and deepeſt cauſes of all.

Alſo thereby the differences in Religion, may be ſo reconciled, that the Minds and Conſciences of all doubting perſons may be ſatisfied about Predeſtination, Election, Creation, Corruption, Salvation, and Reſtoration, ſo clearly, that all will love one another, & that hard Leſſon, to love our Enemies, will be readily learnt, and Men will quickly Contribute to the ſtudying that one neceſſary thing, that Treaſure hid in the Field, that Gold of the Kingdom of Heaven, that Precious Pearl, that All in All, Faith and Love, and Chriſt, and God, when they ſhall perceive that all this lyeth hid in every Soul, in one Meaſure or other, and may be found, and the way ſet down ſo plain, that every Soul may find it.

Thereby the Writings of all Men will be underſtood, even the very darkeſt Myſteries, conteined in the VVritings of the Prophets, and Apoſtles, will be made plain and eaſie to the ſimpleſt Thirſty Soul; and then when that appeareth which is now hidden, that Excellent Glory, every one will not only ſee it, but walk in the way that leadeth to it, and ſo attain it in the higheſt Degree of every ones capacity and capability.

While this Wiſdom is growing, it will ſo reform the Laws, the degrees in every Nation, that at length, the whole World will be governed in Peace to the joy of all.

Perhaps ſome will think this impoſſible, let them conſider, that if they be told of a Curious City, and of the incredible things that are done there, by him that hath been there, and ſeen what he relateth, and he deſcribe the way ſo plain, that they may come thither themſelves, wil they not go? that they may know as well as he that told them: do ſo by this Author; Read this Book diligently, and ſeriouſly, till you apprehend the meaning but of ſome part of the way he here deſcribeth, which may eaſily be done, and you will be ſatisfied the things are true, and that the way he ſheweth is true, and be able to walk in it; and alſo be very thirſty to labour in that way, more and more, till you attain your whole deſire: and then you will keep it as the beſt Jewel, a Memorial of all Myſteries.

But let every one read it themſelves, whether it be the higheſt King that ſitteth upon a Throne, or the meaneſt Maid that grindeth in a Mill, or hear it read with their own Ears, if they mean to partake of this ſo high a gift from the moſt High, or elſe the Devil may eaſily bereave them of it.

J. S.

To the Reader.

IF we knew the pretiouſneſs of our own Souls, we would confeſs and acknowledge with an inward feelingneſs, the Anſwer to Chriſt's Queſtion, when he ſaid; What ſhall it profit a Man to gain the whole World and loſe his own Soul? Or, what ſhall a Man give in exchange for his Soul? The Soul is ſo pretious that Nothing can truly be valued at ſo high a Rate. To ſave it is the greateſt Gain, to loſe it is the greateſt loſs: then who will not highly prize the ſtudy and underſtanding of the way to ſave it? Chriſt ſaith, He that will ſave his Soul ſhall loſe it, and he that will loſe his Soul ſhall ſave it: but who underſtandeth this? We know it is the earneſt deſire of every Soul to be ſaved, and to be happy and glorious, but the way is very unknown to us poor fallen Souls, for we can hardly ſuppoſe that loſing will be the ſaving of our ſelves: Chriſt alſo taught that the way to Glory was through many tribulations & Death; this way he entered 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 Soul know the way to loſe and deny it ſelf, ſo that it may aſſuredly attain Eternal Salvation? Let it liſten, in its Heart and Conſcience inwardly to that Teacher, which it ſhall find there, who is God himſelf: We have the Teſtimony of Moſes for this; who told the Iſraelites, The Word, the Commandment is nigh thee, in thy Heart and in thy Mouth (not the outward but the inward Heart and Mouth.) As alſo the Apoſtle Paul ſaith to the Romans, That Chriſt the Eternal Eſſential Word of God, the Word of Faith which they, the Apoſtles preached, is nigh us, in our Hearts and in our Mouths: and in another place he ſaith, Do you not know that Chriſt is in you, except you be paſt reproof, [〈 in non-Latin alphabet 〉] improbi? Futhermore the Apoſtle John ſaith, that God is love, and he that loveth; God 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 known, 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 be that doth well is the Servant of God, but he that doth Evil is the Servant of the Devil 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 Mortal-Life, yet through Chriſt in him, he can deſire to do well, and be ſorry when he hath been drawn away to do evil by the Luſts of his own Heart, by which the Devil tempteth us to do Evil; but if we will reſiſt the Devil he will flie from us, if we will leave off to do evil, and deſire, trie, and learn to do 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, ſelfdenyal, loſing of Our Souls, and being Nothing in our 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 Soul, 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 uſeful to the furtherance of the Salvation of every Soul; which when I had read, I was very much ſatisfied in my own Soul, and do deſire that others may be made partakers of them, ſo far as lyeth in me: I have therefore taken in hand to put this Treatiſe into Engliſh, which I choſe to do rather out of the Original then out of any Tranſlations, becauſe they many times come ſhort of the Authors own 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 Souls 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 Souls, and let him do with us what he pleaſeth.

Concerning the Author, I have now publiſhed the Brief Tranſlation of his Life, written in High-Dutch by Abraham Van Frankenberg, who was long his acquaintance and continued ſo till his death. The Relation is as followeth.

A brief Account of the Life and Converſation of Jacob Behme, afterwards by Learned Men in Germany called Teutonicus.

Written in High-Dutch, by Abraham van Franckenberg, one very much acquainted with him.

JAcob Behme was born in the year, 1575. at Old Seidenburg, diſtant about two Miles from Gerlitz, a City in Upper Luſatia, highly Eſteemed by Learned Men: His Parents were Jacob his Father, & Ʋrſula his Mother, both Countrey people. In his youth he kept Cattel, and at length by advice of Friends was ſent to School, where he learned to Read and Write, together with the Fear of God; afterwards was put to the Handicraft Trade of a Shoomaker; when he became Maſter of his Trade in the year, 1594. he marryed a Maid, one Catharine the Daughter of John Kunſhman a Butcher of Gerlitz, with whom he lived quietly and well for thirty years together, and had four Sons, that learned Handicraft Trades.

Being from his youth inclined to the fear of God, and very diligent in frequenting to hear the Preaching of Sermons, he was at length ſtirred up by that ſaying and promiſe of our Saviours, Lube 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him for it, and becauſe of the very many Controverſies in Religion, about which he could not ſatisfie himſelf, he was moved, in ſimplicity of Heart or Spirit, inwardly earneſtly and unceſſantly to pray or ask ſeek and knock, that he might know or apprehend the truth; whereby then according to the Divine Drawing and will in the Spirit or Heart, he was rapt into the Holy ^[1] Sabbath, wherein he continued ſeven whole dayes by his own Confeſſion, in higheſt Joy. Afterwards, when he was come to himſelf, and having put off the folly of Youth, he was driven by Divine Zeal, vehemently to reprove all ſcandalous reproachful and blaſphemous Speeches, and withdrew from all unſeemly matters and actings with earneſtneſs for Love to Vertue: By which way and Life, being contrary to the courſe of the world, he became but their ſcorn and deriſion. During which time he mentained himſelf with the labour of his hands in the ſweat of his Brows, till the beginning of the ſixth Seculum or Age, viz. Anno 1600. when he was a ſecond time touched by the Divine Light, and by a ſudden Glimps of a Pewter Veſſel, he was introduced into the Inward Ground or Center of the Hidden Nature.

He not being yet ſufficiently ſatisfied with this, went forth into the open fields, and there perceived the wonderful or wonder-works of the Creator in the Signatures, Shapes, Figures and Qualities or Properties of all created things, very clearly and plainly laid open; whereupon being filled with exceeding Joy, kept ſilence, praiſing God, and ſo contentedly ſatisfied himſelf therewith for a while.

But according to God's Holy Counſel, and Determination; who manageth his works in ſecret, about Ten years after, viz. in the year, 1610. by the overſhadowing of the Holy Spirit, he was a third time ſtirred up and renewed by God, whereupon being ſo enlightned, with ſuch great Grace beſtowed upon him, he could not put it out of his mind, nor ſtrive againſt his God, therefore did by ſmall means, and without the help of any Books, but only the Holy Scriptures, write ſecretly for himſelf theſe Books following, viz.

• (1.) Anno, 1612. the firſt Book called Aurora, the Morning Redneſs, or Riſing of the Sun; and being complained of to the Magiſtrates of Gerlitz, for being the Author thereof, the Book was taken and laid up in the Councel Houſe, with command to him, that he being an Ideot or Layick, ſhould from thence-forth forbear ſuch writing of Books, which did not belong to his condition and employment, upon which he abſtained for ſeven years; but after that, being in like manner ſtirred up again by the moving of the Holy Spirit, and being exhorted to it by the entreaty and deſire of ſome people that feared God, he took Pen in hand again, and went on to write, and perfected with good leaſure and deliberation theſe that follow.
• 2. Anno. 1619. The ſecond Book concerning the Three Principles, with an Appendix concerning the Three-fold Life-of Man.
• 3. Anno. 1620. A Book of the Threefold Life of Man.
• 4. The Anſwer to the Forty Queſtions of the Soul, propoſed by Dr. Balthazer Walter; in the firſt Chapter whereof is contained a Treatiſe of the Reverſed Eye, or Philoſophick Globe; with an Appendix concerning the Soul, the Image of the Soul, and the Turba or deſtroyer of the Image.
• 5. Three Books. Firſt, 1. of the becoming Man or Incarnation of Jeſus Chriſt. Second. 2. Of the Suffering Dying and Reſurrection of Chriſt. Third. 3. Of the Tree of Faith.
• 6. A Book of the ſmall ſix Points, and a Book of the Great Six Points.
• 7. A Book of the Heavenly and Earthly Myſtery.
• 8. A Book of the Laſt Times, or of the 1000. years Sabbath, being two Epiſtles to Paul. Keym.
• 9. Anno. 1621. De Signature Rerum, of the ſignification of the Signs or Marks of All Things.
• 10. A Conſolatory Book of the four Complexions.
• 11. An Apology to Balthaſar Tilken concerning the Aurora, and another to him concerning Predeſtination, and the Perſon of Chriſt and of Mary.
• 12. Conſiderations upon Eſaias Stiefells Book.
• 13. Anno. 1622. A Book of True Repentance.
• 14. A Book of True Reſignation.
• 15. A Book of Regeneration, or the New Birth.
• 16. Anno. 1623. A Book of the Predeſtination and Election of God.
• 17. An Appendix to the Predeſtination, being A Compendium of Repentance.
• 18. The Myſterium Magnum, or the Great Myſtery, being an Expoſition upon Geneſis.
• 19. Anno. 1624. A Table of the Three Principles, or a Key to his Writings, written to Godfried Frewdenhammern and John Hauſern.
• 20. A little Book of the Superſenſual Life.
• (21.) A little Book of Divine Viſion.
• 22. A Book of the Two Teſtaments of Chriſt, viz. Baptiſm and the Lord's Supper.
• 23. A Dialogue or Conference between the Enlightned and unenlightned Soul.
• 24. An Apologie for the Book of True Repentance upon a Pamphlet of the Primate of Gerlitz, Gregory Richter.
• (25.) A Book of 177. Theoſophick Queſtions; 13 and part of the 15th Anſwered.
• 26. An Extract out of the Myſterium Magnum.
• (27.) A Prayer Book, called the Holy Week.
• 28. A Table of the Divine Manifeſtation, or an Expoſition of the Three-fold World, to John Sigiſmund of Sigiſmund, and to Abraham van Frankenberg, being at the End of an Epiſtle concerning the True and falſe Light.
• 29. A Book of the Errours of the Sects of Ezekiel Meths to A. P. A. or an Apology to Eſaias Stiefel.
• 30. A Book of the Laſt Judgment.
• 31. A Book of ſeveral Letters written at ſeveral times.
• 32. A Clavis or Key of his Writings, being the Expoſition of ſome words.

The Books which the Author finiſhed nor, are marked thus. () In theſe he hath left ſo Noble and Pretious a Talent and Treaſure, for the ſetting forth God's Honour and Glory, and for the promoting Man's Salvation, both for the preſent and for the future times, that ſince the times of the Apoſtles higher and deeper grounded Myſteries concerning the Deity have ſcarce been revealed; his acquaintance for the moſt part was with Godly Learned People, and ſuch as were experienced in the knowledge of Nature, with whom he converſed, as alſo with ſome of the Noble men of Luſatia and Sileſia, in all fear of God; though ſome of the Common Preachers, have not forborn, as their uſual manner is, to caſt forth their venom againſt his Writings, and to ſtir up the Rude and fooliſh People with all manner of Reproach and Scandal: yet the Truth liveth ſtill, and hath prevailed, and will at length Tryumph in ſecret.

But he the bleſſed Jacob Behme the Teutonick, at Gerlitz in his Houſe, near the Water-ſide of the River Neiſſe, Anno. 1624. the 18. Day of the Month of November, new-ſtile, about the ſixth hour in the Morning, being the 24. Sundy after Trinity, after he had heard moſt exceeding lovely ſweet Muſick without his Chamber, and being refreſhed with the Holy Uſe of the Teſtament of Chriſt at his Supper, his Sons and ſome Good Friends praying and weeping about him, with theſe his laſt and Comfortable Words,

Now go I hence into Paradiſe.

Meekly and gently ſighing, bleſſedly departed in the fiftieth year of his Age.

After the Preaching of the Funeral Sermon, he was buried in the Church-yard at Gerlitz, & upon the Grave a Wooden Croſs was ſet with this Myſtical three-fold Figure graven upon it, viz.

An Eagle with a Lilly-Twig.

A Lyon with a Sword.

A Lamb with a Mitre.

The Superſcription over the Croſs was this,

V. H. I. L. I. C. I. V.

That is,

Vnſer Heil Im Leben Jeſu Chriſti In Vns.

In Engliſh thus,

Our Salvation is In the Life of Jeſus Chriſt In Vs.

Which was J. B. Motto, or uſual ſpeech, and Superſcription in his Letters.

Alſo theſe words were the Inſcription of the Croſs.

Born of God.

Dead in Jeſu.

Sealed with the Holy Spirit.

Reſteth here Jacob Behme of Old Seidenburg.

Note. 1. The Southern Eagle, ſtood upon a high Rock, and with one foot trod on the Head of a Serpent, and with the other held a Palm, and with its Beak received a Lilly-Twig reached forth-out of the Sun.

2. The Northern Lyon was Crowned, and ſigned with a Croſs, and held in the Right foot before, a fire-flaming-Sword, and in the Left a fiery Heart, and reſted with the hough or hinder part of the Right Foot behind upon a Cube, and with the Left upon a Globe.

3. The Lamb with a Mitre, walked meekly and quietly between them both in the Meadows, and by the Brooks and Rivers of Grace.

His Seal or Stamp was a Hand out of Heaven with a Lilly-Twig.

In the Memorial Books of good friends, he uſed to write theſe Verſes.

Text.

Weme Zeit iſt wie Ewigkeit,

Und Ewigkeit wie die Zeit,

Der iſt befreyt von allem ſtreit.

Engliſhed.

To whom Time is as Eternity,

And Eternity as Time,

He is freed from all ſtrife.

The outward Form of his Body was almoſt of no Perſonage, he was lean and little of Stature, with a Fore-head very much inbowed, high Temples, ſomewhat Hawk-noſed, his Eyes were Grey and very Azure, otherwiſe as the Windows of Solomons Temple, he had a ſhort thin Beard, a ſmall ſhril Voice, an amiable pleaſing Speech; He was modeſt in his Behaviour, humble in his Converſation, and meek in Heart; his highly enlightned Spirit is to be diſcerned by his Writings in the Divine Light.

The following Relation was taken out of a Memorial of Michael Curtz, concerning what happened at the Departure of the Bleſſed Jacob Behme.

ON Sunday (November 18.) early in the Morning, he called his Son Tobias, and asked him: If he heard the Excellent Muſick, he ſaid, No; then he ſpake that the Door ſhould be opened, that the ſinging might be the better heard; afterward he asked what the Clock had ſtuck, and was told it had ſtruck Two, he ſaid, It is not yet my time, three hours hence is my time; In the mean while he ſpake theſe words once.

O thou ſtrong God of Hoſts, deliver me according to thy Will.

O thou Crucified Lord Jeſus Chriſt, have Mercy upon me, and receive me into thy Kingdom.

When it was near about ſix, he took leave of his Wife and Sons; bleſſed them, and ſaid, Now go I hence into Paradiſe; He did bid his Son to turn him about, ſighed deeply, and ſo very meekly and quietly departed from this World.

PREFACE.

Then followeth in the former Preface Printed, 1647. Thus.

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 known 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, Goodneſs will get the upper Hand, and that the Fruits of the Spirit will prevail 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 own conceits, (when they have conſidered this Authors meaning) whether this will not be as beneficial to us as it hath been to other Nations: Indeed my Mind is led to think, that our troubled doubting Souls may receive much Comfort, leading to that inward Peace which paſſeth all underſtanding; that all the diſturbing Sects and Hereſies ariſing from the Darkneſs and Malice of Men and Devils, 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 happineſs of them that are ſubjected to their Government; And Subjects will ſoon learn to obey in every thing, as the Primitive Martyrs did, though they ſhould live under ſuch Governours as they had: 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 attain 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 contains the ſum of them all in brief) that they will forbear to take ſo much pains as they ſuppoſe is requiſite; but if it ſhould prove a little harder then other writings, the profit will countervail the Labour with a hundred-fold advantage; yet let every One read it themſelves, or hear it read with their own Ears, that others miſreport, hinder them not from ſo great a benefit, and they ſhall no doubt attain it, for I am convinced by my own Experience, that every one may receive according to their vaſt or narrow Capacity, who have according to my own Meaſure been ſatisfied, though I be

One of the unworthieſt of the Children of Men, J. S.

Before the Catalogue to the 40. Queſtions was this Preface to the 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 Doctor Balthaſar Walter, who travelled for Learning and hidden Wiſdom, and in his return home, hapned to hear of this Author in the City of Gerlitz, and when he had obtained acquaintance with him, he rejoyced that at laſt he had found at home in a poor Cottage, that which he had travelled for ſo far, and not received ſatisfaction: then he went to the ſeveral Univerſities in Germany; and did there collect ſuch Queſtions concerning the Soul, as were thought and accounted Impoſſible to be reſolved ſundamentally 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.

When this Book was firſt Printed, I endeavoured by a Friend to preſent one of them to his Majeſty King Charles that then was, who vouchſafed the peruſal of it; about a Month after was deſired to ſay what he thought of the Book, who anſwered that the Publiſher in Engliſh ſeemed to ſay of the Author, that he was no Scholar, and if he were not, he did believe that the Holy Ghoſt was now in Men, but if he were a Scholar, it was one of the beſt Inventions that ever he read. I need not add the Cenſure of any other Perſon: knowing none to compare with this one way or other.

This Author may be eaſily underſtood in every thing, by ſuch a Conſideration as this which followeth.

THis outward World is to the outward Man, the beſt Looking-Glaſs to ſee what ever hath been, is or ſhall be in Eternity. Our Minds and the Cogitations therein, are our beſt Inward Looking-Glaſs, to ſee Eternity exactly in: In God are all things, therefore every thing hath been in all Eternity in God both unmanifeſted, and manifeſted only to himſelf in himſelf: but in the world and in our Minds they are unmanifeſted and hidden, and alſo Manifeſt or capable of being manifeſted in their real Truth and Exiſtence, both as they are uncreaturally in God, and Creaturally in all things. Accordingly one Text ſays, Rom. 1. 20. The Inviſible things of him, that is, his Eternal Power and God head or Deity are ſeen by the Creation of the World, being conſidered in his works. Rom. 1. 19. And another ſays, Whatſoever is poſſible to be known of God, he hath manifeſted in Man. John 17. 3. And it is life Eternal to know thee the only True God, and him whom thou haſt ſent, ſayes the Son of God himſelf Chriſt Jeſus. The Eternal infinite Powers both of Light and Darkneſs in their own Immenſities in God have alwayes been the ſame, and have Eternally wrought the ſame effects, and produced the ſame Subſtances Spiritually, and Inviſibly to any thing but God himſelf, which they are Manifeſted to do in the inviſible inward world of God, Spirits and the Minds of Men, and in this viſible outward world; So that we may truly learn to know him who is all things, in our inward and outward World: all things that are manifeſted come out from him, and when they ceaſe to be manifeſted, they enter into him again as into their Center unmanifeſted: So he is the cauſe of all Cauſes, and when we know how he cauſes any thing to be, as it is manifeſted to be in it ſelf, then we underſtand the Thing, and him that is the cauſe of it: his works in all things whatſoever are good, and cannot ceaſe to be ſo, but when a Creature to whom he has given the power of the World to come, doth uſe it otherwiſe then its true property requires, that only becomes evil in and to the Creature not in God. But God being every where preſent in his Total fulneſs, as himſelf ſayes, Am not I he that filleth all things? therefore the higheſt cauſe of every thing muſt needs be in the thing it ſelf. The inward heavenly and Helliſh Looking-Glaſs is in all our Minds, & outwardly we want not a Corporeal Looking-Glaſs of whatſoever is Eternal to inſtruct our Minds withal. So that if we conſider all the Works of God in the World, both inwardly and outwardly, we cannot but find and know him, and ſo know all things in our ſelves and in Him, and him in our ſelves, & in all things elſe. This I thought convenient to hint in brief as an Introduction of the mind into the Center of All Myſteries.

John Sparrow.

Sunday, December, 18. 1664.

ERRATA.

FOrty Queſtions, Jacob Behme p. 2. l. 7. r. ſuch new Preſace v. 2. r. Learned Caldeans. v. 9. l. 10. r. alſo of that v. 10. l 8. for Beheme r. Behme. Queſtion 1. v. 3 l. 9. r. Myſterie, to v. 22 l. 1. r. Firſt, there is. v. 66. l. 6. f. one r. none v 77. l. 3. f. diſcetneth r. diſcovereth. v. 171. l. 10. f. in r. into. v. 183. l. 7. for † r. *. v. 190. l. laſt r. own ſelf Are and wit. v. 216. l. 10. Marg. r. half Circles. l. 12. f. one r. on. v. 222. l. 17. f. world r. word. v. 253. l. 2 r. * One. Margin *.

l. 5. f. turns r. turned. v. 254. l. 1. r. or the total. l. 19. Marg. l. 7. for parts r. Parrots v. 256. l. 7. r. Sulphur. l. 9. r. Magia. v. 257. l. 4. f. Magi[•]k r. Magick. v. 260. l. 4. f. beareth r. boweth. v. 278. l. 5. f. right r. Light. v. 287. l. 5. r. Chriſts Fleſh. v. 327. l. 8. r. God put out the Inward. Q. 4. v. 9. l. 2. f. breatheth r. breathed. q. 6. v. 10. l. 8 f. Natue r. Nature q 6. v. 14. l 4. f conanteth r concenteth. v. 15. l. 4. Marg. f Stolyen r Stoltzen. q. 7. v. 9. l. 5. Marg, f Wondelt r Wandeit. q. 11. v. 5. l, 4. f Carnal r Councel. 16. f Prime r Prince. q. 11. v. 6. l 4. r Mymick. q. 12 v 27. l 2. r ſhouldſt. l 3. r. to fill. q 12 v 32 l 9. f have r hear. v 40 l 6 f Charity r clarity. q 14 v 13 l 4 r Self-Deſire. q 17 v 19 l 2 f yet r let. v 20 l 2 f the r Thee. l 6 f them r thou. v 11 l 4 r to, and depend. v 25 l 3 r the Harveſt. q 18 v 5 l 1 f they r then. l 6 f one r and. v 11 l 4 r receiveth. q 21 v 3 l 1 f Seeketh r Seeth. v 23 l 5 r taken in. q 23 v 7 l 4 r thereby. v 10 l 11 f ceaſeth r ſeiſeth. q 24 v 17 l 4 r Cheſt, we ſay. q 26 v 19 l 7 f their r them. v 22 l 2 r acteth. q 30 v 17 r of the world. v 39 l 3 f breaking r breathing. v 50 l 8 r ſuch ſhort words or anſwer. r 56 l 7. f been r heere. q 32 v 15 l 3 f Megia r Magna. v 20 f keep r know. q 35 v 1 l 5 r herein. v 6 l 3 r Diſtinguiſh. v 37 l 2 r Self up. q 36 v 18 l 2 Marg. f Waſ[•]er r Waſſer. v 26 l 3 f and r as. q 37 v 5 l 4 f winking r working. q 40 v 10 l 5 r Liſes-Eſſences. Appendix v 6 l 5 r it is. v 29 l 3 r Imaged. v 31 l 9 r or is. v 33 l 5 r Imaging. v 34 l 1 f Men r Man.

The TABLE of the Forty Queſtions.

• 1. WHence the Soul exiſted at the beginning.
• 2. What the Souls Eſſence, Subſtance, Nature, and Property, is.
• 3. How the Soul was created to the Image of God.
• 4. What the Souls breathing in, was, and when it was effected.
• 5. How the Soul was properly formed and faſhioned.
• 6. What the Souls power or ability is.
• 7. Whether the Soul be corporeal or not corporeal.
• 8. In what manner the Soul cometh into Man, or into the Body.
• 9. How the Soul doth unite it ſelf with the Body.
• 10. Whether the Soul be Ex Traduce, and propagated humanely and corporeally, or every time new created and breathed in from God.
• 11. How and in what place the Soul is ſeated in Man.
• 12. How the enlightening of the Soul is.
• 13. How the Soul feeds upon the Word of God.
• 14. Whether ſuch a new Soul be without ſin.
• 15. How Sin cometh into the Soul, ſeeing it is God's Work and Creature.
• 16. How the Soul is kept in ſuch union or connexion, both in the Adamical and Regenerate Body.
• 17. Whence and wherefore the oppoſition of the Fleſh and Spirit is.
• 18. How the Soul departs from the Body in the Death of a man.
• 19. Whether the Soul be mortal or immortal.
• 20. How the Soul returneth to God again.
• 21. Whither the Soul goeth when it parteth from the Body, be it happy or unhappy.
• 22. What every Soul doth, whether it enjoyeth or rejoyceth it ſelf till the Day of the Laſt Judgment.
• 23. Whether the wicked Souls without difference in ſo long a time before the Day of Judgment, feel any eaſe or refreſhment.
• 24. Whether mens wiſhes benefit them or ſenſibly come where they are.
• 25. What the Hand of God and the Boſom of Abraham, is.
• 26. Whether the Souls departed, take care about men, their friends, children and goods, and know, ſee, like or diſlike their undertakings.
• 27. Whether they know & underſtand this or that art or buſineſs, whereof in the body they had good skill.
• 28. Whether alſo they can certainly know and get any more skill in Divine, Angelical, Earthly, and Diabolical things, than they had in the Body.
• 29. What their Reſt, Awakening, and Clarification, is.
• 30. What the difference ef the livings and deads Reſurrection of the Fleſh and of the Soul, is.
• 31. What kind of new glorified Bodies they will have.
• 32. What furthermore in the other life, their form, condition, joy, and glory, is.
• 33. What kind of matter our bodies will have in the other life.
• 34. Of the miſerable and horrible condition of the damned Souls.
• 35. What the Enochian life is, and how long it will continue.
• 36. What the Soul of the Meſſiah or Chriſt is.
• 37. What the Spirit of Chriſt is that was obedient, which he commended into his Father's hand?
• 38. Of thoſe things which ſhall be done at the End of the World.
• 39. What and where Paradiſe is, with its Inhabitants?
• 40. Whether it be mutable, and what it will come to be hereafter?

The PREFACE of J. B. to Dr. Belthaſar Walter.

BEloved Sir, and my good Friend, it is not poſſible for ^[2] Reaſon to anſwer to your Queſtions; for they are the greateſt Myſteries, which are alone known to God.

2. For as Daniel faith to King Nebuchadnezzar, ^[3] That which the King asketh and deſireth of the Learned Chaldeans, Aſtrologians, and Wiſe men, ^[4] is not in their power; only the God of Heaven can reveal or manifeſt the hidden Thing. It is not in my Reaſon to anſwer the King; but that the King may perceive the Thoughts of his heart, God hath revealed it, not that my Reaſon is greater than of all them that live.

3. So ſay I alſo to you; you ſhall be anſwered, not that my Reaſon is greater than of all them that live, but that you might perceive and obtain the thoughts of your heart, your earneſt ſeeking and deſiring, it is given to me to anſwer you.

4. And you ſhould not in ^[5] ſuch a way ſo eagerly ſeek after ſuch things, for it ſtandeth in no outward Reaſon; but to the Spirit of God nothing is impoſſible: and ſeeing we are the Children of God, and in Chriſt born again in God, ſurely the Son muſt needs ſee very well what the Father doth in his houſe's and alſo learn his skill and work.

5. And ſeeing we our ſelves are the Myſteries of God, ſhall we not ſo much as look upon them, as if we ought not to meddle with ſuch Myſteries, as Antichriſt in folly forbiddeth us; for none apprehendeth any thing of God's Myſteries unleſs it be given to him: and St. James ſaith, chap. 1. 17. Every good and perfect Gift cometh from above from the Father of Lights, in whom there is no alteration nor ſhadow of change.

6. But ſeeing you ſeek theſe things ſo vehemently, you are even become the cauſe of finding them; for God giveth his Myſteries both by means and without means; but that none might boaſt, he oftentimes uſeth very mean people in it, that it may be known to come from His Hand.

7. You ſhall be anſwered with a very firm and deep Anſwer, yet comprized in brief, not according to outward Reaſon, but according to the Spirit of Knowledge.

8. And though I could have fully demonſtrated theſe things, and ſet them down in a larger deſcription; yet ſeeing they are all plentifully enough deſcribed and explained in my other Writings; I paſs them ever now briefly for the delight of the Reader, and that this may be a brief Memorial of the great Myſteries.

9. But he that deſireth to know theſe things fully, and from the ground of them, let him ſeek in the ^[6] foregoing Writings, eſpecially in the ^[7] Third Part, where he hath the whole ground of the Divine Subſtance; as alſo of the Creation of all things, of that which is Eternal; and alſo that which is temporary or tranſitory; and how all hath come to be, and act as it doth; and what it will come to be at laſt.

10. Wherein lyeth the Myſterium magnum the great Myſtery, ſo far as a Creature is able to apprehend or bear. Thither I would have you directed for further Explanation, and commend me to you in Chriſt, into the Brotherly Love.

Anno Chriſti, 1620.

Jacob Beheme, Called Teutonicus.

The Firſt Queſtion.

Whence the Soul Exiſted from the Beginning of the World.

1. VVE have ſufficiently in the ^[8] Second and ^[9] Third Book, explain'd the Myſtery of the Soul, by the Three Principles of the Divine Subſtance; where we have deſcribed the Eternal Centre of the Eternal Nature; as alſo the Number Three of the Divine Subſtance, with many circumſtances; and what Eternity hath ever been; and how the beginning of the Creation came to be; what an Angel and Soul is; as alſo the heavy Fall of Lucifer, and then both the Mothers that have ſo brought it forth; the one generating the Heavenly Subſtantiality, the other, the Helliſh ^[10] Abomination; alſo of Light and Darkneſs.

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

3. Although that Apprehenſion doth not at all conſiſt in humane power, yet the way to it is very faithfully ſhewn; ſo that if any have a mind to attain it, if he will follow our counſel and advice therein, he will well get a ^[11] leader and directer, that will ſhew him the Key the Myſterium magnum, the great Myſtery, to the noble Stone Lapis Philoſophorum the Philoſophers Stone, and to all Myſteries, let none account it impoſſible; for ^[12] with God All is poſſible; whoſoever findeth God, findeth ALL with and in HIM.

4. Ye know from or in Reaſon, that all things are ſprung and come forth out of the Eternity: and the Scripture telleth you, ^[13] In God are All things; ^[14] in him we live and move; ^[15] and we are all of his Off-ſpring.

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

6. For, where there is no Will, there is alſo no Deſiring: But there is in God, an Eternal Will, which is Himſelf, to generate his Heart or Sonne; and that Will, maketh the ſtirring or the exit out of the will of the heart, which is a Spirit: ſo that the Eternity ſtandeth in Three Eternall ^[16] Forms, which are called Perſons, as we have very exactly explained it in the ^[17] third Book.

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

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

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

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

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

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

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

14. For that which is Eternal from no beginning, hath no parting of one from another, but ſtandeth as a ^[18] Wheel, that generates it ſelf in it ſelf; as you have a ſimilitude of it, in the Mind of a man, where there is indeed a will of riſing and flying, but no departing away; and the greater the will is, the greater alſo is the ſubſtance, and the more ^[19] potent is the matter or the thing repreſented, ſeeing it is ſharpned.

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

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

17. For that which is ^[20] free, letteth in the Light; but that which is not free, as the harſh or auſtere aſtringency, which maketh Darkneſs, and is Material; ſpoken after a ſpiritual manner, that receiveth not the Light.

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

19. Alſo ye have in FIRE a ſufficient ^[21] apprehenſion of the Subſtance of all Subſtances; for ye ſee that the Fire burneth out of a harſh aſtringent, tart, matter, for it is the ſharp Deſiring, which thus as a great Anguiſh entereth into it ſelf, and graſpeth after the Liberty, whereby it catcheth the Liberty as a flaſh, and with the Lightning kindleth it ſelf, ſo that it burneth or flameth.

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

21. Now we underſtand in the Fire, Ten ^[22] Forms, which are all generated in the Will, and are all the Eternal Wills propriety, therefore we rightly ſay, it is God's; and the Liberty, which hath the will, is GOD himſelf; for it is the Eternity, and nothing elſe.

The Firſt Form.

22. Firſt, Th[••] there is the Eternal Liberty, which hath the Will, and is it ſelf the Will. Now every will hath a ſeeking to do or to deſire ſomewhat; and in that, it beholdeth it ſelf, and ſeeth in it ſelf in the Eternity, what it ſelf is; it maketh to it ſelf the Looking-Glaſs of its like: and then it beholdeth it ſelf, what it ſelf is: and ſo finding nothing elſe but it ſelf, it deſireth ſit ſelf.

The Second Form.

23. The Second-Form is, that it is Deſirous, and yet hath nothing but it ſelf; therefore its deſiring draweth the ^[23] Model: of its will in it ſelf, and impregnateth it ſelf, ſo that a darkneſs or ^[24] overſhadowing cometh to be in the will, which the will yet would not have; but the Deſiring, the Seeking maketh it, and there is nothing that can conſume or drive away the Deſiring.

24. For that which is before the Deſiring, beyond or beſides the ſeeking, is Free and a Nothing, and yet it Is; but if it were any thing apprehenſible or comprehenſible, it were a Subſtance, and ſtood again in a ſubſtance, that did afford it: But being without Subſtance, it is the Eternity, that is the GOOD; for it is no ſource or pain, and hath no alteration or change, but is a Reſt and an Eternal Peace.

25. But ſeeing the great Space is without ground: or foundation, where is no number nor end, and alſo no beginning, therefore it is like a Looking-Glaſs. It is ALL, and yet alſo as a NOTHING: it beholdeth it ſelf, and yet findeth nothing but an A that is its eye; ^[25] AVge.

26. ^[26]AV: That is, the Eternal Original that ſomething is; for it is the Eternal Beginning, and the Eternal End. Thus the Abyſſe ſeeth in it ſelf, and findeth it ſelf.

27. ^[27]The A is below, and the V is above; and the O is, AVge, the Eye, and yet is in it ſelf no Subſtance; but thus is the Original of Subſtance: there is neither below nor above, onely its Looking-Glaſs in the AV is thus a ſeeing.

28. But ſince there is no ground, therefore its Looking-Glaſs is ſuch an O Eye AVge: For God himſelf ſaith in the Apocalips, ^[28] I am A and O, the beginning and the end; the firſt and the laſt.

29. ^[29] Obſerve this according to its pretious intimate ſublimity; for we ſpeak not here in Nature, in a form, but in the Spirit above Nature, in Character GOTTes, in God's Character or Letter. T.

30. The O is, GOTTes AVge, God's Eye, the Eye of Eternity, that maketh and is a Looking-Glaſs, and is a round circle like a globe, ⊙, not a ring, O. Since we cannot otherwiſe deſcribe it, thus underſtand hereby; the Globe ☉ of the Eternity, wherein ſtandeth the ground of Heaven and Earth, and of the Elements, together with the ſtarry ^[30] Wheel or Sphere;

31. For that is a Globe ☉ like an eye, and is God's Wonder-Eye, wherein from Eternity all Subſtances or things have been ſeen or diſcerned, but without ſubſtance, as in a Looking-Glaſs or Eye; for the Eye is the Eye of the Abyſſe; of which we have no pen or tongue to write or ſpeak, only the Spirit of Eternity bringeth the Souls eye thereinto, and ſo we ſee it, elſe it would remain in ſilence mute, and undeſcribed by this Hand.

32. Thus there is in the Eternity ſuch an Eye, which is God himſelf, and yet is not called GOD, but Eternity; yet as to the Eye, is A and O. Before the A there is NOTHING, and in the O there is ALL; and in the A and O beginning and end: therefore we fundamentally apprehend, that in the O there is a Will, and the Will is the O it ſelf, and maketh the A; viz. the eternal beginning of the Seeking; ſo that the Abyſſe beholdeth it ſelf, and ſo in it ſelf maketh a ^[31] Form like a Globe ☉.

33. For the Eye findeth no ground or foundation, therefore it cloſeth it ſelf up as in a Looking-Glaſs, into a round Globe, ſo that it is the Eternities ſimilitude, that can it ſelf find it ſelf; for in the Abyſſe there is no finding, for there is no ^[32] place or limit, but only the Abyſſe; and when thus it findeth it ſelf in the Eye, yet then it findeth nothing but the Eye, that is the Globe.

34. Now the Eye maketh the Globe, and is the Globe; and all this is together in the Will to ſeek it ſelf, and ſo to ſee what the Eternity is, which becometh manifeſt or revealed in the Eye.

35. For the Eye maketh a beginning and an end, and yet there is nothing that affordeth it, but in giveth or affordeth it ſelf, and is from Eternity in Eternity, and the Eternity it ſelf; it toucheth nothing, for it is in nothing, but in it ſelf.

36. Now being there is a Will, which is the Eye, which ^[33] holdeth or retaineth the eye, therefore that holding is a Deſiring, viz. of the Eye, and ſo the Deſire is attracting into the Eye, and yet nothing is there but the Eye, and the Deſiring only draweth it ſelf in the Eye, and impregnateth the Eye with that which is attracted, ſo that it is full, and yet is nothing but a darkneſs of the free Eye, although the Eye becometh not dark, but the Deſiring in the Eye, impregnateth it ſelf in it ſelf.

37. The will of the Eye is ſtill or quiet, and the deſiring of the will maketh it full, and the Eye remaineth free in it ſelf; for it is from Eternity, free: and that we call the Eternal Liberty in all our Writings.

The Third Form.

28. Now a Deſiring is ſharp and drawing, and maketh the third Form; viz. a ſtirring in it ſelf, and is the original of the ^[34] Eſſences, that in the Eye and Will, Eſſences are.

39. And yet the Will cannot endure that it be drawn, for its own right property is to be ſtill, and hold or retain the Eye in the Circle in the Globe, and yet cannot defend it ſelf from the drawing and the filling, for it hath nothing whereby it can defend it ſelf, but the Deſiring.

40. And here originateth the Eternal Enmity and oppoſite Will. The Will, willeth not to be dark, and yet its deſiring maketh it dark, it endureth the ſtirring readily, for it is its manifeſtation or revelation, but the in drawing and darkning it doth not love; though indeed the Will becometh not drawen nor darkned, but the Deſiring in the Will impregnateth it ſelf.

41. But now being the Deſiring ſticketh in the darkneſs, therefore there is a great Anguiſh, for it becometh ſtirred and drawn, and alſo darkned, and vexeth it ſelf in it ſelf, and deſireth the Liberty, and draweth ſo eagerly after the Liberty, and willeth to draw it ſelf into the Liberty, and yet maketh it ſelf onely the more eager rough and hard, and is like a horrible ſharpneſs, which is conſuming; viz. of the Darkneſs;

42. For it graſpeth the Liberty into it ſelf, but is ſo ſharp, that it appeareth in the Liberty as a flaſh of lightning, which conſumeth the darkneſs, together with the eagerneſs: Therefore ſaith God, ^[35] I am a conſuming Fire.

43. Here underſtand, how all Matter ſtandeth in the right Fires, Might; and how the ^[36] Floar ſhall once be purged, for that is the original of the Fire, which hath ALL Might and Power, for it conſumeth whatſoever the deſire hath made, be it Stone or Earth: for it is the ſharpneſs of the Eternal Liberty, and giveth or affordeth, Centrum Naturae the Center of Nature.

44. But that you may ſearch yet deeper, know that the Fire in it ſelf originally ſtandeth in Three Forms, viz. Firſt, In the Deſiring; And then, ſecondly, in the Matter of that which is attracted, viz. in the Darkneſs, in which is Subſtantiality from the attracting: And Thirdly, In the Anguiſh-ſource or Pain.

The Fourth Form.

45. And the Fourth Form maketh it ſelf; viz. the Flaſh of Lightning, for the Liberty cauſeth that, and that is the kindler of the Anguiſh-ſource: for the Deſiring in the Darkneſs willeth only to have the Liberty; and the Liberty being a light without ſhining, is therefore like a very deep Blew Colour mixed with Green, ſo that it cannot be diſcerned plainly what colour it is of, for all Colours are in it; and the Deſiring in it ſelf in its eager anguiſh and ſharpneſs, breaketh the colours, and maketh in it ſelf the terrible conſuming Flaſh of Lightning, and changeth it according to the Anguiſh, ſo that it becometh Red.

46. Yet the Liberty in the Deſiring, ſuffereth not it ſelf to be bound or held, but altereth it ſelf from the Red flaſh of Lightening in the Light, into a ^[37] glance of the Majeſty: and that is in the Liberty, an exulting great Joy.

47. For in the Light, the Eye becometh manifeſted or revealed; as alſo the Subſtantiality in the Will, where then it becometh apprehended what Light or Darkneſs is. And thus the Eternity becometh apprehended, And thus originateth God's Holineſs into wonders continually evermore, and from Eternity, and hath neither limit nor beginning; for it is an Eternal Beginning; compriſed and framed into Nothing but into the Wonders, which are its own ſubſtance, wherein there is neither limit nor number.

48. And thus in the ſtill Eternity, is nothing apprehended but the glance of the Majeſty, and the Spirit which is generated in the Will, and is the Government in the Majeſty.

49. Beloved Sir and Friend, underſtand the ſence aright; we mean not that the Birth or Geniture taketh hold of the Liberty externally without it ſelf, but in it ſelf in the Center, it taketh hold of it ſelf in it ſelf, and maketh Majeſty in it ſelf; and yet there is no barring in, but is as when out of Death or Nothing a life cometh to be, that thus dwelleth only in it ſelf; and that is called a Principle; and that wherein it dwelleth, is called Nature, and hath Seven Spirits or Forms: as is to be ſeen in our ^[38] Second and ^[39] Third Book.

50. Yet the Principle hath but one Spirit, which is the life of the Principle; and hath alſo but one Will, which is the filling of the Eternity, with the glance of the Majeſty.

51. For the Principle is the power or vertue, generated out of the will of the Eternity: and the entrance or eternal beginning of the Power, is the Powers Life and Spirit, which bringeth the Eſſences of the Genetrix, and openeth the Original of the Majeſty.

52. And the whole Eye which hath thus compriſed or framed it ſelf into a Looking-Glaſs in the A and O, is ALL: it is the Eternity, and bringeth forth in it ſelf in the Eye, the Majeſty, which is the heart and power or vertue of the Eye; and alſo bringeth forth the Spirit, which in the heart goeth forth out of the Power, out of the fiery-light-flaming Eſſences.

53. Thus you underſtand the holy Number Three in one Subſtance; that the Father is the Eternity without ground, where is NOTHING, and yet there is ALL; and in the Eye of his glance or luſtre he ſeeth himſelf, that he is All: and in the Power of the Majeſty, he feeleth himſelf, and taſteth himſelf, and ſmelleth himſelf, that he is GUT, GOOD; that is, that he is GOTT, GOD, although the ^[40] T, viz. ^[41] Weightineſs, originateth in the Center.

54. And in the Spirit, is the ſtirring in the Power, and the Multiplicity without ground and number, wherein an eternal unſearchable Multiplicity doth exiſt, and all in the Power.

55. For that which hath no ground, hath no number, and is no cloſing up, or comprehenſion, or ſhutting in; and that which is within it ſelf, is not apprehenſible out of it ſelf; but as to the Spirit it is feeling indeed. Thus the Inward driveth forth out of it ſelf, and manifeſteth or revealeth it ſelf in Figures, elſe God would NOT be known or apprehended.

56. Thus God is together ONE Spirit, and ſtandeth from Eternity in THREE Beginnings and Ends, and only in himſelf; ^[42] There is no place found for Him; and he hath alſo nothing in himſelf that is ^[43] like unto Him: alſo there is Nothing that can ſeek or manifeſt any thing more, than HIS Spirit, which alwayes it ſelf, from Eternity in Eternity manifeſts it Self.

57. He is an Eternal Seeker and Finder; as, viz. of himſelf in great Wonders; and what he findeth, he findeth in the great Power: he is the opening of the Power: nothing is like unto Him, and nothing findeth him, but what inclineth or giveth it ſelf up in him, that goeth into him, that which denyeth it ſelf that it is, then is God's Spirit therein ALL; for it is A will in the eternal NOTHING; and yet is in ALL, as God's Spirit it ſelf is.

58. And this, My beloved Sir, is the Higheſt Mystery, and therefore if you will find this, ſeek it not in me, but in your ſelf; but not in your ^[44] Reaſon, that muſt be as dead, and your deſirous will, in GOD, and ſo it is ^[45] the will and deed in you, and ſo the Spirit of God bringeth your will into it ſelf, and ſo you may well ſee what GOD is; and what Spirits child this Hand is, out of which Spirit, it writeth.

59. And I exhort you brotherly, that you would not ſo toylſomely ſeek it; you will not fathom it ſo with ſearching, although you are known and beloved of God: and therefore alſo this is given you for a Rule or Meaſuring-line.

60. Yet I have no power without me to give you; only follow my advice, and go out from your toylſome ſeeking in Reaſon, into God's Will, into God's Spirit, and caſt the outward Reaſon away; then is your Will God's Will, and God's Spirit will ſeek you within you.

61. And then finding your Will in it ſelf, it revealeth it ſelf in your Will, as in its own; for if you give up that, then that is its own, for it is All; and when it goeth, then go you forth, for you have divine Power; all which you then ſearch, IT is there IN, and nothing is hidden to it; thus you ſee in its Light, and are its own.

62. Let no fear deterre you, there is nothing can take it away but Your Imagination, let not that into your Will, and then you will work God's Wonders in his Spirit; and acknowledge me as a Brother in him, elſe I ſhall be as one ſilent or mute to you. I ſay this of good will.

63. And ſince we thus write of the Eternity, to ſatisfie you at length in your will and deſire concerning the Soul, which is even our purpoſe in God's Spirit and Will; we will firſt clearly ſhew you the Ground of the Soul, alſo its Original, and ſo open your Eyes, that you may be releaſed from your toylſome ſeeking.

64. For you have even to your Old age laboured in this kind, and as I underſtand, have not yet found out the profound deep Myſtery in the Spirit: but ſeeing it is God's Will, that you ſhould know and apprehend it, and that it is given to you as a reward of your labour, ſee that you receive it and uſe it aright, and ^[46] caſt not the Pearl before Swine, which are not worthy of it; alſo in Eternity will not be worthy of it.

65. For that which is herein revealed unto you, belongeth unto God's Children; therefore be faithful, and trade with it according to the Spirit, and not according to ^[47] Reaſon.

66. For it is ſo ſubtile, that it endureth not that which is earthy generated, in Covetouſneſs, Pride, or vain boaſting and glorying in ſelf: although you are one of them, yet look into whom you pour Oyl, for it is Poyſon to many; let themſelves ſeek as you have done; but give the Children their bread, that they may eat, and praiſe Our Father in Heaven: to that end it is given you.

The Fifth Form of Fire in the Eternal Will.

67. Thus having opened to you an Entranoe and Looking-glaſs of the Eternal Original, whence the Eternal Fire originateth, and what it is; ſo it is neceſſary alſo further to ſhew you, according to the higheſt Depth, what the Eternal Nature in its propagation is.

68. Wherein then Two Kingdoms are to be underſtood; the one a good and pleaſant one, the other an evil and fierce wrathful one, an eternal envious ſad one. After which two, the Philoſophers from the beginning of the world, have continually ſought and laboured; but the time of finding hath not been yet born.

69. But now it is, ſo that the hidden thing ſhall be found, not by me alone, but by many who will be faithful, and humble themſelves in God, and ſeek in his Spirit and Will. It will only be found in God's Eye, elſe no where: therefore let none enter into any other thing with ſeeking, elſe he findeth the Devil.

70. Seeing then the Eternity is thus, which yet is NOTHING; but therein is Light and Darkneſs, Life and Spirit, which is ALL; therefore there is and muſt be in both a ſeeking, viz. a deſiring continually to find it ſelf, where yet there is nothing that can find but the Spirit.

71. Now ſeeing it hath nothing that it findeth, and yet alſo the Deſiring eternally goeth forward, therefore the Deſiring is a figure of the ſeeking Will, a ſimilitude according to God's Eye, and is a Lookingglaſs of the Eternal Eye, which is called God.

72. Now this is in Two wayes, one according to the Light, and one according to the Darkneſs; for the Seeking is in both, and yet there is no departing of one from the other: thus the Light is in the inward, and the Darkneſs in the outward; whereas yet the moſt inward of all, is alſo the moſt outward; but the Light is the middlemoſt.

73. For it is in nothing, therefore it cannot be the innermoſt of all, for it hath no place or limit, it is its own finding, which the Darkneſs findeth not; but the will in the Darkneſs, which deſireth the Light, that goeth forth out of the Darkneſs, and that ſtandeth Eternally in the Light.

74. Now the Light's deſiring, ſetteth before it ſelf a Model of its likeneſs, wherein the Eternity ſtandeth revealed or manifeſted, viz. all and every thing which the Spirit in the Eternal Power of God from Eternity in Eternity findeth in it ſelf.

75. That Model is not God, the Eternity it ſelf, for it beginneth it ſelf in the Spirit, and is the Spirits wonder, which it from Eternity ſeeketh and findeth, and ſtandeth in Gods Eye as a Figure, and all Wonders of the Abyſſe of Eternity are therein, and become ſeen in the Light of the Majeſty, as one Wonder in many endleſs Wonders.

76. And that is an Image of God, a Virgin full of purity, and chaſtity, and no Genetrix, for the holy Spirit alone openeth the Wonders in the Power.

77. But this Virgin is God's Similitude, his Wiſdom, wherein the Spirit diſcerneth it ſelf, and alwayes and in Eternity openeth it ſelf therein again; and the more is opened, the more is therein.

78. For it is without Ground and Number, as alſo unmeaſurable, as the Eye of God it ſelf is: there is Nothing like it, alſo Nothing can be found that may be likened to it; for it is the Eternal Similitude of the Deity, and the Spirit of God is its ^[48] ſubſtance therein.

79. It is a Circle and Model, which openeth to us our mind, ſo that we behold it, and God IN it, for our will is caſt into it, and it ſtandeth in our will; and therefore ſpeak we of God, and ſee him in himſelf as in that which is our own, according to the hiddenneſs of the Humanity; which Seeing is very highly dear and pretious.

80. Thus we ſhould alſo ſpeak as concerning the Darkneſs, which is in it ſelf a bolting in, and there being nothing to bolt, it bolteth it ſelf, and generateth it ſelf, and is its own Enemy to it ſelf, for it maketh its own ſource or pain without Ground and Number, and hath no Giver that beſtoweth it, but the Darkneſſe's own Form.

81. And that originateth from the Firſt Deſiring, where the Deſiring attracteth into it ſelf, and impregnateth it ſelf, ſo that it is a ſtinging bitter aſtringent, or harſh, hard, cold, fierce, wrathful fire-ſpirit; for the Deſiring maketh aſtringent, auſtere or harſh from the attracting in the Will, and the attracting is ſtinging, and the ſuffering is bitter, which the Will willeth not, and thereupon in it ſelf goeth forth from the ſting, and maketh a Principle of its own; in which the Majeſty appeareth.

82. Thus exiſteth in the bitter ſuffering, the great Anguiſh, whereas yet nothing is there that ſuffereth, but it is in it ſelf thus, and it is its own Life; and if this were not, the Glance of the Majeſty would not be neither, the one is the cauſe of the other, for in the Darkneſs is the flaſh of Lightning, and in the Liberty the Light with the Majeſty.

83. And this now is the parting, that the Liberty is a ſtill nothing; which Liberty receiveth the Light, and maketh the Darkneſs Material, whereas yet there is no ſubſtance of palpability; but dark ſpirit and power, a filling of the Liberty in it ſelf, underſtand in the Deſiring not without, for without is the Liberty.

84. Therefore is God the moſt ſecret, and alſo the moſt revealed; and that is Myſterium magnum, the great Myſtery. Thus the Abyſſe is alſo ſecret, and yet revealed, as the Darkneſs is before our eyes; but the ſource or pain is unſearchable, or unperceptible, till the will ^[49] diveth thereinto, then it becometh felt and found, when the will loſeth the Light: and herein lyeth the ground of right beleeving, or true Faith. Let this be told you ye Teachers in Babel.

85. Since then there is an Abyſſe, which is called the Ground, in reſpect of the comprehenſion of the Darkneſs, where the ſource or pain is as a cauſe of the Life within: for the fierce wrathfull ſlaſh of Lightening, is the awakening of the Life; whereas there is nothing there but in it ſelf, therefore it is alſo a Deſiring, and the Deſiring is a Seeking, and yet can find nothing but a Looking-glaſs, and a ſimilitude of the dark, fierce, wrathful ſource or pain, wherein nothing is.

86. For it is a ^[50] figure of the earneſt, ſevere, fierce, wrathful flaſh of Lightning, and of the ſharp and ſtrong Might, which is God's, according to which he calleth himſelf, ^[51] a Conſuming Fire, and an Angry, Zealous, or Jealous God.

87. This Looking-glaſs is alſo without Ground, without Beginning and End, and yet hath an Eternal Beginning and End, and is the Eternal Only Cauſe that the Abyſſe is Blew Dusky and Fiery. It is the Cauſe of the Stars and Elements; for the Firmament is the other or ſecond Looking-glaſs generated out of this.

88. Since then there is in all things a Threefold Source, one whereof is the others Looking-glaſs, Generating and Cauſe, nor thing excepted, All ſtandeth according to the Subſtance or Working of the Number Three.

89. Now ſeeing there is a Looking-glaſs in the Abyſſe, wherein the ſource or quality beholdeth it ſelf, therefore that alſo is a figure and image of the ſource or quality, which ſtandeth before the ſource or quality, and acteth or generateth nothing, but is a Virgin of the ſource quality or pain, wherein the fierce Wrath of the flaſh of Lightning diſcovers it ſelf in infinity without Number, and continually openeth its wonders therein, with the bitter ſpirit of the ſtirring Eſſences, which in the flaſh of Lightening hath its Life, ſo that it goeth ſwifter than a Thought.

90. Though indeed the THOUGHTS of the Creatures ſtand and move herein; and the Spirits of all living Creatures are with their Root ſtanding herein, every Life according to its Principle.

91. And in this Spirit of the fire-flaſh, ſtandeth the Great Omnipotent Life, for it is conſuming, as the flaſh of Lightning conſumeth the Darkneſs, and that Fire all things, and yet continueth a Life in it ſelf, but it is an Hunger and Thirſt, and muſt have Subſtantiality, elſe it continueth a Dark Hunger-fire, a will of devouring and having Nothing, a will to rage, prick and find nothing, but it ſelf, out of which cauſe the Subſtantiality, viz. the Water, as alſo Sulphur is generated and generateth it ſelf from Eternity to Eternity.

92. Here ſeek the firſt Root of the Soul, viz. in the Fire-Life, and the ſecond, in the Light-Life in the Majeſty, and then you will find God's Image and ſimilitude, and the greateſt Myſtery of the Deity lying therein.

93. Since then there is ſuch an Eye of the fierce Wrath, wherein the earneſt ſevere ſtern fire-life originateth, yet is not at all ſundred from the Fire-Life, it is One and the ſame Life, and hath Two Principles; for it burneth in a twofold ſource or quality, one within another, and is One Spirit in Two diſtinctions with two Wills, the one dwelling in the Fire, the other in the Light.

94. And know for certain aſſuredly that the Dark Fire-Life is the the Abyſſe of Hell, for it is the ſtern ſevere Anger of God.

95. And ſeek it not ſo, as Babel the great City of Confuſion upon earth hath ſought, which yet we blame for nothing elſe, but her negligence and inconſiderateneſs, ſeeking ſelf-honour and power, and ſo hath captivated her ſelf in the fierce wrathful Anger of God, which hath had her a long time under its Wonders, and drawn many ſouls into its ſource or quality. Conſider well of it.

96. In the ^[52] Third Part of our Writings, it is largely deſcribed, for that is ſomewhat eaſier to reach than this; but this is the deepeſt Ground of Eternity, as much as a Spirit can be capable of, for more it CANNOT bear, yet it may be expreſſed much more at large, but not more deeply, for it is comprized in the Abyſſe in both Principles; as indeed a Soul originateth in the Abyſſe in both Principles, and in the ſpiritual Will in the Eternity.

97. And therefore if it be not circumſpect, the Devil may eaſily ride upon its Chariot, viz. upon its Will; but if it be circumſpect, and caſteth it ſelf into the ^[53] Will of the Majeſty of God, then the holy Spirit of God rideth upon its will, and it is his Chariot.

98. Herein you may clearly diſcern Heaven and Hell, Angels and Devils, Evil and Good, Life and Death, if you but ſearch after it, as we ſhall further mention to you.

The Sixth Form of Fire.

99. Thus then ſeeing Two Principles ſtand in One Subſtance, as none with reaſon can ſpeak againſt it; for every Life ſtandeth in Poyſon and Light, every one in its own Principle, according as it hath the Source or Fountain Quality, ſo hath it alſo its Light. Thus it may be diſcerned concerning the Suſtenance of the Life; what that is which ſuſtains or preſerves the Life, that it ſtarve or famiſh not, and what driveth forth its Source or fountain Quality, that it may ſubſiſt Eternally.

100. Now this alſo is in Two diſtinctions; for the Light-Life hath its ſource or fountain quality, and driving forth; and the Fire-Life alſo its ſource or fountain quality, and driving forth, each in it ſelf; but the Fire-Life is a Cauſe of the Light-Life; and the Light-Life is a Lord of the Fire-Life: and herein lyeth the Myſterium magnum, the great Myſtery.

101. For if there were no Fire, there would alſo be no Light, and alſo no Spirit; and if there were no Spirit that did blow up the Fire, then the Fire would ſmother and extinguiſh, and would be a Darkneſs; and ſo one without the other would not be; thus they belong both to one another, and yet they ſever one from the other, but without flying away; and yet there is a flying of the Spirit.

102. To be underſtood, thus look upon a glowing red hot Fire; Firſt, There is the Matter out of which it burneth; and that is the aſtringent auſtere ſource attracted bitter Subſtance, which ſtandeth in an anguiſh Source or Quality, whether it be wood or whatſoever elſe, which is a dark Body.

103. Now when that is kindled, then a Man ſees three Principles; 1. The Wood in the Darkneſs, with the outward Source or fountain Quality of this World; 2. Which alſo hath its life, elſe it would not take fire.

104. Now the Fire hath a fierce wrathful, aſtringent or ſour, ſtrong or ſtern, bitter thirſty deſirous Source or Quality, a devouring Conſuming, and the Great Bitterneſs is its right Life, a rager and a wakener, that hath all Eſſences of Life in it, and is alſo the power of the Life, and of the Driving forth, elſe there would be no Burning:

105. And that maketh the great Anguiſh-ſeeking after the Liberty, and in the Fire it attaineth the Liberty, for it conſumeth in the fierce wrath, the Darkneſs and alſo the Matter of the Fire, from which the Fire burneth.

106. And here we apprehend the One only Spirit, which parteth it ſelf into Two Principles, into Two Spirits, yet not aſſunder, but one flying from the other, and yet the one comprehendeth not the other; and one is the Life and Cauſe of the other.

107. And therefore it is Two Principles, ſince it giveth or affordeth a twofold Source or fountain Quality and Life; and is but one Root which affordeth that: the one giveth Life, the other giveth food to the Life; and this is a wonder, and yet Not a wonder, for there is nothing that it ſelf can wonder at, for it is it ſelf all things in One Subſtance.

108. Now behold, the Fire is firſt the ſeeking, to draw into it ſelf; that is the Subſtantiality, the Phur; for the Seeking maketh that in the Deſiring, in reſpect of its drawing, elſe Nothing would be; and the Drawing is the bitter ſting, a Breaker, which cannot endure the Subſtantiality, nor will not endure it; and that not willing to endure, is an anguiſh in the will, to overpower the Subſtantiality with the bitter Sting; and the Anguiſh penitrateth or preſſeth into it ſelf, and reacheth after the Liberty, and the Liberty is eſteemed a Light in reſpect of the Darkneſs.

109. Now the Anguiſh is a horrible Sharpneſs; and thus is the Liberty captivated and ſharpned, ſo that it is a Fire-flaſh of Lightning; and the Anguiſh Will in the ſharpneſs of the bitter Flaſh of Lightning conſumeth the Subſtantiality, be it wood or any thing elſe.

110. And when it hath conſumed it, then is the Anguiſh again a Darkneſs, and the Flaſh of Lightning remaineth hidden in it ſelf again, and is an extinguiſhing; and the Anguiſh is in the Darkneſs, viz. before the flaſh of fire, and ſtandeth now in a terrible Source or fountain Quality, where the Bitterneſs in reſpect of the rough attracting, becometh continually generated the more terrible

111. Now obſerve, this is thus according to the outward Principle of this World, as is undeniable before our eyes: and ſo then there is in the Eternity ſuch a continual ſubſiſting Subſtance, which we demonſtrate to you thus. Obſerve and conſider the Depth, and read here diligently.

112. The ſinking down of the Anguiſh in the eternal Darkneſs, is an eternal Hunger and Thirſt, and an eternal Deſiring, and the Darkneſs in it ſelf, attaineth in the Eternity, Nothing that it can have out of the Eternity for its ſatiating or fulfilling; therefore it is rightly the very Hunger and Thirſt of the Abyſſe of Hell, and of the Anger of God.

113. But the will in the Anguiſh, being it can reach or find nothing, it maketh to it ſelf a figure and a ſimilitude in the Deſiring, with the ſtern ſtrong drawing; and the ſtrong, aſtringent, bitter, dark Subſtance, is the material Similitude it ſelf; it devoureth it ſelf, and is it ſelf the Matter of the Fire, that ſo the Eternal Flaſh continueth perpetually, and the fierce Wrath is continually & eternally ever burning, and burneth eternally out of the Darkneſs, and hath its own Life it it ſelf, viz. the bitter Sting of the Anguiſh, which raveth and rageth, and is the ſtirring and original of the Life; and that is a Principle▪

114. And underſtand herein, the Eternal deſirous ſeeking, an Eternal Covetouſneſs; and yet having Nothing but it ſelf, an Eternal Envious Enmity, a ſeeking of the Eſſences, wherein then the innumerable and unſearchable Multiplicity in the Will is continually generated, and an eternal craftineſs or ſubtilty, a continual climing up in the Hunger, and an eternal finding in the Will; as namely, of the Similitude of its deſiring, the Similitude of the Eſſences, and in the Flaſh that is revealed or manifeſted; for the Flaſh raiſeth up it ſelf Eternally above the Darkneſs; and in the Flaſh are the Eſſences, and are continually brought into the Will.

115. Thus is the Fire-will a ſeeking of the riſing Pride, a contemning of the Darkneſs, it contemneth its own Root; it is a covetous one, and willeth to devour more then it hath, or, then is its right; It hath all Luſt; for the deſirous Eſſences become revealed or manifeſted in the fire; and thence it comes, that in every will of every Eſſence, there is again a Center of a whole Subſtance.

116. And that is the Cauſe of the Creation of this World, in that the Model hath thus appeared in A Looking-Glaſs from Eternity, and hath ſtood in the Eternal Eſſences in the ^[54] Figure, as in a Vigin without generating, and hath been ſeen in the Light of God: And thence originateth the Matter of the Earth, of the Stars and Elements, alſo all Art, Wit or Ingenuity, Craft or Subtilty, Deceit, Falſhood, Covetouſneſs and high-mindedneſs, in the Creatures of this World.

117. For this World is a material ſeeking out of the Eternal, and is in the Creation, viz. in verbo Fiat, in the word Fiat, through the Water-Heaven, become material and palpable; as is to be ſeen in Earth and Stones: And the Firmament with the Elements is ſtill the ſeeking, and ſeeketh the Earthly, for it cannot reach back into the Eternal.

118. For every ſubſtance or thing goes forward, ſo long, till the End findeth the Beginning; then the Beginning ſwalloweth up the End again, and is as it eternally was, except this, that the Model remaineth; for the Model is out of the Eternal, out of which the Creation went forth into a Subſtance, like the Wonder-Eye of God.

119. Alſo it is mentioned to you, that the Spirit-Air, thus originateth out of the bitter eternal Fire-Spirit, which alſo goeth forward after the Wonders in the Will of the ſeeking of the Eſſences, as of the Stars, and therefore it maketh a whirling about, and cometh from many places; as, from above, from beneath, from this ſide and that ſide, and often as a Wheel, all according as the Fire-ſeeking, with the Eſſences of the Stars, become kindled.

120. And this is together as a wheel of the Mind, and hath its own Will-Spirit, and an Own Self-Life, and an own Will, and therefore it is a Principle, and ſtandeth ſo long, till the End-findeth the Beginning; then the Beginning taketh the End into it ſelf, and maketh the Middle, and whatſoever was done therein, manifeſt or revealed: as you ſhould, and will well conſider of this, unleſs you be fooliſh Virgins.

121. Alſo this Dominion ſtandeth no longer, then it is in the Number of the Creation; for every Day of the Creation, is a Circle of a Revolution in the Eye, ^[55]and hath its Number; whereof Ten is the Croſs X, the higheſt Number: and Man hath the Number Ten, 10 times Ten, viz. A hundred 100. and in the Crown of Paradiſe, the number Thouſand, 1000. and in the eternal Subſtantiality in the Divine Center of the Majeſty, it hath No Number, O.

122. Now ſee aright with good clear eyes; God created in ſix Dayes this World, with all Subſtances or Things, and it was finiſhed in the middle of the Sixth Day, paſt Noon, towards Evening; then began the Reſt on the Sixth Day, and the Sabbath was the Seventh Day: Thus the Eternal Reſt found the Beginning of the Creation on the Sixth Day after Noon, that was the End; there came the Beginning and End together into one, and it was manifeſted what God had made in the Dayes.

123. Now ſince Man hath deſtroyed the Angelical Body through his Imagination, and hath introduced it into a corruptible Number, viz. into the Outward Principle; therefore he is alſo therein, for he hath loſt the Paradiſical Number, and is ſet in the hundreth, 100, Number, where indeed alſo in the Outward Life, his Leader or Conducter is given to him; that is, he hath given himſelf to himſelf; therefore his Number of finiſhing in the Circle of the outward Principle, is clearly apprehenſible to us.

124. If we fundamentally know, the Hour of the Sixth Day, in which the Creation was finiſhed, we would ſet you down the Year and Day; underſtand of the laſt Day, for it ſtayeth not one Minute over; it hath its Limit, which ſtandeth hidden in the Inward Circle.

125. Therefore know aſſuredly, that the time is near, for in the ſixth Day afternoon, began the Reſt of the Eternal Day, and therefore hath God inſtituted the Sabbath of the Seventh Day for a Reſt, and continual perpetual Remembrance.

126. And as on the Sixth Day towards Evening, began the Reſt and the entrance of the Revelation of the Works of the Creation, where the End hath received the Beginning in again, and ſo the Six Dayes in the Circle have ſtood as a Wonder: So know this, that ye were created in Paradiſe, but are gone out of it, and entered into the Spirit of the fierce wrathfull Death, which hath now wrought its Wonders in you above the half ſixt thouſand year, above 5500 years.

127. And now the End hath found the Beginning again, and ye ſhall ſee, alſo feel and find what the Paradiſe hath been, viz. all thoſe that become generated or born in God.

128. For the Paradiſe is become generated or born again; thus ſpoken after the manner of Reaſon, and not in God: but ye cannot eſcape mortality, alſo the fierce wrath in the Fleſh, but in the Mind and in the Soul the Paradiſe ſtandeth now more and more manifeſted or revealed to the Children of God, and they have the right taſte of the Power.

129. And, no Craft or Subtilty nor Might and Power can keep it back, no Subtilty can take it away or quench it, nor no Devil deſtroy it; for the End hath found the Beginning: there is no preventing of it, the Might or Power, and Falſhood breaketh, and there is moreover a waiting for the Bridegroom, for the Children of God ſhall become found in Paradiſe, when the Turba in the fierce wrath ſhall be ſwallowed up. We ſpeak what we dearly and pretiouſly apprehend and aſſuredly know in the Wonders.

130. Thus as above-mentioned, (underſtand us aright) there is generated out of the fierce wrath of the Anger, out of the Eternal Center, out of which this World is become generated and created, as a ſeeking of the Eternal in the Spirit of this World, in this Principle wherein we now live, and there will continually be generated, Falſhood, Covetouſneſs, Craft or cunning Subtilty, Deceit, Enmity in the will, Lying, Murder, High-mindedneſs, deſire of Honour, own Self-might and power, Art, Wit, the VViſdom of this World proceeding from Reaſon; for all is out of this Root, and ſtandeth in Gods Anger-Wonders; And how ſine ſoever Reaſon and own Self-wit, is, yet it is in the Anger of God, and ſpringeth out of the Abyſſe.

131. Here behold thy ſelf thou fair World, it is no conjecture, as thou holdſt it to be, it is apprehended in Ternario ſancto, in the holy Ternary or Number Three. And they that cannot reach this Gole or Limit are captivated of Antichriſt, and belong at laſt to this Lake, out of which they are grown: there is no time more of lingring, both Doors or Gates ſtand open; the Turba will ſwallow up with it ſelf whatſoever is grown up in it.

132. Thus now obſerve us, further, concerning the Eternal Fire, and take a ſimilitude from all fire in this world, for what is in the Eternity, a Spirit, that is in this world a Subſtance: Thus ye ſee that Fire, in it ſelf, is an anguiſhing fierce wrathful climing up, bitter ſubſtance and ſource or fountain-quality, and yet ye ſee in the Fires own Form, nothing elſe but the flaſh of the ſhining, the ſource or fountain quality of heat ye ſee not, you muſt only feel that.

133. Now ye ſee alſo that the burning Fire ſendeth a Smoke up from it, and in the Smoke is a Water, whence Soot cometh to be, which cleaves to the wall, eſpecially if the fire be cloſed in that it is not free, then is the Soot manifeſt as in a Furnace: this is Soot and Water mixed one in another, by which, underſtand the Material Earth out of the Eternal Fire, which Lucifer kindled, where then in the fierce wrath, Time began, and the Creation proceeded, as in the ^[56] Third Part is mentioned.

134. Now underſtand the Great Myſtery Myſterium Magnum further: ye ſee that every fire giveth light, and then ye ſee that Air goeth forth out of the Fireſource or Quality: and ye underſtand very well, that if the fire had not Air again, it would ſmother or go out, as all fires ſmother, if they have not Air, and yet they alſo generate Air; the Air is the Fires life, which originateth out of the anxious bitter ſtirring Source or fountain Quality of the Eſſences out of the Will.

135. Now ye ſee alſo well, that Fire muſt have ſomewhat to conſume, elſe it is a Darkneſs; and though it devoureth it ſelf, viz. its ſtrong or ſtern attraction, yet that very fire is only a ſource or fountain quality in the Darkneſs, whereby we underſtand the Abyſs of the Anger; which in God, is not revealed or manifeſted, but only as a Cauſe of the Life in the Kingdom of God.

136. Ye ſee this, that every Fire muſt have ſubſtance, if it muſt burn: underſtand this thus, the Fire affordeth Air, the Air, Water; and it draweth the Air ſtrongly again into it ſelf with the water, whence the Fires ſource or fountain quality of heat becometh mittigated or meekned, ſo that it ſhineth.

137. For without ^[57] Water, no Fire ſhineth, where in a thing, the Water is not to be attained, there is no ſhining of the Fire, but only a glimps; as is to be ſeen in a glowing or red hot Stone, which hath the ſource or quality of Fire; & of the ſhining it hath nothing but only glimps, it may be not that: but in the Iron ye ſee a glimps, wherein the Fire attaineth the Water. Therefore alſo Iron is at length conſumed, and getteth ruſt, and a Stone Not. This is thus to be underſtood according to the outward Principle of this World. but according to the inward, viz. according to the Kingdom of God; obſerve this underſtanding: the Eternal Fire burneth Eternally, but it is a Spirit, and in the Kingdom of God, not manifeſted or revealed in a fierce wrathful manner.

138. Obſerve this thus, the flaſh maketh a ſhining, which originateth from the fire, and dwelleth not in the fierce wrath of the fire, but it ſatiateth or fulfilleth the fire totally, and giveth light alſo externally out of the fire, and is not held or detained by the fire, and bringeth alſo a ſeveral ſource or quallity, as Meekneſs, and hath yet the Fires vertue or power, Wit or Ingenuity and Art; for in the Light is firſt, the Fires Source or Quality in the Eſſences, manifeſted or revealed.

139. Now the Light maketh no ſource or pain, but goeth in it ſelf into a Meekneſs, and is alſo deſirous, proceeding from the Fires ſource or Quality, and its deſiring is alſo an attracting, as viz. of the meekneſs and vertue or power into it ſelf, and impregnaeth it ſelf with meekneſs.

140. For the Light is alſo a fire, a very yearning fire, a deſirous fire, and a continual finding fire, which continually findeth, what is generated in the Original.

141. All the vertue and power which originateth in the fierce wrathful Fire, is manifeſted or revealed in the Light, and the Light deſireth that, in meekneſs; for the Fires fierce wrathfulneſs and the Lights ſhining, are Two Principles of a twofold Source or fountain Quality, each dwelleth in it ſelf, and the one comprehendeth not the Other, in Eternity, and yet the One is the others Life and Cauſe, Underſtand it thus:

142. As we conſider, that a horrible anxious Source or Quality, maketh a ſinking down in it ſelf, like a death, where then is the parting limit, and yet the Anguiſh in it ſelf retaineth its ſource or quality, but the ſincking into it ſelf, as a Death entereth into its Aethen; where then the Anguiſh-Life is no more apprehended, for the ſinking breaketh it ſelf forth out of the Anguiſh-ſource, like a dying, and is a dying, whereas yet in the Eternity is no dying, but ſuch an Entrance into another World of another Principle, of another Source or fountain-Quality.

143. For the ſinking goeth into the ſtill Eternity, as into the Liberty, and being the fierce wrathful fires-Source, continueth in it ſelf in its life; therefore is the ſinking a going forth out of the Fire-Life, and yet is from the Fire-Life; but its ſource or fountain-ſpirit it hath not, for it is broken off in Death, and is the parting-limit in Death, that ſo the ſinking preſſeth through Death, and hath another Subſtantiality, viz. another Water wherein the Light ſhineth, wherein no fierce wrathfulneſs is.

144. For in the Eternity is no Death that with-holdeth, but only ſuch an entrance in; for that which hath no beginning, that hath alſo no end nor ground: and thus originateth the Light out of the Fires-Source.

145. For the Light dwelleth in the Fire, & alſo not in the Fire, it is in another world, and is another Fire, which is called Love, Vertue or Power, Wonder, Sweet, Mild or Gentle, Pure or Clean; and is no Subſtance, and alſo not Nature, but without or beſides Nature in another Principle.

146. It is nothing elſe but a Light-flaming powerful Majeſty, and hath its own ſpirit, which bringeth the ſinking through Death; which from the Anguiſh is the ſinking through Death, which maketh the ſprouting out through Death.

147. It is in it ſelf free, both from the Fire and from the Light, and is held or detained by none, as little as the fire holdeth or detaineth the Air, and it goeth forth out of the Light, out of the Power of the Light, and openeth all whatſoever is in the Fire-Source or Quality, and alſo in the Lights-Source or Quality.

148. But it hath no perception in it ſelf of the Fire, but it is a blower up of the Light-Fire, a bringer of the Love-Eſſences into the deſirous power or Vertue, an Opener of the Love-Eſſences.

149. And yet that we may be underſtood when we ſpeak thus of the Love-Eſſences, as of another Fire; Obſerve it; Behold, when the Light becometh thus generated through the fierce wrathfulneſs, ſo that the one Fire goeth forth out of the other, then the Light-fire deſireth no more, the fierce wrathfulneſs, for it hath dyed away from the fierce wrathfulneſs, and is an own peculiar fire in it ſelf, and ſendeth its Life out of it ſelf, which is a ſprouting, for it is alſo deſirous and attractive, whence Eſſences exiſt, and hath all forms in it, as the Fire-life alſo hath ſuch a riſing up or ſpringing.

150. But the Eſſences are generated out of the Lights power and vertue, and ſo the one alwayes taſting the other, there is a mere pure deſiring and ſatisfying or fulfilling, whereas yet there is nothing that the Love deſiring can draw into it ſelf; therefore it draweth it ſelf into it ſelf, and impregnateth it ſelf out of the Power of the Majeſty, ſo that, that very will is full, and yet alſo nothing is there, but ſuch power and vertue, and Image of the Wonder, it is a Similitude of the Birth or Geniture, and is the power and vertue it ſelf; It is the Subſtance of the Spirit, whence the Spirit hath its food, for it goeth forth out of the Image, and floweth or bubleth, as the Air in this World doth.

151. But now, if the Spirit findeth no Similitude, wich is without or beſides it, and yet findeth it ſelf thus in the Power and Vertue, then it is alſo deſirous, for it dweleth in the powers or vertues ground, and is not it ſelf the power or vertue: therefore its deſiring alſo maketh a Similitude according to it; for a deſiring is a ſeeking; and in the ſeeking ſtandeth the the Figure of the Seeking: the Figure maketh the Seeking manifeſt or revealed.

152. Thus the Spirit dwelleth alſo in its own Figure in the Power or Vertue, and in the Light of the Majeſty; and is an Image according to the Spirits Property.

135. Not that the Spirit is the Image, but the Seeking & its Deſiring is the Image, for it dwelleth in its ſelf, in its ſeeking, and is another Perſon in its Figure, viz. the Powers or Vertues Figure; and according to this Subſtance is God called, Threefold in Perſons.

154. But that we may open your eyes wide, to ſee ALL the Ground of the Deity, as it now will and muſt be; therefore behold now the great wonder, which we had loſt with going out of Paradiſe, where we muſt labour in the Six Dayes Works of this World, and ſo ſee what and where we are, and ye will find here ſuch a thing, as hath ſtood hidden even to Nature.

^[58] 155. Behold, when you will ſpeak of the Trinity, look upon the firſt Number upon A, upon the Eternal Beginning, which is the Father, and then look upon the O in the middle, which is the Son; then look upon the V, which is the Exit of the Holy Spirit, which goeth into it ſelf with the ſincking through the ſharp fierce Wrath into the ſecond Principle, which hath E, and goeth through the Power or Vertue forth as a light-flaming Flaſh, which hath I.

156. Now take the ſwift-going of the flaming Flaſh to it, which is T, Allmach T, des Ewigen GOTTES, the Omnipotence of the Eternal God; which there in the fierce Wrath, as a flaſh, deſtroyeth; and in der LIEB, in the Love, in the I, as a Mighty loving God, exulteth, through preſſeth, and powerfully exalteth or riſeth up; and if you put the I thereinto, then have you the Matter of the Divine Subſtance; in the Power or Vertue, it is Ein Engel, an Angel, and in the Out-Birth, out of the Center, it is GOLDT, Gold.

157. The World is covetous, and full of boaſting, eſpecially thoſe that would be accounted Maſters of Arts; and ſay, they know Gold, and are blind People, why ſee you it not; thou wilt ſay, How? Go with the outward life into death, there muſt the outward life die, and in the Anguiſh, give it ſelf forth into the Number of the Crown, viz. into the Thouſand Number, 1000, there is the End, and Death ariſeth and ſtandeth up to a glorious Life, with a New fair Body, and you need give nothing to it but the Soul, it bringeth forth manifold fruit; there thou haſt an Angel which is free from the fierce Wrath, for it is totally clean & pure; ſeek it, and thou wilt find it.

158. But thou ſuppoſeſt perhaps to find it thus in thy Old Garment; no friend; we will now teach you another A, B, C; learn that firſt, then ſeek, if you will then have a love to it, if not, leave it; for the *^[59] O is muchnobler and more pretious than the L.

159. Obſerve, take the ^[60] A, viz. the Beginning of the AVge, Eye, with the V, which is the Spirits mark, and go with it through the O; then you will make a ſtroak, & mark through the O, thus,

160. Now part the ^[61] Two Principles one from another, ſeeing they part themſelves, and ſet one by another, each with a half O like a Reinbow, thus,

; for ſo they ſtand in the Figure

Set the fierce Wrath at the left O and the Light at the right C, for otherwiſe a Man cannot deſcribe them ſo exactly, but they are One Globe.

161. And ^[62] take the Spirit, which is generated in the Fire, and go with it out from the fierce Wrath, into the ſinking down, through Death, into the other half Eye, viz. into the ſecond Principle, then will you ſee this Figure, which ſtandeth thus:

An Expoſition of the Philoſophick Globe or Eye, of both the Threefold ^[63] Circles, which eſpecially ſignifie the two Eternal Principles; wherein yet the Third alſo is clearly underſtood; And how a Man ſhould underſtand them.

162. THeſe ^[64] Circles ſhould be like ^[65] A round Globe, having the Croſs ^[66] go through it; for it is an Eye of the ^[67] Eternity, that a man cannot delineate fully; it is the Eye of the Subſtance of all Subſtances, ſignifying the Eye of God, which is the Looking-Glaſs of Wiſdom, wherein from Eternity all Wonders have been ſeen: and hereby is delinated how it came into ſubſtance, for the Reader of this book to Think and conſider of.

163. Not in ſuch a way, as if a Man could fully deſcribe or delineate it, for the mind or Thought only can apprehend it, and only that Mind which can walk in the Divine Myſtery, not through Art or ^[68] Reaſon, but through the underſtanding which the Spirit of God openeth to the humane Souls-Spirit in the Great Myſtery, elſe it can NOT be apprehended.

164. The Reader ſhould take conſideration of the Number, and then of what ſtandeth within or without the ^[69] Circle, or where every word in the ^[70] Circle beginneth and endeth, it hath all its aſſured certain ſignification; for every word ſtandeth in its exact place.

165. That which is without the ^[71] Circle or Wheel, ſignifieth the Libirty of the Abyſs without or beſides the Principle.

Number 1. Abyſſe.

166. The great Myſtery of the Abyſſe, wherein the Divine Subſtance in the Looking-Glaſs of Wiſdom, generateth it ſelf in the Ground, is marked with Number 1. and Number 2. ſtandeth by it: ſo alſo round about the whole ^[72] Circle is to be underſtood.

Of the three *Circles.

167. The Three ^[73] Circles drawn about one another, ſignifie the Eternal Birth or Geniture of the Divine Subſtance, together with All Eternal Myſteries, without and within Nature; viz. the Original of all Things or Subſtances as they are here marked.

Of that half of the Threefold ^[74] Circle at the left hand, and of Numb. 2.

168. The Threefold ^[75] Circle at the left, where without the ^[76] Circle ſtandeth Number 2. The Myſtery without or beſides Nature, ſignifieth how the profundity or ^[77] groundleſneſs, bringeth it ſelf into a Ground; viz. the Eye of Eternity, the firſt Will, which is called Father of Eterternity, and of all Beginnings, how in the Trinity, in the Wiſdom, he introduceth himſelf into an Eternal Ground, and dwelleth in himſelf, and poſſeſſeth himſelf, and how he bringeth himſelf into Nature; and how Subſtance originateth, as alſo Perceptibility and Perception.

Of that half of the Three-fold ^[78] Circle at the right hand.

169. The other Threefold ^[79] Circle at the right, ſignifieth the Divine Subſtance of the holy Trinity, together with the Angelical World, which originateth out of the Great Myſtery of the Eternity, and is manifeſted or revealed through the Principle of the Fire.

What the Croſe ſignifieth.

170. The Croſs ✚ through the Two ^[80] Circles,

ſignifieth the Perſons of the Deity, how they part themſelves in the Eternal One only Birth or Geniture, as further is mentioned according to the Numbers.^[81]

Of the Eye in the Circle.

171. The ^[82] Eye in the Circle, where the Croſs goeth through, with an Angle or Point and Line, ſignifieth each of them a World, both at the left and right: At the left it ſignifieth the great Myſtery of the Dark World, wher the Wonder-Eye introduceth it ſelf in Nature, At the right it ſignifieth the Light-world, where the Divine Myſtery, hath through the Fire, brought it ſelf forth, and dwelleth in the majeſtick Light, with the firſt Myſtery of Wonder.

Of the Heart in the Angle of the Croſs.

172. The Heart ♡ in the Angle or Center of the Croſs, ✚

ſignifieth the ground or the Center of the Deity, not in ſuch a manner as if it were partible, and did poſſeſs a ſeveral place, for it is it ſelf the place or the ground of the Deity, and is every where all over the middlemoſt; but that a man may learn to diſtinguiſh or difference the Deity from Nature; and that Chriſtians may learn to underſtand the Regeneration or the New Birth, how God in Chriſt hath regenerated us out of his Heart upon the Croſs: for which things ſake, this Figure hath been thus delinated, that the Reader ſhould conſider and think upon it; for this FIGURE compriſeth all whatſoever God and the Eternity is.

An Expoſition of the Circles at the left hand; Numb. 3, 4, 5.

173. The three Characters or Letters, AOV, marked with Number 3, 4, 5, ſignifie the Mystery of the holy Deity, without or beſides Nature, how it manifeſts or reveals it ſelf in Nature.

Of A, Num. 3. and Tincture, Num. 6.

174. A, ſignifieth the firſt profound or groundleſs or unſearchable Will, which is called Father: go about that *^[83] Circle to the nether point of it, there ſtandeth Tincture, Number 6. which is the Wills Ens, and the firſt beginning to Nature; for the Divine Myſtery of the Trinity ſtandeth above, and the Myſtery of Nature beneath; each Circle ſignifieth one Perſon of the Deity in the firſt Myſtery.

Of the O. Numb. 4. and of Principle and of Fire; Numb. 7.

175. The O, with Number 4. ſignifieth the Ground of the Myſtery, viz. the Geniture or Birth of the Heart or Word of God, which the firſt will, viz. the A, in the Looking-Glaſs of Wiſdom, compriſeth and holdeth it in ſelf, as a Ground of its ſubſtance. For the O, ſignifieth alſo the Eye of the Looking-Glaſs of Wiſdom: for in the Wiſdom is the Eternal Word compriſed, which manifeſts or revealeth it ſelf through the Principle of the Fire, in the Light World. Go from the O, about that Circle, and ſo thou findeſt beneath, Principle, and Fire Number 7.

Of V, Numb. 5. and of Subſtance, Numb. 8.

176. The V, with Number 5. ſignifieth the Spirit of the Myſtery without or beſides Nature; viz. the firſt eternal profound groundleſs or unſearchable Will-Spirit, which originateth out of the Will, and in the Power or Vertue of the Word, in the Great Myſtery; and goeth forth out of the Will and Word, and its Exit maketh Subſtance, viz. Wonders, of the Power, Colours, and Vertue, whereas yet in the Myſtery of the Profundity Groundleſneſs or Unſearchableneſs without or beſides Nature, no colours are apprehended: for they lye all in ONE, and it is the twinckling of a great Wonder, and that is called a Subſtance of the Wonder.

Go about from V, on that ^[84] Circle, and thou findeſt beneath at Number 8, Subſtance; ſignifying that all Subſtance is beneath the Spirit of the Number Three, or Trinity; and that men muſt alwayes diſtinguiſh Subſtance from the Deity.

177. For in Subſtance originateth Nature, with its ſeven Forms; for the Number Three is only a Spirit in Subſtance, and yet there is alſo no Subſtance without the Number Three: for the Deſire of the Number Three is the Eternal Magia, and maketh Subſtance, it bringeth into a ground, according to the Model which the Spirit openeth in the wiſdom, out of her is the Creation proceeded according to the Model of the virgin-like Wiſdom.

Further Information Concerning the Firſt Principle, and the Myſtery of the Beginning in the Creation, and of the Dark World, how the Angle or Point of the Croſs, with Number 9. at the left, with its upper and neather Space is underſtood.

Of FATHER; Number 9.

178. Number 9. there ſtandeth before the Angle or Point of the Croſs, FATHER, and before that the Abyſſe, ſignifying the Myſtery of the Father without or beſides Nature: for with the ^[85] Angle of the Croſs Nature beginneth. The firſt and Greateſt Myſtery is the Abyſſe, where the Nothing introduceth it ſelf into a will, which is called FATHER, or the Original to ſomewhat: Out of the Myſtery of the Father is the Creation, through Nature, originated: A Man is here to underſtand the Eternal Nature, with its Seven Forms, with or by this Myſtery.

Soul; Numb. 10.

179. At the Angle or ^[86] Point of the line, ſtandeth Soul, Number 10. ſignifying the Original of the Eternal Spirits, viz. Angels & Souls of Men: the Angle or Point, ſignifieth the Center in Nature, where the Threefold Spirit revealeth or manifeſts it ſelf with or by Nature, ſignifying the Magick Fire, in the Fathers Property, out of which the Angels have their Original, as alſo the Souls of Men.

180. A man ſhould here underſtand the Ground and Original of an Eternal Spirit, for nothing is Eternal, unleſs it hath its orſginal out of the Eternal Magick Fire. This Original is not underſtood to be the true or right Spirit, but to be the Center, viz: the Cauſe of the Spirit.

Souls Will; Numb. 11.

181. Every true or right Spirit is underſtood with the underſtanding in the Light of Life: for in the Fire there can be no right or true underſtanding, but in the deſire of the Light. Therefore muſt the fiery Will ^[87] turn it ſelf to the Heart of God, viz. to the Power or Vertue of the Light and underſtanding, as here is to be ſeen, where, upon the line of the Croſs ſtandeth the Souls Will, marked with Number 11, and there it receiveth Power and Vertue from the Heart of God, and is generated or born an Underſtanding Spirit.

Will, Numb, 12. and Soul N, umb. 13.

182. For it receiveth the Power or Vertue of the Light, in the Meekneſs and Humility, and goeth with its Will-Spirit, viz. with the noble or pretious Image & Similitude of God, through the Power or Vertue of the Heart, into the ſecond Princiciple, viz. into the Light World, as here at the right beyond the Heart in the other or ſecond Circle is to be ſeen, where ſtandeth Will Number 12. and then Soul Number 13. ſignifying, how the Soul out of the fires ſource or quality out of the Fathers Property, entereth into the Sons Power or Vertue and Property, and dwelleth in the Divine Power or Vertue in the Lightworld.

HOLY SPIRIT, Numb. 14.

183. Without or beyond the Angle or ^[88] Point of the Croſs, ſtandeth HOLY SPIRIT, Number 14. ſignifying the holy Spirit, which from Eternity originateth in the Will of the Father at the left at the Angle or ^[89] Point, Number 9. and bringeth it ſelf through Nature, through the Heart and Divine Power or Vertue at the right without or beyond Nature; alſo through the Angels or Souls-Spirits, Power or Vertue, forth, and dwelleth in the Liberty in the Glance of the Power or Vertue and Majeſty, and is in Nature, yet of Nature unapprehended, but only in the Divine Power or Vertues Property.

Image, Numb. 15.

184. Beyond the word HOLY SPIRIT, Number 15. ſtandeth Image, alſo without or beyond Nature, ſignifying that the noble or pretious Image ſprouteth forth out of the Souls Fire, as a Bloſſome or Flower out of the Earth, and hath no feeling or ſenſe of the Pain of the fiery Property; for the Fire ſtandeth in it as it were ſwalowed up, and yet it is there but in another ſource or fountain quality, viz. a deſire of Love, a light-flaming Fire in Divine Property.

Abyſſe, Numb. 16.

185. Beyond Image, ſtandeth Abyſſe, Number 16. ſignifying; that the right true Image ſtandeth in the Abyſſe, without or beyond all ſource or pain, and dwelleth in Nothing, but only in it ſelf, & with or through it, ^[90] GOD. Therefore there is Nothing that can find touch or break it, but only the Divine Power or Vertue; for it ſtandeth not in Nature, although indeed, with the Root it proceedeth from Nature, and yet it is another thing; as an Apple is another thing than the Tree, though it ſtand upon the Tree, and receive power and vertue from the Tree, and yet the Sun giveth it alſo power and vertue: So alſo the Divine Sun, viz. the Majeſty, giveth the Image power and vertue.

Of the Word Omnipotence; Numb. 17. and Wrath; Numb. 18.

186. Further at the left ſtandeth Number 17. Omnipotence; and it ſtandeth alſo without or beyond the ^[91] Circle, ſignifying the Fathers Myſtery, which, with the Magia, viz. with the Deſire, introduceth it ſelf into the fierce Wrath, where then the ſtrong loudſounding life, and ſtrength, is underſtood in the entrance of Nature in the firſt Three Forms, viz. the aſtringent, bitter, and anguiſh, as the word ^[92] Wrath ſtandeth in the ſpace under the ^[93] Line, Number 18. ſignifying that the fierce Wrath, doth not touch the Angle, or ^[94] Point of the Number Three, but is generated or born in the Deſire.

Craft; Numb. 19.

187. Under the word Omnipotence, Number 19. ſtandeth ^[95] Craft, ſignifying the Eſſence out of the Looking-Glaſs of the Myſtery: which Craft or Suttlety in the ſecond Principle is changed into a right or rectified underſtanding, and here in the Magick Fire it is only Craft or cunning Suttlety, for it is accute or pointed and ſharp, and a cauſe of the Underſtanding.

Devil; Numb. 20.

188. Over againſt it ſtandeth, Devil, Number 20. in the ſpace ^[96] of the Dark World, ſignifying the evilneſs malignity or malice of the Devil, in that he is gone away from the Angle or Point of the Number Three, and hath ſet or put his will into the fierce Wrath Craft or Suttlety, in willing therewith to rule or lord it over God's Meekneſs, and himſelf to uſe the ſtrength and might or potency of the Fire, and of the Fierce-wrath.

Devils Art; Numb. 21, 22.

189. Under the word Craft, ſtandeth Devils : : : : : Art, Number 21, 22. Devils, ſtandeth without the ^[97] Circle of Nature; and Art, ſtandeth within the ^[98] Circle of Nature; ſignifying, that the Devil was created, as well out of the Myſtery of the Father, upon the Line or ^[99] Stroak of the Croſs in the Eternal Nature as the other Angels. But he hath framed or created to himſelf his Art, Number 22. in the magick ſeeking of Nature in the Center of the dark World, whereas yet he ſhould have gotten framed or created it in God's Heart and Power or Vertue, and that is ^[100] his Cauſe of his Fall and of his Envy, or Hatred and Malice.

Will; Numb. 23.

190. Above the ^[101] Line, Number 23. ſtandeth, Will, ſignifying, that the Devil hath hath ſwung himſelf aloft above the Divine Line, upon or in which he was created as a proud or haughty ſtately Spirit, that would himſelf have been Lord, and have governed in own Self, Art and Wit.

Darkneſs, Numb. 24.

191. As now at preſent, the pride or ſtate and haughtineſs, and cunning ſuttle Policy and Prudence of Men doth, which ſwingeth it ſelf alſo thus, from the Line of God, up into own ſelf, wherein it cannot reach or attain the Divine Power or Vertue and Light within, but falleth in it ſelf into the Dark anguiſhing Magick Fire, as above the word Will is marked Number 24.

Firſt into Darkneſs; for Reaſon loſeth the Divine Underſtanding and Deſire, wherein it can take hold of and receive God's Subſtance, and ſo impregnate it ſelf with Power and Vertue out of or from God.

Fire, Numb. 25.

192. And then the Magick Fire ^[102] of Covetouſneſs, kindleth it ſelf, in that it willeth to have much, and yet hath not enough; as here Number 25.

Anguiſh, Numb. 26.

193. And when it hath filled it ſelf with Covetouſneſs, then beginneth the Magick Fire in the Anguiſh, Number 26. to burn. For that which is brought in by the Covetouſneſs, and laden the fire with, is the Magick Fires wood or fewel wherein it burneth: and there is Death generated or born; which muſt ſeparate what the Covetouſneſs hath laid in.

Death, Numb. 27.

194. And here is alſo the ^[103] heavy Fall of Adam, who imagined as the Devil did, and deſired the multiplicity of this world for his own; he would be wiſe or ſuttle and prudent, and get much Wit or crafty Ingenuity, and alſo the earthly & helliſh ſource or fountain quality in the wit. Had he remained upon the Stroak or Arm in God's Line, then he had not become earthly; for his will-ſpirit had dwelt in God, and had introduced Divine food into the Body; but now he ſtandeth in the Anguiſh, Number 26, and muſt again go through the Principle, into Death, Number 27, where his Body muſt in the Myſtery, be conſumed.

195. And if he hath not in this time, converted his will into the Croſs of Chriſt, as in this Figure is to be ſeen, then is he in the Myſtery reſerved to the Judgement of God, and there he ſhall be tryed in the Fire whether his will-ſpirit hath Divine Power and Vertue in it or not, or whether he can ſubſiſt in the Fire: And there the proud ſtately or haughty earthly works will be burned away from him, and the ſoul will remain in the dark Magick Will-Fire, for it ſelf is alſo a Magick Fire, when the Divine Light-Fire is not in it: and ſo now one Magick Fire layeth hold of another, out of which there is no remedy to help.

Will, Numb. 28. Light, Numb. 29. Spirit, Numb. 30. Man, Numb. 31.

196. But that Soul which hath in this time converted again, and hath with its will given up it ſelf into the Death of Chriſt on the Line of the Croſs, Number 27. that ſoul is ſunk down from its proud or haughty evil works, and is as to them willleſs, or free from willing, and is entered into the Death of Chriſt, and ſprouteth forth with the Will-ſpirit, Number 28. through the ſecond Principle in the Divine Power and Vertue, out of the Death of Chriſt, where then the Will-Spirit, viz. the Image, attaineth again the Divine Light, Number 29. and the Image ſtandeth, Number 30. again in the Divine Man, Number 31.

Image, Numb. 32. God, Numb. 33.

197. For when the Will Spirit entereth into Death upon the Croſs, then it draweth again Divine Subſtantiality, viz. Chriſt's Fleſh to it ſelf, and bringeth the ſame with it ſelf into the Light into the Light world, there the Divine Life ſprouteth again into the holy Body, and the Image ſtandeth free again. As here Number 32. is to be ſeen, and dwelleth in God, Number 33. and eateth of God's Word or Subſtance; for the Image is here without or beyond Nature in the Liberty; but the Humanity is within Nature, as is deſcribed.

198. But as to thoſe Souls which ſtick in their proud or ſtately and haughty covetous Works in the Anguiſh, Number 26. they ſtick indeed in the Magick Anguiſh-Fire, and their works are wood, or fuel, to or for the Fire.

199. But if the Will-ſpirit do yet turn in it ſelf a little into the Death of Chriſt, and yet alſo is faſt bound to the fierce Wrath, that ſoul hangeth as by a thred to the Death of Chriſt.

The Ninth Number, Numb. 34.

200. This Soul may well thus burn a while, till the Will-Spirit can enter into the Death of Chriſt, till its ſydereal wood or fuel be burned up: when the earthly body dyeth, then muſt the Image bathe: which the preſent too wiſe and ſubtle world contemneth, but in Death doth find it by woful experience: There muſt this little ſparkle, which hangeth only by a thred, wind it ſelf into the Death of Chriſt; for it hath loſt body and ſubſtance, and ſtandeth naked and bare without Divine Subſtance or Body in God's Mercy or Compaſſion in the Divine Tincture, viz. in the Ninth Number, Number 34. and waiteth for the laſt Judgment; wherein God will in the Tincture, bring and reſtore again whatſoever Adam loſt; but its here-acted works, will not go or paſs through the Fire, but the dark Magick Fire, hath ſwallowed them up into its Myſtery into the Dark World; Let this be ſaid to thee, O Man.

Souls Eternal Habitation, Numb. 35.

201. After Ninth Number, ſtandeth the Souls Eternal Habitation, Number 35. ſignifying, that theſe eſcaped Souls are notwithſtanding in God, in the Angelical World, but without their works, and cannot ſo highly attain the Glance or Luſtre of the Majeſty, as thoſe Souls which have here cloathed themſelves with God's Power and Vertue. The word Habitation goeth into the Liberty without or beyond Nature, as alſo above, Image, doth; for the Soul muſt ſtand in Nature; but the Images Habitation is without or beyond Nature in the Divine Liberty.

Angelical World, Numb. 36.

202. Without or beyond this Habitation, ſtandeth the Angelical World, Number 36. ſignifying the Angels Courts and Quires, or Princely Thrones, in the Liberty of the Divine Majeſty, where yet their root alſo ſtandeth IN Nature, but is not apprehended.

Proud Devil, Numb. 37. Will of the Devil Lucifer, Numb. 38.

203. At the ^[104] left in the upper ſpace, Number 37. ſtandeth Proud Devil, or ſtubborn Devil, with two ^[105] Lines, one reaching up upon the Character or Letter O, Number 4. and the other reaching up ^[106] above the Great Myſtery of the Number Three, where ſtandeth Will of the Devil Lucifer, Number 38.

204. Here is the Devils Fall to be conſidered, he hath brought his proud or ſtubborn Will up from the Line or Stroak of the Croſs, aloft, and hath willed to rule over or above the Myſtery of the Divine Wiſdom, in wit and cunning, ſuttlety and fierce wrath in the Fires might or power, and to kindle the Myſtery of the Number Three, that he might be Lord: As indeed he then kindled the Subſtantiality in the Myſtery; whence Earth and Stones have come to be, and hath willed to fly out above the Myſtery of the Number Three, Number 38. as ſtill at this day he deſireth to fly out above the Angelical Princes-Thrones.

Abyſſe of the Dark World, Number 39. Eternal Hell of Devils, Number, 40.

205. And upon this hath followed his thruſting out from the Divine Myſtery, ſo that he is Thruſt out from the Superiour Thrones into the Dark Magick fire, and is Thruſt down below, that is, into the Abyſſe of the Dark world; For he muſt dwell externally without the Principle in the Fire-crack, viz. in the firſt Three Forms to Fire in the Anguiſh, there he hath his Hell as below at Number 40. is to be ſeen, and thereinto alſo the Damned ſouls fall back, ſo that Eternally they cannot ſee or behold God.

The ſecond Croſs Line upwards thus †

206. Over the line Number 1. above aloft, ſtandeth, Abyſſe, Eternity, ſignifying the Liberty, without or beyond the Principle; and thereby is underſtood the Myſtery of the Eternity, wherein every Creature ſtandeth in its ſource or fountain Quality, in its own Fire, be it in Darkneſs or Light, and hath therein no other Light than ſhineth within it, which light alſo it apprehendeth Externally without it ſelf; there are Both worlds, viz. the Light-world, and Dark-world, are there in one another. But the Light becometh not attained, unleſs a creature be capable of it.

207. There are Angelical Thrones, which we know nothing of Experimentally, our knowledge reacheth but only into the Extent of the Place of this world, ſo far as the kindling in the Creation reached, and of THAT is this ^[107] wheel made with the Croſs.

SON, Numb. 41. and of the Heart.

208. Above the upright Line, ſtandeth SON, and at the Left Angle or Point, Number 9. FATHER, and at the Right Line, Number 14. HOLY SPIRIT, ſignifying the Birth or Geniture, and Perſons of the Holy Trinity. The Heart in the Croſs is the Center, and ♡ ſignifyeth the Eternal Band of the ^[108] Ternary.

209. The Word SON, Number 41. ſignifieth the WORD, which the Eternal FATHER, continually and from Eternity, ſpeaketh in the Light and Dark world, according to each worlds ſource or fountain Quality or Property.

210. But in that the Three Perſons at the Croſs are free, and touch not the Line, it ſignifieth that God is free from Nature, and not ^[109] in the apprehenſion of Nature, but he dwelleth in himſelf, indeed in Nature, but unapprehended, by that which doth not give up it ſelf into Him.

Of the Heart in the Croſs.

211. The Heart in the Croſs ſignifieth, that God's Heart hath manifeſted it ſelf in Nature, by or with the Principle of the Fire, whence the Majeſtick Light originateth. Secondly, It ſignifieth the Manifeſtation or Revelation in the Humanity, wherein God's Heart hath manifeſted it ſelf by or with a Humane Heart, and how that Humane Heart hath attained the comprehenſion of the Holy Trinity. As indeed it is the Center in the Croſs, by which a Man is to underſtand the Inward Man, viz. the Inward Heart.

212. And you ſee, that the HOLY SPIRIT at the Right, on or in the Line, and at Number 14. goeth forth from the Heart into the Light World, ſignifying that the Holy Spirit, dwelleth in the Regenerate or New born Heart, viz. in the Image, and continually introduceth the Images Will into the Divine Light-world. And as this Heart in the Croſs is united with the Holy Ternary; ſo muſt the Humane Heart, underſtand the Inward-Man, be united with the Deity: that God may be in it, All in All, its Will and Deed.

213. But that the word SON, Number 41. above the Croſs Line a loft ſtandeth diſtinguiſhed from the Heart, ſignifieth that the Man Chriſt is become Lord over all, and is the King over this ^[110] Circle: for, God hath manifeſted himſelf in the Humanity, and this Man compriſeth the whole Divine Subſtance in himſelf, for within him and Externally without him is one and the ſame fulneſs, One God and Divine Subſtance: there is no other place, where we can be able to apprehend God then in the Subſtance of Chriſt, there is the whole fulneſs of the Godhead or Deity Bodily or Corporeally.

Heaven, Number, 42.

214. The Word, Heaven, on the upright Croſs-line: Number 42. ſignifieth, that the Heaven is in the Man Chriſt, and alſo in us, and that we muſt through his Croſs and Death go to him into his Heaven, which himſelf is; for on the Croſs is Heaven become opened to us again, or Newborn and Regenerated to us. Secondly, It ſignifieth that the right or true Divine Heaven is an Habitation of the Divine Deſire, viz. of the Divine Magia; therefore it is called not aningoing, but an ingeneration of God's Fire, into Divine Subſtantiality, and that even only on the Croſs, viz. through and in the Birth or Geniture of the Holy ^[111] Trinity.

Pure Element, Number, 34.

215. The word, Pure Element, on the Croſſe's upper Line, Number 43. ſignifieth the inward world, out of which this outward, with the Four Elements, is become generated forth, and ſtandeth in the Inward Root in the Subſtance thereof.

Holy Spirit, Num. 44. Son, Num. 45.

216. Moreover it is to be obſerved exactly, how the Words ſtand, begin and end, for they begin on the outward ^[112] Circle at the Left, where above Number 5. the Holy Spirits Character or Letter V. ſtandeth; and beneath Number 8. Subſtance, and goeth through the two ^[113] Circles at the Right, even into the ſecond Space, which ſignifieth the Pure Divine Elements Original, its indwelling and Subſtance, whence it Originateth, viz. from the Spirit of the Eternal Myſtery in the Divine Subſtantiality, viz. in the Subſtance of the Great Myſtery, and yet is only manifeſt or revealed in the ſecond Principle, viz. in the Subſtance of the Son and Holy Spirit, as above one the ^[114] Circle at the Right is to be ſeen, Number 44. and 45.

Father, Numb. 46. Holy Spirit of Divine Wiſdom and Underſtanding, Numb. 47.

217. The Pure Element is the working in the right true Heaven, and ſhutteth it ſelf in and out with or by the Croſs, it is the ſpringing or flowing & moving in the Fire and Light-Heaven, from or by with the Divine Subſtantiality, underſtand Subſtance, and not the Spirit, of God, is a life for it reacheth not into the Subſtance of the Father, Number 46. where beneath on the Circle, ſtandeth Divine Wit or Underſtanding, for the Element giveth or affordeth not divine Wit, but the Holy Spirit, Number 47. giveth Divine apprehenſion, knowledge or skill and wit or underſtanding.

218. The Element is a Subſtance in reſpect of the Deity; as the Life in the fleſh is underſtood to be, in reſpect of the Soul; For the Tincture is higher, and giveth the ENS of the Spirit, wherein the Light-Fire is underſtood.

Humanity, Fleſh, Numb. 48.

219. Under the word, Pure Element ſtandeth at Number 27. on the ſtroak of the upper Line of the Croſs, Death, and the word beginneth laying hold on the left ^[115] Circle, and goeth through the Croſs through the firſt right ^[116] Circle: There obſerve both the outward Circles at the left and at the right, above and beneath, and then thou wilt ſoon find, what the right or authority of Death is, and how it is the dying ſource or fountain quality in the Magick Fire, and holdeth the Subſtantiality captive in itſelf; as at the left beneath at Number 8. & at the right, beneath at Number 4. 8. is to be ſeen; and then above on the ſame Circle at Number 44. and at the left above, at Number 5. there a man ſeeth, how the ſpiritual Life goeth and ſprouteth forth through the Death, and poſſeſſeth the higheſt ^[117] Circle: For all whatſoever willeth to reach or attain the Divine Life, muſt go through the Dying Magick Fire, and ſtand or ſubſiſt therein; as the Heart on the Croſs muſt and doth ſtand or ^[118] ſubſiſt in the Fire of God.

220. Further it is to be known, that we in Adam have turned our ſelves away from the Croſs, and are with the Deſire of Luſt or Pleaſure, gone with our will above the Croſs at Number 23. into an Own ſelf Rule or Government; and now Death hath captivated us in it ſelf, therefore we muſt now ſink down out of Death on the Croſs at the Line of Chriſt again into the Heart, and become new born or regenerate in the Heart, elſe Death holds us captive in it ſelf. For now Death ſtandeth on the Croſs-Line: but at the Judgement it ſhall be given to the Dark World: For our Will muſt now enter through Death on the Croſs, into Reſt; but the outward Croſs ſhall be taken away; and then ^[119] Death is a ſpectacle or ſcorn and deriſion.

221. Thirdly, it ſignifieth that the Life of God in Chriſt, bare * Death as a ſhew or ſpectacle of Triumph on the Croſs, when Death became broken on the Croſs in the dying of Chriſt, where the Life ſprouted through Death, and the Heart gave up or yeelded it ſelf into the middle, viz. into the Center, as ^[120] victorious Lord or Conquerour of Death.

Paradiſe, Numb. 49.

222. Under the Heart at Number 49. ſtandeth Paradiſe; the Word beginneth at the left on the outward Circle, where above at Number 5. is marked, the Spirit of the Great Myſtery of the Profundity or unſearchableneſs of Eternity, viz. V. and it goeth through the Croſs at the right, through all the Three ^[121] Circles, even into the Liberty: this ſignifieth the conſtitution or exiſtence of Paradiſe; it originateth in the Myſtery of the Eternity, and prouteth through the outward, and alſo hrough the Light World, hidden in the outward World, and manifeſted or revealed in the ſecond Principle, in the Light World, as therefore the World penetrateth through all the Three Circles, ſhewing the humane Bodies original.

Divine Subſtantiality, Numb. 50.

223. For in or at this place, out of this ſubſtance, Adams Body (underſtand the outward Body) was created according to the Third Principle, and the inward Body, (underſtand the Images Body) out of the Divine Subſtantiality, as at the right, near Paradiſe, is marked with Number 50.

Chriſt, Fleſh, Numb. 51, 52.

224. That very Divine Subſtance, underſtand ^[122] Subſtance, not Spirit, is included in the Wiſdom of God; and therein is the heavenly Tincture: For God's Word that became Man, brought this Subſtance into Mary, into her in Death incloſed Subſtantiality, viz. into the Images Body, and thereby God and Man became One Perſon.

225. For this Fleſh is Chriſts Fleſh, according to the Heavenly part; therefore beyond Subſtantiality, ſtandeth, Chriſt's, Fleſh, Number 51, 52. Chriſt bare ſuch Fleſh in the Inward Man, as Adam had before his Eve was, when he ſtood in the Divine Image in Purity. Therefore can no Man go into Paradiſe, unleſs he attain that Fleſh again, that Adam had before the Fall, and Chriſt attained in the becoming Man or Incarnation. Therefore muſt we all become born out of the Heart upon the Croſs, and ^[123] put on Chriſt.

Myſtery, Numb, 53.

226. Under Paradiſe, Number 53. ſtandeth Myſterium, Myſtery, and the word beginneth at the left in the ſecond ^[124] Circle, where above on the ſame ^[125] Circle, Number 4. the Character or Letter, O, ſtandeth, and beneath Principle, and Fire, Number 7. and goeth to the right, through the Croſs, through the firſt ^[126] Circle at the right. This ſignifieth rightly and exactly Mans Creation according to the Body.

227. For the Body, is a Myſtery, taken out of the inward and outward World, from above and from beneath, underſtand out of the Earths Matrix; This is the Earths Matrix; out of this Myſtery was it created, and a Man ſeeth how it was created out of the inward and outward Subſtance, viz. out of the dark and light World, and is mixt with evil, viz. with fierce-wrath, and alſo with Good.

Wonder, Numb. 54. Angel, Numb. 55. Spirit, Numb. 56.

228. But Man was out of the Myſtery created, an Image and Similitude of or according to God, to or for God's Wonder; Therefore at the right, Number 54. ſtandeth Wonder. For he was a Wonder of all things or Subſtances, a Lord of All things or Subſtances, taken out of all things or Subſtances, and was in the Inward Image, an Angel. As next Wonder, in the Liberty, ſtandeth Angel, Numb. 55. For his Spirit dwelleth in the Liberty of God, viz. in the Majeſty, as beyond the word Angel, Number 56. Spirit ſtandeth. Which all, ſignifieth, the right or true Man, viz. the Firſt before the Fall, and the ſecond in Chriſt, into which he muſt enter again, or is rent or ſeparated from God.

Four Elements, Numb. 57.

229. Under Myſtery, Number 55. ſtandeth Four Elements; they begin at the left, on the outward- ^[127] Circle, and go to the right through the Croſs, through ^[128] two Circles; ſignifying the outward World, which originateth as an Out-birth out of the inward Subſtance on the outward Circle, and bringeth its Wonders into the Myſtery, firſt into the ſecond Principle, into the firſt two Circles; for they ſhall not go with their Subſtance into the Liberty, through the ^[129] Third Circle at the Right, but paſs in the Principle into the Myſtery, and in the Principle be tryed or purged in the Fire. For there is the Limit of Separation.

The Souls Joy, in Ternario Sancto, Number, 58.

230. Above on the ſecond Circle at the Right Number 45. ſtandeth Son, the ſame is the Judge and Separator, and beneath on the ^[130] ſame Circle, Number 58. ſtandeth Souls Joy in Ternario Sancto, in the Holy Ternary, ſignifying, that the Soul ſhall have joy in its works, which it hath wrought in the Four Elements, to the Praiſe and Glory of God, which it hath introduced into the Angelical World into the Myſtery. For the Four Elements ſtand, with their Root in the Great Myſtery.

231. And were the Earth not come into ſuch a periſhed Condition, and that the Devils Poyſon and kindling or inflamation, had not been done, it were ſtill one and the ſame Subſtance with or in the other Three Elements, as indeed it is now, in the Heavenly Subſtance.

Spiritual Bodies Habitation, Num. 59.

232. This Bit, hath Adam ſwallowed down into himſelf, and thereby Loſt his Angels Form. For the Four Elements ſhould ſtand hidden in him, and he ſhould live only in the One Element, in Gods Power and Vertue, and know or experiment nothing of the Evil: As at the Right, in the Liberty, Number 59. ſtandeth, the Spiritual Mans Habitation, there ſhould the Images Body dwell, viz. the Souls Body, but that became hindred from it; it muſt now under the Earth, and become included or ſhut up in the Earthlineſs.

Earth, Number 60.

233. Under the Four Elements, ſtandeth Earth, Number 60. ſignifying that the Earth is wholly fallen back to the Inner World. For the word toucheth neither the ^[131] Left nor the Right Circle, it is as a Death, but the Croſs goeth through it, ſignifying its Reſtauration, or bringing again to what it was, that the Humane Earth is new-Born or Regenerated on the Croſs, and that the Heavenly and Divine Subſtance, ſhall be ſevered from the Dark worlds Subſtance, through the Fire of God, where then ſhall be new Earth in a Heavenly Source or Fountain Quality, Form, Eſſence and Property, and that which is hidden in the Earth, in the Heavenly Part, ſhall ſprout or ſpring again. Further is to be Conſidered, that the Earth ſtandeth thus upon or in the Abyſſe, for it reacheth no Principle, therefore it muſt paſs away, or vaniſh.

Earthly Man, Numb. 61.

234. Underneath ſtandeth Number, 61. Earthly Man, where the Croſs goeth through the midſt of the Word, which ſignifieth the fallen Earthly Man, who is fallen under and into the Earth, that is, he is fallen home or back to the Earth, and the Croſs parteth or ſeparateth the words, Earthly and Man; for Man ſhall again become ſeparated from the Earth, and enter into his Eternal Part, either into the Light or Dark world.

Wonder, Number 62.

235. Under the Croſs Line ſtandeth Number 62. Wonder, ſignifying that the evil ^[132] Wonder, alſo the Evil part of the Earth, ſhall in the Judgement of God, when God will make ſeparation; fall home or back to the Abyſſe of Darkneſs, and that ſhall be to All Devils and Evil Men their Earth, on which they ſhall dwell one among another, for the Abyſſe ſtandeth under it below, at Number 1.

Babel, Number 63.

236. Near Wonder ſtandeth Babel, Number 63. ſignifying, how Babel is only a Wonder of the Abyſſe, and worketh only Wonders in the Abyſſe.

Own Reaſon in Babel, Numb. 64.

237. Further, above under the ^[133] Circle at the Right, after Earthly Man, Number 64. ſtandeth Own or ſelf Reaſon in Babel, which goeth round about the outſide of the Circle of the Second Principle, and goeth in own ſelf Authority under the Divine World, backward, and ſuppoſeth She is in God, and ſerveth or worſhippeth him, but is without God in ſelf, She or it Teacheth, and doth only its own Things or Matters for it ſelf, for its own Ends, it Ruleth the outward world in own ſelf Reaſon, without Gods Spirit and Will, only according to its own Will. Therefore it goeth about the Light world, diſſembling in Hypocriſie, and giveth God good Words, and continueth only without God, upon or in the Abyſſe, and thereinto alſo it falleth back and entereth.

Wonder of the Great Folly, Num. 65.

238. Under Own Reaſon, Number 65. ſtandeth, Wonder of the Great Folly, ſignifying Babel, who hath found all Art, Suttelty and Cunning, Politick Devices, and Loſt it ſelf; It ſeeketh Gold, and loſeth God; it taketh Earth for Gold, Death for Life: and that is the Greateſt Folly that is found in the Subſtance of All Subſtances; as is ſufficiently mentioned in other Places.

The Concluſion.

239. Thus we ſee, when we are at home, not in this World, but in the two inward Worlds; in which ſoever we labour here, into that we enter when we die: we muſt Loſe the outward, we muſt only be new-born or Regenerated on the Croſſe.

240. Babel hath turned it ſelf wholly away from the Croſſe, which ſignifieth the Proud own ſelf Reaſon-Wiſe, Subtle Men, who rule and order themſelves in or according to the Wit or Ingenuity of Folly.

241. The Earthly Man on the Croſſe, Number 61. ſignifieth the ſimple heap or company, which yet hang to the Croſſe of Chriſt, and become at length new-born or regenerated through the Croſſe.

242. But ^[134] Reaſon hath even rent and torn it ſelf off from the Croſs in its own ſelf Pleaſure and Voluptuouſneſſe, in its own Pomp, Might or Power and Laws, and that is a Wonder of Folly, which even the Devils do ſcorn and deride.

243. This the Reader ſhould further conſider of, for there lyeth much under it, it hath the underſtanding of all the Three Worlds. See thy ſelf therein, it is a right true Looking-Glaſs, for the Number Three is a Croſs, and hath Two Kingdoms in One, parting themſelves thus by the ſinking down through Death.

244. Therefore would the Devil be above God, and therefore God became Man, that he might bring the Soul out of the fierce Wrath through Death into another Life, into another World, which yet ſtandeth in the Firſt; but they turn their backs, as this ^[135] Figure ſtandeth, and the Croſs ſtandeth between both the Principles, and goeth out of the Fire-Life, into the Light-Life.

245. Beloved Sir, underſtand us thus, the Soul originateth in the Fire-Life, for without the fire ſource or fountain quality, no ſpirit doth ſubſiſt, and it goeth with its own ſelf will, out of it ſelf, forth through Death, that is, it eſteemeth it ſelf as dead, and ſinketh down in it ſelf, like Death, and ſo falleth with its will through the fires Principle into God's Light-Eye, and then it is the holy Spirits Chariot, on which he rideth.

246. But when it will go of it ſelf, it then continueth in its own Fire-Neſt in the Original, where it was awakened, like Lucifer: for it was awakened at the beginning Point of the Croſs, at the left, as in this Figure is to be ſeen; that is its original, as ſhall be further mentioned.

247. The Soul is a total Figure of a Croſs, and is like a Croſs-Tree, according to the outward Image of the Body, the Body having two Arms, which ſignifie two Principles, the Body ſtanding in the midſt, as a whole Perſon; the Heart is the Firſt Principle, the Brain the Seond; the Heart hath the Soul, and the Brain the Souls-Spirit, and it is a new Child, and yet not a new one; the Stock is from Eternity, but the Branches are born or generated out of the Stock.

248. Though indeed it hath not been a Soul from Eternity, yet it hath in the Virgin of the Wiſdom of God upon the Croſs from Eternity, been known; and in the Root belongeth to God the Father, and in the Soul to God the Son, & in the Will to God the holy Spirit.

249. And being it could not ſtand in the Father in its will, when it would rule in its will, and thereby fell into the fire of the fierce Wrath; therefore the Father gave it to the Son, and the Son took it into himſelf, and became in it, a Man; and brought it again with or by the word Fiat, into the Majeſty, into the Light; For the Son introduceth it through the Angel and Death again into the Eye of Holineſs at the right, into another World, in God, to the Angels; of which here-following ſhall be mentioned further.

250. Now come we again to the Sixt Form of Fire: and it is to be known, why we ſet the Croſs here, which elſe is the Tenth Number, accounting according to the order or ^[136] way of ^[137] Reaſon, but according to the two Principles, the Eye appearing parted, the Croſs belongeth to the place between the fift and the ſixt Form, wherein Light and Darkneſs part.

251. But know, that God is the Beginning and the End, therefore we ſet the Croſs according to reaſon at the End, for there we go through Death into Life, it is our Reſurrection.

^[138] 252. The Tenth Number, 10. is again the firſt, and alſo the laſt, and beyond through that is Death, and after or beyond Death, the Hell, that is the fierce Wrath of Darkneſs, that is externally without or beyond the Croſs, for it falleth again into the A; and in the A is the Creator, into which Lucifer would have flien back, but was thruſt out into the Darkneſs, and there is his Kingdom in the Source or Torment.

253. You ſhould underſtand us thus, that we by the Twofold Eye underſtand one ^[139] round Globe, thus partible, or each half divided aſſunder, and turns away from the other, where the Croſs is ſtanding from Eternity within it: A man cannot fully deſcribe it with any pen or pencil, for it is ſo in one another, it is but ONE only, & yet TWO, the Spirit underſtandeth it only; and whoſoever doth not enter into the Regeneration, through the Death upon the Croſs, as viz. into Gods Body, he underſtandeth not this, and let him leave it uncontrouled, or he will be a Maker and Controuler-Devil. We would have the Reader faithfully warned, and it is in earneſt Sincerity and true Zeal.

254. For this Figure hath All, or total Ground, or the Foundation of All things, as deep as ^[140] a Spirit is in it ſelf, and is not apprehenſible or knowable to the Reader without Right or ^[141] True Eyes, alſo a man cannot ſet it down in due & exact Order aright with ^[142] any words, for the firſt is alſo the laſt, and the middle goeth through All, & yet is not known or apprehended but IN it ſelf: Therefore ſearching is not the chief or moſt eſpecial means to know or apprehend the Myſtery, but to be born or generated in God, is the right ^[143] Invention or finding; for without that is ^[144] Babel.

255. All lyeth in the Will and in the earneſt Sincerity, that the Will enter into the Magia, for the Eternity is magical, All is out of the Magia come into Subſtance, for in the Eternity, in the Abyſſe, is Nothing; But that which is, is the Magia.

256. And out of the Magia, exiſteth Phyloſophy, which ſearcheth out the Magia, and ſeeketh therein, and findeth Aſtrology Eternally; and Aſtrology ſeeks again, its maſter Preceptor or Teacher and Maker, Compoſer or Producer, viz. A ſtronomy, the Sulpher & the Mercury, which hath a Principle of its own, and the third Magia is therein; viz. the Medicus the Phyſician, who ſeeketh the Corrupter or Diſeaſe, and will heal or cure it; but he findeth the fourth Magia, viz. the Theologus, the Divine, who ſeeketh the Turba in all things, and will heal the Turba; but he findeth the Eye of the firſt Magia, and there he ſeeth that all is the wonder of the Magia, and there he leaveth ſeeking, and becometh a Magus in the firſt Will, for he ſeeth that he hath all power to find & to make what he will and there he maketh of himſelf an Angel, and continueth in himſelf; and thus he is free from all others, and continueth ſtanding Eternally; This is the higheſt Ground of the Subſtance of all Subſtances.

257. And though indeed, the Whore at Babel will not reliſh this; therefore we ſay with good ground, that Babel in her Children, are in Magick, Philoſophy, Aſtrology, Aſtronomy, Medicine or Phyſick, and Theology or Divinity, born or generated of Whoredom.

258. Babel is the true Child of none of theſe, ſhe is a perverſe ſtubborn obſtinate Baſtard; we have apprehended or known her in the A and O, by ſearching of her Philoſophy and Aſtrology, and have found her in all Looking-Glaſſes to be a Whore, who committeth Whoredom in all Looking-Glaſſes.

259. She ſaith She is the Eye, but ſhe hath a falſe or adulterous Eye, that glanceth out of or from her Whoredom, out of Pride, Covetouſneſs, Envy and Anger, and her ſeat in the Magia, is the averſe backturned left Eye; ^[145] She triurnphs upon the Croſs, but ſhe entereth not in into the Center, She wil NOT go through Death into Life.

260. She ſaith She liveth, but hath ar injurious unrighteous life, yet that is her right or proper life, if ſhe would live in it alone to her ſelf, but ſhe oppreſſeth, borneth & compelleth the Children that are born or regenerated on the Croſs, and treadeth them under foot.

261. Therefore hath the Croſsbent and drawn its Bow, and will ſhoot away Babel from the Croſs, ſignifieth the Spirit of Wonders in the Magia.

The Seventh Form of Fire.

262. One Magia goeth alwayes out of the other, and is the others Looking-Glaſs and Eye, where the Wonders are apprehended or known and propagated, for in the Abyſſe is NOTHING, and in the Magia, is ALL: Every Looking-Glaſs is a Center, and yet of its own; for the firſt pleaſure or longing, ſeeking and deſiring, generateth that, it is the model of the firſt.

263. For when I ſearch for the Beginning of Subſtance, then I find the Eye, which is God, that is a deſirous Will of Eternity, which entereth in into it ſelf, and ſeeketh the Abyſſe in it ſelf.

264. It is in nothing, but it is the Abyſſes Looking-Glaſs, and ſeeketh it ſelf, and findeth it ſelf, and that which is found ſeeketh again a ^[146] model, that it may ſeek, find, and ſee it ſelf therein.

265. And that goeth on to the Number ^[147] Ten, and then the laſt, findeth the firſt again in it ſelf; and thus the Laſt is a model or looking-glaſs of the Firſt, and the Firſt of the Laſt, and is as an Eternal Band, and ſtandeth or conſiſteth in the Will, in the deſiring ſeeking and finding: and in this Subſtance is the Myſterium Magnum; or great Myſtery contained or included.

266. But now will the Middle in the Deſiring have a ſatiating or fulfilling, wherein it may reſt, elſe all would ſtand or be in an Anxious Source or Torment, and the Deſiring draweth the Middle out of all Forms, wherewith it filleth or ſatiateth its hunger, wherewith or whereby in it ſelf, it ſtandeth in Perfection in Joy, and ſo out of the Anguiſh, a Love cometh to be, a ſatiating fulfilling or eaſing of the Source or fountain Quality of Pain, and the middle is Sulphur; with that, the Spirit refreſheth it ſelf in the Will; For Sulphur hath two Forms in it ſelf, viz. Power or Vertue and Light.

267. And that is together, the Subſtance generated out of All Forms, it is Matter, Subſtantiality, Corporeity, God's Body, Chriſt's Fleſh, the Heavenly, and is the total or univerſal fulfilling or ſatiating of the Spirit in the O; it is the Reſt and Manifeſtation or Revelation of the Deity, and ſtandeth in the Virgin of Wiſdom.

268. The Croſs is its limit, and is the Subſtantiality, which goeth with the ſinking into Death as above mentioned, where the fierce Wrath remaineth in Death, and it is ſtill & quiet as a Death or a Nothing, and the Life ſprouteth out of it into another Principle.

269. It is not the Principle, only the Principle becometh generated in it, in it are all Looking-Glaſſes of the Magia, manifeſted or revealed, moreover the Wonders of the Genetrix: It containeth the Myſterium Magnum, the Great Myſtery, and out of it, the Spirit openeth the Wonders of Eternity, the Spirit giveth it the Eſſences, for that is its food for its hunger.

270. It is a ſubſtance of wonders without number and end; and is alſo of no Beginning; for the Spirit in the Deſiring beginneth it from Eternity, and continueth in Eternity, it is a Body of the Number Three, which is called God, and a Body of Angels, ſo that the Spirit ſtandeth or is in an Image, elſe it would NOT be apprehended or known.

271. Thus it knoweth it ſelf in the Image it ſelf, and ſeeketh the beſt Magia, and what it ſeeketh, that it findeth, and eateth it, and therewith or thereby giveth to the Body of God, its will, ſo that there is an unity in the holy Principle.

272. For in the Will of the corporeal Spirit riſe up the Wonders, thoſe the Spirit of Eternity, viz. the holy Spirit receiveth or apprehendeth, and ſo there is a ringing and ſong out of the eternal Wonders, for the corporeal Spirits will is therein.

273. And in theſe ſeven Forms the Joy of the Deity, becometh multiplied and perfect, for it is a fulfilling of the eternal Deſiring, and is the Eternal Food.

274. But ſeeing all things or every Subſtance originateth from the Fire, we will clearly ſet before you the Myſterum Magnum, the Great Myſtery, and plainly ſhew you Paradiſe, if any will be blind, to him it is told and diſcovered; let him go away with Babel.

275. Ye know that in Fire 🜂 and Water 🜄, all Life ſtandeth or conſiſteth, and the Subſtantiality is its Body, and the Body is or exiſteth out of the Power or Vertue of the Spirit, for it is the Spirits Food, and the Spirit is again the Bodies Food, and the higheſt & greateſt Nutriment is in it ſelf; for the outward would not hold or retain it, if the right or true Life were not in it ſelf.

276. Therefore now the Fire, is the firſt cauſe of the Life, and the Light thereof is the ſecond cauſe, and the Spirit the third cauſe, and yet is but one ſubſtance or thing, which cloſeth it ſelf into a Body, and manifeſteth, and ſo with ſeeking findeth.

277. And every Subſtance is or conſiſteth in two Subſtances, viz. in an outward and inward, the one ſeeketh and findeth the other; the outward is Nature, the inward is Spirit above Nature, and yet there is no ſchiſm or rending aſunder, but only in that which is included in a time, therein the time ſevereth the limit, ſo that the End findeth the Beginning.

278. Thus ye ſee alſo, how out of the Light, the right or true Subſtantiality, exiſts; for it is a fulfilling or ſatiating of the Will: The Water exiſteth out of the Meekneſs of the fight, for the deſiring layeth hold of the Meekneſs, and retaineth it, for it is a good reliſh; thus is the Meekneſs Subſtantial, and a Subſtance of the Fire, a fulfilling of the deſirous fierce Wrath, an allaying of the fierce Wrath, and a corporeity of the Time; for when the Body falleth away, then is its Spirit in the Beginning, in that which hath given it forth, in that looking-glaſs it is.

279. So then ſeeing the Source or fountain Quality is twofold, therefore is the Water alſo twofold, viz. an outward and an inward; the one belongeth to the Spirit, the other to the outward Life; the outward is accompted a Death, the inward is its Life, the outward ſtandeth between the fierce Wrath and Paradiſe, in the in-ſunk down Death; and the inward is the Paradiſe it ſelf, for the Spirit ſprouteth therein out of the Eternity.

280. And you may ſee that this is true thus; Conſider Winter and Summer, alſo Cold and Heat, and you will ſoon perceive it, if you be born or generated internally and not externally only, but with the firſt Magick Will or Deſire to find God, for that is done in the twinckling of an eye.

281. For the Water in the Deep, originateth from the Fire, yet not from the fierce Wrath, but from the Light, for the Light goeth forth from the Fire, and hath its own ſeeking or longing, it ſeeketh to it ſelf a Looking-Glaſs, that it may behold it ſelf, and have it for a habitation, and draweth it in the Deſiring into it ſelf, and dwelleth therein; and that which is drawn in, is Water, which apprehendeth the Light, elſe the Deep of the World would not apprehend the Light, if the Light did not dwell in the Water: the Water is the fulfilling or ſatiating of the Light, in its deſiring.

282. And the Water ſeeketh again a Looking-Glaſs, and willeth to have a habitation, which is Fleſh, as ye ſee, that the Water, receiveth the glimps or ſhadow of all Subſtances or Things in their Body, ſo that the Body it ſelf is repreſented in the Water, which is becauſe the ſeeking of the Fire hath taken hold of it.

283. Further herein is ſeen the End of Nature, for the Eye findeth its Life in the Water, and thus it goeth back into the ſeventh Form, and ſeeketh its Body in the Water, and there is further no deſire more in the outward; this Body deſireth no other Body more in the outward, but it looketh back after its mother, of which ye have a right and true Example in a Looking Glaſs, which is Fire and Water, and that receiveth the Image very clearly.

184. And thus ye ſee, that the End goeth back again, and ſeeketh the Beginning, and nothing further in the outward: for this World is at the limit, and is included in a Time, and runneth on to the Limit; and then the End findeth the Beginning, and this World ſtandeth as a ^[148] Model, or as a Looking-Glaſs, in the Beginning. Let this ſerve you to the finding of the Myſtery, and remit your ſelf rightly into the Beginning, that ye may be apprehended or known to be a wonder in God's Love.

285. And thus ye are to know, that the the ſecond Form of the Water, conſiſteth in the Spirit, it is its Fathers Looking-Glaſs, its Makers, which dwelleth in the Spirit, and is found only by its Maker, it ſelf findeth not it ſelf; for ſo long as a thing goeth forward externally, there is no finding in the Inward internally, only the Spirit which dwelleth in the Inward, findeth it ſelf in the Outward.

286. But the outward Life findeth not the inward, unleſs it have the inward Spirit, then is the finding, and it is done according to the inward Spirit, and then the outward Life ſpeaketh of the inward, and yet knoweth it not; only the inward Spirit filleth the outward, ſo that the outward is a Mouth, and the inward hath and produceth the Word, ſo that the inward Kingdom, ſtandeth manifeſt in the outward in the ſound, and that now is a wonder.

287. The inward is a Prophet, and the outward apprehendeth it not, but if it do come to apprehend it, then it hath God's Subſtantiality in it, viz. God's Fleſh, Chriſt's Fleſh, the Virgins Fleſh, and yet the Prophet ſtandeth or conſiſteth in the Spirit, but that Fleſh conceiveth its Power or Vertue, and aſſureth the outward Man, that he doth even that which his Maker willeth; as indeed this Pen is in ſuch a condition, and no otherwiſe.

288. Thus we apprehend the ground of this World, that it is a ^[149] Figure of the inward, according to both Mothers, that is, according to both Fires, viz. according to the Fire of fierce Wrath; and according to the Fire of the Light; as the Model, viz. the Lookingglaſs of the Light of Eternity, is the Sun, and the Looking-Glaſs of the fierce Wrath is the outward Fire, and the Subſtantiality of both is the Water and the Earth, the Earth is the fierce Wraths, Subſtantiality, the Water, the Lights; the Air, the Eternal Spirits, which is called God the holy Spirit.

289. Yet ye are to know, that this World, is not the Subſtance of the Eternity, but a ^[150] Figure, a Looking-Glaſs, therefore it is called a Principle of or by it ſelf, becauſe it hath a peculiar Life of its own, and yet ſtandeth in the Magick Seeking of the inward.

290 The Word Fiat is the Maſter of the outward, for it holdeth the outward in its conceived or framed Looking-Glaſs, it is not the Looking-Glaſs it ſelf, but a Similitude, in which its Spirit diſcovereth it ſelf in deeds of Wonder, to behold the Wonders of Both Fires, viz. of the Wrath and of the Love; and thus continually bringeth the Subſtance of all Subſtances into the Beginning: And therefore is this World turning as a ^[151] Wheel or Orb, for the End ſeeketh continually the Beginning, and when it findeth the Wonders, then the End giveth the Wonders to the Beginning; and that is the Cauſe of the Creation of this World.

291. The Life of all and every Creature is a Wonder before the Beginning, for the Abyſs knew nothing of it, and the beginning of the Eye findeth it all, and ſetteth or placeth the Model in it ſelf, ſo that it hath an Eternal Number, and recreateth it ſelf in the Number of the Wonders.

The Eighth Form of Fire.

292. Seeing thus there is ONE Subſtance in TWO Forms, one that taketh on an unſearchable Beginning in it ſelf, and holdeth it Eternally, and another that is the Eternal Model, which compriſeth, and with its Body is included in a limit; therefore we are to conſider of the Turba, which breaketh the included compriſed Life, again, and ſetteth the Model of the compriſed Wonders in the Beginning, and preſenteth ſuch things to the Beginning as were not from Eternity, but came to be in the compriſed Time.

293. Beloved Friend, to you and ſuch as you are, who ſeek the Beginning, is this thing ſhewn, for your Mind is our Myſtery, ſeek it in U S, not in ME, I, the outward Man have it not, but the Inward in the Virgin, in which God dwelleth, THAT hath it; and that calleth it ſelf twofold.

294. My outward Man is not worthy of the Myſtery, but God hath ſo ordained it, that he might manifeſt or reveal it to you by means, that you might know him by Means, and not ſay, it is from my own wit and underſtanding.

295. And ſeeing you are a learned Perſon, you ſhould know, that God loveth alſo the ſilly and deſpiſed of this World, if he ſeek God, as indeed I have done, and that the right and true finding or invention, ſticketh not in Art, but in Gods Spirit and Will.

296. For this hand is ſimple, and accompted fooliſh in the eſteem of the World, as you know, and yet there lyeth ſuch a hidden ſecret or Arcanum therein, as is unſearchable to Reaſon.

297. Therefore have a care, pour Oyl into the Wounds that deſire or require healing, and conſider well what Chriſt ſaith, ^[152] How hard it is for a man to enter into the Kingdom of God, who is captivated with cares of the Belly, in Might or Potency and Honour.

298. You will not find this Plant in the Highneſs and Exaltation of the world, for you cannot, you are a Myſtery to them: The Spirit it ſelf ſeeketh the Beginning; look to it, flatter none; for the Beginning is Paradiſical, that the impure come not into the pure, and at laſt the Serpent beguile Eve again.

299. Let there be no fair gloſs in you, but ſpeak roundly or ſincerely with your Mouth, with Yea and Nay; alſo fear not, for that which is Eternal, remaineth ſtanding, and it is only the filth and vanity, that cauſeth, that the Turba together inſinuateth it ſelf as a breaker or corrupter; have a care of that, for the Old Serpent is ſuttle, that ye may be pure in the Beginning and in the End.

300. For, this work, ſuffereth not much Gloſſing upon, it hath a clear ground, alſo it belongeth not to the Turba, but in and to the Beginning of the Clarity, or bright Transfiguration or Glory: Therefore take heed of thoſe who are born, or become of a wolfiſh diſpoſition, whoſe Spirit is a ſuttle Serpent; this we ſpeak out of Good will towards you.

301. Every thing that beginneth it ſelf, is ſought of the Beginning, for the Beginning ſeeketh through the Deep, and willeth to find the ground: If now the Beginning do find the ground, that there be a limit in a Thing, then the Beginning, ſlips into the limit, and leaveth or forſaketh the firſt, and ſeeketh further ſo long, till it findeth the Abyſs, and there it muſt ſtand in it ſelf, and can go no further, for there is nothing more.

302. But if the firſt be forſaken of the Beginning, then it is fallen home to the Turba, which breaketh it, and maketh it again, what it was in the Beginning.

303. And then if the Thing be broken, then the Turba ſtandeth naked without a Body, and it ſelf alſo ſeeketh it ſelf, and findeth it ſelf, but without Subſtance, and then it entereth into it ſelf, and ſeeketh it ſelf even in the Abyſs, and then the firſt Eye becometh found, out of which it became generated.

304. But being it is bare and raw without Subſtance, therefore it is put back or home to the Fire, for it putteth it ſelf therein, and is in the Fire a Deſiring, viz. to ſeek its Body again, and ſo the Fire of the Original becometh awakened.

305. And hereby apprehend we the laſt Judgement in the Fire, and the Reſurrection of the Fleſh, for the Turba in the Fire, is deſirous of the Body which it hath had, but was broken in the limit; and its deſiring, was the Bodies Life, viz. the Soul.

306. Therefore being the Fires are TWO, the Turba alſo muſt be apprehended in a Twofold Form or Kind, viz. in a corruptible Body, and in an incorruptible Body, viz. one in the fierce wrathful Fire, and one in the Light-Fire, wherein or whereby we underſtand God's Body, and in the fierce wrathful Fire, the Earthly Body, which the Turba corrupteth or breaketh, for it findeth its Limit.

307. Therefore now the Eternal Fire in God's Eye, is, to be underſtood, both the fierce wrathful; and alſo the Light-Love-Fire: And we give you to underſtand, that the Spirit without a Body, muſt remain in the fierce wrathful Fire, for it hath loſt its Subſtantiality, the Turba hath ſwallowed it up in the Fire.

308. But the Spirit with a Body, which the Turba is not able to devour, remaineth Eternally in the Subſtantiality in God's Body, wherein his Spirit ſtandeth; viz. the Body in the Love of God, which is the hidden Man, in the Old Adamical, which there hath Chriſt's Fleſh in the corruptible or fragile Body.

309. Thus we underſtand the Soul to be an awakened Life out of God's Eye, its Original is in the Fire, and the Fire is its Life; and ſo if it goeth not out from the Fire with its Will and Imagination into the Light, viz. through the fierce wrathful Death into the Second Principle into the Love-Fire, then it remaineth in its own Original Fire, and hath nothing but the Turba for a Body, viz. the aſtringent fierce Wrath, a deſiring in the Fire, a conſuming and a hunger, and yet an Eternal Seeking, which is the Eternal Anguiſh.

310. But the Soul which with its deſirous will, entereth into it ſelf, and in its reaſon, that is, in its deſiring, ſinketh down, and ſeeketh not it ſelf, but God's Love, is in its Fire as it were dead, for its will which awakeneth the Fire, is dead to the Fire-Life, and is gone out from it ſelf, into the Love-Fire; that Soul is fallen home to the Love-Fire, and hath alſo the Love-Fires Body, for it is entered thereunto, and is a great Wonder in God's Body, and it is no more it ſelf, for it hath killed its will, and ſo its Turba alſo is as it were dead, and the Love-will filleth or ſatiateth the Fire of the Original, and therein it liveth Eternally.

311. But thoſe Souls which have awakned the Turba, they have loſt the Image: For the Turba hath ſwallowed THAT into it ſelf, and therefore thoſe Souls get or acquire in the Anger and in Hell, Beaſtial Images, according as the Turba is in them, as Lucifer got a Serpents Image, all according as the Will or Mind hath here been figured or framed, ſo it ſtandeth then naked and apparent.

312. For, the fierce wrathful Turba, ſeeketh continually the Image, and findeth it not, therefore it figureth or frameth the Image according to the Will; for the earthly Deſire ſticketh in the Will, and ſuch an Image ſtandeth now in God's Wonders, in the Eye of the fierce wrathful Principle.

313. And here we underſtand the eighth Form to be the Turba, which ſeeketh the Image, and if it findeth the Limit, it breaketh it, and goeth into it, and ſeeketh further into it ſelf, and findeth at laſt the Abomination of that, which the Soul had done here in this life.

314. And then we underſtand here, the Fire which at the End ſhall purge the Floar, and the earneſt ſevere Judgement: And we underſtand how every Fire, will receive its Subſtance from the Turba, and what that is.

315. Where then the Fire, will ſwallow up the Earth, and draw the Elements with the Wonders in them into the Beginning, where then the Firſt will be again, and the Elements in One; And every thing will ſet forth its wonders there, every thing in its own Fire, into which the Will is entered.

316. Let this be ſaid to you ye Children of Men, it concerneth you, for No Beaſt is come out of the Eternal Beginning, but out of the Model of the Eternal, and in its Spirit reacheth not the Eternal, as the Soul of Man doth.

317. Alſo the corrupt or periſhed Body, cannot poſſeſs the Eternal, it is fallen home back to the Turba, but the New Man generated or born in God, will poſſeſs the Eternal, for it is gone forth from the corruptible, and hath put on God in Chriſt, which hath God's Body in the Old Body.

318. The earthly ſource or fountain quality, the Turba taketh that along with it, the outward Body from the Earth, remaineth with the Earth, but the will taketh its Subſtance doings or works along into it ſelf, for they ſtand in the New Body, and follow after it, therefore a Man ſhould conſider what he doth in this Life.

The Ninth Form of Fire. The great earneſt Severity.

319. Thus we underſtand that all proceedeth out of the Beginning, and ſo one goeth out of the other; and we underſtand, how the Fire is a cauſe of the Life, and how the Life divides it ſelf into two parts, and yet breaketh not; but only the outward Life, which falleth home back to the Turba, which breaketh or deſtroyeth it; therefore we ought to conſider, wherein it is that the Eternal Life conſiſteth, what its preſervation is, that the Body breaketh not; for Subſtantiality hath a beginning.

320. And yet we can ſay with good ground, that no End is therein; for it muſt have a Ground, elſe it belongeth to the Turba, which findeth the Limit: the Eternal Body muſt ſtand in no Limit, but be free in the Abyſs in the Eternal Nothing; elſe there would be another ſubſtance or thing again in that ſubſtance or thing, which would cut that aſſunder and make a Limit.

321. It is ſaid before, how all muſt go or paſs quite through the Fire, that will endure Eternally, for that which remaineth in the Fire, the Turba taketh that: there is no ſpirit created in the Fire, that it ſhould remain in the Fire.

322. Only the Turba hath captivated mary of them, but not from or by God's will or purpoſe; for God's will is only Love; but the Turba is his Anger-will, which hath with its vehement hunger, brought a great Kingdom of its Manifeſtation or Revelation into his wonders; viz. the Devils and wicked Souls of Men.

323. But being the Eternal Life ſtandeth in Meekneſs, and hath no Death nor Turba in it: Therefore we muſt needs ſay, that the Soul and Spirit, ſtand not in the Turba, eſpecially the Soule Body, elſe the Turba would break or deſtroy it.

324. To be underſtood as above mentioned, thus; that the Will in the Anguiſhſource or quality, in the Fire, underſtand the Souls Will, ſinketh down into it ſelf, viz. into Death, and ſhould not live in the Fire, and then that very Will falleth into another will, viz. into the Beginning; or to expreſs it better, into the Free Eternity, into the Eternal Nothing; where there is no ſource or quality or pain, nor nothing that can either give or receive it.

325. But now there is in the ſunkdown will, no dying, for it is gone out from the fiery Beginning in the Eye, and ſo bringeth its Life into another Principle, and dwelleth in the Liberty, and yet hath all Forms of the Eſſences out of the Fire in it ſelf, but unperceptibly, for it is gone quite out from the Fire.

326. Therefore its Life of its Eſſences are in the Liberty, and is alſo deſirous, and receiveth in the Deſiring into its Eſſences, the Power or Vertue of the Light, which ſhineth in the Liberty, that is, Power or Vertue without Turba: for that Fire is only Love; which conſumeth not; but continually deſireth, and ſatiateth, ſo that the will of the Soul attracteth a Body.

327. For the Will is a Spirit, and the Soul is the great Life of the Spirit, which upholdeth or preſerveth the Spirit, & thus the Soul becometh indued with Power and Vertue, and dwelleth in Two Principles, as God himſelf doth; and according to the outward, in Three Principles; and is the Similitude of God.

328. The inward Water in the Spirit of the Soul, is the Water of the Eternal Life: concerning which, Chriſt ſaith, ^[153] Whoſoever drinketh of the Water that I give him, he will never thirſt more; this is that Water.

329. The Subſtantiality of the Spirit, which becometh put on to the Soul, is Gods, Chriſts Body; concerning which, he ſaith, ^[154] Whoſoever eateth my Fleſh and drinketh my Blood, continueth in Me, and I in Him.

330. But the right true Life in the Light of the Majeſty in the Ninth-Number, is the Virgin Tincture; it is a Fire, and yet not a Fire, it burneth, but conſumeth not; it is the Love, the Meekneſs, the Humility, this is God's Life, the Holy Souls Life, an uncorruptible Life; and an unſearchable Life, for it ſtandeth in the Abyſs in it ſelf, there is a Center therein, which Center is its Firſt Life, and yet it doth not comprehend it, as the Fire doth not comprehend the Light.

331. Thus the Ninth Number is the Life in the Fire of God, and is called the Life in the preſence of the Number Three; As an Angel, which ſtandeth before the Croſs to or for God's Deeds of Wonder, and to or for the Manifeſtation of the Heavenly Honour and Glory.

The Tenth Number and Form of Fire. The Gate into the Holy Ternary.

332. We know in Reaſon, that where there is a Root, therein alſo is a deſirous will, as, viz. the Noble Tincture, which driveth upwards and forwards, and ſeeketh a Similitude according to its Form.

333. The Tincture is a Virgin, and is known or apprehended in God's Wiſdom in the Wonders; It is no Genetrix, but an opener or manifeſter of the Wonders which ſtand in the Wiſdom, it ſeeks no Looking-Glaſs, but meerly openeth or diſcovereth the Eſſences, that ſo a total Similitude may generate or produce it ſelf out of the Eſſences, it driveth the Twig or Branch out of the Tree.

334. This we underſtand as to Angels and Souls, which are proceeded out of God's Eſſences, out of the total Tree, the Angels out of two Principles; and the Soul with the Body of the outward Life out of Three Principles: And therefore Man is higher dignified than the Angels, if he continue in God.

335. And in the Tenth Number upon the Croſs, are the Angels and Souls awakned, and become corporiſed in the Heavenly Subſtantiality, although the Tenth Number belongeth to the place, between the Fift and the Sixt; but in a Globe, to be underſtood ſo, that the Heart is in the midſt in the Center, which is God's Heart, that is, God's Word, the Power and Vertue in or of the whole Tree, as the Kernel or Pith in the Wood, hath the Eſſences, Vertue or Condition of the whole Tree.

336. Thus God is a Spirit, and the Word is his Heart, which he ſpeaketh forth out of all Powers or Vertues and Wonders; therefore Iſaiah calleth it, * ^[155] Wonder, Council, Power, Prince of Peace, viz. a Pacifier of the Anger, and an Eternal Power of Wonders, a Counſellour of the Genetrix.

337. For the Word upholdeth or preſerveth the Center of Nature, & is a Heart and Lord of Nature, it is the Genetrix in God's Eye, a Giver of the Power and Vertue, and the ſtrength of the Omnipotence: It holdeth the Fire-Center captive with the Love-Fire, ſo that it muſt be dark in it ſelf, and the Word hath only the Light-Life.

338. We cannot apprehend the Tenth-Number any otherwiſe, then that it is a Croſs, and is the Original of the Subſtance of all Subſtances; which Subſtance parteth it ſelf into Three Beginnings, as above mentioned, whereof each hath its Subſtance and are in one another, and have no more than one Spirit.

339. And in the middle of the Point is the Center, which is the Cauſe of the Life, and in the Center, is the Light of the Majeſty; out of which the Life, as another Principle, exiſteth, out of which the Tree of the Eternal Life hath ever continually grown from Eternity, and the Twigs or Branches grow out of the Stock.

340. Which are the Spirits of Angels, which indeed have not been corporeal from Eternity, but the Eſſences or Qualities have been in the Tree, and their ^[156] Image hath been ^[157] diſcovered, & have appeared in the Virgin of the Wiſdom from Eternity: for they have been a ^[158] Figure from Eternity in the Tincture, yet not Corporeal, but Eſſential, without Corporiſation.

341. And therefore this is the greateſt wonder that the Eternity hath wrought, that it hath created the Eternal into a Corporeal Spirit, which no Reaſon apprehendeth, nor no Mind findeth, alſo it is not throughly ſearchable or fathomable to us.

342. For, no Spirit can throughly ſearch out or fathom it ſelf, it ſeeth its own deep very well even into the Abyſs; but its framer or moudler it comprehended not, it beholdeth him well, and ſearcheth into him, even into the Abyſs, but yet it knoweth not its making, all that is hidden to it, and nothing elſe.

343. For a Child knoweth its Father and Mother well, but knoweth not how his Father hath made or begotten it; it is alſo as high in Degree of Nature as its Father; but it is hidden to it how it was in the Seed; and though it ſearch that, yet it knoweth not the Time and Place, nor did not; for it was in the Seed, in the Wonder; and in the Life a Spirit in the Wonders.

344. And here it is forbidden us to ſearch further, and commanded us to reſt from it and to be ſilent, for we are a Creature, and ſhould ſpeak ſo far as the Creature reacheth, both in the inward and outward, in body and ſoul, in God, Angels, and Men, and Devils, alſo in Beaſts, Fowls, Worms, in Leaves and Graſs, in Heaven and Hell, all this we can ſearch, only our own Making, not.

345. Yet of that, we know the Fiat, and know how we are made, yet we know not the firſt moving of God to the Creation: The making of the Soul, we know well, but how that which hath ſtood fixt in its Subſtance from Eternity, is become moveable, of that we know no ground, for it hath nothing, that hath ſtirred it up, and it hath an Eternal will, which is without beginning and unchangeable.

346. But if we ſhould ſay, the Angels and Souls, have been from Eternity in the Spirit; the Propagation of Souls will not permit that, as it is before our eyes; Therefore this is God's Myſtery alone; and the Creature ſhould continue under God in humility and obedience, and not elevate it ſelf further; for it is not altogether as God himſelf is.

347. God is a Spirit from Eternity, without Ground and Beginning; but the Souls and Angels Spirit, hath an Original, and ſtandeth in Gods hand, the Third Number, hath the caſting ſhovle, and purgeth its Floar; Only Patience and Humility in Obedience is requiſite, elſe it availeth nothing to be or exiſt from God: The Devil was alſo an Angel, yet his highmindedneſs, throweth him notwithſtanding into the Darkneſs: Let none climbe up above the Croſs, elſe he falleth into Hell to the Devil.

348. God will have Children, and not lordly ones about him; he is Lord and none elſe, ^[159] of his Fulneſs have we received, out of his Eſſences are we born or generated, we are his right and true Children, not ſtepchildren, of a ſtrange Looking-Glaſs, alſo not only a ſimilitude, but children; yet the Body is a ſimilitude, and the Spirit is a ſimilitude according to God's Spirit, but the right and true Soul is a Child born or generated out of God.

349. ^[160] God's Spirit giveth witneſs to our Spirits, that we are God's Children, not in that kind as Babel makes a rumbling noiſe, which ſo would fain be God upon Earth.

350. No, but our ſelves are Children begotten of God's Seed, our heavenly Body is out of or from God's Body, which the holy Soul carrieth about it, hidden to the Devil and to the Old Adam.

351. Therefore beloved Brother in God's Body, know this clearly, and it is our Anſwer, upon your firſt Queſtion; Whence the Soul originateth:

352. Viz. It originateth out of God, from Eternity, without Ground and Number, and continueth or endureth in its Eternity: But the beginning to the moving of the Creature, which is done in God, that ſhould not be mentioned.

353. Only we give or offer you this, that the Number Three hath pleaſed delighted or longed to have Children like it ſelf, out of it ſelf, and ſo hath revealed or manifeſted it ſelf, in Angels & in the Soul of Adam, and paſſed or tranſmigrated into an Image, as a Tree which bringeth forth Fruit, and generateth a Branch out of it ſelf; For that is the right manner of Eternity, and no other.

354. It is not a ſtrange or different thing, but one Looking-Glaſs out of the other, one Subſtance out of the other, and all ſeek the Beginning, and is all a Wonder.

355. This is the entrance, and we ſhould but in brief give you ſummary Anſwers upon the Queſtions, becauſe you ſee in this deſcription clearly all your Queſtions, Anſwered; yet to pleaſure and accommodate the ſimple, and ſuch as have not our knowledge, we will go through with them particularly.

The Second Queſtion.

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

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

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

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

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

5. But all Properties lye in it; it may awaken and let in what it will, and whatſoever then it awakeneth and letteth in, that is acceptable to God, if it ſtand converted with its will into Humility, and into Obedience into God's Love; then may it do what ^[161] wonders it will, it ſtandeth or ſerveth all to Gods Honour and Glory.

The Third Queſtion.

How the Soul is created to the Image of God.

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

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

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

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

The Fourth Queſtion.

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

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

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

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

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

5. The Virgin-Wiſdom, ſurrounded the Souls Spirit firſt with heavenly Subſtantiality, with heavenly Divine Fleſh, and the holy Spirit gave the heavenly Tincture, which made heavenly Blood in the Water; as in our ^[162] Third Book is mentioned at large.

6. Thus ſtood the inward Man in Heaven, and its Eſſences were Paradiſical, its glance in the inward Eye, was Majeſty, an incorruptible Body, that could underſtand God's and the Angels Language; the Language of Nature, as is to be ſeen in Adam, that ^[163] he gave all Creatures their Names, every one according to its Eſſence and Property; he ſtood thus in the outward Image, and yet knew not the outward Image by Experience, as indeed the outward Body hath no apprehenſion.

7. ^[164] In this Twofold Body, which was created on the Sixt Day on the Sixt hour of the Day, even ^[165] in the Hour when Chriſt was hanged on the Croſs, was the Kingly or Royal Soul, after the finiſhing of the Body, breathed in by the holy Spirit, into the Heart, into the holy Man, into its Principle; like an awakening of the Deity.

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

9. And the Outward Spirit, viz. the Air, with the total outward Principle, with Stars and Elements hung to the Inward, and the outward Spirit breatheth into him its life, together alſo with the Soul, ^[166] through the Noſtrils into the Heart, into the outward Heart into the Earthly Fleſh, which yet was not ſo Earthly; for it became corporeal out of the Matrix out of the ſeeking out of which the Earth came to be.

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

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

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

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

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

The Fifth Queſtion.

How the Soul is peculiarly formed and faſhioned or framed.

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

2. And that cannot otherwiſe be, for there is nothing elſe that can make it otherwiſe, unleſs it be fallen back home to the Turba, which often awaketh a Monſter, according to the Spirit of this World, according to its beginning or inceptive Maker, viz. the Moon, where, the Fiat, maketh a ^[167] Moon-Monſter in the Turba.

3. Thus we are to apprehend and know in what Form it is, viz. of a round Globe, according to God's Eye, through which the Croſs goeth or pierceth, and parteth it ſelf into two ^[168] parts, viz. into Two ^[169] Eyes, which ſtand back to back, as we have made the Figure above with a twofold ^[170] Rain-bow, where the Croſs goeth or pierceth through both, and in the midſt between the ^[171] Bows, one Arm or Point of the Croſs reaching up aloft, which ſignifieth a Sprout through the Fire, through the Anguiſh, viz. through Death, and yet it is no Death, but an Exit out of it ſelf, into another ſource or fountain quality, where it ſtandeth thus before the two Bows in the midſt as a ſprout out of the Croſs.

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

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

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

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

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

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

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

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

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

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

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

15. But if it perſiſt in Abomination and loſeth ^[172] God, then it loſeth the Croſs, and its Eye is a Helliſh Eye, whereby the Turba introduceth the Form Shape and Model of an Abominable Beaſt into the Eye, into the Will and Spirit.

16. Therefore did Chriſt call the Phariſees ^[173] Serpents and Generation of Vipers, for ſo ſtood their Figure before him, in their Spirit, in reſpect of their Pride State and Covetous Will, that they would be Lords, and not Servants of God in Love and Humility.

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

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

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

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

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

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

The Sixth Queſtion.

What the Ability or Potentiality of the Soul is.

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

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

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

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

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

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

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

9. Chriſt ſaith, ^[174] If ye have Faith as a grain of muſtard ſeed, then ye might ſay to the Mountains, be ye removed and caſt into the Sea; that is not an empty void word, without truth and effect.

The Firſt Power of the Souls Will.

10. The ^[175] will if it go ſtrongly forward, is Faith; It frameth its own ^[176] form in the Spirit; it hath alſo the Might or Power, that it can form or frame another Image in the Spirit, out of the Center of Natue.

11. It can give to the-Body another Form, according to the outward Spirit, for the Inward is Lord of the Outward, the outward muſt be obedient to it; & it can ſet the outward in another Image, but not permanent.

12. For Adams, Soul had let in the Turba of this World, ſo that the Turba if it ſeeth a ſtrange Child, is ſuddenly uppermoſt, and breaketh or deſtroyeth it; only it continueth ſo long, as the Inward Spirit can tame and over-power the Outward.

13. And this Form Kind or Manner of Power, is called, Nigromancy, a tranſmutation or changing, where the Inward doth over-power the Outward; for it is natural, as we conſider, that when ^[177] we ſhall be changed, it is done by that very Turba, which hath the Firſt Fiat.

14. For the Body is Sulphur, and ſticketh in the Tincture, and the Spirit conducteth the Tincture; therefore now if the Firſt willeth therein or conanteth thereto, viz. the Soul, then can the Spirit of the Soul, make another Form or Manner of Image in the Sulphur; but the Devil mixeth himſelf readily therein, for it is the Abyſſes Wonder, wherein he is Lord.

The Second Power of the Souls Will.

15. Alſo underſtand us, thus; The earneſt will, which otherwiſe is called Faith, can with the Spirit do great things: the Will can ſet or put the Spirit into another Form or Condition, which is thus: If the Spirit were an Angel, a Similitude of God, yet the Will can make of it a proud or ^[178] ſtubborn Devil, and alſo of a Devil an Angel, if it ſink down it ſelf into Death, into Humility under the Croſs, and caſt it ſelf again into God's Spirit, that he may lead it by his government, then it ſinketh down into the ſtill Eternity, quite out from the ſource or quality of Torment, into the ſtill or quiet NOTHING, which yet is ALL, and then it ſtandeth in the Beginning where God created it, and the word Fiat receiveth or embraceth it again, which containeth God's Image.

The Third Power of the Soules Will or Spirit.

16. And then thirdly, the Souls Spirit, hath ability or power, to enter into another Mans Marrow and Bones, viz. into the Sulphur, and if he be falſe or wicked, to introduce the Turba into him; ſo far as any is not armed with God's Spirit, but that he be found naked in the Spirit of this World; as is to be ſeen by the bewitching Whores or Sorcerers.

The Fourth Power of the Souls Will.

17. Fourthly, It hath power, if it be God's Child, that it can lead the Turba captive, and can pour it out upon the houſe of the wicked and ungodly; ^[179] as Elias did with the Fire; and ^[180] Moſes before Pharoah; for it can throw down Mountains & break Rocks.

18. This is underſtood, to be, ſo far as a place is capable of the Turba, that it hath made the Anger ſtirring, then it can be; but if not, and that God's Spirit be in a thing, then it cannot be; for Water will be poured into the Fires Turba, and it is as it were dead, and its ability or power lyeth in the dirt.

19. And therefore is the Heaven the middle or medium, between God and Hell, viz. between Love and Anger; which ^[181] Heaven is created out of the midſt of the Waters, ſo that the Devil cannot rule with his Turba, the Water turneth his purpoſe into ſcorn and deriſion; as therefore the falſe or wicked Magia is drowned in the Water with its inchantment & ^[182] deluſion.

The Fifth Power of the Souls Will or Spirit.

20. Fifthly, The Soul hath might or ability, that, it may and can ſeek or ſearch out all Wonders or ^[183] Works, which are in Nature, viz. Arts and Sciences, Languages, Building, Tilling or Planting, and Deſtroying; it can ſubdue the Starry Heaven; as ^[184] Joſhua commanded the Sun that it ſtood ſtill, and Moſes the Sea, that it ſtood up, alſo he commanded the Darkneſs, and it came; alſo it can make or produce the Earthly Life; ^[185] as Moſes the Lice & Frogs, alſo Serpents and other Wonders.

21. Alſo it hath Death in its power or might, that it can over-power that, if it ride upon the Brides-Chariot; it can ſubdue and over-power the Devil, if it be in God.

22. There is nothing which it cannot ſubdue: only underſtand it aright, The Soul hath ſuch might or ability from its Original, and ſuch a Spirit it could have given forth out of it ſelf, if it had not let in the Earthly Great Turba, which now giveth the ſtop: unleſs it be ſo, that the holy Spirit rideth upon its Chariot; as with Moſes, Elias, and all the Prophets, with Chriſt and his Diſciples, alſo ſtill continually, with the holy Children of God: they have all this Power or Authority, they can awaken or raiſe the Dead, heal the Sick, and expel all Diſeaſes, it is natural, the Spirit only ruleth therewith, over the Turba.

24. But there is this on the other ſide to be conſidered, that the Soul knoweth very well what covenant, compact or agreement it hath with the Devil, and what propriety or part he hath in it; it goeth not naked, unleſs it be ſo, that the Spirit of God conduct it, ſo that it hath him for a ſhield or defence, ſo that the Devils ſuttlety cannot preſs or ſlip into it.

25. It makes no wonder, unleſs God's Spirit awaken or ſtir it up, it giveth God the Honour and Glory, and attributeth the might & power to him; it doth as a humble Child, and remaineth ſtanding under the Croſs, and letteth the Devil bluſter over it, but it ſelf ſprouteth in Humility and Meekneſs through Death into the Eternal Life, and bringeth forth much fruit in Patience.

26. Thus the Devil can do nothing to that Soul, it is as it were dead to him; he may with his Turba in the Earthly Life, with his helpers and inſtruments, wicked and ungodly Men, make a ſtir and racket, but he hath only ſcorn and deriſion in the preſence of God for it, for he is a proud arrogant ſpirit, and would fain be above God's Wonders, but an Humility can bind him, or ſubdue him.

27. In ſuch a manner may every man eſcape the falſe and wicked Magus, and alſo the Nigromancer; for no power takes hold on them where God dwelleth: As Chriſt ^[186] in his Death overcame the Devil and Death: ſo alſo we in Chriſt; for the Word that became Man dwelleth in us, and in that Word, we can rule over the Devil and Hell, there is no hinderance.

28. Thus we give you for an Anſwer, upon this Queſtion, that the Soul in its Original is greatly powerful, it is able, and can do much, but only in that Principle into which it looketh or ſtandeth, is its power and might; for the Devil cannot rule over God: Its might or power is not given to it, as a King giveth Might, Power, Authority or Favour to any, but it ſtandeth in Natures-right, therefore we are Children of the Omnipotency of God, and inherit his Goods in the Omnipotency.

The Seventh Queſtion.

Whether the Soul be Corporeal or not Corporeal.

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

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

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

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

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

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

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

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

9. Thus is the Water in the Sulphur of the Seven Spirits changed into the Myſtery, and the great Areanum or Secret lyeth therein, Whatſoever God and the Eternity can do: Thus the Myſtery containeth Two Forms, viz. Fire & Water, and ^[187] changeth it ſelf according to Both, viz. according to the Fire, into Red, and according to the Tincture, into White; ſo that a clear ſhining or glance exiſteth from the Fire; ſo that the Life ſeeth or knoweth it ſelf, out of which Reaſon and Thoughts exiſt, and the Mind is in the Wheel or Orb of the Anguiſh in the Fire, out of which the Eſſences exiſt.

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

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

12. For Sul is power and vertue out of the Light, and Phur is power and vertue out of the Four Forms of Natures Original; as in the ^[188] Third Book is mentioned at large.

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

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

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

16. And I give you for Anſwer; that as to what concerns the Soul merely and purely, by which we underſtand not the Spirit; it is a Fire-Globe with a Fire-Eye, and with a Light-Eye, which turn back to back, and one within another, as ^[189] the Wheel in Ezekiel, that can go on all ſides; ^[190] though Babel have made clean another underſtanding upon it, but a blind one without Spirit.

17. But as to what concerns its Tincture out of the Light, which exiſteth out of the Fire and Light, it is a Spirit, where the Original of the Soul and of the Spirit, in Eternity cannot ſeparate aſſunder, ^[191] it is an Eternal BAND; and when the Blood goeth away, and the Body dyeth, then this Band continueth in Eternity.

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

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

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

21. And we ſay, that the pure Soul, is not corporeal, but there groweth a Body in the Tincture either heavenly or helliſh, and yet it is no palpable body according to the outward, but a Power-Body, God's Body, Chriſt's Heavenly Body, heavenly Fleſh, which Chriſt giveth us to eat in his ^[192] Teſtament.

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

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

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

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

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

The Eighth Queſtion.

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

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

2. In our ^[193] Third Part, it is written very exactly and at large, with many Circumſtances, concerning its Propagation, how Adam was created in an Image; He was Man and Woman before his Eve; he had the fires and waters Tincture, that is Soul and Spirit, and ſhould have generated his like, an Image of himſelf, out of himſelf, through his Imagination and own Love; and this he could have done without diſrupture.

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

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

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

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

7. Thus Adam fell into inability into ſleep, and the other or ſecond Creation began; for, God took the Waters Tincture, as in a Twig or Branch out of Adams Soul, and a ^[194] Rib out of Adam,; and the ^[195] Half Croſs in Adam, and framed a Woman out of it.

8. As ye know that the Woman hath the one half Croſs in her ^[196] Head, and the Man the other; for in the Head, in the Brain dwelleth the Souls Spirit, out of which God hath taken a Branch, viz. a Child, out of Adams Souls Spirit, and given it to the Woman, that ſhe ſhould not generate or bring forth Devils.

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

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

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

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

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

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

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

16. But you are to obſerve this, that the Man hath the Fires Tincture, and the Woman the Lights Tincture in the Water, viz. Venus's Tincture, as is to be underſtood by both their vehement Imagination one towards another; for the Seed in the Eſſence ſeeketh vehemently the Life: the Maſculine in the Feminine in Venus, and and the Feminine in the Fire, in the Original of the Life. As we have very clearly explained it in the ^[197] Third Part, to which we refer the Reader.

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

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

The Ninth Queſtion,

In What Manner the Soul uniteth it ſelf with the Body.

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

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

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

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

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

The Tenth Queſtion.

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

1. IT is a high Wonder to me, what kind of Underſtanding & Philoſophy the World hath, that it cannot reſolve this, though hereby I do not blame you, for I know that ſuch Queſtions paſs among the Learned, in the Schools, where Men continually diſpute & contend; and their arrogant blindneſs muſt needs be a wonder to me, that there is altogether no knowledge of God in ^[198] Reaſon.

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

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

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

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

6. But where the Parents, have Chriſt's Fleſh, God's Subſtantiality in their Souls, ſo that Father and Mother are ſo, there it cannot be; for Chriſt ſaith, ^[199] A good Tree cannot bring forth bad Fruit; but the Turba can with or by ^[200] Reaſon, in this time get or enter thereinto.

7. So alſo ^[201] an evil Tree cannot bring forth good Fruit; that is when the Parents are both evil, and captivated by the Devil, then an Evil Soul is ſowen; But the Principles cannot yet judge it, nor the Turba cannot, it is indeed an evil Child; but CAN, if it convert, through its Imagination, enter in Verbum Domini, into the Word of the Lord.

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

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

The Eleventh Queſtion.

How and in What Place the Souls ſeat in Man is.

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

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

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

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

5. But the right and true Fire-Smith, in the Center, ſitteth on the Heart, and carryeth his dominion with or by the Spirit, into the Head, and hath his carnal houſe, viz. the Mind and Thoughts, and the Five Prince-Counſellors, viz. the Five Senſes, which exiſt out of the Five Spirits of the Original, as we have mentioned in the ^[202] Third Book, as alſo in the ^[203] Second and in the ^[204] Firſt.

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

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

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

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

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

The Twelft Queſtion.

How the Souls enlightening is.

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

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

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

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

5. Thus we give you, earneſtly to underſtand, that in all our matters and doings, we have no Light, if we enter with the will into that which is done or acted, if we ſet our Heart and Will, ^[205] upon the Work of our Hands, viz. upon Covetouſneſs. Then we are in our Souls totally blind, and have no Light in us, but only the outward Light of the Sun, which giveth light to the outward Body; if that breaketh or periſheth, then is the Soul captivated with that thing.

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

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

8. And therefore is God's Eye twofold or in two parts, and ſtandeth back to back; as is ſhewed above in the ^[206] Figure; One part goeth forward into the ſtill Eternity, into the Eternal Nothing, viz. into the Liberty.

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

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

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

12.

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

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

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

The highly pretions Gate of the Morning Redneſs or Aurora.

15. Behold thou beloved Soul, if thou wilt have God's Light, and ſee with God's Eye, and wilt alſo have the Light of this world, and nouriſh thy Body, and ſeek the Wonders of God, then do it as God himſelf doth it.

16. Thou haſt in thy Soul Two Eyes, which are ſet back to back one of another, one ſeeth into the Eternity, and the other back into Nature, and goeth alwayes on forth, and ſeeketh in the Deſiring, and maketh one looking-glaſs after another, let it be ſo, it ſhould be ſo, God would have it ſo.

17. But the other Eye, turn not that back into the ſeeking, but with the right Eye alwayes draw the left backwards to thee, and let the Eye, together with the will of the wonders, not go from thee, from the Eye which is in-turned into the Liberty; draw its opened & made or acted ^[207] wonders to thee.

18. Let that very Eye, ſeek food for the earthly Life, but let it not go into the food, viz. into covetouſneſs, but draw it hard and cloſe to the ſeeing Eye, and let it not go.

19. But let the hands work and make or procure food, and let the Eye draw the Wonders to it, but not matter, elſe that which is drawn in will be darkneſs to thee.

20. Let the Devil behind thee roar before thy left Eye, he cannot enter in, unleſs thou letteſt thy Eye take in matter.

21. Thus wilt thou, when thy earthly Body breaketh, ſee all the wonders in the left Eye with the right, which thou haſt made or acted and found here in this lifetime: and ſo when the earthly Body falleth away, then is alſo thy left Eye free from the ^[208] Nature of the fierce wrath.

22. And though it hath Nature, for it is Nature it ſelf, which awakeneth and retaineth the wonders, yet it ſtandeth then with the wonders in the Eternal Liberty, being it hath let in nothing of matter, therefore it is free.

23. And Nature with the Wonders, is a fire-ſharpneſs, and layeth hold of the Eternal Liberty, and ſo maketh Majeſty in the Liberty in the Wonders, from which the right Eye, which accounteth it ſelf here in this life as dead, becometh enlightened, and rejoyceth it ſelf Eternally with the left Eye in the Majeſty of the highly joyous Kingdom, and eternally ſeeth God with BOTH Eyes.

24. This is one Gate, whoſoever rightly in the ſpirit apprehendeth & ſeeth THIS, he ſeeth ALL whatſoever God IS, and CAN do: He ſeeth alſo therewith or thereby, through Heaven, Hell and Earth, and through the Subſtance of all Subſtances; and is the whole Scripture, of whatſoever hath been written from the beginning of the world: but it is a pretious ſight: the Old Man knoweth it not, he ſeeth it not, but the New Man born or generated in God.

25. But being we are ſo hard to be underſtood by the purblind mind, therefore we will render it more ſimply: behold when thou wilt with thy Soul, ſee God's Light, and wilt that it be enlightened from God, then do it thus.

26. Thou art in this World, and if thou haſt a lawful honeſt Calling or Employment without falſhood or wickedneſs, continue therein, work, labour trade and manage it as neceſſity requireth, ſeek ^[209] Wonders both in the Elements and in the Earth, be it in what Art, Science or Employment it will, it is all God's Work; ſeek in the Earth Silver & Gold, make artificial works thereof, build, till & plant, it is all to God's ^[210] Deeds of Wonder.

27. But liſten to this A. B. C. thou ſhould not ſuffer thy ſpirit to enter thereinto, fil or ſatiate it ſelf therewith, & make a Mammon of it, and to ſet thy ſelf therein as in a Darkneſs; elſe it is but God's Fool therein, and the Devils mymmick Ape, and ſetteh its will therein.

28. And thy noble Image becometh altered according to thy Imagination in the Spirit, according to thy will which is in Covetouſneſs; thou loſeſt God's Image, for it is Magical, it is as ſubtile as a Spirit, and much ſubtiler, yea much ſubtiler and thinner than the Soul it ſelf.

29. It is as God is, who dwelleth in the Eternal Liberty unapprehended by any thing, for it is thinner or purer then any thing; and ſo is alſo thy noble or pretious Image, which yet ſtandeth in Heavenly Fleſh and Blood, and is the Subſtantiality out of or from God's Body.

30. It is Chriſt's Fleſh and Blood, and thy Soul dwelleth therein, it is the Fire of the Majeſty therein.

31. And the holy Spirit ſitteth in the Heart of the Image, and goeth out of the Image forth, with Voices, Languages, Wonders, Songs and Sounds; Into this Image thou bringeſt thy Wonders, if thou art true and faithful; and do it thus.

32. Put thy left will into the work which thou doſt; and conſider that thou art God's Servant, in the Vineyard of God, and labour faithfully, and put thy right will into God, into that which is Eternal, and ſee that thou be at no time ſecure or careleſs, but conſider that thou art only in thy day labour, and ſhouldſt continually liſten to have the voice of the Lord, calling thee to come home; give Reaſon no place to ſay, this is my Treaſure, it is mine own, I have enough, or I will get or gather much, that I may come to honour in the World, and leave much to my Children.

33. Conſider, that thy Children, are God's Children, and thou God's Servant, that thy work is God's work; and that thy Money, Goods, Labour and Blood ſtandeth in God's hands.

34. He may do with them what he will, when he calleth thee to go home into thy own Country, then he may take thy Labour and give it to another.

35. And give thy heart no place to introduce into thee the Will-ſpirit of Highmindedneſs, into the Image.

36. Sink down thy Will-ſpirit alwayes into Humility before God, and ſo thy Image goeth alwayes in the Humility with thy will into God's Majeſty, and thy Image becometh continually enlightened with the high-triumphing Light of God.

37. O how chearful is the Soul, when its Anguiſh Source or Quality of the Fire, ^[211] taſteth Gods Light, how very friendly kind and courteous is it, how it boweth it ſelf before God! Thus ſtandeth the Soul and alſo the Image in the Spirit, all three one in another: for it is a Subſtance according to the holy Trinity.

38. Thus my beloved Brother, we give you in anſwer to this Queſtion, that the Soul can no otherwiſe be enlightened than thus, this is its enlightening: It is in this world, and alſo in God; it is here in this life, a Servant to the Wonders of God, thoſe it ſhould open with one eye, and bring them with the other into the Beginning, before God, and put all its ſubſtance and doings into God's Will, and by no means ſay of any thing in this world, this is mine, I am Lord over it, for it lyeth, if it ſay ſo.

39. It is all God's, it ſelf is Servant, and ſhould converſe in Love and Humily towards God and its Brother, for its Brothers Soul is a Fellow-Member of it ſelf, its Brothers Joy in Heaven with God, is alſo ITS Joy, his Wonders are ITS Wonders, for in Heaven ^[212] God is all in all, ^[213] He filleth all.

40. The holy Spirit is the Life in all, there is mere joy, no ſorrow is there known, there all is God's, and all belongeth to the Image of God, there all is common and univerſal, one rejoyceth at anothers vertue and power, charity or glory, brightneſs and beauty, there is no grutching or envy, all that remaineth in Death and in Hell.

41. Therefore ye Elect Children of God Regenerated in Chriſt, take this into conſideration, go out from Covetouſneſs and own Self-will, ye have been a long time lead blindfold in Bable, ^[214] go out from her; ye are called with a ſtrong loud voice, it will ſhortly awaken or raiſe the Dead, let it prevail with you, that you may attain Eternal Joy in God.

42. The Spirit ſignifieth clearly, that whatſoever will not grow forth together with the new Sprout, that ſpringeth forth in the Mother, ^[215] ſhall and muſt go into the Lake of Fire and Brimſtone, together with the Dragons Whore in Babel.

43. It is a time of earneſt Severity, look not upon it with earthly eyes, it concerns thee nearly, thou wilt well ſee in thy Death, what kind of Judgement it is, in what time and under what Turba thou haſt lived; this we ſpeak moſt earneſtly as we ought.

The Thirteenth Queſtion.

How the Souls feeding out of the Word of God is.

1. VVHen the Soul entereth into the majeſtick Light as above mentioned, and receiveth the Light of God, then is it altogether longing and ^[216] panting after it, and continually draweth into its deſire, God's power and vertue, that is, God's Body, into it ſelf; and the holy Spirit is the power and vertue of God's Spirit; thus it acquireth God's Body and Spirit, and eateth at God's Table; all whatſoever the Father hath is his Sons, and whatſoever the Son hath is his Images.

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

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

4. The outward Man eateth earthly Bread, and the Soul eateth God's Bread, concerning which Chriſt ſaid, ^[217] he would give us his Body for food.

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

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

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

8. Chriſts laſt Supper with his Diſciples, was even ſo, the outward is a Remembrance, the inward is the Subſtance, for ^[218] the Kingdom of God conſiſteth or ſtandeth in Power and Vertue, it is magical, not as a thought, but eſſential, ſubſtantial.

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

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

11. We tell you, we ſpeak what we ſee, feel, taſt, and know, and it is not fictions and conceits, and that not for our own ſake, but for yours, as one Member is bound in duty to another, that our joy may be in you, and that we may partake with you as brethren in ONE Subſtance. He that deſireth to know more in this, let him read our ^[219] Third Part or Book, where he ſhall find the Circumſtances concerning the Souls eating, and of Chriſts Teſtaments.

The Fourteenth Queſtion.

Whether ſuch New Soul be without Sin.

1. VVE underſtand here the Propagated Soul in a Child newly born; my beloved Friend, this is a very acute Queſtion, but to you my beloved Friend, it ſhall be anſwered, that the time of the opening is born or generated, the day dawneth or breaketh, the night is paſſed away; praiſe and ^[220] thanks be given to God for it, that hath generated us again to the Light, to an uncorruptible or unfadable Inheritance, and hath received us for his beloved Children.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

16. Therefore in the Old Teſtament God made a Covenant with the Children in Circumciſion, and ſo ^[221] ordered in the Covenant that they muſt ſhed their Blood, and drown the Turba of the the Soul therewith.

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

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

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

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

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

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

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

The Fifteenth Queſtion.

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

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

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

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

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

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

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

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

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

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

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

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

The Sixteenth Queſtion.

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

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

2. And though indeed the Spirit doth ſubdue the Body, yet ^[222] it imagineth, and that the Turba cauſeth in the Seeds, and no Man can well deny, but that to many that very Imagination it ſelf is offenſive, and they wiſh it baniſhed from them, where there is a right ſincere Spirit; therefore ye are to apprehend that the Souls Spirit ſticketh in a miſerable Pinch, and cannot be freed or looſed till the Turba taketh the Body.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Seventeenth Queſtion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

22. If it be our day Labour, we ſhould do as the Father will have us, For † ^[223] we ſhall give an account of it in the evening; this we ſpeak dearly and earneſtly with deep ſeriouſneſs.

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

24. But let this be ſaid to thee O Child of Man, lead thy life Circumſpectly, let thy Souls Spirit be Lord, and then thou wilt ^[224] have fought a good fight here, for here it is a very ſhort Time.

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

26. It is better to labour a little while in irkſomneſs and Toyl, and expect the great reward, wages and refreſhment, then to be here a little while a King, and afterwards to be a Wolf, a Lyon, a Dog, a Cat, a Toad, a Serpent and Worm in ^[225] Figure.

27. O Child of Man conſider it, be warned, for we ſpeak pretious things out of a Wonderful Eye, you will ſuddenly know it by Experience; there is yet but a little Time, For, the Beginning hath clearly found the End, and this is a ^[226] little Roſe out of the Beginning, pray become ſeeing, put away Covetouſneſs from your Eyes, elſe you will wail and lament, and none will have pitty on you; ^[227] for that which any one ſoweth, that he will alſo reap, and then what will Pomp and Honour avail you, when it falleth away from you.

28. Ye are here very Potent, and afterwards very Impotent: ^[228] ye are Gods, and yet your ſelves run to the Devil; take pitty of your Life, and of your fair Heavenly Image.

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

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

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

32. It is not ſo, as if one ſtood by and did take away the Turba from you, if you give him good words, No No, it is Magical, ^[229] you muſt be born again, as Chriſt ſaith, elſe you cannot attain God, do what you will, all Hypocriſie or flattery is deceit.

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

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

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

The Eighteenth Queſtion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

20. It hath no other Subſtance but this, viz. what the Souls Spirit hath made or acted in the outward Life, as Covetouſneſſe, or High-mindedneſſe, Curſing, Swearing, Scorning, Jeering, Diſgraceing or Back-biting, Slandering, Envy, and Hatred, Fierce Wrath, Anger, Falſhood or Wickedneſs, that is its Food and the paſtime of its Exerciſe, for the Turba taketh its Subſtance Matters or Doings along with it in the will, ^[230] its works follow after it.

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

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

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

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

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

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

27. For, the Turba ſtandeth in the Fire ^[231] Circle or Globe, viz. in the Heart of the Soul, and falſe or evil ſpeaking, Lying, and untruth or unfaithfulneſs are an horrour or abomination and Gnawing, a Curſing or Anathema in it ſelf, and ſo on.

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

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

30. He hath loſt his right true Image, and hath as it were the Image of a Proud Prancing Horſe, or of that which he hath here been Converſant about, that which he taketh with him in his will, that is his Image; ^[232] where his Heart is, there is his Treaſure alſo, and that in its Eternity. But Sir, ſmell and conſider, what the Laſt Judgement bringeth with it, wherein all ſhall paſs through the Fire, when the Floar ſhall be purged, ^[233] and every one go into his own place, at which the very Devils do Tremble.

The Nineteenth Queſtion.

How the Soul is Mortal, or how it is Immortal.

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

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

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

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

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

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

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

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

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

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

11. And out of Both, the Third is come to be, according to the Form or Manner of them both: there hath been a ſtirring up from Eternity, and a figured Subſtance, and the Creation hath ſet all in ^[234] Wonders, ſo that in the Eternal Magia now and in Eternity all ſtandeth in Wonders.

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

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

14. And that cauſeth that all things pant after God, and yet cannot reach him, and that maketh Anguiſh and Sorrow for the Introduced Evil, ^[235] the Soul continually thinking, if thou hadſt not done this or that, thou mighteſt have attained the Salvation of God, and ſo the Evil Subſtance Matter or Thing done or committed, maketh the Eternal Deſpair.

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

The Twentieth Queſtion.

How the Soul comes or returns to God again.

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

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

The One and Twentieth Queſtion.

Whither the Soul goeth when it departeth from the Body, be it Saved or not Saved.

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

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

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

4. Where it is, it is in the unſearchable World, where there is no End nor Limit, whither can it then go away from thence? ^[236] Where the Carcaſe is, thither the Eagles gather together: It is in Chriſts Fleſh and Blood, with Chriſt its Lord.

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

6. It is as ſwift as the Thought of a Man; it is Magical, it dwelleth in its ^[237] Wonders, they are its ^[238] Houſe or Manſion or Habitation.

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

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

9. But we will now once more teach another A. B. C. All have not Chriſt's Fleſh on them in this World hidden in the Old Adam, indeed of very many ſcarce one, onely the Regenerate, who are gone forth from their own Will into Gods Will, in whom the Noble and Precious ^[239] Grain of Muſtard Seed is ſown, there a Tree is ſprung up and grown.

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

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

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

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

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

15. But they ſee their ^[240] Wonders, yet they perform nothing in them, for they wait upon God, and are in Humility; for they are ſunk down through Death and are in another World; but there is yet a Cliff or Gulf, between them and the Holy Souls in Chriſts Fleſh and Blood, yet not a Principle, for they are in one and the ſame Principle.

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

17. When the Laſt Judgement Day cometh, it will then go forth, and eat of God's Bread, and put on God's Body, as is mentioned in the Revelation of John, where the Souls ^[241] in white Garments under the Altar; ſay, Lord when avengeſt thou our Blood? and it is ſaid to them, that they ſhould reſt a little while, till their Brethren come to them, which ſhall be ſlain for the Witneſs of Jeſus.

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

19. They are indeed powerful over the Earth, they can open it without Subſtance or Labour and Feeling, but the outward principle they have not, they are not powerful enough over the outward Spirit, and yet it can a long time play jugling Tricks in the ^[242] Sydereal Spirit.

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

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

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

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

24. What ſhall a man ſay? the world is blindfold, men draw it into a Snare, and lead it captive, and it ſeeth it not, and it were indeed free, if it did but ſee it, there is wicked knaviſh Cunning in the String men bind it with: Thou wilt ſoon become ſeeing, it is bright day, only ^[243] Awake thou keeper of Iſrael.

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

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

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

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

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

30. It is indeed above, and there are the Angelical Prince-Thrones, but this ^[244] Eye of this Aether, is OUR Principality and our Kingdom.

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

32. For there is the ſame Subſtance of God with them as with us, and this only is the difference, that they have Angelical works among them wholly pure without ſpot or Blemiſh, and we have the Great Wonders, therefore they delight alſo to be with us, and they are beſides that, ^[245] Our Miniſtring Servants during the Life of the Body, and reſiſt the Devil.

33. Now being the Angels are in this World in the Holy Principle, whither ſhould the Soul then firſt go? perhaps into Pride as Lucifer did, might Babel think; O no, it remaineth in Humility, and looketh upon Gods ^[246] Wonders; as God's Spirit goeth, ſo that goeth alſo.

The Two and Twentieth Queſtion.

What every Soul departed doth, whether it rejoyceth or no, till the Day of the Laſt Judgement.

1. THis Queſtion compriſeth or treateth of the richly Joyful Glorious Gate to the apprehenſion of the ^[247] Victorious Garland of the Soul.

2. When a beloved Son travels abroad, for Arts and Sciences and Honour into a ſtrange Countrey afar off, he often thinketh of Home, and of the time of return to enjoy his Parents and Friends; he rejoyceth at the thought of that day, and waiteth for it with inward Joy and Longing, and exerciſeth himſelf in his ^[248] affairs, that he may get alſo Art and Ingenuity or underſtanding and experience, wherewith he may rejoyce his Parents Kindred and Friends.

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

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

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

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

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

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

9. Now what joy is in theſe, we have no Pen to Write; only we apprehend that thoſe for the moſt part, in this world have put on God's Body, and ſo are in greater Perfection then the other; they wait for the Laſt Judgement Day, with Great Joy Honour and Glory, when their Works in the Heavenly Figure ſhall paſs before their Eyes, and the wicked ſhall ſee ^[249] againſt whom they have kicked.

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

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

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

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

14. And we preſent to your apprehenſion, that every bleſſed Soul ^[250] trimmeth its lamp, that it may go to meet its Bridegroom at the Laſt Judgement Day, they renew their Wills continually, and conſider how they ſhall rejoyce in their New Bodies in the Wonders with all holy Men and Angels; there is a Continual riſing up of Joy in them, when they think of that which is to come, every one according to their vertue or capacity.

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

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

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

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

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

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

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

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

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

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

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

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

27. Their falſe or wicked Refuge Confidence and relyances flyeth from them, their Hypocriſie and ſlattery, was but a fighting with a ſhadow as in a Looking-Glaſs, it did not reach the ^[251] Heart of God, theſe ſtand indeed before them in the Magia, viz. in their Will & Mind viſibly, but when they ſeek and ſearch therein, then they ſtir up the Turba of the Fire, which will alwayes conſume the Looking-Glaſs, and then there is fear and terror.

28. For, they ſee and know, that at the Laſt Judgement Day, all ſhall be tryed by the Eternal Anger-Fire of God, and they feel very well, that ^[252] their works will remain in the Fire.

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

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

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

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

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

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

The Three and Twentieth Queſtion.

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

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

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

3. The Right and Truth he hath mixed with Lies and Falſities, and continually ^[253] ſwallowed down unrighteouſneſs as a Cow doth Water, his going forth hath been bitter Anger, and that he hath eſteemed to be his Might and Power, his Will hath been willfulneſs, he hath done what he liſted, he hath Danced after the Devils Pipe, and hath only entered into Covetouſneſs, he hath accounted his Money and Goods for his only Treaſure, into which his Will and Mind hath continually entered.

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

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

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

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

9. Their Will and Mind is juſt as it was here; they are Spirits of Pride as the Devil is, alſo of Covetouſneſs, and ſo they ſwallow down their Abominations which they have here ^[254] Acted: Their Joy is onely to think how they will deſpiſe and ſcorn God, and be their own Lords and Maſters, that is their Eaſe and refreſhment, and no other.

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

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

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

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

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

15. Now into which ſoever the Soul departeth there it is, and in that it groweth, be it either in Love or Anger, in that Tree it ſtandeth, and from thence is no deliverance in Eternity; here in this Life the Soul is and ſtandeth in the ^[255] Angle in the Ballance or even weight, and can if it have been Evil, become regenerate in the Love; But when the ^[256] Angle or Ballance breaketh, then it is paſt recovery, it is afterwards in its own Countrey, in its own Principle.

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

17. And that yet you may ſee that God willeth not the Evil, he cauſeth his Will to be made known; ^[257] He ſendeth you Prophets and Teachers, and giveth them his Spirit, that they may warn you; now if you will not Convert, then you let the Anger withhold you, which is alſo your Wages & your Kingdom.

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

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

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

21. We will ſtill work in our Day-Labour, and do what we are Commanded to do ^[258] in the Harveſt, we ſhall come one before another, and there you will know us, and do that to your ſelves, which you had done unto us here, this we ſhould not hide from you, but ſpeak what we ſee.

The Four and Twentieth Queſtion.

Whether Mens Wiſhes profit them any thing, or ſenſibly come where they are; or not.

1. MY beloved Friend, look upon the ^[259] Rich Man, and Poor Lazarus, and ſo you ſhall find that there is a Great Cliff or Gulf, between them and us: ſo that thoſe that would with their Prayers and Will, go to them, cannot, neither can they come to Us; there is a Principle between us.

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

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

4. Ye know what Chriſt ſaid to his ſeventy Diſciples, ^[260] When ye enter into a Houſe, Salute that Houſe: if the Child of Peace be in it, then will your Wiſh and Salutation reſt upon him; if not, then your Wiſh returneth to you again: ſo it is alſo there.

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

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

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

8. For that Soul is not in Hell, alſo not in Heaven, but in the Gate in the Midſt in the ſource or quality of the Principle, where Fire and Light part, and is detained by its Turba, which continually ſeeketh the Fire, and then that comprehended little Twig or Branch, viz. the weak Faith, ſinketh down in it ſelf, and preſſeth after God's ^[261] Mercifulneſs, and giveth it ſelf patiently into the Death of the ſinking down, out of the Anguiſh, and that ſinketh down out of the ſource quality or pain into the Meekneſs of Heaven:

9. And though many a Soul be deteined a ^[262] competent time, yet can the Anger not devour that little Faith, but muſt at laſt, let it go.

10. But what that is, I leave to them to try, who wilfully and obſtinately perſevere or continue in ſin, till their End, and will then firſt be Bleſſed, then the ^[263] Prieſt muſt make him Bleſſed, he ſhould conſider it.

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

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

13. Here in Popery much Jugling hath been contrived, with ^[264] Maſſes for Souls, only for the ſake of Money; but it hath been a Groſs deceit of the Babyloniſh ^[265] Prieſts, for earneſtneſs is required to ſtrive with and Overcome the Anger of God.

14. VVe ſay aſſuredly, and readily acknowledge it, that the Congregation of Chriſt hath great Power and Authority, to Ranſome ſuch a Soul: if it be fervent, and do it with earneſtneſſe, as it was done in the firſt or Primitive Churches, when they had Holy People & Holy ^[266] Prieſts, whoſe Service and Miniſtry was Earneſt:

15. They have indeed effected ſomewhat, but not in ſuch a kind and way as the ^[267] Pope Boaſteth, that he hath the Key, he can let a Soul out with his Bleſſing when he will, if a man will give him Money; but that is a Lye.

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

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

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

19. And therefore it is, that you have looked upon Art and Favour, and not upon God's Spirit; are not exceeding errours ^[268] and ſtrong deluſions come upon you, that you believe lying Spirits, who ſpeak in Hypocriſie and Deceit, and ye depend hang and cleave to them, and commit Hyprocriſie with Errour, and exerciſe flattery with deluſion? See what the Revelation of John, and Daniel ſay to you; It is Day, the VVages will ſoon follow.

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

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

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

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

The Five and Twentieth Queſtion.

What the Hand of God, and the Boſom of Abraham are.

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

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

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

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

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

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

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

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

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

18. ^[269] Not out of Merit by works have we Iſaac's Goods, but out of Grace, out of Gods Love, we cannot attain it with the work, but in the Faith, ^[270] in the Will and Deed, in the Entering in.

11. But he that entereth into ^[271] a Dominion, which is not his own by the right of Nature, he entereth into it by the Grace and Favour of the Giver or Donor; why is the Servant in the Houſe Angry and Diſcontented at it that the Lord is ſo Good and Gracious, and giveth a ſtranger the Dominion?

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

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

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

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

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

The Six and Twentieth Queſtion.

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

1. MY beloved Friend, this Queſtion is above all humane Reaſon, and knowledge according to Outward Reaſon; but being we are Abrahams Children, therefore we have Abrahams Spirit in Chriſt; And as Abraham looked backward upon the Promiſe in Paradiſe, and forward upon the fulfilling of the Promiſe, ſo that he ſaw in the whole Body of Chriſt, what was to be in the Middle, ^[272] and ſaw Chriſt afar off; ſo alſo we.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

26. But they let in No Turba, neither do they pray for us, in the preſence of God; what cometh to them, that they have Joy in ^[273] among the Angels of God, for the Angels rejoyce at a Sinner that Repenteth, much more the Souls:

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

28. ^[274] For his Arms are ſtretched forth Day and Night to help Man, what need then their Praying? It is the Will of God, that Man ſhould come to him.

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

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

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

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

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

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

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

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

37. But that this way is ſo wholly thrown to the Ground, and that now there is ſo learned a School, that it contemneth all Gods Wonders, that is Babel and not Spirit, it is Envious Pride, for a Man to ſtand up and Cry, Come ye all to me, ^[275] here is Chriſt, here is the Goſpel; Indeed there is Pride, Covetouſneſſe, ſeeking of Honour and Vain Glory, own ſelf will, an Exalting of Proud Obſtinate Babel:

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

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

40. But we would hereby deſpiſe none, but we ſpeak thus of our Wonders and ſay, that the Servant ſhall enter into the Houſe, and become Free; for the time is near, ^[276] that the Servant ſhould eat with the Sonne, and be Merry and rejoyce with him.

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

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

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

The Seven and Twentieth Queſtion.

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

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

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

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

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

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

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

The Eight and Twentieth Queſtion.

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

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

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

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

4. The Souls without a Body, are in Heaven in God, as it were Magically, they awaken or ſtir up no Wonders, but are under Gods Altar; and wait for the Wonders at ^[277] the day of Appearing.

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

The Nine and Twentieth Queſtion.

What the Souls Reſt, awakening and Clarification are.

1. THis is alſo clearly enough Explained, its Reſt is without ^[278] Subſtance in the ſtilneſs, where they are in God's Hand, and no ſource or pain toucheth them, they have no feeling of any pain. but it is as one that lyeth in a ſweet ſleep, and reſteth quietly.

2. Their ^[279] Clarification during this time, is when they think and conſider of the Joy to Come, then the Spirit entereth into the Majeſty of God, whence they have Joy and Clarity or Glory, and ſo during all the time they ^[280] trim their Lamps, that they may be ready in their New Body to be received by their Bridegroom.

3. There is a very ſweet Paradiſical Joy in them, but Paradiſe is not ſtirring in them, with full perfection, for that belongeth to the New Body out of the Earth, The Firſt Body which God Created, which Chriſt hath redeemed by his Death, that will bring the Wonders, and enter again, into Paradiſe, and be ſurrounded or Cloathed with God's Majeſty, and then is ^[281] the Tabernacle of God with Men.

The Thirtieth Queſtion.

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

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

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

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

4. And ſo Gods Children and Servants, ſhould not ſay, the knowledge is Mine, the underſtanding is Mine, but give the Honour and Glory to God, and in their opening or manifeſting the ^[282] Wonders of God, ſhould ſpeak of two, viz. of the Giver and of the Receiver.

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

6. VVe are Children of the Father, and ſhould do that which he would have us do, and not ^[283] hide or bury in the Earth, the Talent which he hath given us, for the Father will require it of Us with Increaſe, and if nothing be increaſed with it, then he taketh it again from him, to whom he had given it, and giveth it to him that hath gained much; which would be a Miſerable taking away from me, to have God, and to know him, and loſe that again, it were better to loſe the World and the Outward-Life, then to Loſe God and the Kingdom of Heaven;

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

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

9. For here we write of an: earneſt or ſevere buſineſs, it is not to be ſlighted: be not led aſtray, ^[284] God will not ſuffer himſelf to be mocked or ſcorned, the fierce wrathful Anger is in his Might and Power, he hath Hell and Heaven in his Power.

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

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

12. For it is not the Spirit of the Turba that will govern, but the Spirit of Chriſt; it hath overcome Death, and taken the Turba captive; ^[285] He lead-leadeth Captivity Captive as a Conquerour.

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

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

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

16. He was the Work-maſter of All Things or Subſtances, and he it is alſo that will give to Every work its Eternal Lodging, and ^[286] gathereth every thing into its Barn.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

32. And in this hour appeareth alſo the Judge Chriſt, upon the ^[287] Bow of the Number Three, like a Rain-Bow; for according to the Principle of this VVorld it is a Natural Rain-bow, but according to the Principle of God, it is the Number Three, The Croſs with a Doubled Rain-bow, one part whereof ſtandeth turned into the Inward Principle, viz. into the Abyſſe of the Anger, there he ſits upon God's Anger, and that the Devils and all wicked Men ſhall ſee;

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

34. And there will riſe up the lamentable horrour of all Devils and wicked Men, and they will tremble yell and cry, ^[288] and ſay to the wiſe Virgins, give us ſome of your ^[289] Oyl, comfort us a little, and teach us what we ſhould do, give us ſome of your Holineſs, that we may ſtand before the Angry Countenance of God, for the Eye of Hell ſtandeth wide open, whither ſhall we fly from this Anger?

35. And the wiſe Virgins, viz. the Children of God will ſay, ^[290] Away to your Sellers, and buy of them, we have Oyl only enough for us, leſt you and we both want; away to your Hypocrites Flatterers and Deceivers, who have tickled your Ears with Hypocriſie for your Money, buy of them, we have need of ours: have we not been your Fools? Now away with the Gliſtering of your deceit and Hypocriſie, we will not make our ſelves partakers with you, leſt we ſuffer what will come upon you.

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

37. And then for very Anguiſh they will fall to the Earth, and one part of them will bite their Blaſphemous Tongues; the Proud will ſay, ^[291] O ye Mountains fall on us, and ye Hills cover us, from this Eye of the fierce wrath, they will creep into the Holes, into the Cliffs of ſtony Rocks and Mountains to ſhelter them; they would fain put themſelves to Death, and yet there is no more Death; they uſe VVeapons to put themſelves out of the Body, but there is no dying there, but only fierce VVrath and Anger.

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

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

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

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

42. But the Children of God will lift up their Eyes with folded hands to Chriſt, and rejoyce, that ^[292] the Day of their deliverence is come, for the Anguiſh toucheth them not.

43. And in thoſe dayes (which are hidden in God how many belong to it; for ^[293] in ſix dayes the World with its Hoſts was Created, this is hidden from us) the Water will find it ſelf again, and fill all deeps, more then before.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

58. Now ^[294] many having ſown in the Fire, will ſuffer loſs is Chriſt telleth us, that the works of the wicked will remain in the Fire, and he will ſuffer loſs.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

73. For the Judge will ſay: ^[295] Now give an account of your Lives, of your words Works, Deeds and Matters or Subſtance; then will the Turba tell every Man, what his Subſtance or Matters have been: for now will all within them and without them ſtand in the Figure before them, that ſo there may be no denyal; for the Spirit tryeth with the Turba, Soul Spirit and Fleſh, here all is manifeſt.

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

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

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

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

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

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

80. Where is now Chriſts Spirit, in the Love, which ſaith, ^[296] Love one another, thereby men ſhall know that you are my Diſciples? where is now your Love? ſee your Bloody provocations wherewith you have involved them in War, and led the World aſtray from Love and Condeſcention;

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

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

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

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

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

86. And in this hour is the Laſt Day of the Judgement, when the Judge will ſay, ^[297] Come ye Bleſſed of my Father, inherit the Kingdom prepared for you from the Beginning; for I have been hungry thirſty naked ſick, and in Miſery, and you have ſerved or Miniſtred unto me.

87. And to the wicked Crew, ^[298] Away ye Curſed; I know you not; into the Eternal Fire: For I have been hungry, thirſty, ſick naked and in Priſon, and ye have not ſerved or Miniſtred unto me.

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

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

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

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

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

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

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

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

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

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

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

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

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

The One and Thirtieth Queſtion.

What manner of New Glorified Bodies the Souls will have.

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

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

3. For, as the Scripture ſaith, ^[299] They will excel one another as the Stars of Heaven, but there will be no diſreſpect for it, but one will rejoyce at the beautious brightneſs of another, for there is no other Light but this, viz. that ^[300] God filleth all in all.

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

5. For here will the Judge ^[301] Chriſt, deliver up the Kingdom to his Father; and then we ſhall need no Teachers and Conductors more, but he is our King and Brother: there is no interceſſion, but we are with him as a Child with the Father, and what we do then is good, for there is no falſhood or wickedneſs more.

The Two and Thirtieth Queſtion.

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

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

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

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

5. Alſo ^[302] the Kingdom of Heaven conſiſteth not in Eating and Drinking, but in Peace and Joy in the Holy Spirit, with ſinging and ſounding forth God's Deeds of Wonder, concerning the Corporiety of Paradiſe.

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

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

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

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

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

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

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

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

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

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

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

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

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

19. Yet know that it will not be a Kingdom of Sport, onely, for Men will ſpeak of God's Wonders and Wiſdom, and of the Great Myſteries of the Heavenly Magia; The ^[303] Song of the Driver will remain to the Scorn and reproach of the Devil, and to the Praiſe and Glory of God.

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

21. Although yet there is Fire in the Center, from whence the Majeſty Originateth, but that will not be afforded the Devils, they will be thruſt out into the darkneſs, ^[304] where will be howln[•]g and gnaſhing of Teeeth, where there is more Froſt then Heat.

The Three and Thirtieth Queſtion.

What kind of Matter our Bodies ſhall have, in the other Life.

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

2. Ye know very well, that God is become Man, and hath taken upon him our Fleſh, Blood and Soul: But now ſaith Chriſt; ^[305] I am from above, none goeth to Heaven but the Son of Man which is come from Heaven, and who is in Heaven:

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

4. Yet we know of no other Body that we ſhall have, but our Own out of the Old Body, as the Blade groweth out of the Grain: and ſuch a Body alſo Adam had in the Creation; but he became captivated by the Kingdom of this World, ſo that he became Earthly, and that was his Fall, and that cauſed God that he divided Adam and framed a Woman out of him, as is written very largely in our ^[306] Third Book.

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

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

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

8. And underſtand us thus, that Chriſt is become Fleſh in the Water of the Eternal Life, ^[307] which the whole Deity filleth; and even in the Eſſences of the Earthly Mary.

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

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

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

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

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

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

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

16. Not groſs Beaſtial fleſh, as we have in the Old Adam, but ſubtil Fleſh and Blood, ſuch Fleſh as can go through Wood and Stone, unhurt by the Stone; ^[308] as Chriſt entred in to his Diſciples through the ſhut-Door, that is a Body, in which no Turba or fragility is; for Hell cannot lay hold of it; it is like and conformable to the Eternity; and yet is very true Fleſh and Blood, that our Heavenly ^[309] hands do handle feel and take hold of, a viſible Body as here in this World.

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

18. We ſhall here indeed be ſilent to Reaſon, but to our Brethren Intelligible enough: it belongeth to the Children, a Wolf would have his Mouth filled with a piece of Fleſh that he may devour into his Guts, of ſuch a One we ſpeak not, but of ſuch a one as Chriſt hath given us in his ^[310] Teſtament and left us at Laſt, which is, ^[311] that he will remain with us Eternally, we in him and he in us.

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

The Four and Thirtieth Queſtion.

Of the Lamentable Horrible Miſerable Condition of the Damned.

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

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

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

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

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

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

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

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

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

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

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

The Five and Thirtieth Queſtion.

What the Enochian Life is, and how long it laſteth.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

43. If God permit, and that it be given to Us, to write ſomewhat upon the ^[312] firſt and alſo the ^[313] ſecond Book of Moſes, more may be opened; for the Names that are ſet down of the Fathers before the Deluge or Flood, belong all to the Myſtery, and there are Great Wonders therein; when it will be Day, then you ſhall by them apprehend the whole Courſe of the World.

The Six and Thirtieth Queſtion.

What the Soul of the Meſſiah or Chriſt is.

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

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

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

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

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

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

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

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

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

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

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

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

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

14. The Bleſſing is this, that to the Soul of Mary the Heavenly Virgin the Wiſdom of God was put on, which Adam had loſt, and therefore the Angel called her, ^[314] the Bleſſed aamong Women.

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

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

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

18. And now God's Life came thereinto, & made again a whole or Entire Image, for the Water of the Eternal Life, out of God's Heart mixed it ſelf with the Souls ^[315] Spirit's Water, for the Spirit exiſteth out of the Water, and the Soul is Fire.

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

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

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

22. Thus hath God in Chriſt Regenerated us anew, and thus are we, born anew in Chriſt, out of God's Word and Spirit, through the Water of the Eternal Life, & thus are we Gods Children in CHRIST; and if we give our ſelves up into Chriſt, out from our ^[316] Reaſon, then we are indued with Chriſts Body, and our Will and Spirit liveth from or of CHRIST in US and we in him.

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

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

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

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

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

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

The Seven and Thirtieth Queſtion.

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

1. THis is that Great Jewel, for which we highly rejoyce, that we know it, ſo that we know our ſelves what we are, and it is more dear and acceptable to us then the whole World; for it is that Pearl ^[317] for which one ſold all his Goods and bought that Pearl, of which Chriſt ſpeaketh.

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

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

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

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

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

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

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

9. We have alſo mentioned moreover unto you concerning the Noble or Precious Tincture, which thus ariſeth in the Light, in which is the Light's meekneſs, which is Generated out of the Anguiſh, as a ^[318] Mortification or killing, and ſprouteth forth out of the Mortification: as another life of another ſource or quality, where the Fires-ſource or quality, is apprehended to be a Tincture, like a driving forth of a Spirit, and yet alſo is deſirous, and ſo draweth the power and vertue of the Light, into it ſelf, and maketh it be a Subſtance, viz. Water,

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

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

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

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

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

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

^[319] 16. For now when his Body was to die on the Croſs, ^[320] and his Soul was to go through Hell, God's Anger: then the Devil waited and thought, we will ſurely keep him well enough in our Turba in the Fire, therefore CHRIST Commended his Spirit into God's Love.

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

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

19. That was a Poyſon to Hell, that the Love of God came into it, and ſlew it in the Soul, and was ^[321] to Death a Peſtilence and a Dying, a Breaking and deſtroying: it muſt now ſuffer that an Eternal Life grow up in it.

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

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

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

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

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

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

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

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

28. Had this Hand the High Art, and alſo this High Gift, you ſhould well ſee it; but God would have it as it is, it pleaſeth him well, that he might ^[322] turn the Wiſdom of this World into Fooliſhneſs, and he giveth his power to the weak, that every Life, may bow before him and acknowledge him that He is Lord, and doth whatſoever he will.

The Eight and Thirtieth Queſtion.

Of thoſe things which are to be done at the End of the World.

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

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

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

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

5. We dare not anſwer concerning future things, otherwiſe then after a ^[323] Magical Manner, and the Cauſe is this, the Future VVonders are all ſeen in the Turba, and if the Spirit ſeeth them, then it ſpeaketh clearly out, how the Turba is loaded with Evil or Good:

6. But it ſeeth that all is mixed; for God is become Man, and ſetteth forth his Mercy every where in the Anger, and hindereth the Perdition, and therefore muſt the Prophet now ſpeak Magically, and not with ^[324] plain VVords; for it cometh to paſs many times, that a thing that is Evil in the Subſtance, yet there groweth ſuddenly a ſmall Twig or Branch out of it, which breaketh the Turba, and ſo there cometh a Converſion into it.

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

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

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

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

11. And I would have you directed to the other Queſtions, where you ſhall find enough concerning it, for the Evil VVorld is not worthy of a round clear explanation; for alwayes the Great Myſtery is touched thereby, which belongeth only to the Children of God: for God would not have men ^[325] caſt Pearls before Swine, ^[326] but to give Food to the Children.

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

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

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

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

The Nine and Thirtieth Queſtion.

What and where Paradiſe is, with its Inhabitants.

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

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

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

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

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

6. Therefore there is yet a Wonderful time at hand, which ſhall change all; Many ^[327] high Mountains and Hills ſhall be made a plain Field, and a Fountain ſhall flow out of Sion, wherein the Miſerable ſhall drink and be refreſhed.

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

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

The Fortieth Queſtion.

Whether Paradiſe is Alterable, and what ſhall be afterwards.

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

2. At the Laſt Judgement Day, we ſhall not fly away from the Place of this World, but continue ſo in our Native Countrey, and go home into another World, into another Principle of another ſource or quality.

3. For there will be no Froſt nor heat, alſo no Night, and we ſhall be able to go through the Heavenly Earth, through and through, without dividing or diſturbing any thing.

4. This Earth will be ^[328] Like a Criſtalline Sea, wherein all the ^[329] Wonders of the World will be ſeen, all very Tranſparently, and God's Glance Luſtre or brightneſs, will be the Light therein; and the Holy Jeruſalem the Great City of God, where Men ſhall offer to God the Calves of their Lips, there will be Paradiſe, ^[330] And the Tabernacle of God with Men: For it is Written, Behold I make all things New, a New Heaven and a New Earth, ſo that Men ſhall not regard the Old any more; in that will the fair bright City of God, with the Wonders and Wiſdom, ſtand; and the Temple of God, the New Jeruſalem, will ſtand upon the New Earth, which is prepared and made ready out of God's Power and Wonders:

5. ALL whatſoever the Prophets have written will there be fulfilled, for God's Word and Wonders, will ſpring and grow as Graſs upon the New Earth;

6. ^[331] There is no more Death, alſo no fear, or ſorrow or ſadneſs, No ſickneſs, No Superiour Lord but only Chriſt, who will dwell with us; and we ſhall be in one Communion with the Angels; Our Fruits will Spring and grow to us there according to our Deſire and Wiſh.

7. There will be no old Age there, but a Man of a Hundred Years, will be as a Child newly Born, and live in meer delight of Love,

8. All whatſoever is Joy will be ſought after, and which way ſoever one can procure Joy to another, to that is his will enclined.

9. We ſhall lead a Holy Prieſtly Life, and all ſpeak of God's Wiſdom and Eternal Wonders; for the Divine Magia hath Wonders without Number, the more is ſought, the more is therein, and that is the Multiplication and increaſe or procreation of the VVill of God;

10. And to this End hath God manifeſted himſelf in Images Created, as in Angels and Men, that ſo he might have Joy in himſelf, and rejoyce himſelf with his Lifes-Eſſences Eternally. Hallelujah.

Concluſion.

11. THus my beloved Friend, is ſet down a round Anſwer to your Queſtions, according to our Gifts, and we exhort you Brotherly, not to deſpiſe us, in reſpect of our ſimple Speech and Incongruity.

12. For, we are not born of Art but of ſimplicity, and ſpeak great things with ſimple Words; take it as a Bounty of God, you will find ſo much therein and more then in the High Art of the Beſt Eloquence, unleſs they alſo be born or Generated from this School, whom we will not undervalue but acknowledge them for our Beloved Brethren in Chriſt, with whom we expect Eternally to rejoyce in the Heavenly School, of which we here have attained a little foretaſte:

13. And here Our knowledge is only in part; but when we ſhall attain the whole perfection, then will we ſay what God IS and CAN DO.

AMEN. ANNO, 1620.

Jacob Behme.

A Short Summary Appendix concerning the Soul and its Image and of the Turba which deſtroyeth the Image.

Written in High-Dutch, Anno. 1620, by Jacob Behme called Teutonicus Philoſophus,

Printed in the Year, 1665.

Of the Soul, and of its Image, and of the Turba which deſtroyeth the Image.

A ſhort Summary Appendix; which in the other Books is written of more at Large and Fundamentally.

1. THe Soul is an Eye in the Eternal Abyſſe, a ſimilitude of the Eternity; a Total Figure and Image according to the firſt Principle: and, is like, God the Father, according to his Perſon; according to the Eternal Nature.

2. Its Eſſence and Subſtantiality; as to what it is purely of it ſelf, is firſt, the VVheel of Nature, with the firſt four Forms.

3. For the Word of the Lord, with the Eternal Fiat, compriſed the Soul in the Eternal Will of the Father, in the Center of the Eternal Nature, and opened it by the Holy Spirit, or blew it up as a Fire, which hath lien in the Eternity: wherein, from Eternity ſtood all the Forms of the [〈…〉], and were only apprehend ed in the Wiſdom in the Divine Magia, as a Figure or Image without Subſtance, from Eternity.

4. Yet that thing was not Subſtantial but Eſſential; and was apprehended in the Principle in the Flaſh of Lightning, where the Fire originateth: but the Shadow of it hath faſhioned it ſelf into a Figured Image in the Deſirous VVill of God; and hath ſtood before the Number Three of God, in the Magia in the VViſdom of God, as a ſimilitude of the Holy Trinity; in which as in a Looking-Glaſs God hath manifeſted or revealed himſelf.

5. The Subſtance, and Image of the Soul, is to be conſidered in a fair Flower that ſpringeth out of the Earth, and in the Fire, and Light: as men ſee that the Earth is a Center, and yet No Life; but it is Eſſential: and out of it, groweth a fair flower, which is not like the Earth; alſo it hath not the Smell and Taſt thereof: much leſs its Figure; and yet the Earth is the Mother of the Flowers.

6. Thus is the Soul alſo diſcovered out of the Center of Nature, out of the Eternal Eſſence with the VVord Fiat, in the VVill of God, and held or preſerved in the Fiat, ſo that is a Fire-Eye, and a [〈…〉] of the Firſt Principle; diſcovered in a Creaturely Form and Subſtance.

7. And our of this Eye, is gone forth the Glance of its Fire; as a Lightout of the Fire, and in that Glance of its own Fire, was the Eternal Image ſeen, which is in the VViſdom of God, and compriſed by the VVill of the Heart of God, in the ſecond Principle: underſtand; by the VVord Fiat, of the Second Principle, in the Love and Power or Vertue of the Holy Trinity; in which the Holy Spirit goeth forth.

8. Thus is the Soul become a Total ſimilitude and Image of the Holy Trinity, where a Man is to underſtand, the Soul, to be the Center of Nature; and its Fire-Life to be the firſt Principle; but the Sprout, or the Image of the Soul, which is a Similitude of God, groweth forth out of the Soul; as a Flower out of the Earth: and is ^[332] compriſed by the Holy Spirit; for it is his Habitation.

9. If the Soul, putteth forth its Image, underſtand out of the Fire Source or Quality, into the Light of God, then it receiveth the Light, as the Moon doth the Glance of the Sun: and thus its Image ſtandeth in the Majeſty of God, and it ſelf, viz. the Soul, in the Light of God; and its Fire-ſource, becometh changed into Meekneſs, and deſirous Love; wherein it is acknowledged for God's Child.

10. But being the Soul is Eſſential, and its own Subſtance a Deſiring, therefore it is apprehenſible, that it ſtandeth in two Fiats, the one is its Corporeal Propriety, and the other is the ſecond Principle, out of the Will of God, which ſtandeth in the Soul; in which God deſireth IT for his Image and Similitude.

11. Beſides, God's Deſiring, is like a Fiat in the Center of the Soul, and it continually frameth or inclineth the Will of the Soul, towards the Heart of God: for the delight or longing of God willeth to have the Soul; on the Contrary the Center in the Fires-Might, willeth alſo to have it:

12. For the Life of the Soul Originateth in the Fire: therefore now there is ſtrife about the Image of the Soul; and that form or quality that overcometh, whether it be the Fire, or the Meekneſs of the Love, according to that, is the Soul qualified or conditioned; and out of the Soul, ſuch an Image appeareth, as the Will of the Soul is qualified.

13. And we are to know, that if the Will of the Soul Altereth, then its Form becometh altered alſo; for if the quality or ſource of the Soul be fiery, then alſo appeareth ſuch a fiery Image out of it.

14. But if the Soul in the Center, Imagineth ^[333] into the ſtern harſhneſs and bitterneſs, then its fair Image becometh captivated, with the Dark harſhneſs; and infected with the harſh fierce wrath.

15. And then is that fierce wrath become a Turba, which poſſeſſeth the Image, and deſtroyeth the ſimilitude of God, for in God is Love-Light Meekneſs; and in this Image, is Darkneſs, Harſhneſs and Bitterneſs; and its Eſſential Quality, is Fire, out of the fierce wrathful Eſſences, and ſo this Image, as long as it ſtandeth in ſuch a Quality and Form in the Darkneſs, belongeth not unto God's Kingdom.

16. Further, in the Fire, ye have a ſimilitude of the Soul; the Soul is an Eſſential Fire, and the Flaſh of the Fire, maketh in it, the Life; the Soul reſembleth a fire-Globe or a fire-Eye.

17. Now, the burning fire, in the ſource or quality, ſignifieth the firſt Principle and the Life; whereas yet the fire is not the Life; but the quality or Pain-Spirit, which exiſteth in the Anguiſh of the fire; & which goeth forth out of the fire; like Air, that is the Right Fountain Quality or Source-Spirit of the fire-Life; which continually bloweth up the fire again ſo that it burneth.

18. Now the fire giveth forth a ſhining and Light, forth out of the quality or ſource, which dwelleth in the quality or ſource, and ſhineth forth from it: and yet the quality or ſource, comprehendeth not the Light, that comprehendeth not the ſecond Principle; wherein the Deity dwelleth.

19. For Men apprehend, that the Power and Vertue is in the Light, and not in the fire; the fire giveth only to the Light Eſſences, and the Life or the Light, giveth Meekneſs, and the Subſtantiality, viz. Water.

20. Now, we underſtand, that in the Light, is an amiable Life without ſource or pain: and yet there is a ſource or pain in it, but not perceptible: it is no other then a longing Delight, or Love-Deſire.

21. Where we apprehend that ſource or quality to be a Tincture, in which the growing and Bloſſoming of flowers ſpringeth up: and yet the fire is the cauſe of it: and the Meekneſs is the Cauſe of the Subſtantiality; for the Love-deſire in the Light, draweth, and retaineth it, ſo that it is a Subſtance, but the fires deſire, conſumeth the Subſtantiality.

22. And we are to conceive of the Soul thus: as to what concerns the Soul ſolely and purely in the Center, it is an Eſſential fire in the Eye of Eternity; and yet that Eye is deſirous, viz. a Figure and Image according to the Wiſdom of God.

23. And in its deſiring, in its Imagination ſtandeth the Image; for the Word Fiat, hath laid hold of it, that it might be a ſimilitude according to the Eternal Wiſdom of God, in which he dwelleth, in which he may manifeſt himſelf with his Spirit, and whatſoever hath been in his Eternal Wheel, Orb, Sphere or Globe.

24. Thus the Majeſty of God flameth in the Image, in the Eſſential Fire, if the Eſſential Fire introduceth its deſire into the Majeſty; but if not, then is the Image Row and Naked, without God; and the Tincture becometh falſe or evil.

25. For, the Image ſtandeth in the Tincture, and Originateth in the Tincture, in the Light, not in the fire ſource quality or pain: as God's Heart or Word taketh its Original in the Light of the Majeſty in the Eternal-Fires-Tincture of the Father; and ſo alſo doth the Image of the Soul.

26. The Image, dwelleth in the Fire of the Soul; as the Light dwelleth in the Fire; but it hath another Principle, as alſo the Light is another ſource or quality then the Fire.

27. Thus the right and true Image of God, dwelleth in the Light of the fire of the Soul; which Light, the fiery Soul muſt frame in the Love Fountain in the Majeſty, through its Imagination, and glving up.

28. And if the Soul doth it not, but Imagineth in it ſelf, in its fierce wrathful Form to the fire ſource quality or pain, and not in the Love Fountain in the Light of God, then ariſeth its own ſource or quality, of its harſhneſs, ſowerneſs, and bitterneſs; and the Image of God becometh a Turba, which ſwalloweth up the Image of God, in the fierce wrath.

29. And then the ſower Fiat in the fiery Eſſence of the Soul, figureth or frameth an Image for the Soul, according to its Imagination in the Will, ſo that whatſoever the Eſſential Fire of the Soul deſireth, that becometh Imagined in the Soul, viz. Earthly Figures: whereinto the Will of the Heart caſteth it ſelf, and ſuch an Image, the Fiat of the Soul maketh, underſtand, according to the ability or power of the Third Principle, according to the Spirit of the Stars and Elements.

30. Seeing the will of the Soul caſteth it ſelf into the Kingdom of this World, therefore now the outward Kingdom hath power and ability to introduce its Imagination into the Inward Principle: and if the Inward Fiat diſcovereth that, in the fire of the Soul, then it becometh impregnated therewith, and retaineth the ſame.

31. And now the Soul hath a Beaſtial Image, according to the third Principle, and it cannot be broken in Eternity: unleſs the Soul with its will, goeth out again from the Earthly Luſt longing or delight, and preſs into the Love of God again, and then it getteth God's Image again, which can only be done in this Life, while the Soul ſtandeth, is in its own Aother or ſoyl, in the growing of its Bloſſom or flower, Eſſentially; and after this Life, it cannot be.

32. Thus, we give you to underſtand, what the Soul, Spirit, Image, and Turba, is: the Soul dwelleth in it ſelf, and is an Eſſential Fire: and its Image ſtandeth in it ſelf in its Imagination, in its Light; ſo far as it cleaveth to God; if not, then it ſtandeth in Anxiety, in the fierce wrath of the Darkneſs, and is a Viſards Image, and an Image of the Devil.

33. Its Turba, which, breaketh the Divine Image, is the Eſſential fierce wrathfulneſs, and it is done through the Imagination; or falſe or wicked Love and Imagining: therefore it lyeth wholly in the Imagination; whatſoever a Man letteth into his deſire, in that ſtandeth the Image.

34. And it is highly neceſſary, for Men continually to ſtrive againſt the Earthly Reaſon in fleſh and Blood, and give up his Spirit and Will to the Mercy and Love of God, and continually caſt himſelf into God's Will, and NOT account Earthly Goods or Pleaſure its Treaſure, and ſo ſet its deſire therein; which deſtroyeth its Noble or Pretious Image: for that is a Turba of the Image of God: and bringeth Beaſtial properties into the Image.

35. In ſum, Chriſt ſaith, ^[334] where your Treaſure is, there is your heart alſo: and according to that, ^[335] will God Judge, the Secrets of Mankind, and ſeperate the clean from the unclean, and give that which is falſe or wicked to the Turba of the fire to be devoured; and that which is Holy, which is Entered into God, he will introduce into his Kingdom; AMEN.

FINIS.

Marginal notes

1. Inward Sabbath of Reſt and ſatisfaction in his Soul. ↩
2. Outward Reaſon, or Reaſon judging on things diſcerned no further than by the outward ſenſes. ↩
3. Dan. 2. 26. to the 30. ↩
4. Gen. 41. 16. ↩
5. According to the Reaſon of the outwardman. ↩
6. The Aurora, 1. Three Principles, 2. ↩
7. Threefold life, 3. ↩
8. Three Principles. ↩
9. Threefold-Life. ↩
10. or, Abominable ſubſtance. ↩
11. The holy Spirit. ↩
12. Mark 10. 27. ↩
13. Rom. 11. 36. ↩
14. 2 Cor. 5. 18. ↩
15. Act. 17. 28. ↩
16. Different or diſtinct kinds or manners of Subſiſtences. ↩
17. Threefoldlife. ↩
18. Wheel or Orb, or Sphear, or Globe of Looking-Glaſs. ↩
19. Or, expreſs. ↩
20. Or, tranſparent. ↩
21. Or Example or Inſtance. ↩
22. Or diſtinct manner of differences. ↩
23. Or Repreſentation. ↩
24. Or, a ſhadowing every where, to make the repreſentation of figures, as blak ſhadowings or drawings on white, or ſhadowings of all colours, to repreſent things lively by, And this is done in the Mind as to all Repreſentations. ↩
25. AVge ſignifies an Eye in the German Tongue. ↩

26. ↩

27. ↩
28. Rev. 1. 8. I am A and O, Alpha and Omega, the Begining and the End. ↩
29. GOTT in the German tongue is GOD. ↩
30. Wheel, Sphere, or Globe. ↩
31. Or Figure. ↩
32. Or Circumſcription. ↩
33. Or containeth. ↩
34. Commonly called Qualities. ↩
35. Deut. 4. 24. and Chap. 9. 3. Heb. 12. 29. ↩
36. Mat. 3. 12: ↩
37. Whoſe Colour is Yellow. ↩
38. Three Principles. ↩
39. Threefold Life. ↩
40. The Tan or Croſſe. ↩
41. Schwa'rigkeit, the hardneſs, heavineſs, ſolidity, denſity, or ponderoſity. ↩
42. Jer. 23. 24. 1 Kin. 8. 23, 27. ↩
43. Pſal. 86. 8. ↩
44. Outward Reaſon. ↩
45. Phil. 2. 13. ↩
46. Mat. 7. 6. ↩
47. The Reaſon or the earthly deſire of the outward Carnal Man, of mortal corrupt fleſh and blood. ↩
48. Weſen, matter or work. ↩
49. Immerſeth. ↩
50. Or, Repreſentation. ↩
51. Deut. 4. 24. ↩
52. Three-fold Life. ↩
53. Into Good Deſires. ↩
54. Or repreſentation. ↩
55. [〈 math 〉] ↩
56. Threefold-Life. ↩
57. Or Liquor; that is Oyl. ↩
58. AEIOV IEOVA ↩
59. †GOTT, God. GOLT, Gold, ↩

60. ↩

61. ↩

62. ↩
63. Or halves of Circles as joyned. ↩
64. Or halves of Circles as joyned. ↩
65. Though here parted into two halfe Globes. ↩
66. Though here parted into two halfe Globes. ↩

67. ↩
68. Outward Reaſon. ↩
69. Or two halfe Circles, as joyned. ↩
70. Or two half Circles, ↩
71. Or two halves of one Wheel, as joyned. ↩
72. Circles. ↩
73. Or two three-fold half Circles, as joyned. ↩
74. Or half Circles, as joyned, and yet parted. ↩
75. Or half Circles, as joyned, and yet parted. ↩
76. Or half Circles, as joyned, and yet parted. ↩
77. Or unſearchableneſs in the Text. ↩
78. Or half Circle, as joyned, and yet parted. ↩
79. Or half Circle, as joyned, and yet parted. ↩
80. Or half Threefold Circles, being one. ↩

81. ↩
82. Half Eye in the half Circle, thus,
    which turned, are a whole Eye, & whole threefold Circle thus,
    though half Globes, and joyned, make a whole Globe, yet each being every where together, they make each a whole Globe of dark or light though both together, every where as one; though alſo parted as to the Eternal Manifeſtation, virtually into half Globes, though whole, ↩
83. Or half Circle. ↩
84. Or half Circle. ↩
85. Or point or end of the Arm of the Croſs. ↩
86. Or end of the Arm of the Croſs at the left hand. ↩
87. Turn to be like the Light. ↩
88. Or End of the Arm of the Croſs at the righthand. ↩
89. Beyond the end of the arm of the Croſs at the left ↩
90. God dwelleth through & through it, yet is beſides it, every where in it. ↩
91. Or half Globe of Nature, as parted and yet joyned. ↩
92. Or fierce Wrath. ↩
93. Or Arm of the Croſs at the left hand. ↩
94. Or end of the Arm of the Croſs, whoſe three upper Arms ſignifie the Trinity. ↩
95. Or cunning Suttlety. ↩
96. Or within the place of the Dark World, or dark half of the Globe in the lower ſpace of that from the middle down ward. ↩
97. Or half Globe. ↩
98. Or half Globe. ↩
99. Or Arm: ↩
100. His own cauſing of his own Fall. ↩
101. Or ſtroak or Arm of the Croſs. ↩
102. Geitz-fewer, Covetouſneſs-Fire ↩
103. Schwere; or weighty. ↩
104. At the left hand or left half Globe or Eye or Looking-Glaſs, in the upper ſpace or quarter of it above the left Arm of the Croſs. ↩
105. Stroaks or legs drawn with pricks. ↩
106. Above the three half circles of the left half Globe, Eye or Looking Glaſs. ↩
107. Or theſe two halves of the whole ſet back to back with the Croſs appearing in the midſt. ↩
108. Or Threeneſs. ↩
109. Or lyable to the apprehenſion of Nature ↩
110. Or two half Cir les or Globes joyned in one. ↩
111. Dreyfaltigkeit. ↩
112. Or half Circle. ↩
113. Or half Circles. ↩
114. Or half Circles. ↩
115. Half Circle. ↩
116. Half Circle. ↩
117. The outward Circle being accounted whole. ↩
118. Endures everlaſting Burnings. Iſa. 33. 14. ↩
119. Col. 2. 15. ↩
120. 1 Cor. 15. 54. ↩
121. Or halves of the whole Circles. ↩
122. Note. ↩
123. Rom. 13. 14. Gal. 3. 27. ↩
124. Or half of the Circle on the left ſide. ↩
125. Or half of the Circle on the left ſide. ↩
126. Or half of the Circle on the left ſide. ↩
127. Or that half of the Circle at the left. ↩
128. Or the two Halves at the right, of the two firſt Circles. ↩
129. Or third half at the right of the third Circle, and ſo into the Liberty. ↩
130. By this it appears the Circles are whole though parted, and the words in the Liberty go round at the ends of the halves of the Circles, as if the Circles were joyned, and yet are conſidered as inviſibly in the Liberty. ↩
131. The left or the Right half of the one Circle. ↩
132. Or Wonders, or Works, or Products. ↩
133. Or half outward Circle at the Right. ↩
134. Outward ſelf Reaſon, ↩

135. ↩
136. ✚ X. ↩
137. Outward Computation in the Roman Numbring with Capital Letters. ↩
138. 10. ↩

139. That is, Two halves of one round Globe, conceived thus virtually partible, and yet alwayes whole and entire. ↩
140. Or any. ↩
141. True Spiritual Eyes. ↩
142. Every word ſtands as it doth and every where alſo; therefore it is impoſſible to expreſs it with any words. ↩
143. Or the very Invention it ſelf. ↩
144. All is but Babel the Knowledge of all Myſteries; rightly as the Apoſtle mentions, Without Charity, which is the New Birth, is but a tinckling Cymbal; or Babel a mere babble, of parts, words, if not underſtood by them that ſpeak them, in the true experimental ſence of the Spirit. ↩
145. Pra[•]get Boaſts & makes a glorious ſhew in Pomp and Pageantry, as in Theatrick Sceens and Masks. ↩
146. Or Repreſentation. ↩
147. X. 10. ↩
148. Or Repreſentation. ↩
149. Or Repreſentation. ↩
150. Shadow, Repreſentation, or Reſemblance. ↩
151. Sphear or Globe. ↩
152. Mark 10. 24. ↩
153. John 4. 14. ↩
154. John 6. 56. ↩
155. Iſa. 9. 6. ↩
156. Or Repreſentation. ↩
157. Shone forth. ↩
158. Or Repreſentation. ↩
159. Joh. 1. 16. ↩
160. Rom. 8. 16. ↩
161. All outward Works are the Wonders of God in this World. ↩
162. Three-fold Life. ↩
163. Gen. 2. 19, 20. ↩
164. Note the Hour when Chriſt was hanged on the Croſs. ↩
165. Mat. 27. 45. Mark 15. 33. ↩
166. Gen. 2. 7. ↩
167. Or a Menſtruous Monſter. ↩
168. Or halves: The halves ſet forward are two Eys, ↩

169. ↩
170. As two Halves of one whole Circled Rain-bow. ↩
171. Or two Rain-Bows. ↩
172. Or Goodneſs. ↩
173. Mat. 12. 34. ↩
174. Mat. 17. 20. ↩
175. The ſtrong deſire is faith. ↩
176. Or, Repreſentation. ↩
177. 1 Cor. 15. 51. ↩
178. Stoltyen, Obſtinate. ↩
179. 2. Kings. 1. 10. 12. ↩
180. Exod. 7. and 8. ↩
181. Gen. 1. 6. ↩
182. Blendung. ↩
183. Inventions. ↩
184. Joſh. 10. 12, 13. ↩
185. Exod. 14. 21. 10. 22. 8. 6. 16. 7. 12, &c. ↩
186. Heb. 2. 14. ↩
187. Wondelt. ↩
188. Three-fold-Life. ↩
189. A Wheel within a Wheel. ↩
190. Ezek. 1. 16. ↩
191. Note. ↩
192. The Lord's Supper. ↩
193. Three fold Life. ↩
194. Gen. 2. 21. ↩
195. Gen. 2. 21. ↩
196. Or Scull.
     ↩
197. Three-fold Life. ↩
198. Reaſon of the Outward Man. ↩
199. Mat. 7. 18. ↩
200. Acting according to ſelfiſh Reaſon of the outward old Adam. ↩
201. Mat. 7. 18. ↩
202. Threefold Life. ↩
203. Three Principles. ↩
204. Aurora. ↩
205. Or Sacrifice to out own Net. Hab. 1. 16. ↩

206. ↩
207. Or works. ↩
208. Epheſ. 2. 3. [〈 in non-Latin alphabet 〉]. ↩
209. Curious Works of Artifice. ↩
210. God's Works in Nature. ↩
211. Koſtet. ↩
212. 1 Cor. 12. 6. chap. 15. 28. Col. 3. 11. ↩
213. Epheſ. 1 23. ↩
214. Rev. 18. 4. ↩
215. Rev. 19. 20. ↩
216. Pſal. 42. 1. ↩
217. John 6. 27. ↩
218. Rom. 14. 17. ↩
219. Three fold Life. ↩
220. Col. 1. 12. ↩
221. Sich in Bund Gethan. ↩
222. Note. ↩
223. Mat. 20. 8. ↩
224. 2 Tim. 4. 7. ↩
225. Or ſhape. ↩
226. A Roſe bud. ↩
227. Gal. 6. 7, 8. ↩
228. John 10. 34, 35. ↩
229. John 3. 3. ↩
230. As Rev. 14. 13. ↩
231. The Fire-circle or the Globe, makes the Heart or Deſire, whoſe Center and Circumference is all one every where. ↩
232. Mat. 6. 21. ↩
233. Mat. 3. 12. ↩
234. Or Works of Wonder. ↩
235. Note. ↩
236. Mat. 24. 28. Luke 17 37. ↩
237. Or Works and Actual Thoughts, Words and Deeds which it Exerciſed in this Life. ↩
238. Therefore in our Fathers houſe are many Manſions or dwelling places or particular Houſes ↩
239. Mat. 13. 31. Ch. 17. 20. Luke 17. 6. ↩
240. Their Thoughts Words and Deeds but Act nothing with them. ↩
241. Rev. 6. 9, 10, 11. ↩
242. Aſtral ſtarry or Airy Spirit. ↩
243. Pſal. 44. 23. 121. 4, 5. ↩
244. Eye or Globe. ↩
245. Heb. 1. 14. ↩
246. Or Works. ↩
247. Or Souldierly triumphant prize-Garland. ↩
248. Subſtance or Matters buſineſs and employment. ↩
249. Acts 9. 5. ↩
250. Mat. 29. 6. 7. ↩
251. The Heart of Gods Love ſhed abroad in their own Hearts. ↩
252. 1 Cor. 3. 15: ↩
253. Job 15. 16. ↩
254. In Thought Word or Deed. ↩

255. ↩

256. ↩
257. Mat. 21. 34, 36. ↩
258. Mat. 13. 30. ↩
259. Luke 16. 20. to 24. ↩
260. Mat. 10. 12. Luk. 6. 49. ↩
261. Barmherty igkeit. Warm-heartedneſſe. ↩
262. Tedious while. ↩
263. Pfaff. ↩
264. Seel-Meſſen. Souls-Meals. ↩
265. Pfaffen. ↩
266. Prieſter. ↩
267. Bapſt. ↩
268. 2 Theſ. 2. 11, 12. ↩
269. Rom. 11. 6. ↩
270. Phil. 2. 13. ↩
271. Herrſchafft. ↩
272. Joh. 8. 56. ↩
273. Luke 15. 7. ↩
274. Rom. 10. 21. ↩
275. Mat. 24. 23. Mark 13. 21. Luk. 17. 21, 23. ↩
276. Luk. 15. 22, 23. ↩
277. 2 Tim. 4. 1. Tit. 2. 13. 1 Pet. 1. 7. ↩
278. Or Works. ↩
279. Or Glorification. ↩
280. Mat. 25. 6, 7. ↩
281. Note. Rev. 21. 3. ↩
282. Or declaring the Works of God. ↩
283. Mat. 25. 25, 28. ↩
284. Gal. 6. 7. ↩
285. Eph. 4. 8. ↩
286. Mat. 13. 30. ↩

287. ↩
288. Mat. 25. 8. ↩
289. Oyl of Joy and Gladneſs. Heb. 1. 9. ↩
290. Mat. 25. 9. ↩
291. Luke 23. 30. Iſa 2. 19. Hoſ. 10. 8. Rev. 6. 19. 16. ↩
292. Luk. 21. 28. Rom. 8. 23. ↩
293. Gen. 2. 1. Exod. 20. 11. ↩
294. 1 Cor. 3. 15. ↩
295. Luk. 16. 2. Mat. 12. 36. ↩
296. Mat. 13. 34, 35. ↩
297. Mat. 25. 34, 35, 36. ↩
298. Mat. 25. 41, to 45. ↩
299. 1 Cor. 15. 41. ↩
300. Epheſ. 1. 23. ↩
301. 1 Cor. 15. 24. ↩
302. Rom. 14. 17. ↩
303. Rev. 15. 3. ↩
304. Mat. 8. 12. ↩
305. John 3. 13. ↩
306. Threefold Life. ↩
307. Col. 2. 9. ↩
308. John 20. 19, 26. ↩
309. John 20. 27. 1 John 1. 1. ↩
310. His laſt Supper. ↩
311. John 6. 58. 1 Theſ. 4. 17. John 15. 4. ↩
312. Geneſts finniſhed. ↩
313. Exod. none of it exſtant. ↩
314. Luk. 1. 42. ↩
315. Geiſt-Waſſer. ↩
316. The outward Reaſon of the Old Adam in Corruptible Fleſh and Blood. ↩
317. Mat. 13. 46. ↩
318. Therefore Mortifie your Members which are on the Earth. Col. 3. 5. ↩
319. Note. ↩
320. How Chriſt deſcended into Hell. ↩
321. Heb. 2. 14. ↩
322. 1 Cor. 1. 20. ↩
323. Or by way of ſimilitude. ↩
324. Runden Worten. ↩
325. Mat. 7. 6. ↩
326. Mat. 15. 26. ↩
327. Ezek. 38. 20. ↩
328. Rev. 4. 6. ↩
329. Or Works that have been in the World. ↩
330. Note. Rev. 21. 1, 2, 3, 5. ↩
331. Rev. 21. 4. ↩
332. Ergriffen Compacted. ↩
333. Or according to. ↩
334. Mat. 6. 21. ↩
335. Rom. 2. 16. ↩