Forty Questions concerning the Soul

XL. QVESTIONS Concerning the SOULE.

Propounded By Dr. BALTHASAR WALTER.

And Anſwered, By JACOB BEHMEN.

Aliàs Teutonicus Philoſophus.

And in his Anſwer to the firſt Queſtion is the Turned EYE, OR, Philoſophick GLOBE. (Which in it ſelfe containeth all Myſteries) with an Expoſition of it.

VVritten in the Germane Language.

ANNO. 1620.

LONDON, Printed by M. S. for H. Blunden, at the Caſtle in Corne-hill. 1647.

A CATALOGUE OF THE 40. QUESTIONS.

READER,

THe Author wrote this Anſwer to theſe Queſtions, chiefly for his friends ſake that ſent them to him, as alſo for the benefit of all ſuch as love the knowledge of Myſteries: this friend of his was Dr. Balthaſar Walter, who travelled for Learning and hidden Wiſdome, and in his returne home, hapned to heare of this Author in the City of Gerlitz, and when he had obtain'd acquaintance with him, he rejoyced that at laſt he had found at home in a poore Cottage, that which he had travell'd for ſo far and not received ſatisfaction: then he went to the ſeverall Univerſities in Germany, and did there collect ſuch Queſtions concerning the Soule, as were thought and accounted impoſſible to be reſolved fundamentally and convincingly; which he made this Catalogue of, and ſent to this Author, from whom he received theſe anſwers according to his deſire, wherein he and many others that ſaw them received full ſatisfaction.

• QUESTION. 1. WHence the Soule proceeded at the Beginning?
• 2. VVhat is its Eſſence, Subſtance, Nature and Property?
• 3. How is it created the Image of God?
• 4. What, and when was the breathing of it in?
• 5. How is it peculiarly faſhioned, and what is its forme?
• 6. What is its Power?
• 7. VVhether is it corporeall or not corporeall?
• 8. After what manner commeth it into the body of Man?
• 9. VVhich way doth it unite it ſelfe with the Body?
• 10. VVhether is it ex traduce and propagated after an humane bodily manner? or every time new created and breathed in from God?
• 11. How, and where is it ſeated in man?
• 12. How, and what is the Illumination of it?
• 13. How doth it feed upon the word of God?
• 14. VVhether is ſuch new ſoule without ſin?
• 15. How commeth ſinne into it; ſeeing it is the worke and creature of God?
• 16. How is it kept in ſuch union, both in the Adamicall and Regenerate Body?
• 17. VVhence and wherefore is the contrariety between the fleſh and the Spirit?
• 18. How doth it depart from the Body at the Death of a Man?
• 19. How is it Mortall, and how immortall?
• 20. How doth it returne to God againe?
• 21. VVhether goeth it when it departeth from the Body, be it ſaved or not ſaved?
• 22. VVhat doth every ſoule departed? doth it rejoyce till the laſt Judgement Day?
• 23. VVhether doe the ſoules of the wicked, without difference (for ſo long a time before the Day of Judgement) finde ſo much as any mitigation or refreſhment?
• 24. VVhether doe mens wiſhes profit them any thing? or ſenſibly doe them any good?
• 25. What is the hand of God and the Boſom of Abraham?
• 26. VVhether doth the ſoule take care for men, their friends or Children, or their Goods; and whether doth it know, ſee, approve or diſapprove their undertakings?
• 27. Whether doth it know this or that Art, or Occupation, whereof (while it was in the body) it had ſufficient skill?
• 28. VVhether alſo doth it obtaine, ſomewhat more certaine knowledge of Divine, Angelicall, Earthly and Diabolicall Matters then it had in the body?
• 29. VVhat is its Reſt, awakening and Glorification?
• 30. VVhat is the difference between the Reſurrection of the fleſh and of the Soule, both of the Living and of the Dead?
• 31. VVhat kinde of new Glorified bodies ſhall they have?
• 32. What ſhall their forme, condition, joy, and Glory be in the other Life?
• 34. VVhat is that lamentable and horrible condition of the damned Soules?
• 35. VVhat is the Enochian Life, and how long doth it continue?
• 36. VVhat is the ſoule of the Meſsiah, or Chriſt?
• 37. VVhat is the Spirit of Chriſt, which he willingly commended into his Fathers hand?
• 38. Of the things which ſhall come to paſſe at the end of the world?
• 39. VVhat, and where is Paradiſe with its Inhabitants?
• 40. VVhether is it mutable, and what ſhall it be afterwards?

TO THE EARNEST LOVERS OF WISDOME.

THe whole world would not containe the Bookes that ſhould be written of Chriſt, if all that he did, and ſpake ſhould be written of him, flowing from that Fountaine of wiſdome, which dwelt in him; what then can be expected in a little Preface: but ſome few obſervations of the footſteps, and paths of Wiſdome, and they are ſet downe 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 Schoole.

Many have been her ſchollers in their owne 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 ſoules: we may perceive the excellencie of everie 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 attaine the higheſt pitch we are capable of.

Since the true Grounds of the ancient Wiſdome have been hidden in the darke writings, of the wiſe men of former Ages, ſome in this latter Age have endeavoured, to reforme the Errours, that have riſen from the want of knowing thoſe grounds, from which they wrote: the writings of that Learned SELDEN, are eminent in this kind, among others, by which meanes, the true fame, and Glory of Learning, hath been in ſome good part reſtored againe; as alſo by contriving meanes to direct the way, to raiſe the ſeverall kinds of knowledge from their owne true Baſis, and foundation.

The Renowned, Sir Francis Bacon, Lord Verulam, Vicount of 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 downe the whole proceſſe of the Mind, from a Naturall, and experimentall Hiſtory, to raiſe a Naturall Philoſophie: which doth ſhew the way to compoſe a Divine experimentall Hiſtory, to the building of a Divine Philoſophie, or Myſticall 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 attaine to.

Pellius in his platforme concerning the Mathematicks doth deſigne to raiſe the Principles, and whole ſtructure of that Art, out of every ones ſelfe, with-without the help of Bookes, or Inſtruments, by a Treatiſe he calleth Mathematicus [〈 in non-Latin alphabet 〉]; which may be well 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 Booke de veritate, teacheth the true progreſſe of the mind, in finding the certaine infallible truth in all things.

Du Chartes doth lay the foundation of his Philoſophie in ſuch grounds, and Principles, as are undeniable to him that doth but conſider what is in his owne thoughts.

Theſe, and ſome others in their kind, have gone as farre, as the Naturall facultie of mans outward reaſon can reach; this Author Jacob Behmen, eſteemeth not his owne outward reaſon, but acknowledgeth to have received a higher gift from God, freely beſtowed upon him, and left it 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 doe reach into the deepeſt Myſteries of Nature, and lead to the attaining of the higheſt powerfull naturall wiſdome, ſuch as was amongſt the ancient Philoſophers, Hermes, Triſ-megiſtos, Zoroaſter, Pythagoras, Plato, and o[•]her deep men, converſant in the operative Myſteries of Nature: and the moderne Treviſanus, Raymundus, Lullius, Paracelſus, Sendivogius, and others: by which men will be ſatisfied, that not onely they have gotten, but that wee alſo may get that Lapis Philoſophorum, the Philoſophers ſtone, indeed.

Thoſe Principles doe alſo lead to the attaining ſuch wiſdome, as was taught in Egypt, in all which Learning Moſes had skill; to the wiſdome alſo which was taught in Babylon among the Caldeans, Aſtrologians, and wiſemen, or Magi, with whom Daniel was brought up: alſo to that wiſdome of the Eaſt, from whence came the three Magi, Matth. 2.1. who ſaw the Starre that lead them to Jeruſalem, and to Bethlem, where they ſaw the child Jeſus, and worſhipped, and ſo returned, with whom God himſelfe vouchſafed to ſpeake and direct them what to doe.

The Ground and Principles in his writings, leade to the attaining the wiſdome, which excelled the wiſdome of the Eaſt, 1 Kings. 4.30.31. which Solomon had, and wrote in the Proverbs, and in a Booke (which hath not yet been extant with us in Europe, but is reported to be found in the Eaſt Country, ſome few yeares ſince,) wherein he wrote of all Plants, from the Cedar, to the moſſe that groweth upon the wall, and of all living creatures, 1 Kings 4.33.

His ground diſcovereth the way, to attaine not onely the deepeſt Myſteries of Nature, but Divine wiſdome alſo, Theoſophie, the wiſdome of Faith, which is the ſubſtance of things hoped for, and the evidence of things not ſeene with the outward eyes: this wiſdome bringeth our inward eyes to ſee ſuch things, as Moſes ſaw in the Mount, when his face ſhone like the Sunne, 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 wiſdome as this ſeeth and knoweth all Myſteries, ſpeaketh all Tongues of men, and Angels, that Tongue which Adam named all the Creatures by in Paradiſe, alſo it can doe all Miracles: for the enjoying whereof, men would give all their goods unto the poore, nay give their bodies to be burned; ſo d[•]ſireable a thing it is, to enjoy it in this life, but while corruption ſticketh to the ſoule, it muſt have Charitie, or elſe this ſeed of Faith will not beare the fruit of eternall Life in Paradiſe for ever, where there is nothing, but an eternall 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 wiſdome by which Moſes wrought his wonders above nature; and all the Prophets after him to Chriſt, and it is that which our Saviour Jeſus Chriſt himſelfe 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 beleeved that both the ſame wiſdome may be attained now, and the ſame power of the Holy Ghoſt, by which they ſpake and wrought their Miracles, and the cauſe diſcerned why ſcarce any hath been wrought for ſo long a while: yes, men will beleeve that greater things ſhall be done, as our Saviour tells the Apoſtles, then they ſaw him doe: for it will appeare, 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 doe it, though it ſhould be but as a graine of muſtard-ſeed in One Man, and reſtore the whole Creature to the glorious Libertie of the ſonnes of God: ſurely it will be worth our paines, to find ſuch wiſdome as this.

By the ſtudy of theſe writings, men may come to know, (every one according to his condition, propertie, and inclination) how all the reall d fferences 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 Magicall, Myſticall Chimick Philoſophers, from that which wee find in the experimentall Phyſicians, Philoſophers, Aſtronomers, Aſtrologers, and Mathematicians, may be reconeiled by conſidering what this Author teacheth, that the Names which were given to the ſeven Planets, doe ſignifie the ſeven Properties of the Eternall Nature, and are the cauſe of all thoſe things, which are by experimentall 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 bee ſatisfied about Predeſtination, Election, Creation, corruption, Salvation, and Reſtoration, ſo cleerely, that all will love one another, and that hard leſſon to love our Enemies, will bee readily learnt, and men will quietly contribute to the ſtudying that one neceſſarie thing, that treaſure hid in the field, that gold of the Kingdome of Heaven, that precious Pearle, that All in All, Faith and Love, and Chriſt, and God, when they ſhall perceive that all this lyeth hid in everie ſoule, in one meaſure or other, and may be found, and the way ſet downe ſo plaine, that every ſoule may find it.

Thereby the writings of all men will be underſtood, even the very darkeſt Myſteries, contained in the writings of the Prophets, and Apoſtles, will be made plaine, and eaſie to the ſimpleſt thirſtie ſoule, and then, when that appeareth which is now hidden, that excellent glorie, every one will not onely ſee it, but walke in the way that leadeth to it, and ſo attaine it in the higheſt Degree of every ones capacity, and capability.

While this Wiſdome is growing, it will ſo reforme the Lawes, by degrees in every Nation, that at length, the whole world will be governed in Peace to the Joy of All.

Perhaps ſome will thinke this impoſſible, let them conſider, that if they bee 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 plaine, that they may come thither themſelvs, will they not goe, that they may know, as well as he that told them: doe ſo by this Author; Reade this Booke diligently, and ſeriouſly, till you apprehend the true meaning but of ſome part of the way hee 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 walke in it, and alſo bee very thirſtie to labour in that way, more and more, till you attaine your whole deſire: and then you will keep it as the beſt Jewell, a Memoriall of all Myſteries.

But let every one reade it themſelves, whether it be the higheſt King that ſitteth upon a Throne, or the meaneſt mayd that grindeth in a Mill, or heare it read with their owne eares, if they meane to pertake of this ſo high a gift from the moſt high, or elſe the Devill may eaſily bereave them of it.

TO THE READER.

IF wee knew the preciouſneſſe of our owne ſoules, we would confeſſe and acknowledge with an inward feelingneſſe, the anſwer to Chriſts Queſtion, when he ſaid; What ſhall it profit a man to gaine the whole world and looſe his owne Soule? Or what ſhall a man give in exchange for his ſoule? the ſoule is ſo precious that nothing can truly be valued at ſo high a Rate. To ſave it is the greateſt gaine, to looſe it is the greateſt loſſe: then who will not highly priſe the ſtudy and underſtanding of the way to ſave it. Chriſt ſaith, He that will ſave his ſoule ſhall looſe it, and he that will looſe his ſoule ſhall ſave it: but who underſtandeth this? we know it is the earneſt deſire of every ſoule to be ſaved, and to be happy and glorious, but the way is very unknowne to us poore fallen ſoules, for we can hardly ſuppoſe that looſing will be the ſaving of our ſelves: Chriſt alſo taught that the way to Glory was through many tribulations and Death; this way he entred into Glory, and ſo have all the bleſſed from the beginning of the world, and can no otherwiſe to the end thereof: but how ſhall a ſoule know the way to looſe and deny it ſelfe, ſo that it may aſſuredly attaine Eternall Salvation? Let it liſten, in its heart and Conſcience inwardly to that Teacher, which it ſhall find there, who is in God himſelf: we have the Teſtimony of Moſes for this; who told the Iſraelites the Word, the Commandement is nigh thee, in thy heart 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 Eternall Eſſentiall word of God, the word of Faith which they, the Apoſtles, preached, is nigh us in our hearts and in our mouthes, and in another place he ſaith, Doe you not know that Chriſt is in you, except you be paſt reproofe [〈 in non-Latin alphabet 〉] improbi? furthermore 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 knowne though the Apoſtle Paul had not ſaid ſo much, for one of the Poets of old ſpake what he knew and ſaid, we are all of his Off-spring, as the Apoſtle mentioneth it: nay we all know that he that doth well is the ſervant of God, but he that doth evill is the ſervant of the Devill who ruleth in his heart: and though there is none that doth good, no not one, nor can do of himſelf, while he is in this mortall, life yet through Chriſt in him he can deſire to doe well, and be ſorry when he hath been drawne away to doe evill by the luſts of his owne heart, by which the Devill tempteth us to doe evill; but if we will reſiſt the Devill he will flie from us, if we will leave off to doe evill, and deſire, trie, and learne to doe well, without doubt we ſhall be able through God that dwelleth in us: and then he will teach us all things, and lead us into all truth by his Spirit. All this we ſhall fully underſtand, and all Myſteries when God ſhall manifeſt himſelf inus, if we earneſtly deſire it with all humility, ſelfe-deniall loſing of our ſoules, 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 ſoule, found true, and hath out of his inward Myſtery manifeſted many things in this, and other Writings of his, the knowing whereof will be exceeding uſefull to the furtherance of the ſalvation of every ſoule; which when I had read I was very much ſatisfied in my owne ſoule, and doe deſire that others may be made partakers of them, ſo farre as lyeth in me: I have therefore taken in hand to put this Treatiſe into Engliſh, which I choſe to doe rather out of the Originall then out of any Tranſlations, becauſe they many times come ſhort of the Authors owne meaning, and becauſe I found many errours in ſome of them, and he is ſo deep in his writings, that we have need to deſire that our ſoules may be put into ſuch a condition as his was in, elſe they cannot be fully underſtood: but the ſame God that ſatisfied his deſires will ſatisfie ours, if we caſt our ſelves upon him in our ſoules, and let him doe with us what he pleaſeth.

Concerning the Author, he was from his youth much addicted to the hearing of Sermons; and hearing that ſpeech of our Saviours, Luke 11. ver. 13. Your heavenly Father will give the Holy Spirit to them that aske it, and by the differences and controverſies in Religion, which he knew not how to ſatisfie himſelfe in; he was ſo ſtirred up and moved, to aske, ſeeke, and knock, that he might know the truth; upon which by the Divine drawing and will, he was in Spirit wrapt into the holy Sabbath in which he remained ſeven whole dayes in higheſt joy by his owne confeſsion; after he came to himſelfe he layd aſide the folly of youth, and was driven by Divine zeale earneſtly to reprehend impudent, ſcandalous, and blaſphemous ſpeeches, and did forbeare in all his actions the leaſt appearance of evill; and continued to get his living by the labour of his hands, till the beginning of the ſixt Seculum, which was the yeare 160. When he was a ſocond time poſſeſſed with a divine Light, and by the ſight of a ſudden object, was brought to the inward ground or Center of the hidden nature: yet ſomewhat doubting, he went out into an open field, and there beheld the miraculous workes of the Creatour in the ſignatures, figures, or ſhapes of all created things, very clearely and manifeſtly layde open; whereupon he was taken with exceeding joy, yet held his peace in ſilence prayſing God. But ten yeares after in the yeare 1610. through the overſhadowing of the holy Spirit, he was a third time touched by God and renewed, and became ſo inlightned, that leaſt ſo great grace beſtowed upon him ſhould ſlip out of his memory, and he reſiſt his God, he wrote privately for himſelfe, (without the help of any Bookes but the Holy Scriptures) many Bookes the Titles whereof follow at the end of this worke. Which bookes contaire ſuch high and deep grounded Myſteries of the Deity, as have not been reveal'd ſince the Apoſtles times.

On the 18. Novemb. Stilo novo, betimes in the morning he cal'd one of his ſons, and asked if he alſo heard that excellent muſick? he ſaid no, then he bad that the dore ſhould be opened, that that muſick might be the better heard. Afterwards be asked what a clock it was? being anſwer'd that it had ſtruck two; he ſaid, it is not yet my time, my time is three houres hence, in the meane time he was heard to ſpeake theſe words. O thou ſtrong God of hoſts deliver me according to thy will, O thou crucified Lord Jeſus, have mercy upon me, and receive me into thy Kingdome.

When it was neare about ſix of the clock, he tooke his leave of his wife and ſonnes, and bleſſed them, and ſaid; now I goe hence into Paradiſe; then ſpake to his ſonne to turne him, and ſighing deeply, he mildly and quietly departed this world.

If it were not for the great fruit that I conceive may grow to every one that ſtudieth it, I ſhould be ſorry that I am the Inſtrument, to make ſuch things knowne in my Native Language; and much more unwilling it ſhould be publiſhed to the view of ſo many various minds, as are now ſprung up: But my hope is, goodneſſe will get the upper hand, and that the fruits of the Spirit will prevaile to the ſubduing of the Luſts of the fleſh: now I readily ſubmit to the cenſure of thoſe who have that good deſire: and of thoſe who are not proudly and perverſly wedded to their owne conceits, (when they have conſidered this Authors meaning:) whether this will not be as beneficiall to us as it hath been to other Nations: Indeed my mind is lead to think, that our troubled doubting Soules may receive much comfort leading to that inward Peace which paſſeth all underſtanding: that all the diſturbing Sects and Hereſies ariſing from the Darkneſſe and malice of men and Devills, will be made to vaniſh, and ceaſe by that underſtanding which may be kindled in them from it: they that rule will perceive how to effect all their good purpoſes, to the joy and happineſſe of them that are ſubjected to their government; and Subjects will ſoone learne to obey in every thing as the Primitive Martyrs did, though they ſhould live under ſuch Governours as they did: ſo God ſhall be glorified by all mens love to one another, and peace will flouriſh over all the Earth.

It may be ſome will think it ſo hard to attaine the underſtanding of this Author, when they read the anſwer to the firſt Queſtion, (which is far more difficult then any of the other, becauſe it containes the ſumme of them all in brief) that they will forbeare to take ſo much paines as they ſuppoſe is requiſite; but if it ſhould prove a little harder then other writings, the profit will countervaile the Labour with a hundredfold advantage; yet let every one read it themſelves, or heare it read with their owne eares, that others miſreport hinder them not from ſo great a benefit, and they ſhall no doubt attaine it, for I am convinced by my owne experience that every one may receive according to their vaſt or narrow capacity, who have according to mine owne meaſure been ſatisfied, though I be

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

THE AUTHORS PREFACE TO BALTHASAR WALTER.

1. DEarely beloved friend, it is impoſſible for Reaſon to anſwer theſe your Queſtions, for they containe the chiefeſt and greateſt Myſteries, which are alone knowne to God:

2. Hence faith^[1] Daniel to King Nebuchadnezzar: That which the King asketh & deſireth of the Learned, Chaldeans, Aſtrologians and Wiſe men, is not in their power. The God of Heaven onely can reveale ſecret things: it is not in my Reaſon to anſwer the King, but yet, that the King may perceive the thoughts of his heart God hath revealed it, not that my Reaſon is greater then any mans living.

3. So likewiſe I ſay to you: you ſhall be anſwered (not that my reaſon is greater then any mans living; but onely that you may perceive the thoughts, the earneſt ſeeking and deſire of your heart,) it is given me to anſwer you.

4. And you ſhould not ſo anxiouſly ſeeke after theſe things, they are in no outward reaſon: But to the Spirit of God nothing is impoſſible; ſeeing we are the children of God, and in Chriſt new borne of God: the ſonne ſeeth very well what the father doth in his houſe, and alſo learneth his Art and worke.

5. Seeing alſo we are the myſtery of God we ought not to ſuppoſe, that we muſt not meddle with ſuch myſteries, as Antichriſt teacheth; for none taketh unto himſelfe any thing of Gods Myſteries unleſſe it be given him: and St. James ſaith,^[2] Every good and perfect gift commeth downe from above, from the father of lights, with whom there is no change nor alteration.

6. And ſeeing you ſeeke ſo eagerly after ſuch things, you become thereby even the cauſe of finding them: for God giveth his myſteries both by meanes and alſo without meanes, but that no man might boaſt, he often maketh uſe of very mean people about them, that it might be acknowledged that they come from his hand.

7. You ſhall be anſwered with a very ſound and deepe anſwer, yet briefely compriſed, not according to outward reaſon but according to the ſpirit of knowledge.

8. And although I could ſufficiently ſhew and demonſtrate theſe things in a larger deſcription: yet ſeeing they are all deſcribed, and explained at large in my other Writings: at preſent I ſet them downe but briefely for the eaſe and delight of the Reader, and that it may ſerve for a ſhort memoriall of the great myſteries.

9. But he that deſireth to know theſe things fully & fundamentally, let him ſeeke them in my former Writings, eſpecially in the^[3] third part, and there he hath the whole ground of the^[4] Diving Eſſence, and alſo of the creation of all things, of that which is eternall, and of that which is corruptible; and how every thing was made, and is come to be as it is, and act as it doth, and what it ſhall be in the end.

10. And therein alſo lieth the Key of the Myſterium magnum, ſo farre forth as a creature is able to comprehend or beare, and thither we referre you for further explanation: and ſo I commend me to you into the brotherly love in Chriſt, Anno 1620.

Jacob Boehmen.

The firſt Queſtion Anſwered. QVESTION the Firſt. Whence proceeded the Soule Originally at the beginning of the World?

1. WEe have, both in our ſecond and third Booke ſufficiently laid open the myſteries of the Soule according to the three Principles of the Divine Eſſence: where alſo we have ſet downe by many Circumſtances, the eternall Centre of the eternall Nature: and alſo the Ternary of the Divine Eſſence; and moreover what Eternity hath ever beene, and how the beginning of the Creation^[5] was brought forth; and what an Angel, and what a Soule is: Alſo we have laid open the heavy fall of Lucifer, and moreover both the Mothers which have ſo brought it forth, the one^[6] procreating the heavenly Eſſentiality, and the other the Helliſh: where alſo we have written of Light and Darkeneſſe.

2. Therefore we ſhall not be very well underſtood by the Reader in this Treatiſe unleſſe he hath read over and well^[7] comprehended^[8] the third part of our Writings.

3. Although that apprehending is not in humane power, yet the way thereto is very faithfully ſhowne him, ſo that if he doe long to attaine it, he ſhall obtaine a^[9] Guide and directer, (if he follow our counſell) who will ſhew him the key of the Myſterium magnum, leading to that precious Philoſophers ſtone, and to all Myſteries: let none thinke this impoſſible, for with God all things are poſſible: He that findeth God, findeth all things with and in Him.

4 Now you know^[10] according to Reaſon, that all things are originally ſprung and derived from Eternity: This alſo the holy Scripture tells you: in God are all things; In him we live and move and have our being, and we are his off-ſpring.^[11]

5. And although men cannot ſay of God that the pure Deity is Nature, but that it is the Majeſty in the Ternary: yet we muſt ſay that God is in Nature, although Nature can as little reach or comprehend him as the Aire can comprehend the Sunſhine: However we muſt ſay; that Nature is borne in his will, and that it is a SEEKING, produced out of Eternity; for where there is no Will, there is alſo no Deſire.

6. But in God there is an eternall Will (which is himſelfe) to beget his^[12] Heart or Sonne: and this Will maketh the^[13] ſtirring or proceeding out of the will of the Heart, which is a Spirit: ſo that the Eternity conſiſteth in^[14] three Eternall Formes, which are commonly called Perſons: as we have very accurately^[15] explained it in our third Booke.

7. Then if we diſcerne and know that there is not onely Light and Majeſty, but alſo Darkeneſſe, as is plaine; it behoves us to know whence Darkeneſſe ariſeth.

8. For in the Eternity beyond Nature there can be no Darkeneſſe, for there is nothing to bring it forth: we muſt onely looke into the Will and the Deſiring, for a deſiring is attracting.

9. And whereas in the Eternity it hath nothing but onely it ſelfe, it draweth it ſelfe into the Will, and maketh the Will full, and that is its darkeneſſe, whereas otherwiſe, if it were not deſiring it were a Nothing,^[16] but an eternall ſtillneſſe withour^[17] Eſſence.

10. Thus the Attraction maketh^[18] Mobility and Eſſences which otherwiſe could not be in the ſtillneſſe: and ſo alſo this maketh^[19] harſhneſſe, hardneſſe, and drouth together with^[20] ſharpneſſe.

11. Neither can we ſay for all that, that the Darkeneſſe ſwalloweth up the Light, as the Eternall Liberty; for, that which is Eternall cannot be altered nor changed: but yet we muſt ſay that Light and Darkneſſe are in one another.

12. Now the Light is good and hath^[21] vertue, but the Darkeneſſe hath the harſhneſſe, hardneſſe and coldneſſe: and the deſire of the Will maketh Eſſences and attracting, which is a^[22] ſtirring in the hardneſſe, and if that which is attracted doe ſtirre by the drawing then it cauſeth a jarring, whereby Light and Darkeneſſe are mingled together in the ſharpneſſe.

13. And we muſt conſider, how the free Light is ſharpened in the Eſſence in the ſharpe ſtirring, whereby we come to underſtand the^[23] fire-flaſh, and the eagerneſſe; and yet we cannot ſay that there is any rending.

14. For that which is Eternall without beginning admits no ſevering, but ſtands as a wheele which begetteth it ſelfe in it ſelfe: whereof you have a ſimilitude in the Mind of Man, where indeede there is a Will of a riſing and runing, but no removing: the greater the Will is, the greater alſo is the^[24] Eſſence, and the more ſtrongly it is ſharpned.

15. Thus the ſtill Liberty which is neither Darkeneſſe nor Light is ſharpned in the ſharpe Deſiring attracting, ſo that it appeareth as a flaſh which ſhineth.

16. Alſo we cannot ſay that the Liberty doth take in the flaſh, for from Eternity it hath had Nothing: but we can well ſay, that the Light and Splendor ſhineth in the Liberty.

17. For that which is free letteth in the Light, but that which is not free (as the^[25] harſhneſſe which maketh Darkeneſſe, and is materiall, to ſpeake in a Spirituall ſenſe) that doth not receive the Light.

18. This we can truely ſay, that whatſoever is tranſparent and not of a^[26] groſſe Nature doth take in the Light, as appeareth by the water which taketh in the Light, and the harſh Earth not.

19. Moreover in Fire you have a ſufficient manifeſtation of the Eſſence of all Eſſences, for you ſee that the Fire burneth in an harſh drie matter, for it is the harſh Deſire which entreth into it ſelfe like a great anguiſh, and reacheth after the Liberty; where alſo it receiveth the Liberty, like a flaſh, and it kindleth by the flaſh that it burneth.

20. And although it muſt be underſtood that there is no ſuch fire in the Eternall Eſſence as that is which appeareth externally, yet it is internally, in the harſh Deſire and externally remaineth darke: Therefore the Eternall Fire is externally darke, and internally, as it is in it ſelfe in the Will of the Eternall Liberty it is a Light, which ſhineth in the Still Eternity.

21.^[27] Now then, we underſtand, that in Fire there are ten Formes; all which are borne in the Will, and all belong properly to the Eternall Will: therefore we rightly ſay that the Eternall Will is Gods Will: and that the Liberty which hath the Will is God himſelfe, for it is the Eternity and nothing elſe.

The firſt Forme.

22. Firſt, there is the Eternall Liberty, which hath the Will, and is it ſelfe the Will: now every Will hath a^[28] ſeeking to doe or to deſire ſomething; and herein it beholdeth it ſelfe, and ſeeth in the Eternity what it ſelfe is; it maketh to it ſelfe a glaſſe of its owne likeneſſe, for it ſeeth what it ſelfe is, and ſo finding nothing but it ſelfe it deſireth it ſelfe.

The ſecond Forme.

23. The ſecond Forme is the Deſiring, and yet it hath nothing but it ſelfe, thereupon its deſire ſeeketh a modell of its owne Will in it ſelfe, and maketh it ſelfe pregnant, ſo that a darkneſſe or over-ſhadowing commeth to be in the Will: which the Will would not have; but the Deſire: the ſeeking cauſeth it; and yet there is Nothing that is able to conſume or expell the Deſire.

24. For that which is before the Deſire, beyond the ſeeking is Free and a Nothing, and yet it is: yet if it were a thing that could be perceived, it were an Eſſence, and muſt ſubſiſt in that Eſſence which brought it forth: but ſeeing it is without Eſſence, it is the Eternity, viz. Good: For it is no ſource, and hath alſo no Mutability, but it is a Reſt and an Eternall Peace.

25. But ſeeing the immenſe Space is bottomleſſe, therein being neither number nor end and alſo no beginning, therefore it is like a Glaſſe, it is All things and get as a Nothing: it beholdeth it ſelfe, and yet findeth nothing but an A, which is its^[29] Eye

26. A V is the Eternall Originall of ſomething, for it is the Eternall beginning and the Eternal End: Thus the Eternal Abyſſe looketh into it ſelfe and findeth it ſelfe.

27. The A is below and the V is above, and the O is the Eye, and although it be no Eſſence it ſelfe, yet thus it is the Originall of Eſſence; there is neither below nor above but its Glaſſe in the A V is a ſight.^[30]

28. But whereas there is no ground, therefore its Glaſſe is ſuch an Eye as this O; for God himſelfe ſaith in the Revelations I am A and O, the beginning and the end, the firſt and the laſt.

29. Conſider us according to its precious depth, for we ſpeake not here according to Nature in a^[31] Forme, but according to the Spirit above Nature in the^[32] Divine Character T.

30. The ☉ is the Eye of God, the Eye of Eternity; This maketh and is a Glaſſe, and it is a round circle like a Globe not like a Ringle; for we cannot deſcribe it otherwiſe. Hereby we meane the Globe of Eternity; wherein lieth the foundation of Heaven and Earth, of the Elements, and alſo of the Starry-Spheare.^[33]

31. For it is a Globe like an Eye, & it is^[34] the Eye of Gods Wonders, wherein every thing was ſeene from Eternity, yet without Eſſence, as in a Glaſſe or Eye, for it is the Eye of the Abyſſe; concerning which we have no Pen, Tongue nor utterance either to write or ſpeake; onely the Spirit of Eternity leadeth the Eye of the Soule thereinto; and ſo we ſee it, elſe it muſt remaine in Silence; and this hand could not deſcribe any thing of it.

32. Now ſeeing that in the Eternity there is ſuch an Eye, which is God himſelfe, (and yet is not called God but Eternity; and according to the Eye he is called A and ☉, before the A there is Nothing, and in the ☉ there is All, and in the A and ☉ beginning and End) hence we finde, that there is a Will in the ☉, and the Will is the ☉ it ſelfe which maketh the A, (viz. the Eternall beginning of the^[35] ſeeking) ſo that the Abyſſe beholdeth it ſelfe, and maketh a Forme in it ſelfe like a Globe.

33. For the Eye finding no bottome, it cloſeth it ſelfe, and becommeth like a round Globe of Glaſſe, and ſo it is the ſimilitude of Eternity, in that it can finde it ſelfe: for there is no finding in the Abyſſe, becauſe there is no place or limit but the meere Abyſſe: and when it doth find it ſelfe in the Eye, yet it findeth nothing but the Eye, which is the Globe.

34. Now the Eye maketh the Globe, and it is the Globe, and all put together is a^[36] Will to ſeeke it ſelf, and ſo to ſee what the Eternity is, which is made manifeſt in the Eye.

35. For the Eye maketh a beginning and an End; and becauſe there is nothing that can give it, it giveth it ſelfe, and it is from Eternity to Eternity, the Eternity it ſelfe, it g toucheth Nothing for it is a Nothing in it ſelfe.

36. Then if there be a Will, which is the Eye, and which keepeth the Eye, that keeping is the Deſire of the Eye, and ſo the Deſire cauſeth an attraction in the Eye, yet nothing is there but the Eye: and the Deſire onely attracteth it ſelfe in the Eye, and impregnateth the Eye with that which is attracted, ſo that it becommeth full, and yet alſo nothing is there but a darkening of the Free Eye; yet the Eye is not darke, but the Deſire in the Eye is impregnated in it ſelfe.

37. For the Will of the Eye is ſtill: and the Deſire of the Will maketh it ſelfe full, and the Eye continueth free in it ſelfe: For it is free in and from Eternity, and this we call the Eternall Liberty in all our Writings.

The third Forme.

38. Now a Deſire is ſharpe and attractive, and that maketh the third Forme, viz. a moving in it ſelfe, and it is the Originall of the Eſſences; and hence come the Eſſences in the Eye and in the Will, and yet the Wil I may not ſuffer it ſelfe to be attracted.

39. For its peculiar right is to be ſtill, and to hold the Eye in the Circle in the Globe, and yet it cannot defend it ſelfe from the drawing and filling, for it hath nothing wherewith it can defend it ſelfe, but the deſire.

40. And here ariſeth the Eternall Enmity and contrary will, the Will, will not be darke, and its Deſire maketh it darke, the Will would ſuffer the Motion willingly, becauſe it is its manifeſtation, but the drawing in and darkning pleaſeth it not, though indeed the Will is not attracted nor darkned, but the Deſire in the Will impregnateth it ſelfe.

41. Now when the Deſire thus ſticketh faſt in the darkeneſſe, there is a great anguiſh, for it is troubled and attracted and alſo darkned, and bringeth anxiety to it ſelfe in it ſelfe, and deſireth liberty: and drawing ſo ſtrongly at the liberty, would faine draw it ſelfe into the Liberty, and ſo it maketh it ſelf more eager, rough and hard, and the Darkneſſe is like an horrible conſuming ſharpeneſſe.

42. For it ſnatcheth the Liberty into it ſelfe: but it is ſo ſharpe that it appeareth in the Liberty as a flaſh of lightning, which conſumeth the darkneſſe with its eagerneſſe: and hence it is that God ſaith, I am a ^[37] conſuming fire.

43. Hereby underſtand, how every^[38] matter conſiſteth in the power of the true Fire, and how the floare ſhall one day be purged: for it is the Originall of the Fire, which hath all power; for it conſumeth whatſoever the Deſiring hath made, whether it be ſtone or minerall,^[39] for it is the ſharpneſſe of the Eternall Liberty and maketh the Centre of Nature.

44. But that you may ſearch yet deeper, know, that the Fire Originally conſiſteth in three Formes, viz. in the Deſire, and then in the matter of that which is attracted, viz. in the darkeneſſe, in which Eſſentiality proceedeth from the Attraction, and thirdly, the Anguiſh ſource, and it ſelfe maketh the fourth Forme, that is the flaſh, for the Liberty cauſeth that, and is the kindler of the anguiſh ſource.

45. For the Deſire in the Darkneſſe, would have nothing elſe but the Liberty, and the Liberty is a light without ſhining, it is like a very deepe blew colour mixed with greene, ſo that it is not knowne what colour it is, for all colours are in it; and the Deſire in it ſelfe in its eager anguiſh and ſharpneſſe breaketh the colours, and maketh an horrible conſuming flaſh in it ſelfe, and changeth it according to the anguiſh that it becommeth Red.

The fourth Forme.

46. Now the Liberty in the Deſire ſuffereth it ſelfe not to be bound or captivated, but changeth it ſelfe from the Red flaſh into Light, into a glance of the Majeſty, and it is an exulting great Joy in the Liberty.

47. For the Eye is made manifeſt in the Light, and the^[40] Eſſentiality is made mannifeſt in the Will, and then it is knowne what Light or Darkneſſe is: alſo thus the Eternity is knowne, and ſo Gods Holineſſe alwayes ariſeth in the wonders from Eternity, and it hath neither limit nor beginning, for it is an Eternall beginning comprehended in Nothing but only in the Wonders, which are its owne Eſſence, where there is neither limit nor^[41] number.

48. And thus nothing is knowne in the ſtill Eternity, but the glance of the Majeſty, and the Spirit which is borne in the Will, and the Majeſty hath the^[42] Dominion.

49. Beloved friend, underſtand the ſenſe right: we meane not, that the Birth apprehendeth the Liberty without, but within it ſelfe in its Centre, it apprehendeth it ſelfe in it ſelfe, and maketh Majeſty in it ſelfe, and yet there is no including there, but it is, as when life ariſeth from Death or from Nothing, which^[43] dwelleth onely in it ſelfe, and this is called a^[44] Principle: and that wherein it dwelleth is called Nature, which hath ſeven Spirits and Formes, as is to be ſeene in our ſecond and third Booke.

50. Yet this Principle hath but one Spirit, which is the life of that Principle, and it hath but one will neither, which is the^[45] fulfilling of the Eternity with the glance of the Majeſty.

51. For this principle is the Power proceeding from the will of Eternity, and the entrance, or the Eternall beginning of the Power, is the Life and the Spirit of the power, which thruſteth forth the Eſſences of the begettreſſe, and openeth the Originall of the Majeſty.

52. And the whole Eye (which hath thus^[46] made it ſelfe a Glaſſe in the A and O) is all things, it is the Eternity, and in it ſelfe in the Eye it begetteth the Majeſty, which is the Heart and power of the Eye, and alſo the Spirit, which proceedeth from the Power in the Heart, even from the fiery Light flaming Eſſences.

53. Thus underſtand the Holy Ternary in one Eſſence; the Father is the Eternity without Ground, which is Nothing and yet all things, and in the Eye of his glance he ſeeth that he is all things: and in the Power of the Majeſtie he feeleth, taſteth and ſmelleth that he is Good, that is, that he is God: although the^[47] T. (viz: the^[48] harſhneſſe) ariſeth in the Centre.

54. And in the Spirit is the moving of the Power, and the Multiplication without ground and number, wherein conſiſteth an Eternall bottomleſſe multitude, and all in Power.

55. For, that which hath no ground hath no number, nor is there any ſhutting up or comprehenſion therein, and that which is within it ſelfe cannot be knowne^[49] externally, but it may be felt by the Spirit; Thus the Internall driveth out from it ſelf and manifeſteth it ſelfe in Figures, or elſe God could not be known.

56. Thus God is together one Spirit: and is from Eternity in three beginnings and ends, and that onely in himſelfe: There is no place found in his ſight: and he hath nothing in himſelfe that may be compared to him; alſo there is nothing which can ſearch and manifeſt any thing further then his Spirit: which alwayes manifeſteth it ſelfe from Eternity to Eternity.

57. He is an Eternall ſeeker and finder of himſelfe in the great Wonders; and that which he findeth he findeth in the Power: He is the Opener of the Power; Nothing is like him, neither doth any thing find him, but that which yieldeth it ſelfe to be his owne, that entreth into him: That which denyeth it ſelfe to be, in that thing the Spirit of God is all things; For it is one onely Will in the Eternall Nothing, and yet it is in all things as Gods Spirit it ſelfe is.

58. And this, my beloved friend, is the Higheſt Myſterie: Therefore if you would finde it ſeeke it not in me but in your ſelfe, though not in your Reaſon neither, which muſt be as dead, and your Deſire and will muſt be in God: and ſo God becommeth the will and the deed in you: alſo the Spirit of God bringeth your will into himſelfe, and then you may well ſee what God is, and what Spirits child this hand is, and from what kinde of Spirit it writeth.

59. Furthermore I brotherly exhort you, that you ſeeke not with ſuch eagerneſſe, you will not reach the bottome of it with ſuch ſearching: although you are knowne and beloved of God; and therefore we give you this for a Rule, yet externally I have no power to give it you.

60. But follow my counſell, leave off your laborious ſearching in Reaſon, and enter into the will of God, into Gods Spirit, and caſt outward Reaſon away, and then your will is Gods will, and Gods Spirit will ſeek you within you.

61. And if he find your will in him, then he manifeſteth himſelfe in your will, as in his owne propriety. For if you quit that will, then it is His who is all things: and when he moveth goe you with him, for you have Divine Power, and then whatſoever you ſearch he is in it, and then nothing is hid from the will: thus you ſee in his Light, and are his.

62. And let no feare terrifie you, there is nothing can take it away but your own imagination, let not that enter into your will, and ſo you ſhall worke the wonders of God in his Spirit, and acknowledge me your brother in him, elſe I ſhall be but as one that is dumb to you: This I tell you for good will.

63. And ſeeing wee write of the Eternity, to the end to ſatisfie your will, concerning the ſoule, (our purpoſe herein being according to the will of God) wee will therefore firſt ſhew you the ground of the ſoule, and then its Originall: and ſo open your eyes that you may be freed from your laborious ſearching.

64. For you have now to your old-age gone about this, and ſo farre as I underſtand, you have not yet found that deep Myſtery in the Spirit: But ſeeing it is Gods will that you ſhould know it, and have it given you for a reward of your ſo great labour, therefore have a care that you receive it aright: and then that you caſt not the Pearle before ſwine, which are not worthy of it, nor will not be worthy of it to Eternity.

65. For that which ſhall be revealed to you here, belongeth to the Children of God, therefore be faithfull and employ it according to the Spirit, and not according to humane reaſon.

66. For it is ſo ſublime that it will not endure earthlineſſe which proceeds from Covetouſneſſe, Pride, Selfe-glory and Arrogancy, although you be not ſuch; but looke well into whom you poure oyle, for it is poyſon to many: let others themſelves ſeeke as you have done; But give the Children bread that they may eate, and praiſe Our Father which is in Heaven, for to that end it is given you.

The fift Forme of Fire in the Eternall Will.

67. As wee have opened an entrance and a glaſſe to you of the Eternall Originall, from whence the Eternall fire proceeds, and what it is, ſo it is alſo neceſſary, that wee ſhew you further according to the higheſt depth, what the Eternall Nature is, in its propagation.

68. Wherein wee muſt underſtand two Kingdomes, the one good and pleaſant, the other an evill, wrathfull, and ever envious ſad one: of which the Philoſophers from the beginning of the world have treated, and ſought after it, but the time of finding it was not then.

69. But now it is at hand, that the hidden^[50] thing ſhould be found, not onely by me, but alſo by many that will be faithfull, and humble themſelves to God, and ſeeke in his Spirit and will; it will be found in the Eye of God onely, and no where elſe; therefore let none dive deeper in ſearching elſewhere, or he will find the Devill.

70. Seeing then the Eternity is thus which yet is Nothing, and yet there is Light and Darkneſſe, Life and Spirit, which are all things: and ſo there is a ſeeking (that is, a deſire) in both, to find it ſelfe, though there be Nothing that can be^[51] found but the Spirit.

71. Now ſeeing it hath nothing that it can find, and yet the Deſire goeth on Eternally forward, therefore the Deſire is a figure of the ſeeking will, the ſimilitude of the Eye of God, and it is as a glaſſe of the Eternall Eye which is called God.

72. Now this is in two manner of wayes, one according to the Light, and the other according to the Darkneſſe: for the ſeeking is in both; and yet there is no departing of the one from the other; the Light is in the Internall, and the Darkneſſe in the Externall, and yet that which is moſt internall is alſo moſt Externall, but the Light is the middlemoſt.

73. For it is in the Nothing; therefore it cannot be the moſt internall, for it hath no Place nor limit; it is its owne finding, which the Darkneſſe findeth not, but the will in the Darkneſſe, which deſireth the Light, goeth out from the darkneſſe and remaineth Eternally in the Light.

74. Now the Deſire of the Light preſenteth a Modell like it ſelfe, wherein the Eternity is manifeſt: that is, all whatſoever the Spirit, in the Eternall power of God, findeth in it ſelfe from Eternity to Eternity.

75. This Modell is not God the Eternity it ſelfe; for it taketh its beginning in the Spirit, and it is the wonder of the Spirit which it ſeeketh and findeth from Eternity; and^[52] it is in the Eye of God as a figure, and all the wonders of the Abyſſe of Eternity are therein, and are beheld in the Light of the Majeſty, as one wonder in many Endleſſe wonders.

76. Alſo it is an Image of God, a Virgin full of purity and chaſtity, and no begettreſſe, for the Holy Spirit onely openeth the Wonders in the Power.

^[53]77. Yet this Virgin is the ſimilitude of God, his Wiſdome wherein the Spirit^[54] diſcerneth it ſelfe, and alwayes and in Eternity openeth the wonders therein: and the more is opened the more is in it.

78. For ſhe^[55] is without ground and number, and as unmeaſurable as the Eye of God himſelfe is, there is nothing like her, alſo nothing can be found, that may be likened to her, for ſhe is the onely ſimilitude of the Deity, and the Spirit of God is her Eſſence therein.

79. She is a Circle and Modell, which ſo openeth our mind that wee ſee her, and God in her; for our will is caſt into her, and ſhe is in our Will: Therefore wee ſpeake of God, and ſee him in her, as in our Owne propriety, according to the hiddenneſſe of the Humanity, this^[56] ſight is exceeding precîous.

80. We muſt ſpeak ſomewhat alſo of^[57] Darkneſſe: It is in it ſelfe an incloſing, though there be nothing which barreth it up, but it ſhutteth it ſelfe up, and begetteth it ſelfe, and is its owne Enemy to it ſelfe, for it maketh its own ſource, without Ground and number; and hath no giver that can beſtow this but the Darkneſſes owne Forme.

81. It ariſeth from the firſt Deſiring when the Deſiring^[58] contracteth it ſelfe and impregnateth it ſelfe, ſo that it becometh a very ſtinging, bitter^[59], harſh, hard, cold, wrathfull, fire-Spirit: For the Deſire cauſeth harſhneſſe by the Attracting in the will, yet the drawing is ſtinging and the ſuffering bitter: which the Will willeth not, and therefore goeth forth from the ſtinging and entreth into it ſelfe, and maketh a peculiar Principle, wherein the Majeſty appeareth.

82. Thus the great Anguiſh ariſeth in the bitter ſuffering: and yet nothing is there neither that can ſuffer, but it is thus in it ſelfe, and it is its owne Life: and if this were not, the^[60] ſplendour of the Majeſty would not be, the one is the cauſe of the other, for the flaſh is in the Darkneſſe, and the Light with the Majeſty is in the Liberty.

83. And this onely is the^[61] divorce, that the Liberty is a ſtill Nothing, which receiveth the Light into it, and maketh the Darkneſſe materiall, and yet there is no comprehenſible^[62] Eſſence, but a darke Spirit and power, a filling of the Liberty, in it ſelfe, that is within the deſire and not without it: for without it is the Liberty.

84. Therefore God is the moſt hidden, and the moſt manifeſt, and that is the^[63] Great Myſtery, and the Abyſſe is hidden and yet manifeſt; as the Darkneſſe is to our fight: But the ſource is unſearchable, till the Will ſinke downe into it, and then it will be found and felt, when the Will loſeth its^[64] Light: And herein lieth the Ground of True Faith; let this be told you, yee Teachers in Babel.

85. Seeing then there is an Abyſſe, which in regard of the impreſſion of the darkneſſe is called Ground, wherein the ſource is a cauſe of the life: (for the wrathfull flaſh is the awakening of the life, although it be nothing there but in it ſelfe) and it is alſo a Deſiring, and that deſiring is a ſeeking, and yet it can find nothing but a glaſſe, and a ſimilitude of the darke wrathfull ſource wherein Nothing is.

86. For it is a Figure of the Earneſt wrathfull flaſh, and of the ſharp and^[65] ſevere power which is Gods according to which he calleth himſelfe, a conſuming Fire, and an Angry^[66] Jealous God.

87. And this glaſſe is alſo without Ground, without beginning and without End, and yet hath an Eternall beginning and an Eternall End: and is the only Cauſe, that the Abyſſe is blew, dusky and fierie: It is the cauſe of the Starres and Elements; for the Firmament is a ſecond Glaſſe proceeding from this.

88. As there is a Threefold ſource in every thing, and each is alwayes the Glaſſe, begetter and cauſe of the other; nothing excepted, all things are according to the Eſſence of the Ternarie.

89. Seeing then there is a Glaſſe in the Abyſſe, in which the ſource beholdeth it ſelfe: ſo it is alſo a figure and Image of the ſource, which ſtandeth before the ſource, and doth or bringeth forth nothing, but is a Virgin of the ſource wherein the wrathfulneſſe of the Flaſh^[67] diſcerneth it ſelfe infinitely without number; and alwayes openeth its wonders therein, by the bitter Spirit of the^[68] ſtirring Eſſences.

90. Which hath its life in the flaſh, ſo that it flieth more ſwiftly then a Thought; and even the thoughts of the Creatures are and proceed herein, alſo the Spirits of all living creatures are herein with their root; each life according to its Principle.

91. And in this Spirit of the Fire-flaſh, conſiſteth the Great Almighty Life, for it is conſuming; as the flaſh conſumeth the Darkneſſe, and as the Fire conſumeth all things, and yet remaineth a Life in it ſelfe; yet it is an Hunger and Thirſt, and muſt have^[69] Eſſentiality or elſe it remaineth a darke Hungry Fire: a will to devoure and to enjoy nothing, a will to Rage and ſting and to finde Nothing but it ſelfe: whence Eſſentiality (viz. the water) and alſo^[70] Sulphur is begotten and begetteth it ſelfe from Eternity to Eternity.

92. And here my beloved friend, ſeek the firſt root of the ſoule in the Fire life, and the ſecond in the life of the Light, in the Majeſty, and ſo you ſhall finde Gods Image and likeneſſe, and the Greateſt^[71] Myſteries of the Deity lying therein.

93. And although there be ſuch an Eye of the wrathfulneſſe, wherein the Earneſt^[72] ſevere Fire life taketh its Originall, yet it is not at all^[73] ſever'd from the life of the Light: but is one only life that hath two Principles; for it burneth in two ſources which are within one another; and it is one onely Spirit, having two differences, and two wills, one will dwelling in the Fire, and the other in the Light.

94. And know certainly for a Truth; that the darke Fire-life is the Abyſſe of Hell; for it is the^[74] ſevere Anger of God.

95. But doe not you ſeeke, as Babell that great City of confuſion upon Earth, hath ſought: which wee blame not for any thing but her negligence and careleſſeneſſe, and for ſeeking her Owne Glory and power, and by that meanes hath enſnared her ſelfe in the wrathfull Anger of God; which hath a long time ſubjected her under its wonders, and drawne many ſoules into its ſource. Conſider this.

96. In the third Booke of our writings, this is ſet downe at large, and that booke is ſomewhat eaſier to be underſtood then this is, but in this is the deepeſt ground of Eternity, ſo farre as a ſpirit can conceive, for it cannot beare more, well may it be deſcribed more largely, but not more deeply, for it is comprehended in the Abyſſe in both the Principles, for the ſoule ariſeth in the Abyſſe in both Principles, and in the ſpirituall will, in the Eternity.

97. And yet if it be not wary and circumſpect, the Devill may eaſily ride in its Chariot, viz. in its Will; but if it be circumſpect, and doe caſt it ſelfe into the will of the Majeſty of God, then the Holy Ghoſt rideth in its Will, and it is his Chariot.

98. And herein you may now finely ſearch the Ground of Heaven and Hell, of Angels and Devills, of Evill and Good, of Life and Death, if you ſeeke, as wee ſhall further direct you.

The ſixt Forme of Fire.

99. Seeing then, two Principles are ſo in one Eſſence, (as no man with Reaſon can ſpeake againſt it; for every life conſiſteth in venome and in Light, each in its owne principle, and according as it hath the ſource, ſo hath it alſo its Light) therefore we muſt ſearch what that is which ſuſtaineth the life that it be not ſtarved, and what driveth forth its ſource, that it can endure for ever.

100. This now alſo hath two differences, for the Light-life hath its owne ſource and driving, and the Fire-life alſo its ſource and driving, each in it ſelfe: but the Fire-life is the cauſe of the Light-life, and the Light-life is Lord of the Fire-life, and herein lyeth the^[75] Great Myſterie.

101. For if there were no Fire there would be no Light, and alſo no Spirit, and if there were no Spirit to blow up the Fire it would be ſmothered, and Darkneſſe would be, and the one would be a Nothing without the other, therefore they belong both together, and yet divide themſelves one from another, but without any^[76] fleeing, and yet there is a fleeing of the Spirit.

102. You may underſtand it by this: looke upon the glowing Fire; firſt there is the Matter from whence it burneth, viz. the harſh attracted bitter ſubſtance, which hath an Anguiſh ſource, and is a^[77] darke Body, whether it be wood or any ſuch thing.

103. Now when it comes to be kindled, you ſee Three Principles, firſt the wood, in the Darkneſſe with the Externall^[78] ſource of this world, which alſo hath its owne Life, or elſe it would not take fire.

104. Now the Fire hath a wrathfull, harſh, ſtrong, bitter deſiring^[79] ſource which begetteth thirſt, a devouring and conſuming, and the great bitterneſſe is its right Spirit, an Enrager and awakener, which hath all Eſſences of the Life in it, and it is the power of the life and of the driving, otherwiſe there would be no burning.

105. That maketh the great anguiſh-ſeeking after the Liberty: and in the Fire it attaineth the Liberty: for it conſumeth the darkneſſe in the wrathfulneſſe, and alſo the Matter of the Fire, from which it burneth.

106. And thereby wee know that one Spirit, which divideth it ſelfe into two Principles, into two Spirits, but not^[80] ſeveredly, and yet fleeing one before another, and the one catcheth or apprehendeth not the other, and the one is the life and cauſe of the other.

107. And therefore they are two Principles ſeeing they have a twofold ſource and life, and yet there is but one roote from whence they proceed, and one of them affordeth life, and the other affordeth food for that life: This is a wonder and yet no wonder, for there is nothing that can wonder at it, for it ſelfe is All things in one only Eſſence.^[81]

108. Now the fire in it ſelfe is firſt a ſeeking to draw into it ſelfe, and that is the ſubſtantiality the Phur, for the ſeeking maketh it in the Deſiring by its attraction; or elſe there were Nothing; and the Attraction is the bitter ſting, a deſtroyer, which the ſubſtantiality cannot endure, and will not ſuffer, and that not willing to ſuffer is an anguiſh, a will to overcome the ſubſtantiality with the bitter ſting, and the anguiſh, pierceth into it ſelfe, and catcheth at the Liberty; and the Liberty is a light in compariſon of Darkneſſe.

109. Now the Anguiſh is an horrible ſharpneſſe, and thus the Liberty is taken and ſharpned, ſo that it becommeth a fire-flaſh and the Anguiſh-will in the ſharpneſſe of the bitter flaſh, conſumeth the Subſtantiality, be it wood or any other thing.

110. Now when this hath conſumed it, then the Anguiſh is a Darkneſſe againe, and the flaſh remaineth hidden in it ſelfe againe; and is an Extinguiſhing, and the anguiſh is in the darkneſſe as at firſt, before the flaſhing of the Fire, and it remaineth onely in a terrible ſource, where the bitterneſſe is alwayes made more terrible, by the rough attraction.

111. Now this is thus according to the Outward Principle of this world, as we ſee undeniably by experience; ſeeing then there is an alwayes enduring Eſſence in the Eternity, we therefore demonſtrate it thus: behold and conſider it deeply and reade this with diligence.

112. The ſinking of the anguiſh in the Eternall darkneſſe, is an Eternall hunger, and an Eternall thirſt, and an Eternall Deſiring; and the darkneſſe in it ſelfe attaineth nothing in the Eternity, that^[82] it can ſatiate it ſelfe withall out of the^[83] Eternity, therefore it is rightly and truly the hunger and thirſt of the Abyſſe of Hell and of the anger of God.

113. But the will in the anguiſh (becauſe it can attaine or finde nothing) therefore it maketh a figure and a ſimilitude to it ſelfe in the deſiring with the eager attraction, and the eager, harſh, bitter darke Eſſence, is the Materiall ſimilitude it ſelfe, it eateth it ſelfe, and is it ſelfe the matter of the Fire, that ſo the Eternall flaſh may alwayes continue, and the wrath is alwayes an Eternally continuing burning, and burneth Eternally, out of the Darkneſſe, and hath its owne Life in it ſelfe, viz. the bitter ſting of the Anguiſh, which rageth and raveth, and is the^[84] ſtirring and originall of the Life, and that is^[85] A Principle.

114. And underſtand hereby the Eternall deſiring ſeeking, an Eternall Coveting, and yet having nothing but it ſelfe an Eternall Envious Enmity, a ſeeking of the Eſſences, when the innumerable, and Groundleſſe multitude is alwayes borne in the Will: and an Eternall craftineſſe, a continuall riſing in the hunger, an Eternall finding of the ſimilitude of its owne deſire, the ſimilitude of the Eſſences, in the Will, and this is manifeſt in the flaſh: for the flaſh elevateth it ſelfe ever above the darkneſſe; and the Eſſences are in the flaſh, and are continually brought into the Will.

115. Thus the Fire-will is a^[86] ſeeking of the high ſwelling Pride, and a Contempt of the darkneſſe: it contemneth its owne roote; it is covetous and would devoure more then it hath, or more then it ſhould, it hath all luſts; for the deſiring Eſſences are manifeſt in the Fire, and thence it cometh to paſſe that in each Will each Eſſence is againe a Centre of a whole ſubſtance.

116. And this is the cauſe of the Creation of this world; viz. that the Modell hath appeared from Eternity as in a Glaſſe, and was in the Eternal Eſſences in the figure, as in a virgine without bringing forth, and was ſeene in the light of God: and hence cometh the Matter of the Earth, Starres and Elements, alſo All Arts, wit and ſubtlety, deceit, falſhood, covetouſneſſe, haughtineſſe in the Creatures of this world.

117. For this world is a Materiall ſeeking, comes from the Eternall^[87], and is become materiall and perceptible in the Creation, viz. in the word^[88] Fiat, by the Heaven of the waters, as may be ſeen in Earth and ſtones: and the Firmament together with the Elements is yet this^[89] ſeeking, and ſtill it ſeeketh the Earthy; for it cannot reach back againe into the Eternall.

118. For all ſubſtances goe forward in their progreſſe ſo long till the End findeth the beginning, and then the beginning ſwalloweth up the End againe, and is as it ever was: but that the^[90] Modell remaineth, for the Modell did proceed from the Eternall, from which the Creation came forth into a ſubſtance: as The Eye of Gods wonders.

119. You muſt know alſo, that the Spirit of the Aire, proceedeth from the bitter Eternall Fire-ſpirit, which alſo goeth forward after the Wonders, in the will of the^[91] ſeeking of the Eſſences, which are the Starres: and therefore it maketh^[92] whirlings, and cometh from many places: as from above, from beneath, and ſidewayes, and many times round about like a wheele, all according as the Fire-ſeeking is kindled by the Eſſences of the Starres.

120. This is wholly like the wheele of the Minde, and it hath its owne Spirit, and a proper life of its owne, and a proper Will of its owne: and therefore it is a Principle, and continueth ſo long, till the End findeth the beginning, then the beginning taketh the End into it ſelfe, and maketh the Middle which manifeſteth what is done between both beginning and End therein, which ye will conſider further of, unleſſe ye be^[93] fooliſh^[94] Virgins.

121. Alſo this^[95] Dominion continueth no longer, then it can remaine in the number of the Creation: For every day of the Creation is a Circle of a Revolution in the Eye, and hath its^[96] number,^[97] Ten whereof is the ✚ the higheſt number: and Man hath ten times ten, viz. a hundred, for his number: and in the Crowne of Paradiſe he hath the number Thouſand; but in the Eternall Eſſentiality in the Divine Centre of the Majeſty he hath^[98] no Number.

122. Now looke narrowly, with very cleere Eyes: God created this world with every ſubſtance, in ſix dayes, and they were finiſhed about the middle of the ſixt Day, ſomewhat after-noone towards the Evening, and then the Reſt, and the Sabbath of the ſeventh Day, began on the ſixt Day: And ſo the Eternall Reſt found the beginning of the Creation on the ſixt Day afternoone; this was the End, then came the Beginning and the End together in One againe, and it was manifeſt what God had made in the Dayes.

123. Seeing then Man by his Imagination hath deſtroyed the heavenly Angelicall Body, and hath brought it into a corruptible number, that is, into the outward Principle, and therefore he is in it: for he hath loſt the Paradificall number, and is placed in the hundreth number, wherein he is alſo now given up to the Outward Life, as to his leader, that is, he hath given himſelfe up to this Leader, ſo that his number, to be fulfilled in the Circle of the Outward Principle, is cleerely knowne to us.

124. If we knew certainly the houre of the ſixt Day wherein the Creation was finiſhed, we could then ſet you downe the yeare and day (we meane the^[99] laſt Day) for it goeth not a minute further, it hath its limit hidden in the inward Circle.

125. Therefore know for certaine that the time is neare; for in the ſixt Day afternoone the Reſt of the Eternall Day began, and therefore God inſtituted the Sabbath of the ſeventh Day, for a Reſt, and an everlaſting Remembrance.

126. And as the Reſt began on the ſixt Day towards the Evening, and the Entrance to the manifeſtation of the^[100] workes of the Creation (the End then taking in the beginning againe, and the ſix Dayes ſtood thus in the Circle as a wonder) ſo know that ye were created in Paradiſe, and yet are gone out from it into the Spirit of Wrathfulneſſe into Death^[101]; which hath now wrought its wonders in you theſe 5500. yeares and upwards.

127. And now the End hath found the beginning againe, and ye ſhall ſee, alſo feele and finde, what Paradiſe hath been, even every one of them that ſhall be borne in God.

128. For (to ſpeake after the manner of Reaſon, and not according to God) Paradiſe is borne againe, but ye ſhall not eſcape mortality, nor the wrath in the Fleſh, but Paradiſe is now already manifeſt in the Minde, in the ſoule of the Children of God, and they have the true taſte of the Power.

129. And no ſubtilty nor power can hinder it, no ſubtilty can ſuppreſſe it, nor can any Devill deſtroy it; for the End hath found the beginning, there can be no hinderance of it, the Power of falſhood breaketh, and then remaineth nothing but a waiting for the bridegroome, for the Children of God ſhall be found in Paradiſe, when the Turba in the Wrath ſhall be ſwallowed up. We ſpeake high things, yet we underſtand and know them certainly in the Wonders.

130. Thus as is mentioned above (if you underſtand us aright) there is borne out of the Wrathfulneſſe of the Anger; out of the Eternall Centre (out of which this world was produced and created, which is a^[102] ſeeking of the Eternall:) in the Spirit of this world, (in this Principle wherein we now live:) and there will alwayes be borne falſhood, Covetouſneſſe, ſubtilty, deceit, enmity, in the Will; Lying, Murder, Pride, deſire of honour, Selfe-Power, Art,^[103] wit, the wiſdome of this world proceeding from Reaſon, they all come from this roote and remaine in the Wonders of Gods Anger, and though Reaſon and ſelfe^[104] prudence be never ſo fine, yet it is in the Anger of God, and ſpringeth from the Abyſſe.

131. And here behold thy ſelfe thou faire world; it is no Fable, as thou holdeſt it to be, it is knowne in Ternario Sancto, and he that cannot get within the limit of that, he is captivated by Antichriſt, and belongeth at laſt to that Lake from whence he ſprung, it is no time to linger now, both the doores ſtand open; and whatſoever hath growne in the Turba ſhall be ſwallowed up with it.

132. So alſo conſider the Eternall Fire further, and take a ſimilitude from all ſorts of fire in this world, for that which is a Spirit, in the Eternity, is a ſubſtance in this world. You ſee alſo that fire in it ſelfe is an anguiſhing wrathfull riſing bitter Eſſence and ſource, and yet you ſee nothing elſe in the proper Forme of Fire, but the flaſh which ſhineth, you ſee not the ſource, you can onely feele that.

133. You ſee alſo that the fire when it burneth, ſendeth up from it ſelfe a Smoake, in which there is water, whence ſoote cometh which ſticketh to the ſides, eſpecially where the fire is incloſed and not free, then the ſoote is ſeene as in a chimney; and the ſoot and water are in one another, and thus the Materiall Earth cometh originally from the Eternall fire; which Lucifer kindled; Then in the wrathfulneſſe Time began, and the Creation was after that manner which is mentioned in the Third Booke.

134. Underſtand, the^[105] Great Myſterie further: you ſee that every Fire giveth light, and you ſee alſo that Aire goeth forth from the ſource of the Fire, and you know very well that if the fire had no Aire to blow it up, it would be ſmothered, as all fires are ſmothered when they have no Aire, and yet they produce Aire.

135. The Aire is the life of the fire, and the Aire hath its Originall from the Anguiſhing bitter ſtirring ſource of the Eſſences, out of the Will: Now you ſee alſo very well, that fire muſt have fewell to burne, or elſe it is a Darkneſſe, and although it devoure it ſelfe (by its eager attraction,) yet that fire is nothing but a ſource in the Darkneſſe, which we underſtand to be the Abyſſe of the Anger of God, which is not manifeſt in God, but is onely as a cauſe of the Life in the Kingdome of God.

136. You ſee that all fire muſt have^[106] matter, or elſe it will not burne, underſtand it thus, the fire produceth Aire, and in the Aire water, and it mightily attracteth the Aire with the water into it ſelfe againe, whereby the ſource of the fire is ſo allayed that it ſhineth.

137. For without water no fire ſhineth, if no water can be procured in a thing, in that thing the fire will not ſhine, but glimmer; as for example, in^[107] a red hot ſtone, which hath the ſource of the fire, and no ſhining but a glimmering, and hardly that, but in Iron it ſhineth wherein the fire hath water: and therefore Iron at length cometh to be conſumed and getteth Ruſt, but a ſtone doth not: This is thus according to the Outward Principle of this World; but according to the inward (viz. the Kingdome of God) it is as follometh, obſerve it.

138. The Eternall fire burneth Eternally; yet it is a Spirit: but not manifeſted according to the wrathfulneſſe in the Kingdome of God: underſtand it thus: the flaſh maketh a ſhining; which ariſeth from the fire, and yet it dwelleth not in the wrath of the Fire, but ſatia[•]eth the fire wholly, and giveth light alſo out from the fire, and is not comprehended nor retained by the fire: but carrieth with it another ſource of its owne, viz. ^[108] Meekneſſe, and yet hath the Power^[109] Wiſdome and Art of the Fire, for in the Light, the Eſſences of the Source of the fire are firſt manifeſted.

139. Now the light maketh no^[110] ſource, but it entreth into it ſelfe into a Meekneſſe, and yet is deſiring, which proceedeth from the ſource of the Fire; and its deſiring is an attraction of the Meekneſſe and power into it ſelfe: and ſo it maketh it ſelfe pregnant with Meekneſſe.

140. For the Light is a Fire alſo, a very yerning fire, a deſiring fire, and a perpetuall finding Fire, which alwayes findeth what is generated in the Originall.

141. All the Power which ariſeth in the wrathfull fire, is manifeſted in the Light; and the Light deſireth it in meekneſſe: for the wrathfulneſſe of the Fire and the ſhining of the Light, are two Principles, of a twofold ſource, each dwelling in it ſelfe, and one comprehendeth not the other, to Eternity, and yet the one is the life and the cauſe of the other.

142. And we muſt underſtand it thus: we muſt conſider that an horrible anguiſhing^[111] ſource maketh a ſinking into it ſelfe, like Death, wherein the limit of Separation is, and yet the Anguiſh keepeth its ſource in it ſelfe: but the ſinking into it ſelfe as it were into Death entreth into its^[112] Aether, wherein the life of the Anguiſh is no more knowne: for the ſinkng breaketh forth from the anguiſh ſource, as a dying, and it is a dying, and yet in the Eternity there is no dying; but a kind of entring into another world, of another Principle, of another ſource.

143. For the ſinking entreth into the ſtill Eternity; viz. into the Liberty; and as the ſource of the wrathfull Fire did remaine in it ſelfe, in its life, ſo the ſinking is a going quite out from the fire-Life, and yet it proceedeth from the fire-life, but it hath not the ſource thereof, for it is broken off from that in Death: and the limit of the Separation is a Death; ſo that the ſinking Life pierceth through Death, and ſprouteth through Death forth in another world, and hath another Subſtantiality, (viz. another water) wherein the Light ſhineth: and therein is no wrathfulneſſe.

144. For in the Eternity there is no Death to detaine any thing with, but there is a kind of entring into ſeverall Conditions: for that which hath no beginning hath alſo no End nor no^[113] ground: and thus the Light ariſeth from the ſource of the fire.

145. For the Light dwelleth in the Fire, and yet not in the Fire; it is another world, and it is another Fire, called Love, Power, Wonder, ſweet, milde, pure, and it is no ſubſtance, alſo it is not Nature, but^[114] beyond Nature in another Principle.

146. It is nothing but a Light flaming Powerfull Majeſty, and it hath its owne Spirit, which bringeth the ſinking through Death, and which ſinking out of the Anguiſh through Death, maketh the ſprouting forth through the Death.

147.^[115] It is free in it ſelfe both from the fire, and from the Light, and it is not held or captivated by either of them both, (no more then the Fire detaineth the Aire:) It proceedeth from the Light, from the power of the Light; and openeth all whatſoever is either in the ſource of the Fire or in the ſource of the Light.

148. Yet it hath no feeling of the Fire în it; but it is a blower up of the fire of Light, a producer of the Eſſences of Love in the deſiring Power; and an Opener of the Eſſences of Love.

149. And that we might be underſtood (ſpeaking of the Eſſences of Love, as of another Fire, let it be obſerved: behold when the light is ſo brought forth through the wrathfulneſſe, that one fire goeth forth through the other, then the fire of Light deſireth the wrathfulneſſe no more, for it is dead to the wrathfulneſſe, and it is a peculiar Fire in it ſelfe, and it ſendeth forth its life out of it ſelfe, which is a ſprouting: for it is both deſiring and attracting whence Eſſences proceed, and it hath all formes in it, as the fire-life hath, alſo ſuch a riſing.

150. And yet the Eſſences are borne out of the^[116] power of the Light, and when they fully taſte one another, there is a meere Deſire and ſatiety, and yet there is nothing that the Deſire of Love can draw into it ſelfe, but it attracteth it ſelfe into it ſelfe, and maketh it ſelfe pregnant with the Power of the Majeſty, ſo that this Will becometh ſatiate, and yet it is nothing but this Power, which is an Image of the Wonders: It is a ſimilitude of the Birth; and it is the power it ſelfe: it is the Eſſence of the Spirit from whence the Spirit hath its food, it goeth forth from the Image and^[117] floateth as the Aire in this world doth.

151. Now the Spirit finding nothing like^[118] it ſelfe, and ſo not finding it ſelfe but in the Power, therefore it is deſiring; for it dwelleth in the Ground of the Power, and yet is not the Power it ſelfe, therefore its deſiring maketh a ſimilitude of it ſelfe.

152. For a deſiring is a ſeeking, and the figure of the ſeeking is in the ſeeking; the figure maketh the Seeking manifeſt: Thus the Spirit alſo dwelleth in its owne Figure, in the Power, and in the Light of the Majeſty; and^[119] it is an Image according to the property of the Spirit.

153. The Spirit is not the Image; but the ſeeking and its deſiring is the Image; for it dwelleth in it ſelfe, in its ſeeking; and in its figure it is another Perſon then the figure of the Power, and according to this Eſſence God is ſaid to be Threefold in Perſons.

154. But that we may open your Eyes wide, that you may ſee the whole ground of the Deity (for now it both ſhall and muſt be made manifeſt) you muſt looke upon the Great wonders, which we loſt by going forth from Paradiſe, where now we muſt labour in the ſixe working dayes of this world; Therefore conſider now what and where we are; and you ſhall here finde ſuch a thing as was hidden even to Nature.

155. Behold, when you will ſpeake of the Trinity, then looke upon the firſt Number, upon the A, upon the Eternall beginning which is the Father: and then look upon the O, in the middle, viz. the Sonne, and then looke upon the V, which is the proceeding of the Holy Ghoſt, which in himſelfe goeth with the ſinking through the ſharpe wrathfulneſſe into the ſecond Principle which hath E, and goeth forth through the power, as a light flaming flaſh which hath I.^[120]

156. Now put thereto the ſwift going of the flaming flaſh that is T the omnipotence of the Eternall^[121] God, which conſumeth in the wrathfulneſſe as a flaſh, but in the^[122] Love in the I, as an exceeding loving God Exaſteth, thorough pierceth and powerfully Exulteth: Now if you put the L, thereinto, then you have the Matter of the Divine Eſſence, in the power it is an Angel, and in the out-birth out of the Centre it is^[123] Gold.

157. The World is Covetous and Ambitious (eſpecially thoſe that will be counted Maſters of Arts) and ſay they know Gold; and are blind people; why doe you not then ſeeke it? perhaps thou wilt aske, how ſhould ye ſeeke it? Goe with the outward life into Death, there the outward life muſt die, and in the anguiſh yeild it ſelfe up into the Number of the Crowne, viz. into the number 1000. and there the End is, and the Death ariſeth to a glorious life with a new faire body, you need afford nothing to it but the ſoule, which will then bring forth much fruit, and then thou haſt an Angel which is free from the wrathfulneſſe, for it is wholly pure, ſeeke it and you ſhall finde it.

158. Yet perhaps thou ſuppoſeſt thou ſhalt finde it, as thou art^[124] in thine old Cloathes: No Sir, we will teach you another A B C, learne that firſt, then ſeeke it if you pleaſe, if not, let it alone: For the O is much nobler then the L.

159. Behold now the A (viz. the beginning of the Eye) together with the V (which is the marke of the Spirit,) and goe through the Middle of the^[125] O and ſo you will make a ſtroake or line through the O thus^[126] ◯⃓.

160. Now part the two principles one from another, ſeeing they part themſelves, and ſet them one to the other with its halfe () like a Rainbow thus )( for ſo they ſtand in the figure, and ſet the wrath at the left and the light at the Right hand, for it cannot be pourtrayed otherwiſe; but it is one Globe.

161. And take the Spirit which is borne in the Fire, and goe therewith out of the wrath in the ſinking through Death into the other halfe Eye (viz. into the ſecond Principle,) and you ſhall ſee this Figure. )̵|(̵

The figure following belongeth to this place.

The Expoſition of the Philoſophick GLOBE or EYE, of both the Threefold^[127] Circles which ſignifie eſpecially the two Eternall Principles, The^[128] Third being alſo cleerely underſtood therein, and how it muſt be underſtood.

162. THoſe Circles ſhould be like Round Globes through which a Croſſe ſhould goe: for it is the Eye of Eternity which cannot be pourtrayed; It Repreſenteth the Eye of the Eſſence of all Eſſences; the Eye of God, which is the Glaſſe of wiſdome, wherein all wonders have been ſeen from Eternity: and hereby is deſcribed how it is entred into an Eſſence, for the Reader of this booke to conſider of.

163. Not as if it could be deſcribed or pourtrayed, for the Minde onely apprehendeth it, and onely^[129] that which can walke in the Divine Myſtery; Not by Art or Reaſon, but by that underſtanding which the Spirit of God openeth to the humane Spirit of the ſoule in the Great Myſtery, otherwayes it cannot be apprehended.

164. The Reader ſhould obſerve the Numbers, and alſo what ſtandeth within or without a Circle, and where every word in a Circle beginneth and endeth, all of it hath its peculiar ſignification and meaning: for every word ſtandeth in its due place.

165. That which is without the Circle and wheele, ſignifieth the Liberty of the Abyſſe^[130] without the Principle.

Number. 1. Abyſſe.

166. The Great Myſtery of the Abyſſe, wherein the Eternall Divine Eſſence, in the Glaſſe of Wiſdom, doth bring it ſelfe forth in the^[131] Ground; is marked with the number 1. and the number 2. ſtandeth cloſe by it; which is ſo to be underſtood round about that whole Circle.

Of the Three Circles.

167 The Three Circles drawne about one another, ſignifie the Eternall Birth of the Divine Eſſence; and All Etrrnall Myſteries both within-Nature and without. Viz. the Originall of All Eſſences, as it is here deſcribed.

Of that halfe of the Threefold Circle at the Left hand, and of number 2.

168. The threefold Circle at the left hand, (where alſo there ſtandeth without the Circle at Number 2. the Myſtery^[132] without Nature) ſignifieth, how the Abyſſe bringeth it ſelfe into a Ground; that is, how the Eye of Eternity, viz. the Firſt will (which is called the Father of Eternity, and of all beginnings) bringeth it ſelfe in the wiſdome into Trinity, into an Eternall Ground, and dwelleth in it ſelfe and poſſeſſeth it ſelfe; and how it bringeth it ſelfe into Nature, alſo how Eſſence ariſeth; as alſo perceptibility and perception.

Of that halfe of the Threefold Circle at the Right hand.

169. The other Threefold Circle at the Right hand, ſignifieth the Divine Eſſence of the Holy Trinity; and the Angelicall world, which ariſeth from the Great Myſterie of Eternity, and is manifeſted by the Principle of Fire.

What the Croſſe ſignifieth.

170. The Croſſe [whoſe Armes goe] through both the Threefold^[133] Circles; ſignifieth the Perſons of the Deity; and how they part themſelves in the Eternall Unigeniture, as is further mentioned hereafter, according to the Numbers.

Of the Eye in the Circle.

171. The Eye in the Circle through which the Croſſe goeth with an^[134] Angle, each [half of the Eye] ſignifieth a world, both that at the Left, and that at the Right: That at the left ſignifieth the Great Myſtery of the Darke world, where the Eye of the Wonders bringeth it ſelfe into Nature: that at the Right ſignifieth the Light world, where the Divine Myſterie having brought it ſelfe forth through the fire, dwelleth in the Majeſtick Light, with the firſt Myſterie of the Wonders.

Of the ♡ in the angle of the ✚

272. The Heart in the angle of the Croſſe, ſignifieth the Ground or Centre of the Deity: Not as if it were ſeparate and did poſſeſſe a Place; (for it ſelfe is the place or Ground of the Deity, and is the midſt every where) But that men might learne to diſtinguiſh God from Nature; and that Chriſtians may learne to underſtand the Regeneration, viz. how God hath Regenerated us in Chriſt, out of his Heart upon the Croſſe: Therefore this Figure is thus delineated, that the Reader might further conſider it. For This Figure comprehendeth all whatſoever God and the Eternity is.

The Expoſitton of the Circle at the Left hand. number 3. 4. 5.

173. The three^[135] Characters A. O. V. marked with 3. 4. 5. ſignifie the Myſterie of the Holy Deity^[136]: without Nature, and how it manifeſteth it ſelfe in Nature.

Of the A. number 3. and of the Tincture, number 6.

174. A ſignifieth the firſt Eternall^[137] unſearchable Will: which is called Father; goe round that Circle to the nether point, where Tincture ſtandeth at number 6. which is the Ens of the Will, and the firſt beginning of Naáure: for the Divine Myſterie of the Trinity ſtandeth above, and the Myſterie of Nature beneath; Each Circle ſignifieth a Perſon of the Deity in the firſt Myſterie.

Of the O. number 4. and of Principle, and of Fire; number 7.

175. The O at number 4. ſignifieth the Ground of the Myſtery; viz. the Birth of the Heart or Word of God, which the firſt Will (viz. the A) in the Glaſſe of Wiſdome, receiveth and holdeth in it ſelfe as a Ground of its Eſſence: For the O ſignifieth alſo the Eye of the Glaſſe of Wiſdome: for the Eternall word is^[138] comprehended in the wiſdome, and manifeſteth it ſelfe in the Light world by the Principle of Fire, goe round from the O and you will finde, Principle and Fire, beneath at N. 7.

Of V. number 5. and of Eſſence, number 8.

176. The V at number 5. ſignifieth the Spirit of the Myſterie^[139] without Nature: viz. the Spirit of the Firſt Eternall^[140] unſearchable able will, it ariſeth out of the will in the Power of the Word in the Great Myſterie, and proceedeth from the Will and Word, and its Exit maketh Eſſence: viz. wonders of the Power colours and vertue; where yet in the Myſterie of the Abyſſe without Nature, no colours are^[141] diſcerned, for they lye all hid in one, which is a Glimps of a Great Wonder, and it is called an Eſſence of the Wonders: Goe about in the Circle from V and you ſhall finde beneath nee[•]e number 8. Eſſence: which ſignifieth that the Eſſence of All things is under the Spirit of the^[142] Ternary, and that we muſt alwayes diſtinguiſh Eſſence from Deity.

177. For in the Eſſence, Nature with its ſeven formes ariſeth; For the Ternarie is but a Spirit in the Eſſence; and yet there is no Eſſence^[143] without the Ternary: for the deſire of the Ternarie is the Eternall^[144] Magia; and it maketh Eſſence; it bringeth [things] into a Ground according to the^[145] Modell which the Spirit openeth in the wiſdome, out of it the Creation came forth, according to the Modell in the Glaſſe of the^[146] Virgin-like Wiſdome.

A further Expoſition of the firſt Principle, and of the Myſterie of the Beginning in the Creation, alſo of the Darke world: and how the Angle or line of the Croſſe, and number 9. at the left hand, with its upper and nether ſpace muſt be underſtood.

Of FATHER: N. 9.

178. AT N. 9. FATHER ſtandeth before the^[147] Point of the Croſſe, and Abyſſe before that, which ſignifieth the Myſterie of the Father without Nature. For Nature beginneth at the Point of the Croſſe. The firſt and Greateſt Myſterie is the Abyſſe; wherein the Nothing bringeth it ſelfe into a will, which is called Father, or the Originall to ſomething: The Creation is ariſen out of the Myſterie of the Father through Nature; here by this Myſterie the Eternall Nature with its ſeven formes is^[148] underſtood.

Soule. number 10.

179. At the^[149] point of the line N. 10. Soule ſtandeth: which ſignifieth the Originall of the Eternall Spirits, viz. of Angels and ſoules of Men, for the^[150] point ſignifieth the Centre in Nature, where the threefold Spirit manifeſteth it ſelfe by Nature, which againe ſignifieth the Magick Fire in the Fathers Property, from whence the Angels have their Originall, and alſo the Soules of Men.

180. We muſt here underſtand the Ground and Originall of an Eternall Spirit; for Nothing is Eternall except it have its Originall from the Eternall Magick Fire: the Originall is not to be taken for the true Spirit, but for the Centre, viz. the Cauſe of the Spirit.

The Soules Will: number 11.

181. Every right Spirit is underſtood in the Light of Life,^[151] with the underſtanding; for no right underſtanding can be in the fire but in the Deſire of the Light: and therefore the fiery will muſt bend and incline towards the heart of God, that is, towards the power of the Light and underſtanding, as may be ſeene here, where the Soules will ſtandeth upon the line of the Croſſe, marked with the number, 11. and there receiveth power from the Heart of God, and ſo it becometh an underſtanding Spirit.

Will number 12. and Soule, number 13.

182. For it receiveth the Power of the Light, in the meekneſſe and humility, and goeth with the Spirit of its will, (that is, with the Noble Image and ſimilitude of God,) through the power of the Heart, into the ſecond Principle; that is, into the Light world, as may be ſeene in the other^[152] Circle at the Right ſide of the Heart, where N. 12 Will ſtandeth, and Soule N. 13. which ſignifieth, that the ſoule goeth out of the ſource of the Fire, which is the Fathers property, and Entreth into the Sons Property: and dwelleth in the Divine power in the Light world.

HOLY GHOST. number 14.

183.^[153] Without the Point of the Croſſe, N. 14. HOLY GHOST ſtandeth ſignifying the Holy GHOST, who ariſeth from Eternity in the will of the Father at N. 9. before the^[154] point at the left hand, and bringeth himſelf through Nature, along through the Heart and Divine Power at the right hand, out^[155] from Nature; and alſo through the power of Angels, or of the Spirit of the ſoule, quite out; and dwelleth in the Liberty in the Glance of the power and Majeſty; and is in Nature yet not comprehended by Nature; but in the property of the Divine power onely.

Image; number 15.

184. Beyond the Word H: GHOST N. 15. Image ſtandeth, alſo without Nature; which ſignifieth that the Noble Image groweth out of the Fire of the Soule, as a flower groweth out of the Earth, and hath no feeling of the fiery property: for the fire is as it were ſwallowed up in it, and yet it is there, but in another ſource, (viz. in the Deſire of Love) a light flaming fire in the Divine property.

Abyſſe number 16.

185. After Image ſtandeth Abyſſe N. 16. ſignifying that the true Image ſtandeth in the Abyſſe^[156]: beyond all ſource, and dwelleth in Nothing, viz. in it ſelfe onely, and through it God dwelleth: therefore there is nothing but the Divine Power, that can finde, move, or deſtroy it; for it is not in Nature, although it ariſeth from Nature, in its Roote, yet it is quite another thing; as an Apple differs from the^[157] Tree; though it be upon the Tree and receiveth vertue from the Tree, yet the Sunne alſo giveth vertue to it: and ſo the Divine Sunne (viz. the Majeſty) giveth vertue to the Image.

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

186. Furthermore, at the left hand N. 17. there ſtandeth Omnipotence, and it ſtandeth without the^[158] Circle of Nature alſo: which ſignifieth the Fathers Myſterie, which bringeth it ſelfe by the Magia (that is, by the Deſire) into Wrath: wherein the ſtrong founding life and ſtrength is underſtood in the entrance of Nature in the firſt three formes, viz. Aſtringency, bitterneſſe and Anguiſh: and therefore the word wrath, ſtandeth in the ſpace under the line, N. 18. which ſignifieth, that the Wrath toucheth not the Angle of the^[159] Ternarie, but is borne in the Deſire.

^[160]Craft; number 19.

187. Craft ſtandeth at N. 19. under the Word Omnipotence: which ſignifieth the Eſſence coming out of the Glaſſe of the Principle, which Craft, in the ſecond Principle is changed into a right underſtanding, and here in the Magick fire it is but craft; for it is ſubtile and ſharpe, and a cauſe of the underſtanding.

Devill; number 20.

188. Over againſt craft Devill ſtandeth, N. 20. in the ſpace of the darke world, which ſignifieth the Malice of the Devill, in that he is departed from the point of the Ternarie, and hath put his will into Wrath and craft on purpoſe to Domineere over the Meekneſſe of God thereby, and to uſe the ſtrength and power of the Fire and Wrath.

Devills Art; number 21. 22.

189. Under the Word Craft ſtandeth Devills Art, N. 21. 22. Devills ſtandeth without the Circle of Nature, and Art ſtandeth within the Circle of Nature; which ſignifieth, that the Devill was created out of the Myſterie of the Father upon the line or ſtroake of the Croſſe in the Eternall Nature as well as the other Angels: But he did get his Art N. 22. in the Magick^[161] ſeeking of Nature in the Centre of the darke world, whereas he ſhould have gotten it in the power of the Heart of God, and that is the cauſe of his fall and of his Envie.

Will; Number 23.

190. Over the line number 23. ſtandeth Will; ſignifying that the Devill hath raiſed up himſelfe from the Divine Line, (upon which he was created) as a proud Spirit, who would faine have been his owne Lord, and have ruled by his owne Art and Wit.

Darkneſſe: number 24.

191. As alſo the Pride and ſubtilty of Men doth now: who in the ſame manner raiſe themſelves up from the Line of God, from Obedience, in owne ſelfehood in which the will cannot reach the Divine power and light, but falleth into it ſelfe, into the darke anguiſhing Magick Fire; as above over the word Will, is noted with number 24. and firſt into Darkneſſe: for Reaſon loſeth the Divine underſtanding, and the Divine Deſire, wherein it can receive the Eſſence of God, and ſo^[162] impregnate it ſelfe with^[163] power from God.

Fire; number 25.

192. And then^[164] it kindleth the Magick Fire of Covetouſneſſe; ſo that it willeth to have^[165] much, and never hath enough, as here N. 25.

Anguiſh; number 26.

193. And when it hath filled it ſelfe with Covetouſneſſe, then the Magick Fire in the Anguiſh beginneth to burne, N. 26. for that which is throwne into the fire by Covetouſneſſe, is fewell for the Magick fire wherein the fire burneth: and there Death is borne; which muſt ſeparate what Covetouſneſſe hath brought in.

Death; number 27.

194. And herein alſo conſiſteth the Grievous fall of Adam, who hath imagined as the Devill did, and deſired to have the variety of this world as his owne: He would be cunning and get much^[166] skill, and even the Earthly and helliſh ſource in the skill: Had he continued upon the ſtroake in the Line of God, he had not been Earthy, for the Spirit of his will ſhould have dwelt in God, and have brought Divine foode into the body: but now he is in the Anguiſh, N. 26. and muſt againe goe through the Principle into Death, N. 27. where his body muſt be conſumed in the Myſterie.

195. And if he doe not in the time of this Life turne his will into the Croſſe of Chriſt, (as is to be ſeene in this Figure) then he is reſerved in the Myſterie for the Judgement of God, where he ſhall be tryed in the fire, whether the Spirit of his will have any Divine^[167] power in it or not, or whether he can ſubſiſt in the fire, and there his proud Earthly workes will be burned up: and if the ſoule remaine in the Darke Magick fire of the Will, (for it ſelfe is a Magick fire, when the Divine Light-fire is not in it) then one Magick fire receiveth the other, and then there is no remedy to help out from thence.

Will, number 28. Light, number 29. Spirit, number 30. Man: number 31.

196. But the ſoule which in the Time of this Life did turne again, and did yield it ſelfe up with its will into the Death of Chriſt, at the line of the Croſſe, N. 27. that ſoule is then ſunk downe from its proud and^[168] wicked workes and become free in that ſame will, and is entred into the Death of Chriſt; and ſprouteth forth, with the Spirit of its will, N. 28. in the Divine power from the Death of Chriſt, through the ſecond Principle; where the Spirit of the Will (viz. the Image)^[169] obtaineth the Divine Light againe, N. 29. and the^[170] Image N. 30. ſtandeth againe in the Divine Man, N. 31.

Image: number 32. God: number 33.

^[171]197. For when the Spirit of the Will entreth into Death at the Croſſe, then it putteth on the Divine Eſſentiality (that is Chriſts fleſh) into it ſelfe againe, and bringeth it with it ſelfe, into the Light world, where the Divine life ſpringeth forth againe in the Holy Body; and the Image is free againe; as here N. 32. is to be ſeene, and it dwelleth in God N. 33. and eateth of Gods word or Eſſence: For the Image here is^[172] without Nature, in the Liberty, but the Humanity is in Nature, as it is here ſet downe.

198. But for thoſe ſoules, which abide in their proud covetous workes in the Anguiſh N. 26. they abide indeed in the Magick Fire of Anguiſh, and their workes are fuell for that fire.

199. But if the Spirit of the Will at length yet doe incline it ſelfe towards the death of Chriſt, and yet is hard bound to the wrath, then it hangeth as it were by a thread to the death of Chriſt.

The ninth Number; number 34.

200. This ſoule muſt needs burne thus a while, till the Spirit of the Will can enter into the Death of Chriſt, and till its Sydereall fuell be burnt up: when the Earthly body dieth the Image muſt be^{[173] [174]} bathed, which this preſent too wiſe world ſcorneth, but ſhall be forced to trie it in Death, where that little Sparke, (which did hang but as by a thred) muſt enwrap it ſelf quite into the Death of Chriſt: for it hath loſt both body and Eſſence, and remaineth naked without Divine^[175] Eſſence or body in Gods Mercy in the Divine Tincture: viz. in the ninth number N 34. and waiteth for the laſt Judgement, wherein God will reſtore in the Tincture all that which ad m loſt: But the workes which it hath do[•]e he[•]e, will not paſſe through the fire, but the Darke Magick fire hath ſwallowed them up into its Myſterie in the Darke world; let this be told thee O Man.

Soules Eternall Habitation: number 35.

201. After the ninth Number, ſtandeth the ſoules Eternall Habitation noted with the N. 35. which ſignifieth that theſe eſcaped ſoules, are yet in God, in the Angelicall world, but without their workes, and they cannot ſo highly attaine the Glance of the Majeſty, as thoſe which^[176] in this life have clothed themſelves, with the power of God. The word Habitation entreth into the Liberty, without Nature, as alſo above it the word Image doth. For the ſoule muſt ſtand in Nature, but the habitation of the Image is without Nature in the Divine Liberty.

Angelicall World: number 36.

202. Beyond the word Habitation, ſtandeth Angelicall world N. 36. ſignifying the whole^[177] Court of Angels or^[178] Princely Thrones in the Liberty of the Divine Majeſty, whereas their root, is in Nature but is not^[179] felt.

Proud Devill: number 37. Will of the Devill Lucifer: number 38.

203. At the left hand in the upper ſpace, N. 37. ſtandeth proud Devill, with two^[180] lines: one reaching to be upon the Cha acter O, N. 4. and the other reaching up above the Great Myſterie of the Ternary, where ſtandeth Will of the Devill Lucifer N 38. Here the Devills fall is to be conſidered.

204. He hath driven his proud will from the line of the Croſſe upwards, and would domineere over the Myſtery of the Divine wiſdome by^[181] cunning ſubtilty and wrath, in the power of Fire, and^[182] kindle the Myſterie of the Ternary, that he might be Lord, (as indeed he did kindle the Eſſence in the Myſterie: where from Earth and ſtones proceed) and would faine have flowen out above the Myſtery of the Ternarie N. 38. as ſtill at this very day he deſireth to flie out above the higheſt Thrones of Angels.

Abyſſe of the Darke world: number 39. Eternall Hell of Devills: number 40.

205. And hence it followed that he was thruſt out from the Divine Myſterie, from the higheſt Thrones, into the darke Magick fire, and is throwne downe beneath (viz. into the Abyſſe of the Darke world; N 39.) where he muſt dwell without the Principle in the horrour of Fire: (that is, in the firſt three formes^[183] of Fire) in the Anguiſh: and there he hath his Hell, as below N. 40. is to be ſeene, and thither alſo doe the damned ſoules fall, where to Eternity they cannot ſee God.

The other line of the Croſſe upwards.

206. Over that line N. 1. above ſtandeth Abyſſe Eternity, ſignifying the Liberty without the Principle, and thereby is^[184] meant, the Myſterie of the Eternity, wherein every Creature ſtandeth in its owne ſource, in its owne fire, whether in Darkneſſe or in Light, and hath no other light but what ſhineth^[185] in it ſelfe, and it alſo comprehendeth that light^[186] without it ſelfe: Both worlds, viz. the Light and Darke world are in one another: but the Light is not attained, except a creature be capable^[187] of it.

207. There are Angelicall Thrones, which we know nothing of, our knowledge reacheth onely^[188] unto the place of^[189] this world, ſo farre as the kindling in the Creation did reach, and^[190] therefore this wheele is made with the Croſſe in it.

SONNE; number 41. and of the Heart.

208. Over the upright line ſtandeth SONNE N. 41. and at the left Angle or Point N. 9. FATHER, and at the right line N. 14. HOLY GHOST: ſignifying, the Perſons and birth of the Holy^[191] Trinity: The ♡ in the Croſſe is the Centre, and ſignifieth the Eternall band of the^[192] Trinity.

209. The word SONNE, N. 41. ſignifieth the Word, which the Eternall FATHER alwayes ſpeaketh from Eternity in the Light and Darke world, according to the property of each ſource.

210. But the Three Perſons are free from the Croſſe and touch not the line, which ſignifieth, that God is free from Nature, and is not comprehended^[193] in Nature, but he dwelleth in himſelfe, and indeed alſo in Nature, but is not comprehended by that which doth not^[194] yeild it ſelfe into him.

Of the Heart in the Croſſe.

211. The Heart in the Croſſe ſignifieth, firſt, that the Heart of God hath manifeſted it ſelfe in Nature^[195] by the Principle of Fire, whence the Majeſtick Light ariſeth: ſecondly, it ſignifieth the Manifeſtation in the Humanity, wherein the Heart of God hath manifeſted it ſelfe with a Humane Heart, and how that humane Heart hath obtained the comprehenſion of the Holy Trinity: as it is the Centre in the Croſſe; where we muſt underſtand the Inward man, viz. the Inwward Heart.

212. And we may ſee that the HOLY GHOST at the Right line, N. 14. goeth forth from the Heart in the Light world: which ſignifieth that the HOLY GHOST dwelleth in the New-borne Heart (viz. in the Image,) and continually bringeth the Will of the Image into the Divine Light world: and as this Heart in the Croſſe is united^[196] to the Holy Trinity: ſo muſt the Humane Heart (^[197] underſtand the Inward man) be united^[198] to the Deity that God may be all in all in him, even will and deed.

213. But the word SONNE, number 41. ſtanding above over the line of the Croſſe ſevered from the Heart, ſignifieth that the Man Chriſt, is become Lord^[199] of All, and is King over this whole Circle: For God hath manifeſted himſelfe in the Humanity, and this Man comprehendeth the whole Divine^[200] Eſſence in him: for there is fulneſſe, there is God, and the Divine^[201] Eſſence, in him and without him: we can finde God no where elſe but in the^[202] Eſſence of Chriſt, therein^[203] is the whole fulneſſe of the^[204] God-head bodily.

Heaven; number 42.

214. The word Heaven upon the upright line of the Croſſe, number. 42. ſignifieth, firſt, that heaven is in the Man Chriſt and alſo in us, and that we muſt enter by his Croſſe and Death into him, in his Heaven which is himſelfe, for upon the Croſſe Heaven is opened againe and borne anew^[205] in us. Secondly, it ſignifieth, that the true Divine Heaven is an Habitation^[206] of the Divine Deſire, viz. of the Divine Magia; Therefore it cannot be ſaid that we enter into it, but that we are begotten^[207] in it,^[208] out of Gods Fire in the Divine^[209] Eſſentiality, and no otherwayes but upon the Croſſe, viz. through and in the Birth of the Holy Trinity.

Pure Element; number 43.

215. The words Pure Element, number 43. upon the upper line of the Croſſe ſignifieth the internall world, out of which the Externall, with the foure Elements, is brought forth, and its^[210] Eſſence ſtandeth in the internall roote.

Holy Ghoſt; number 44. Sonne: number 45.

216. Moreover it is to be noted, how^[211] thoſe words ſtand, begin and end: for they begin at the outward Circle at the left hand, where above number 5. the Holy Ghoſts Character V ſtandeth and below number 8.^[212] Eſſence, and they goe through the two Circles at the Right hand, to the^[213] ſecond ſpace; which ſignifieth the Originall of the pure Divine Element, the Habitation and^[214] Eſſence whence it ariſeth: viz. from the Spirit of the Eternall Myſterie in the Divine Eſſentiality; viz. in the Eſſence of the Great Myſterie: and yet it is manifeſt onely in the ſecond Principle, viz. in the Eſſence of the Sonne and Holy Ghoſt, as above at the Circle on the Right hand may be ſeene, number 44. and 45.

Father: number 46. Holy Spirit of Divine^[215] Wiſdome and underſtanding; number 47.

217. The Pure Element is the working in the True Heaven, and it ſhutteth it ſelfe in and up with the Croſſe; it is the ſpringing or ſtirring in the Fire and in the Heaven of Light, whence the Divine Eſſentiality (underſtand the Eſſence; and not the Spirit of God) is a life: for it reacheth not into the Eſſence of the Father, number 46. below which Circle there ſtandeth Divine wiſdome: but the Holy^[216] Spirit, number 47. giveth Divine^[217] wiſdome and^[218] underſtanding.

218. The Element is an^[219] Eſſence in reſpect of the Deity, as the life in the Fleſh^[220] is in reſpect of the ſoule; For the Tincture is higher and giveth the E[•]s of the Spirit, wherein the Light-fire is underſtood.

Humanity, Fleſh: number 48.

219. Under the words Pure Element on the upper^[221] line of the Croſſe, number 27. Death ſtandeth, and the Word beginneth at the left Circle, and goeth through the Croſſe and through the firſt Circle at the Right hand. There looke upon both the outward Circles, that at the left and that at the right above and below, and then thou ſhalt quickly finde what the^[222] Right of Death is, and that it is the dying ſource in the Magick fire, and holdeth the Eſſentiality captive in it ſelfe, as at the left hand below number 8. and at the right, number 48. may be ſeene: and then above at this Circle number 44. and at the left above, number 5, is ſeene that the ſpirituall life goeth and ſprouteth forth through Death, and poſſeſſeth the higheſt Circle. For whatſoever will attaine the Divine life, muſt goe through the dying Magick Fire and ſubſiſt therein, as the Heart on the Croſſe muſt ſubſiſt in the^[223] Fire of God.

220. Moreover we muſt know, that in Adan we have turned our ſelves away from the Croſſe, and are above the Croſſe with our luſt and Deſire, number 23. and gone with our will into^[224] a ſelfe Government, and now Death hath captivated us in it ſelfe: we muſt therefore ſinke downe from Death upon the Croſſe▪ upon the line of Chriſt into the Heart againe, and be borne anew in the Heart, or elſe Death retaineth us captive: For Death ſtandeth now upon the line of the Croſſe: but at the Judgement it ſhall be given to the Darke world: For our wil muſt now enter into Reſt through the Death on the Croſſe, but the outward Croſſe ſhall be done away, and then death ſhall be made a ſcorne.

221. Thirdly it ſignifieth, that the life of God in Chriſt, made death a^[225] ſpectacle upon the Croſſe, when death was deſtroyed on the Croſſe^[226] by the Dying of Chriſt, where life grew up through death, and the Heart yielded it ſelfe into the Middle (viz. into the Centre) as a Conquerour of Death.

Paradiſe; number 49.

222. Under the Heart, number 49. ſtandeth Paradiſe: the word beginneth at the outward Circle on the left hand, where above number 5. is the Spirit of the Great Myſterie of the Abyſſe of Eternity, viz. V. and below at the ſame Circle number 8. Eſſence is written, and it goeth through the Croſſe, and at the right hand through all the three Circles, and into the Liberty; which ſignifieth the^[227] Station of Paradiſe: It ariſeth in the Myſterie of Eternity and groweth up through the outward world, and alſo through the Light world, hidden in the outward world, and manifeſt in the ſecond Principle in the Light world, and therefore that word goeth through all the Three Circles, ſignifying the Originall of the humane body.

Divine^[228] Eſſentiality; number 50.

223. For in this Place, out of this Eſſentiality was Adams Body (underſtand the outward Body) created according to the third Principle, and the Inward body (underſtand the body of the Image,) out of the heavenly part in the Light world, out of the Divine Eſſentiality, as it is ſet downe at the right hand neere Paradiſe, number 50.

Chriſts Fleſh; number 51. 52.

224. That Divine Eſſence (underſtand Eſſence, not Spirit) is incloſed in the wiſdome of God, and the Heavenly Tincture is in it; For this Eſſence brought Gods word (which became Man,^[229] in M[•••],) into her Eſſentiality (viz. in the body of the Image) which was incloſed in Death; and in^[230] it God and Man became one perſon: For this fleſh is Chriſts fleſh according to the Heavenly Part, therefore after Eſſentiality ſtandeth Chriſts Fleſh, number 51. 52.

225. Chriſt had ſuch fleſh in the Inward Man, as Adam had before Eve [was taken out of him] when he ſtood in the Divine Image in Purity: and therefore none can enter into Paradiſe except they obtaine that fleſh againe that Adam had before the fall, and Chriſt in his Incarnation: Therefore we muſt all be^[231] borne anew out of the Heart upon the Croſſe, and put on Chriſt.

Myſterie; number 53.

226. Under the word Paradiſe, number 53. ſtandeth^[232] Myſterie, and the word ariſeth at the left hand in the ſecond Circle, where above at the ſame Circle number 4. the Character O ſtandeth, and below Principle and Fire, number 7. and it goeth to the right hand through the Croſſe, and through the firſt Circle at the right hand: This rightly ſheweth mans creation according to the body.

227. For, the body is a myſterie taken out of the Inward and outward world, from above and beneath: underſtand out of the Matrix of the Earth: this is the Matrix of the Earth; out of this^[233] Principle^[234] it is created, and we ſee that it was created out of the Inward and outward^[235] Eſſence (that is, out of the Darke and Light world) and is mixed with Evill (that is, with wrath) and alſo with Good.

Wonder; number 54. Angel; number 55. Spirit; number 56.

228. But Man was created out of the Myſterie an Image and ſimilitude of God, for^[236] a Divine Wonder: Therefore at the right hand number 54. there ſtandeth Wonder, for he was a wonder of all Eſſences, a Lord of all Eſſences, taken out of all Eſſences: and he was an Angel in the Inward Image: as next the word Wonder, there ſtandeth Angel in the Liberty, number 55. for his ſpirit dwelt in the Liberty of God, that is, in the Majeſty: as after the word Angel there ſtandeth Spirit, number 56. which ſignifieth every true Man, viz. the firſt before the Fall, and the ſecond in Chriſt, into whom he muſt enter againe, or elſe he remaineth ſeparated from God.

Foure Elements; number 57.

229. Under the word Myſterie there ſtandeth at number 57. Foure Elements, which ariſe at the outward Circle on the left hand, and goe to the right hand through the Croſſe, and through two Circles; which ſignifieth the outward world, which ariſeth as an^[237] Effluence out of the inward Eſſence of the outward Circle; and brîngeth its wonders into the Myſterie, firſt into the ſecond Principle into the firſt two Circles; for it ſhould not goe with its Eſſence through the third Circle at the right hand, into the Liberty, but in the Principle paſſe into the Myſterie, and be^[238] tryed in the Principle, viz. in the Fire: for there is the limit of Separation.

The Soules Joy^[239] in Ternario Sancto; number 58.

230. Above at the ſecond Circle on the right hand number 45. ſtandeth Sonne, who is the Judge and^[240] Arbitratour, and below at the ſame Circle ſtandeth, Soules Joy in Ternario Sancto: ſignifying, that the ſoule ſhall have Joy in its workes, which it hath brought into the inward Myſterie in the Angelicall world, and which it hath wrought in the foure Elements to the prayſe of God: for the foure Elements ſtand with their root in the Great Myſterie.

231. And were not the^[241] Earth come into ſuch a corrupt ſtate and Condition, and if the poyſon of the Devill and his kindling had not procured it: it had been one Eſſence in the other three Elements, as in the Heavenly Eſſence it now is.

Spirituall Bodies Habitation: number 59.

232. Adam hath ſwallowed this morſell, and thereby loſt his Angelicall forme: For the foure Elements ſhould be hidden in him, and he ſhould live but in the one Element in Divine Power, and know nothing of Evill, as at the right hand in the Liberty, number 59. there ſtandeth the Spirituall bodies Habitation: and there ſhould the body of the Image (that is, the body of the ſoule) dwell, but it was hindered, it muſt under the Earth, and be ſhut up in the Earth.

Earth; number 60.

233. Under the words Foure Elements ſtandeth Earth number 60. ſignifying that Earth is wholly ſlipt out or fallen off from the inward world, for the word Earth toucheth neither the left nor the right Circle, it is as it were dead, but the Croſſe goeth through it, ſignifying its Reſtauration: that the Humane Earth is Regenerated on the Croſſe, and that the Heavenly Divine Eſſence ſhall be ſevered from the Eſſence of the Darke world by the Divine Fire, where then there ſhall be new Earth in a Heavenly ſource, forme, Eſſence and property, and that which is in the Earth hidden ſhall ſpring up againe in the heavenly part: and here the Reſurrection of Man is to be conſidered, and further it is to be conſidered, that the Earth is placed thus in the Abyſſe, for it reacheth no Principle, therefore it muſt vaniſh.

Earthly Man; number 61.

234. Under the word Earth ſtandeth number, 61. Earthly Man, there the Croſſe is between the words, which ſignifie the fallen Earthly Man, that is, fallen under and into the Earth; that is, he is fallen^[242] to be the Earths, and the Croſſe parteth the words Earthly and Man, for Man ſhall be ſevered from the Earth againe, and enter into his Eternall part, whether it be into the Light or Darke world.

Wonder; number 62.

235. Under the line of the Croſſe ſtandeth, number 62. Wonder: which ſignifieth that the Evill Wonders and alſo the Evill part of the Earth, ſhall^[243] at the Judgement of God, (when God ſhall make ſeparation) fall^[244] home to the Abyſſe of Darkneſſe, and be the Earth for all Devills and^[245] wicked people to dwell together upon: for the Abyſſe ſtandeth under it, number 1.

Babell; number 63.

236. Next to that word Wonder ſtandeth, number 63. Babel, ſignifying that Babel is onely a Wonder of the Abyſſe, and ſhe worketh onely Wonders in the Abyſſe.

^[246]Owne Reaſon in Babell; number 64.

237. A little above, under the Circle at the right hand, after Earthly Man, number 64. ſtandeth Owne Reaſon in Babel, which goeth about the Circle of the ſecond Principle, and goeth along in its owne Power under the Divine world, it ſuppoſeth it ſelfe to be in God, and that it ſerveth God, and yet it is without God in it ſelfe, and teacheth and doth its owne Matters onely, it ruleth the outward world according to its owne Reaſon without the Spirit and Will of God, even according to its owne ſelfe-will onely. Therefore it goeth about the Light world flattering, and giveth God^[247] faire words, but remaineth without God ſtill in the Abyſſe and entreth into it.

Wonder of the Great Folly; number 65.

238. Under Owne Reaſon, number 65. ſtandeth Wonder of the Great Folly, ſignifying Babell: which hath found all^[248] Arts,^[249] ſubtleties, and^[250] devices, and loſt it ſelfe: it ſeeketh Gold and loſeth God, it taketh Earth for Gold, Death for life, and that is the greateſt folly that can be found in the^[251] Eſſence of all Eſſences, as is enough demonſtrated in other places.

The Concluſion.

239. Thus we ſee where our home is; not in this world but in the two inward worlds, in which of them we^[252] trade here in this life, into the ſame we enter when we dye; we muſt leave the outward: we muſt be new-borne onely on the Croſſe.

240. Babell hath wholly turned it ſelfe away from the Croſſe; which ſignifieth proud men wedded to their owne Wit and Reaſon who rule themſelves by their witty folly.

241. The Earthly Man upon the Croſſe, number 61. ſignifieth that ſimple flock of people, which yet hang to the Croſſe of Chriſt, and are at length regenerated through the Croſſe.

242. But Reaſon hath alſo rent it ſelfe off from the Croſſe^[253] by owne pleaſure, owne Power and Lawes, and that is the Wonder of Folly which the very Devills doe mock at.

243. The Reader ſhould conſider this further; for there lyeth much under it, it hath the underſtanding of all the three worlds; behold thy ſelfe therein, it is a moſt true Glaſſe; for the Ternarie is a Croſſe, and it hath two Kingdomes in One, which part themſelves by ſinking through Death.

244. Therefore the Devill would be above God, and therefore God became Man, that he might bring the ſoule out of the Wrath, through death into another life, into another world, which yet remaineth in the firſt, but it turneth the back to it, as this Figure is: and the Croſſe ſtandeth between the two Principles, and goeth from the Fire-life into the life of Light.

245. Underſtand us thus my beloved friend; the ſoule hath its Originall in the fire-life (for no Spirit ſubſiſteth^[254] without the ſource of the fire:) and it goeth out from it ſelf with its own will through Death: it accounteth it ſelfe as dead, and ſinketh it ſelfe downe as dead, and ſo falleth with its will through the Principle of Fire, into the Divine light Eye, and there it is the Chariot of the Holy Ghoſt, whereon he rideth.

246. But when it will goe [of] it ſelfe, then it continueth in its owne Fire-neſt, in the Originall, wherein it was awakened, as Lucifer did: for it is awakened at the beginning of the Croſſe at the left hand, as is to be ſeene in this Figure, and that is its Originall, as ſhall be further mentioned hereafter.

247.^[255] It is a whole Figure of the Croſſe: according to the outward Image of the body it reſembleth a Croſſe-Tree, the body having two Armes, ſignifying two Principles, and the body in the midſt, which is a whole Perſon: The Heart is the firſt Principle, and the Braine is the ſecond, the Heart hath the ſoule^[256], and the braine the Spirit of the ſoule: and it is a new childe, and yet not a new one neither, the ſtock is from eternity, but the branches grow out of the Stock.

248. And though it hath not been a ſoule from Eternity, yet it hath been knowne from Eternity in the Virgine of the Divine Wiſdome, upon the Croſſe; and in the Roote it belongeth to God the Father, in the ſoule to God the Sonne, and in the Will to God the Holy Ghoſt.

249. Seeing then its will could not ſtand in the Father (but would domineere; and ſo it fell into the fire of Wrathfulneſſe) therefore the Father gave it to the Sonne, and the Sonne tooke it into himſelfe, and became Man in it, and brought it by the^[257] Word Fiat into the Majeſty, into the Light againe: for the Sonne bringeth it through the Anger and Death into the Eye of Holineſſe again, at the right hand: into another world in God to the Angels; whereof there ſhall be further mention made hereafter.

Now we come againe to the ſixt Forme of Fire.

250. Know then, wherefore wee have ſet the Croſſe here; the^[258] Croſſe is otherwiſe the number ten, when we number in the order of Reaſon: But according to the two Principles where the Eye appeareth parted, the Croſſe ſhould be between the fift and ſixt forme, where Light and Darkneſſe part.

251. But you muſt know, that God is both the beginning and the End, and therefore we put the Croſſe at the End according to Reaſon: for there wee goe through Death into life, it is our Reſurrection.

252. Againe, the Number^[259] Ten, is the firſt and alſo the laſt, and through it is death, and after death Hell, viz. the Wrath of the Darkneſſe; which is^[260] without the Croſſe, for it falleth againe into the A, and the Creator is in the A, into which Lucifer would faine have inſinuated himſelfe, but he is driven out into Darkneſſe, which is his Kingdome in the ſource.

253. You muſt underſtand, that we meane by the twofold Eye, a Round Globe cut in two, wherein the Croſſe ſtood from Eternity, it cannot be drawne in any portraiture, becauſe the halfes are ſo in one another, they are one and yet two: the Spirit onely underſtandeth this, and whoſoever doth not enter through death upon the Croſſe, into Regeneration, (that is, into the Divine Body) he underſtandeth not this: and let him leave it^[261] uncenſured, or elſe he will be^[262] a workman and cenſurer for the Devill: we would have the Reader faithfully admoniſhed; for it is moſt certaine.

254. For this figure containeth the whole Ground as deep as a Spirit in it ſelfe is: and the Reader cannot know it without^[263] true Eyes; words cannot be ſet according to its right order, for the firſt is alſo the Laſt, and the middlemoſt goeth through all; and is not knowne but in it ſelfe, Therefore ſearching is not the beſt way to finde the Myſterie in: But to be borne^[264] in God is the right way to find it: for without^[265] that, all is but Babell.

255. All lyeth in the will and in the earneſtneſſe, viz. that the will enter into^[266] Magick, for the Eternity is Magicall; all things come to Eſſence out of Magick: for in the Eternity in the Abyſſe is Nothing; But that which is, is Magick.

256. From Magick comes Philoſophie, which ſoundeth the Magick, and ſeeking findeth Aſtrologie therein Eternally; and Aſtrologie againe ſeeketh^[267] its Maſter and Maker: viz. Aſtronomie, the ^[268] Sulphure and Mercurie, which hath its owne Principle, and therein is the third Magick, viz. the^[269] Phyſician; who ſeeketh the^[270] corrupter and would heale it; but he findeth the fourth Magick, viz. the^[271] Divine, who ſeeketh the^[272] Turba in all things, and would heale the Turba; but he findeth the Eye of the firſt Magick, and there he ſeeth that all is the wonder of Magick: then he leaveth off from ſeeking, and is a^[273] Magus in the firſt will; for he ſeeth he hath all power to finde and to make what he will: and then he maketh himſelfe an Angel, and remaineth in himſelfe, and ſo he is free from all other things, and continueth Eternally: This is the higheſt Ground of the Eſſence of all Eſſences.

257. Although the Whore of Babell will by no meanes reliſh it, yet we ſpeake from good ground and ſay: that Babell and her children are^[274] borne of whoredome, in their^[275] Magick, Philoſophie, Aſtrologie, Aſtronomie, Phyſick, and Divinity; Babell is the true Childe of none of theſe, ſhe is a Refractory proud Baſtard. Wee have knowne her in the A and O, ſearching for Philoſophie and Aſtrologie, and have^[276] knowne her to be a Whore in all^[277] Glaſſes, ſhe committeth whoredome in all Glaſſes.

259. She ſaith ſhe is the Eye, but ſhe hath a^[278] falſe Eye, that glimmereth out of her whoredome, in Pride, Envie, and Anger, and her ſeate in the Magick is the^[279] averſe left Eye: ſhe boaſteth upon the Croſſe, but ſhe entreth not into the Centre, ſhe will not goe through Death into life.

260. She ſaith, I live, and yet hath an unrighteous life, but that is her true life, if ſhe would continue in it alone to her ſelfe; But ſhe oppreſſeth the Children that are borne^[280] upon the Croſſe, and treadeth them under her feet.

261. Therefore the Croſſe hath bent its Bow, and will ſhoote away Babell from the Croſſe: The Spirit of the Wonders declareth this in the Magick. (The firſt Croſſe is the firſt Principle, and it will ſhoote away Babell from the ſecond Principle.)

The ſeventh Forme of Fire.

262. One Magick alwayes proceedeth from the other, and is the Glaſſe and the Eye of the other, wherein the wonders are knowne and propagated; for in the Abyſſe there is nothing; but in the Magick is all, each Glaſſe is a Centre, but yet its owne, for, the luſt^[281] ſeeking, and Deſire, bringeth it forth: it is the Modell of the firſt.

263. For when I ſearch to the beginning of the Eſſence, then I finde the Eye which is God: which is a deſiring will of Eternity, which entreth into it ſelfe, and ſeeketh the Abyſſe in it ſelfe.

264. It is in Nothing, but it is the Glaſſe of the Abyſſe; it ſeeketh it ſelfe, and findeth it ſelfe; and that which is found ſeeketh againe a Modell, wherein it can ſeeke, finde, and ſee it ſelfe: and that proceedeth ſo farre till it commeth to the Number^[282] ten.

265. Then the laſt findeth the firſt againe in it ſelfe, and ſo the laſt becommeth the Modell and Glaſſe of the Firſt, and the firſt of the laſt, and ſo it becommeth an Eternall Band, and it ſtandeth in the will, in the deſiring, ſeeking and finding, and the^[283] Myſterium Magnum is included in this Eſſence.

266. But now the middlemoſt in the Deſire willeth to have a^[284] fulfilling, wherein it may Reſt, or elſe all would be in an anguiſhing ſource: and the Deſiring draweth forth the Middlemoſt of All formes, wherewith it ſatiateth its hunger, wherewith alſo it is in Joy in it ſelfe in perfection, and ſo out of the Anguiſh there commeth a Love, a ſatiating of the ſource, and the Middlemoſt is Sulphur, wherewith the Spirit^[285] Refreſheth it ſelfe in the will, for Sulphur hath two formes in it, viz. ^[286] power and Light.

267. And this together is the Eſſence borne out of all formes, it is^[287] Matter, Eſſentiality, corporality, the Divine Body, Chriſts heavenly fleſh, and it is the full ſatiating of the Spirit in the O, alſo it is the Reſt, and the manifeſtation of the Deity; it ſubſiſteth in the Virgine Wiſdome.

268. The Croſſe is its^[288] limit: and it is the Eſſentiality, which by ſinking entreth into Death, as is mentioned before: where the Wrath remaineth in Death; and it is^[289] ſtill as a Death or a Nothing, and the life ſprouteth up out of it, in another Principle.

269. It ſelfe is not the Principle, but the Principle is borne in it, all Glaſſes of the Magick are manifeſted in it, and all the wonders of the^[290] Begettreſſe, it containeth the Myſterium Magnum, and out of it the Spirit openeth the Wonders of Eternity: the Spirit giveth it the Eſſences, for it is the food for the hunger of the Spirit.

270. It is an Eſſence of Wonders, without Number and End, alſo it hath no Beginning, for the Spirit in the Deſire maketh it begin from Eternity, and it continueth^[291] to Eternity: it is^[292] the Body of the Ternary (which is called God) and the^[293] body of Angels, ſo that the Spirit ſubſiſteth in an Image; or elſe he would not be knowne.

271. Thus he knoweth himſelfe in the Image, and ſeeketh the beſt Magick, and he findeth what he ſeeketh, and eateth it, and thereby giveth his will to the Divine Body, ſo that there is an Eternity in the Holy Principle.

272. For the Wonders ariſe in the will of the corporeall Spirit; which wonders take hold of the Spirit of Eternity, viz. of the Holy Ghoſt, and thus there is a ſound and ſong proceeding from the Eternall wonders, for the Will of the Corporeall Spirit is therein.

273. And in theſe ſeven Formes the Joy of the Deity is increaſed and perfected, for it is a ſatiating of the Eternall deſire, and it is the Eternall foode.

274. But ſeeing all Eſſences ariſe from fire: Therefore we will cleerely ſet before you the Myſterium Magnum, and ſhew you Paradiſe, if any to whom this is told and diſcovered, will be blinde, let him adventure^[294] it with Babell.

275. You know that every life conſiſteth in fire and Water, and the Eſſentiality is its Body, and the Body proceedeth from the power of the Spirit: for it is the food of the Spirit, and the Spirit againe is the food of the body, and the higheſt and greateſt^[295] Nutriment is in himſelfe: for the outward body could not ſuſtaine him, if the true life were not in himſelfe.

276. Now then Fire is the firſt cauſe of life, and Light is the ſecond cauſe, and the Spirit the third cauſe: and yet there is but one Eſſence, which cloſeth it ſelfe in one onely Body, and manifeſteth it ſelfe, and ſo findeth by ſeeking.

277. And every Eſſence^[296] conſiſteth^[297] of two Eſſences, viz. of an inward and an outward, one ſeeketh and findeth the other, the outward is Nature, the inward is Spirit above Nature, and yet there is no ſeparation but in that which is included in a Time; there the Time parteth the limit; ſo that the End findeth the beginning.

278. Thus you ſee alſo, how the true Eſſentiality ariſeth from the Light: for it is the ſatiating of the will: the water ariſeth from the meekneſſe of the Light, for the Deſire taketh hold of the meekneſſe and keepeth it: becauſe it hath a good^[298] reliſh: and ſo the meekneſſe becommeth Eſſentiall, and it is an Eſſence of the Fire, a ſatiating of the deſiring Wrath, a quenching of the Wrath, and a corporality of the Fire: for when the body^[299] is dead, then its Spirit is in the beginning; in that which gave a beginning to it, it is in that Glaſſe.

279. Now then as the ſource is twofold, ſo alſo the water is twofold; viz. an outward and an inward, the one belongeth to the Spirit, the other to the outward Life; the outward is as it were a Death, and the inward is the life of the outward, for the outward ſtandeth between Wrath and Paradiſe, in the^[300] inſunken Death, and the Inward is Paradiſe it ſelfe: for the Spirit groweth up therein out of the Eternity.

280. You may very well ſee that this is true, as followeth. Obſerve the Summer and Winter, Heat and Cold, and your eyes will ſoone be opened, if you be borne not^[301] outwardly but within your ſelfe, with a true Magick will to finde God; for it is very^[302] plaine.

281. For the Water in the Deep ariſeth from the fire, not from the Wrath but from the Light; for the Light proceedeth from the fire and hath a^[303] ſeeking of its owne, it ſeeketh a Glaſſe, to behold it ſelfe in, and it ſeeketh an Habitation, and draweth it^[304] by its deſire into it ſelfe, and dwelleth therein, and that which is drawne in is water which receiveth the Light: elſe if the light did not dwell in the water, the deep of the world could not comprehend the Light: The water is the ſatiating of the Deſire of the Light.

282. And the water againe ſeeketh the Glaſſe, and would have a Houſe to dwell in, and that is fleſh; as you ſee, the water receiveth the ſhadow of all bodily ſubſtances, ſo that the body may be ſeene in the water, and that is, becauſe the ſeeking of the Water hath captivated it.

283. Furthermore you ſee herein, the End of Nature; For the Eye findeth its Life in the Water: and ſo goeth back into the ſeventh Forme, and ſeeth its body in the Water the Outward deſireth no more, this body deſireth no other body more in the outward, but it looketh back after its Mother, of [•]hich a Glaſſe is a true Example, which is water and fire, and it receiveth the Image very plainely.

284. And thus you ſee, that the End goeth back againe, and ſeeketh the beginning and no further^[305] in the outward. For this world hath a limit, and is included in Time, and haſteneth to the limit, and there the End findeth the beginning, and this world is as a Modell or Glaſſe in the Beginning: by this you may finde ſomewhat of the Myſterie, and behave your ſelves well in the beginning, that you may be found to be a wonder in the Love of God.

285. And know that the ſecond^[306] kinde of water is in the Spirit, it is the Glaſſe of its father, of its maker, which dwelleth in the Spirit, and is found onely by its Maker, it ſelfe findeth not it ſelfe: for ſo long as a thing goeth^[307] forward, there is no finding in the inward, but the Spirit which dwelleth in the inward, that findeth it ſelfe in the outward.

286. Yet the outward life findeth not the inward, unleſſe it have the Spirit of the inward; and then it findeth by the inward Spirit, and ſo the outward life ſpeaketh of the inward, and knoweth it not; but the inward Spirit filleth the outward, ſo that the outward is as it were a mouth, and the Inward hath, and produceth the Word, and ſo the Inward Kingdome is manifeſt in the outward by the ſound: which is a Wonder.

287. The Inward is a Prophet: and the outward apprehendeth it not, but if he doe apprehend it, he hath the Eſſentiality of God in him, that is, the Divine fleſh, Chriſts fleſh, the fleſh of the Virgine, and yet the Prophet is in the Spirit, but that fleſh receiveth his power and vertue, and aſſureth the outward Man that he doth nothing but what his Maker will have done, and ſuch a condition this pen is in, and no otherwiſe.

288. And thus we know the^[308] Ground of this world, that it is a figure of the Inward according to both the Mothers, that is according to both the Fires, viz. according to the fire of Wrath, and according to the fire of Light; The Sun is a^[309] Modell or Glaſſe of the Light of Eternity, and the outward fire is a Glaſſe of the Wrath, and the Eſſentiality of them both is Water and Earth: the^[310] Earth is the Eſſentiality of Wrath, and the^[311] water of the Light, and the^[312] Aire of the Eternall Spirit; which is called, God, the Holy Ghoſt.

289. Yet you muſt know, that this world is not the Eſſence of Eternity, but a figure, or a Glaſſe of it; therefore it is ſaid to be a peculiar^[313] Principle, becauſe it hath its owne life, and yet conſiſteth only in the Magick ſeeking of the Inward.

290. The^[314] Word Fiat, is the^[315] Maſter of the outward; for it keepeth the outward in its conceived Glaſſe, the outward is not the Glaſſe; but it is a ſimilitude in which his Spirit doth^[316] expreſſe it ſelfe, in workes of wonder: that it might ſee the Wonders of both fires; viz. of the Wrath and of the Light: and ſo continually bringeth the End of all Eſſences into the Beginning: therefore this world^[317] turneth round; for the end continually ſeeketh the beginning: and when it findeth the Wonders, then the End giveth the Wonders to the beginning, and this is the cauſe of the Creation of this world.

291. The life of every Creature was a Wonder before the beginning; for the Abyſſe knew nothing of it: and the beginning of the Eye findeth all, and ſetteth the Modell in it ſelfe, ſo that it hath an Eternall number, and delighteth it ſelfe in the number of the Wonders.

The eight Forme of Fire.

292. Seeing then an Eſſence conſiſteth thus in two Formes, the one of which, taketh an^[318] unſearchable beginning into it ſelfe, and keepeth it Eternally: and the other of them, is the Modell of the Eternall,^[319] framed, and the body of it included in a limit: therefore the Turba muſt be conſidered, which deſtroyeth the included, framed life againe, and ſetteth the Modell of the framed Wonders in the beginning againe, and preſenteth ſuch a thing to the beginning as was not from Eternity, but onely in the framed Time.

293. My beloved friend, ſuch things as theſe, are ſhewen to you, and ſuch as you are, who seeke the beginning: for your Minde is our Myſterie; you ſhould ſeeke it in Us, not in mee; I, (the outward Man) have it not: but the Inward in the Virgine, (wherein God dwelleth) hath it, which^[320] ſpeaketh of it ſelfe in the plurall number.

294. My outward Man is not worthy of the Myſterie; but God hath ſo prepared it, that he might reveale himſelfe to you by that meanes, that you ſhould know him by ſome other meanes, and not ſay my wit hath done it.

295. Becauſe you are a very learned perſon, therefore you ſhall know that God alſo loveth the ſimple, and ſuch as are contemned of the world, if he ſeeke God as I have done, and you ſhall know alſo that the true Invention conſiſteth not in Art, but in the Spirit and Will of God.

296. For this Hand is ſimple and accounted fooliſh in the Eye of the world, as you know: and yet there lyeth ſuch a^[321] ſecret therein, as is incomprehenſible to Reaſon.

297. Therefore have a care, poure Oyle into the wounds, that require healing; and conſider what Chriſt^[322] ſaith: how hard it is for that man to enter into the Kingdome of God, who is intangled with^[323] worldly cares, having great power and honour.

298. You ſhall not finde this plant among the high ones of this world; for^[324] you cannot, you are a Myſterie to them: the Spirit it ſelfe ſeeketh the beginning: looke to it, play not the Hypocrite; (for the beginning is Paradiſicall:) that the impure enter not into the pure, and at laſt the Serpent beguile Eve againe.

299. Let no^[325] diſſimulation be in you, but plaine dealing, yea and no: and feare not, for that which is Eternall will continue, and the diſtemper is nothing elſe but the Turba, which as a deſtroyer alwayes inſinuateth it ſelfe, beware of that, (for the Old Serpent is ſubtle) and have a care, that you may be pure both in the beginning and in the End.

300. For this worke endureth no diſſembling, it hath a cleere ground, alſo it belongeth not to the Turba, but to the beginning of the^[326] Glory: therefore, beware of thoſe that are borne with a wolviſh diſpoſition; whoſe Spirit is a ſubtle Serpent; we ſpeak freely to you.

301. Every thing that hath a beginning, is ſought by the beginning, for the beginning ſeeketh through the Deep, and would find the^[327] Ground: and if the beginning findeth the Ground, and that there be a limit in a thing, then the beginning proceedeth to the limit, and leaveth the^[328] firſt, and ſeeketh further till it finde the Abyſſe: and then it muſt remaine in it ſelfe, and it can goe no further, for there is nothing beyond.

302. But if the beginning leave the firſt, then it is under the power of the Turba, which deſtroyeth it, and maketh it to be as it was in the beginning.

303. Then when the thing is deſtroyed, the Turba is naked without a body, and yet ſeeketh it ſelfe, and findeth it ſelfe, but without^[329] Eſſence, and then it entreth into it ſelfe, and ſeeketh it ſelfe till it come into the Abyſſe, and then the firſt Eye is found, whence it proceeded.

304. But ſeeing it is naked, and without Eſſence; therefore it belongeth to the Fire, for it putteth it ſelfe into it, and in the fire is a Deſire to ſeeke its owne body againe, and ſo the^[330] Fire of the beginning is awakened.

305. And herein we know the laſt Judgement, in the Fire, and the Reſurrection of the fleſh: for the Turba deſireth the body which it had before, though deſtroyed in the limit, and the deſire of the ſoule was the life of the body.

306. But ſeeing there are two fires, therefore the Turba is known in a twofold^[331] manner: in an incorruptible, and in a corruptible body: viz. the one in the fire of Wrath, and the other in the fire of Light,^[332] wherein wee underſtand the Divine Body; and in the Wrathfull fire the Earthly body, which the Turba deſtroyeth, for the Turba findeth the limit of it.

307. Now the Eternall fire in the Eye of God, is^[333] both the fire of Wrath, and alſo the light-fire of Love: and you muſt underſtand, that the ſpirit without a body muſt remaine in the wrathfull fire, for it hath loſt its^[334] Eſſentiality; the Turba in the fire hath ſwallowed it up.

308. But the Spirit which hath a body, which the Turba could not devoure, remaineth for ever in the Eſſentiality, in the Divine Body, wherein his Spirit is: which is the body in the love of God, which is the hidden Man, in the Old Adamicall man, which hath Chriſts fleſh in the corruptible body.

309. And thus wee underſtand the ſoule, to be a life awakened out of the Eye of God, its Originall is in the fire, and the fire is its life: but if it goe not forth out of the fire with its will and Imagination into the Light, (viz. through the wrathfull Death into the ſecond Principle, into the fire of Love;) then it remaineth in its owne originall fire, and hath nothing for a body but the Turba; viz. the^[335] harſh wrath in the Deſire in the fire, a conſuming, and a hunger: and yet an Eternall ſeeking, which is an eternall Anguiſh.

310. But the ſoule which with its Deſiring will, entreth into it ſelfe: and ſinketh downe in its Reaſon (viz. in its Deſire) and ſeeketh not it ſelfe, but the Love of God; its owne fire is as it were dead: for its will which the fire awakened is dead to the Fire-life, and is gone forth out of it ſelfe into the fire of Love, that ſoule is fully in the fire of love; it hath alſo the body of the fire of Love, for it is entred into it, and is a great Wonder in the Divine Body, and it is no more in it ſelfe, for it hath mortified its will: and therefore the Turba alſo is as it were dead, and the will of love doth wholly ſatiate the Originall fire, and therein it liveth Eternally.

311. But the ſoules which have awakened the Turba▪ they have loſt the Image; for the Turba hath devoured it: and therefore ſuch ſoules get beſtiall Images in the Wrath, and in Hell, according as the Turba is in them: as Lucifer gat the Image of a Serpent: as the Will was figured here in this life; it remaineth then^[336] naked as it is.

312. For the wrathfull Turba alwayes ſeeketh the Image, but findeth it not, and therefore it figureth the Image according to the Will: for the Earthly deſires ſtick in the will: and that Image remaineth in the Wonders of God, in the Eye of the wrathfull Principle.

313. And here we underſtand that the eight Forme is the Turba, which ſeeketh the Image: and if it finde the limit of it, it deſtroyeth it, and entreth into the limit, and ſeeketh further in it ſelfe, and findeth at laſt the Abominations of that which the ſoule hath wrought in this life.

314. And alſo we underſtand here the Fire (which at laſt ſhall purge the^[337] floare) and the ſevere Judgement, and wee underſtand that every fire ſhall receive its Eſſence from the Turba; and alſo what that Turba is.

315. Where then the fire will devoure the Earth, and draw the Elements with the wonders in them, into the Beginning: where that which was at firſt will be againe, and the Elements become one: and every thing will repreſent its owne Wonders, every thing in that fire whereinto its will entred.

316. Hearken to this you Children of men, it concerneth you: for no beaſt proceedeth from the Eternall beginning, but from the Modell of the Eternall; and its Spirit attaineth not the Eternall, as the ſoule of man doth.

317. Alſo the corruptible body cannot poſſeſſe the Eternall; it belongeth to the Turba: But the new man, borne of God, ſhall poſſeſſe the Eternall: for he is departed from the corruptible, and hath put on God in Chriſt, he hath the Divine Body in the Old Body.

318. The Turba taketh away the Earthly ſource, the outward body from the Earth, remaineth in the Earth, but the will taketh its workes along with it ſelfe: for they are in the new body, and follow it: therefore let him conſider what he doth while he is here in this life.

The ninth Forme of Fire, The great^[338] Earneſtneſſe.

309. Seeing then we underſtand, that all things proceeded from the Beginning, and that one thing thus proceedeth alwayes out of an other, and ſeeing we underſtand, that the Fire is a cauſe of the Life, and that the life divideth it ſelfe into two parts, and yet corrupteth not, onely the outward life is that which corrupteth, it falleth into the Turba, which deſtroyeth it: we are now therefore to conſider, wherein the inward Eternall life conſiſteth, and what upholdeth it, that that body^[339] fadeth not, ſeeing Eſſentiality hath a beginning; and yet we can ſay with good ground, that it hath no End: for it muſt have a^[340] ground, or elſe the Turba will have it, and that findeth the limit.

320. The Eternall Body muſt not have a limit, but be free in the Abyſſe, in the Eternall nothing, or elſe another Eſſence would again be in that Eſſence, which would divide it and make a limit.

321. We have told you before, that all which ſhall endure for ever, muſt paſſe quite through the Fire, for the Turba taketh that which remaineth in the Fire; now no Spirit is created^[341] for the fire that it ſhould remaine in it.

322. Onely the Turba hath captivated many of them, but not from the Will of God, for Gods Will is onely Love, but the Turba is the Will of his Wrath: which by its vehement hunger hath gotten a great Dominion, wherein it hath manifeſted its Wonders: viz. the Devills and wicked ſoules of Men.

323. But the Eternall life conſiſteth in Meekneſſe, and hath no Death or Turba in it; therefore we muſt ſay, that the ſoule and Spirit are not in the Turba, eſpecially the^[342] body of the ſoule: if it were, the Turba would deſtroy it.

324. This is onely to be underſtood, as it is mentioned before, that the will in the anguiſh ſource, in the fire (underſtand, the will of the ſoule) ſinketh downe in it ſelfe as into Death, and^[343] cannot live in the fire, and ſo^[344] it falleth into another world: viz. into the beginning, or (as we may better ſay) into the free Eternity, into the Eternall Nothing, wherein is no ſource, nor any thing that^[345] giveth or receiveth a ſource.

325. Now there is no dying in the will that is thus ſunke downe; for it is gone quite out from the fiery beginning, in the Eye, and ſo bringeth its life into another Principle, and dwelleth in the Liberty, and yet it hath all the Formes of the Eſſences, which ariſe from the fire, in it, but^[346] unperceived: For it is gone quite out from the fire.

326. And therefore the life of its Eſſences is in the Liberty, and it is alſo deſiring, and receiveth in the deſire in its Eſſences, the power of the light, which ſhineth in the Liberty; which is power without Turba: For this fire is onely Love, which conſumeth not, but yet alwayes deſireth and ſatiateth, ſo that the will of the ſoule^[347] putteth on a body.

327. For the Will is a Spirit, and the ſoule is the great life of the Spirit, which upholdeth the Spirit, and ſo the ſoule is^[348] cloathed with power, and dwelleth in two Principles, as God himſelfe doth, and as to the outward life in three Principles, and is the ſimilitude of God.

328. The inward Water in the ſpirit of the ſoule is the water of Eternall Life; of which Chriſt ſaid:^[349] He that drink[•]th the water that I will give him, he ſhall never thirſt: this is that water.

329. And the Eſſentiality of the Spirit which the ſoule putteth on, is Gods-Chriſts-body, of which he ſaith: He that eateth my fleſh and drinketh my bloud, he ^[350] is in me and I in him.

330. But the true Life in the Light of the Majeſty, in the Ninth number, is the Tincture of the^[351] Virgine, it is a fire, and yet not a Fire; it burneth but it conſumeth not, it is the Love, the meekneſſe, the humility; it is the life of God, and of the Holy ſoules, an incorruptible life, and a^[352] groundleſſe life; for it is in the Abyſſe in it ſelfe, it is in the Centre of it: which Centre is its firſt life, and yet doth not comprehend it, as the fire doth not comprehend the Light.

331. And thus the Nin h number, is the life in the fire of God, and it is^[353] the life which ſtandeth before the Ternarie: viz. an Angell ſtanding before the Croſſe^[354] for Gods workes of Wonder, and^[355] the Heavenly Glory.

The^[356] Tenth Number and Forme of Fire. The Gate^[357] in Ternarium Sanctum.

332. You know from Reaſon, that where there is a Roote, there is a deſiring will, which is the Noble Tincture, that driveth upwards, out of it ſelfe, and ſeeketh a ſimilitude of its Forme.

333. The Tincture is a Virgine, and is knowne in the Wiſdome of God, in the Wonders: it is^[358] no begettreſſe, but an opener of the Wonders which are in the wiſdome; it ſeeketh no Glaſſe, but meerely openeth the Eſſences, that a whole ſimilitude may bring forth it ſelfe out of the Eſſences, it driveth the twig out of the Tree.

334. This we underſtand of Angels and the ſoule, they proceed from Gods Eſſences, from the whole Tree, the Angels from two Principles: And the ſoule with the body of the outward life from three Principles; and therefore Man is higher then the Angels, if he continue in God.

335. And in the^[359] Tenth number at the Croſſe, the Angels and ſoules are^[360] awakened, and incorporated into the Heavenly Eſſentiality; though you muſt underſtand, that the Tenth number belongeth to the place betweene the fift and ſixt^[361], in a Globe, and the Heart is in the midſt in the Centre: which is the Heart of God: viz. the Word of God.

336. The Power in the whole Tree (viz. the Pith in the wood) hath the Eſſences of the whole Tree: and thus God is a Spirit, and the Word is his Heart, which he^[362] foundeth forth from all powers and Wonders: Therefore Iſaiah calleth it a^[363] Wonder, Counſellour, and Power, the Prince of Peace, as a Pacifier of the Wrath, and an Eternall power of the Wonders; a Counſellor of the begettreſſe.

337. For the Word upholdeth the Centre of Nature, and is the Heart and Lord of Nature, it is the begettreſſe in the Eye of God, a giver of Power, and it is the ſtrength of the Omnipotence, it holdeth the Centre of the fire captive with the Love-fire, ſo that the fire muſt be darke in it ſelfe, and the word onely hath the Light-life.

338. Wee cannot finde but that the Tenth number is a Croſſe, and it is the Originall of the^[364] Eſſence of all Eſſences, which Eſſence divideth it ſelfe into three beginnings, as is mentioned before: each of which hath its Eſſence, and they are all in one another, and have no more but one Spirit.

339. And in the middle of the point is the Centre, which is the cauſe of the Life, and in the Centre is the Light of the Majeſty, out of which the Life proceedeth, viz. the ſecond Principle, and out of it; the Tree of the Eternall Life alwayes grew from Eternity, and the twigs grew out of the Tree.

340. Theſe twigs are the ſpirits of Angels, which indeed were not corporeall from Eternity, but the Eſſences were in the Tree, and their Image appeared in the Virgine of Wiſdome from Eternity, for they were a figure from Eternity in the Tincture, not corporeall, but onely Eſſentiall without corporality.

341. And therefore this is the Greateſt Wonder that the Eternity hath wrought: that it hath^[365] made the Eternall a Corporeall ſpirit, which thing no Reaſon can comprehend, nor no ſenſe finde out, and it is^[366] unfadomable to us.

342. For no Spirit can found it ſelfe: It ſeeth well its deep even into the Abyſſe, but it comprehendeth not its^[367] Maker, it beholdeth him indeed, and diveth into him even to the Abyſſe, but it knoweth not its^[368] Making, this is onely hidden to it, and nothing elſe.

343. For a childe knoweth its Father and Mother well, but it knoweth not how its Father made it; it is alſo as^[369] highly graduated as its Father: but it is hidden to it, how it was in the ſeed: and though it found that, yet it knoweth not the time and place; for it was in the ſeed, in the Wonders, and in the Life a Spirit in the Wonders: And here we are commanded to leave off diving any further, and to be ſilent.

344 For we are a Creature, and ſhould ſpeake but ſo farre as belongeth to a Creature to know, in the inward and outward, in body and ſoule, in God, Angels, Men and Devills; alſo in Beaſts, Fowles, Wormes, in Plants and Graſſe, in Heaven and Hell, all this wee are able to found, but not our owne Making.

345. And yet we know and finde the firſt Fiat in^[370] that, though indeed we know not that which firſt moved God to create: we know well the making of the Soule, but how that which^[371] was in its Eſſence from Eternity, is become moveable: we know no ground of that: for it hath nothing that could awaken that, and it hath an Eternall Will; which is without beginning, and unchangeable.

346. But if we ſhould ſay, the Angels and ſoules have been from Eternity in the Spirit: the propagation of the ſoule will not permit that, as we ſee by experience: Therefore this is onely Gods Myſterie, and the creature ſhould continue in humility and obedience under God, and not feare higher, for it is not God.

347. God is a Spirit from Eternity without Ground and beginning; but the Spirit of the ſoule and of Angels, hath a beginning, and are in Gods hand: the Ternarie hath the^[372] caſting ſhovell, which will purge the^[373] floare.

348. Wee muſt onely have patience and humility in Obedience, here in this life, or elſe our proceeding from God availeth Nothing; the Devill was indeed an Angell, but his Pride threw him into Darkneſſe: let none climbe^[374] above the Croſſe, or if he doe, he will fall into Hell to the Devill.

349. God will have children neere him, and not^[375] Lords, He is Lord and none elſe: we have received of his fulneſſe, wee are borne out of his Eſſences, we are his true children, not ſtep-children out of a ſtrange Glaſſe, alſo not a ſimilitude only, but children; the body is a ſimilitude, and the Spirit is a ſimilitude of Gods Spirit, but the^[376] true ſoule is a Childe borne out of God.

350.^[377] Gods Spirit witneſſeth to our Spirits, that we are the Children of God, not in that manner, which Babell ^[378] teacheth: who would ſo willingly be God upon Earth: but our ſoules are Children begotten of Gods ſeede, our heavenly body, which the heavenly ſoule^[379] weareth, commeth out of the Divine Body, and is hidden from the Devill, and the Old Adam.

351. Therefore my loving brother in the Divine body, know this cleerely, and it is our Anſwer to your firſt Queſtion, whence the ſoule proceedeth. It proceedeth from God out of Eternity without Ground and number, and endureth in its owne Eternity; but the beginning to the moving of the Creature which is done in God, that ſhould be mentioned no further, onely wee give you to underſtand thus much.

353. That the Ternarie longed to have children like it ſelfe out of it ſelfe, and ſo hath manifeſted it ſelfe in Angels, and in the ſoule of Adam, and is become an Image: like a Tree which bringeth forth fruit, and beareth a Twig out of it ſelfe: for that is the due right of Eternity, and nothing elſe beſide.

354. It is no ſtrange Glaſſe; but indeed one Glaſſe out of the other, and one Eſſence out of the other, and all ſeeke the beginning, and it is all a Wonder.

355. This is the Entrance, and now we will anſwer the reſt of the Queſtions: but briefly, for you ſee already in this deſcription all your Queſtions^[380]. But for your Longings ſake, and to ſatisfie the ſimple, who have not our knowledge, we will goe through with them.

The ſecond Queſtion. What are the Eſſences, Subſtance, Nature, and Propertie of the Soule?

1. THe Eſſences of the ſoule come out of the Centre of Nature, out of the Fire, with all formes of Nature; All the three Principles lye in the ſoule; All that God hath and can doe, and that God is in his^[381] Ternarie, all this is in the Eſſences of the ſoule, as the vertue of a Tree is in the twig that groweth out of it.

2. The ſubſtance of the Soule is heavenly, created out of the heavenly Divine Eſſentiality: yet the will of it is free either to demerſe it ſelfe, and eſteeme it ſelfe Nothing, and ſo to eate of the Love of God, as a twig feedeth upon a Tree: or to riſe up in its Fire, and be a Tree of it ſelfe, and eate of that, and ſo get^[382] Eſſentiality, viz. ^[383] a creaturely Body.

3. The Nature of the ſoule is the^[384] Centre it ſelfe, having ſeven ſpirits to propagate it ſelfe with, it is a whole ſubſtance come out of All ſubſtances, and a ſimilitude of the^[385] Ternarie if it dwell in God: if not, then it is a ſimilitude of Lucifer and all Devills, as its Property is.

4. The Property of the firſt ſoule, was created according to both Mothers, and thereupon came the^[386] Temptation, and therefore it was commanded not to eat of Good and evill, but of heavenly Paradiſicall Fruit, having the Will and property of it obedient to God.

5. But all properties lie in it, it may awaken and let in what it will: and whatſoever it awakeneth and letteth in, is pleaſing to God, if its will be in the Love of God, in humility and Obedience: and then it may doe what^[387] Miracles it will, for then they all make for the Glory of God.

The third Queſtion. How is the Soule created the Image of God?

1. THis hath been ſatisfied already. The^[388] Ternarie, and all the three Principles did long to have a whole ſimilitude in Eſſence and property, of the Eſſence of all Eſſences.

2. And this longing was awakened in the Heart of God as a great Wonder.

3. And the awakening was thus, the^[389] Aſtringent Fiat, (viz. the Deſiring attraction,) contracted all into One; and this was an Image of the ſimilitude of God, of Heaven, of this world, and of the world of Anger:^[390] The whole Fiat in the Word of the Lord created all things out of the Kingdome of God, and out of the Kingdome of Anger.

4. And as there is nothing higher then the ſoule, ſo there is nothing that can deſtroy it, for it hath all things under it, and in it, it is a childe of the^[391] whole Eſſence of All Eſſences; as it was created at firſt.

The fourth Queſtion. What was the Breathing in of the ſoule, and when?

1. EVery Spîrit without a body is^[392] empty, and knoweth not it ſelfe, and therefore every Spirit deſireth a Body, for îts foode and for its habitation.

2. And God having created the third Principle, (which is a Glaſſe of the Deity) before the ſoule was created; and ſo that Glaſſe clave already to the Eternall^[393]; for it was borne out of the Eternall Wonders, and ſo was created: and therefore the third Principle would not leave the ſoule free, ſeeing it alſo was created out of the Wonders of God, and ſtood in the beginning as a figure in the wiſdome of God; and deſired (being it ſelfe was materiall,) to have a materiall ſimilitude in the ſoule: and therefore (in the Creation of the ſoule) it ſtirred up its owne ſpirit alſo together in the Fiat.

3. Hence the outward Image according to the Spirit of this world, with the outward Fiat was^[394] conceived, and a body was created out of thet Matrix of the Earth: a Maſſe of Red Earth conſiſting of fire and water.^[395]

4. And the Heavenly Matrix alſo longed after the ſoule, and would that the ſoule ſhould beare its Image, and tooke its own^[396] Fiat, in the Creation of the Body; and did create therewith before the Earthly Fiat did create: it was firſt: for, out of the Centre of the Word, the Fiat went out^[397] with the Word: and thus the third Principle was created in the ſecond.

5. The Virgine of the wiſdome did encompaſſe the Spirit of the ſoule, firſt, with heavenly Eſſentiality, with heavenly Divine fleſh, and the Holy Ghoſt gave it the heavenly Tincture, which maketh heavenly blood in the water; as is mentioned at large in our third Booke.

6. And thus the inward Man was in heaven and his Eſſences were Paradiſicall: his^[398] Glance in the inward Eye was Maieſty, an incorruptible Body, which could ſpeake the Language of God, and of Angels, and the Language of Nature: as we ſee in Adam ^[399], that he could give names to all the Creatures, to every one according to its Eſſence and property, he was alſo in the outward Image, and yet knew not the outward Image, as indeed the body hath no knowledge.

7. And in this twofold body (which was created in the ſixt Day, in the ſixt houre of the Day, in the ſame houre in which Chriſt was hanged on the Croſſe) after the body was finiſhed the^[400] Royall ſoule was breathed in from within, by the Holy Ghoſt into the heart, in the Holy Man, into its principle, like an awakening of the Deity.

8. The^[401] Ternarie moved it ſelfe with the Creation, and breathing in of the ſoule, for it was in the Centre of the ſeed, as a bud^[402] growing from the Eſſences, and thus it was breathed into the Inward Centre, into the Inward Man, into the heavenly heart-bloud, into the water of the Eternall life, with both the inward Principles.

9. And the outward Spirit (viz. the Aire) and the whole outward Principle, with the Starres and Elements did cleave to the inward, and the outward Spirit breathed its life^[403] in the ſame manner with the ſoule, through the noſtrills into the Heart, into the outward Heart, into the^[404] Earthly fleſh, which was not then ſo Earthy, for it came from the Matrix, from the^[405] ſeeking, from which the Earth became corporeall.

10. And thus the Holy Ghoſt was carried upon the Chariot of the ſoule, upon the inward Majeſtick Will, and moved upon the water: for the water comprehended him not, and therefore he moved upon it, and in it, it is all one: and the ſoule burned out from the bloud of the Heart, as a light doth from a candle, and went through all the Three Principles, as a King through his Dominions.

11. And it could Rule powerfully over the outward Principle, if its will were entred againe into the Heart of God, into the word of the Lord.

12. But the^[406] ſource of the Wrath, alſo inſinuated it ſelfe with the breathing in, viz. with the Originall of the ſoule.

13. So that the ſoule could not remaine Gods Image, unleſſe, it remained in humility and Obedience, and yielded its will into Gods will, wherein it was an Angell and the Child of God) or elſe it were very^[407] difficult for a Creature to rule ſuch two Principles, as the wrathfull and the outward are, the outward being alſo borne out of the wrathfull.

14. Therefore ſure its Temptation was not onely the biting of an Apple, nor did it continue onely for ſome few houres, but fourty dayes, juſt ſo long as Chriſt was tempted in the wilderneſſe: (and that alſo by all the three Principles) and ſo were the Children of Iſrael in the Wilderneſſe, while Moſes was fourty dayes in the Mount, when they ſtood not but made a Calfe.

The fift Queſtion. How is the Soule peculiarly faſhioned, and what is its Forme?

1. WHen a twig groweth out of a Tree, the forme of it is like the Tree, indeed it is not the ſtock and the roote, but yet the forme of it is like the Tree: ſo alſo when a Mother bringeth forth a Childe, it is an Image of her.

2. And this cannot be otherwayes; for there is nothing elſe that can make it otherwiſe, unleſſe it belong to the Turba, which many times awakeneth a Monſter according to the Spirit of this world, according to its^[408] inceptive Maker, as in the^[409] Menſtruae, the Fiat maketh a^[410] Menſtrous Monſter in the Turba.

3. So wee muſt underſtand that the ſoule is in the forme of a Round Globe, according to the Eye of God, through which the Croſſe goeth, and which divideth it ſelfe into two parts, viz. into two Eyes, ſtanding back to back; as we have made the figure above with two Rainbowes, the Croſſe going through them both, and with one point reaching upwards in the midſt between the bowes: which^[411] reſembleth a ſprouting through the fire, through the Anguiſh as through Death, and yet it is no Death, but a going forth out of it ſelfe into another ſource: ſtanding thus in the midſt between the two bowes, as a ſprout ſpringing out of the Croſſe.

4. And the Arme of the Croſſe at the right hand, ſignifieth that the Spirit of the ſoule, entreth into the Majeſtie of the Light, and cloatheth the ſoule, (viz. the Centre,) with Divine Eſſentiality.

5. The Arme at the left hand of the Croſſe ſignifieth, that its originall is in the Fire, and it containeth the firſt Principle, and ſo belongeth to the Father: and ſtandeth in the Originall Eye, in the ſtrong and eager power, as a Lord and Ruler over Nature.

6. And the nether part of the Croſſe repreſenteth water: viz. humility or Death: ſignifying that it ſhould not domineere in the Fire, and enflame it ſelfe, but ſhould ſinke downe in it ſelfe, and under it ſelfe before the Majeſty of God, and be as it were dead in its will, that God may live in it, and the Holy Ghoſt leade and governe it, ſo that it may not doe what the Turba in the fire will: but what the Will in^[412] Light willeth.

7. Therefore its will ſhould ſinke downe into ſoft humlilty, in the preſence of God, and ſo it goeth out from the Turba of the Fire, for its will is not in it: and then there can be no Imagination which can bring forth ſuch a Glaſſe, as in which it may behold it ſelfe in the Fire, and finde that it is a Lord; and ſo be proud, and rule it ſelfe by its owne Might, as Lucifer did, and Adam in Paradiſe.

8. We meane thus, the ſoule in it ſelfe is a Globe with a Croſſe, and two Eyes, an Holy Divine one, and a wrathfull, helliſh one in the Fire; this it ſhould ſhut and^[413] ſecretly raigne therewith, through the Anguiſh (viz. through Death) in the ſecond Principle in Love.

9. And if Love embrace it, then the wrathfull fire is as it were dead, and not perceived, but it becommeth the joyfull life of Paradiſe: otherwiſe there would be no life, nor Dominion in the Meekneſſe, if the fire did not put it ſelfe into it: but the ſtill Eternity would remaine without Eſſence: for all Eſſences ariſe in the Fire.

10. And then thirdly, as to the whole Body, with all its members, the ſoule is formed, as followeth.

11. The ſoule is the ſtock or Root, reſembling the Centre of the Ternarie, which is like an Eye, a Globe, a Croſſe, and its will (which proceedeth from the Eternall will) is a Spirit: which hath the true ſoule^[414] in its power.

And this Spirit openeth the Eſſences in the fire and water, ſo that its whole forme ſeemeth like a Tree, having many twigs and branches, being diſtributed into all the Branches of its Tree, which muſt be underſtood, as followeth.

13. The Spirit parteth it ſelfe into the whole body (wee meane in the Tincture) into all the Members, they are all of them its branches: The Spirit of the ſoule reſembleth the whole Man, with every member.

14. And herein it is the true Image of God alſo, for the Holy Ghoſt dwelleth in the Spirit of it, if it be faithfull: if not, then the Devill dwelleth in it: to which of theſe it giveth it ſelfe, either to Covetouſneſſe, and haughtineſſe, or to love and humility, to that it belongeth.

15. But if it perſevere in^[415] wickedneſſe, and ſo loſeth God, then it loſeth the Croſſe, and its Eye is a Helliſh Eye, and its Turba introduceth the Forme, and^[416] Modell of an horrible Beaſt into the Eye, and into the Will and Spirit.

16. Therefore Chriſt called the Phariſees,^[417] Serpents, and Generation of Vipers: for ſo the figure of their Spirit in their Pride, and covetous will appeared to him: for they would be Lords of themſelves, and not the ſervants of God in Love and humility.

17. And ſo the figure of Antichriſt in Babell appeareth, in the preſence of God like a Dragon with ſeven Heads, which are ſeven Spirits, upon which its hypocriticall ſpirit rideth in the Image of Man, in the Abyſſe;^[418] It will be accounted an Angell, and yet is a Monſter of a true childe of God, it beareth the Name, but its heart is that Beaſt, Apocalyps 12. It is deſirous of God, and alſo of the Devill: therefore it is ſuch a Monſter, as is like a Man, and yet containeth the Devill in it.

18. O childe of Man, flie away, the dore is open, the Turba is come, it will deſtroy this Image, if you flie not you muſt goe with it; there is no other^[419] remedy or help but to ſeeke the true Image in Love, or elſe there remaineth nothing but Tribulation and Death, ſaith the Spirit of Wonders.

19. And this is now our direct Anſwer to this Queſtion. That the ſoule in the firſt Principle according to the Originall, hath the forme of an Eye, and yet twofold like a Heart, wherein there is a Croſſe.

20. And in the ſecond Principle it is a Spirit, and a whole Image as the outward Man is.

21. And in the third Principle it is a Glaſſe of the whole world; all whatſoever is contained in Heaven and Earth, every property of every Creature lieth therein; For that Glaſſe is like the firmament and Starres.

22. This is ſuch a Crowne, as in which the^[420] number of the End of the life of the outward Man is contained, and all whatſoever fortune or misforune can happen outwardly from the Spirit of this world.

The ſixt Queſtion. What is the Power and Ability of the Soule?

1. WE know, that whatſoever cometh out of the Abyſſe, and is the ground of it ſelfe, can in it ſelfe doe all things, for it is its^[421] owne Eſſence, it maketh it ſelfe.

2. But though the ſoule be a twig out of the Tree, yet now it is^[422] become a creature, and is its^[423] owne; it is an Image of the whole, and a childe of the whole: For when a childe is borne, then the Mother and the childe are two, they are two perſons; but ſo long as it is in the ſeed, in the Mother, ſo long the ſeed is the Mothers, and the Mother governeth it.

3. But when the Childe is borne, then it hath its owne life in it ſelfe, and hath the^[424] Centre of Nature in its owne power: it governeth not onely in it ſelfe, but alſo without it ſelfe in all that which is ſeede.

4. We meane thus, Gods Spirit, and the Spirit of the ſoule are two Perſons, each is free from the other, and yet both ſtand in the firſt beginning, each hath its owne will.

5. Now it is but right, that the Child ſhould be obedient to his Father, upon paine of loſing the Fathers inheritance: For the Holy Ghoſt is the^[425] Maker of the Soule, he created it, and therefore the Spirit of the ſoule ſhould be obedient to the Holy Ghoſt, upon paine of loſing the Inheritance of the Holy Ghoſt: viz. the Deity.

6. And though wee have much to ſay here, yet it is very dangerous to ſay it, in regard of the falſe Magia: for when the falſe Spirit knoweth it, it practiſeth Witchery therewith.

7. Yet we will ſpeake, ſo that the Children may underſtand us, and reſerve the full ſpeaking of it for them▪ for it is not good to write ſuch things, not knowing who ſhall be the Readers.

8. But to the wicked wee ſay; that they [•]ong to the Devill; and ſhall have no part in our writings, wee ſhut them out with a wall and ſtrong encloſure, that they may be blinde and not know our Spirit; for we will not ſet the Serpent in^[426] it, [•]ur will is gone out from them, and therefore they ſhall not^[427] know us, though they ſhould carrie us in their hands: there is a faſt ſeale upon it.

9. Chriſt ſaid, If ye ^[428] have Faith as a graine of Muſtard-ſeed, then y[••] might ſay to the Mountaine, be removed, and caſt thy ſelfe into the ſea: this is no vaine word without Truth: The will (^[429] that goeth ſtrongly forward) is Faith.

The firſt Power of the Will of the Soule.

10. It frameth its owne forme in the Spirit, it hath alſo ſuch^[430] Power, that it can frame another Image in the Spirit, out of the Centre of Nature; it can^[431] give another forme to the body; according to the outward Spirit; for the inward is Lord of the outward, the outward muſt be obedient to it: It can change the outward into another Image; but not durably.

11. For Adams ſoule hath let in the Turba of this world, ſo that, if the Turba ſee a ſtrange childe, it riſeth againſt it inſtantly and deſtroyeth it: It continueth to endure, onely ſo long as the inward Spirit can ſubdue, and over-power the outward.

12. And this^[432] Forme is called Negromancy a Tranſmutation, where the inward over-powereth the outward, for it is Naturall; and wee underſtand that when^[433] we ſhall all be changed, that change will be made thus by the ſame Turba which hath the firſt Fiat in it.

13. For the body is Sulphur, and ſticketh in the Tincture, and the Spirit driveth forth the Tincture: now if the firſt ground, viz. the ſoule wholly conſenteth to it, then the ſoule can make another^[434] manner of Image in the Sulphur, but the Devill readily mingleth himſelfe therewith, for it is the Wonder of the Abyſſe over which he is Lord.

14. You muſt underſtand, that the earneſt will (which otherwiſe is called Faith,) can doe great things with the Spirit,^[435] the will can change the Spirit it ſelfe into another forme, as followeth.

The ſecond Power of the Will of the Soule.

15. If the Spirit were an Angel, the ſimilitude of God, yet the will can make it^[436] a proud Devill; And alſo make a Devill an^[437] Angell, if it ſinke it ſelfe into Death, into humility under the Croſſe, and caſt it ſelfe into the Spirit of God, and ſo ſubmit to his Government, then it ſinketh into the Eternity, out of the ſource into the ſtill Nothing, which yet is All; and ſo it is in the beginning againe where God created it, and the Word Fiat which keepeth the Image of God, receiveth it againe.

The third Power of the Spirit, or Will of the Soule.

16. And then alſo thirdly, the Spirit of the Soule hath power, to enter into another Man, into his Marrow and bones, viz. into the Sulphur: and to bring the Turba into him if he be^[438] falſe, ſo farre as every one is not armed with the Spirit of God, but is found naked in the Spirit of this world, as may be ſeen by^[439] Witches.

The fourth Power of the Will of the Soule.

17. And fourthly, it hath ſuch power, if it be the childe of God, that it can lead the Turba captive, and can powre it out upon the houſe of the wicked: as Elias did the Fire, and Moſes before Pharaoh: for it can throw downe Mountaines and breake Rocks.

18. This you muſt underſtand to be, ſo farre as that thing is^[440] capable of the Turba, by awakening the wrath then it is poſſible, but if not, and that the Spirit of God be in a thing, then it cannot be, for it would powre water upon the Turba of the Fire, which would then be as it were dead, and its power would lie in Deriſion.

19. And therefore Heaven is a Middle between God and Hell: viz. between Love and Anger, and was created out of the midſt of the waters, ſo that the Devill cannot rule with his Turba, the water turneth his purpoſe into deriſion; as the falſe Magick, and blinding Inchantment are^[441] drowned in the water.

The fift Power of the Will, or Spirit of the Soule.

20. And fiftly, the Spirit of the Soule hath ſuch power, that it may and can ſeeke all Wonders that are in Nature, viz. All Arts, Languages, buildings, plantings, Deſtruction, knowledge: It can command the ſtarry Heaven, as Joſhua, when he commanded the^[442] Sunne, and it ſtood ſtill, and Moſes the Sea, and it ſtood up, alſo he commanded the Darkneſſe and it came; it can make an Earthly Life, as Moſes made the Lice and Frogs, alſo Serpents and other^[443] Wonders.

21. It hath Death in its power, ſo that it can over-power that; if it ride in the^[444] Chariot of the Bride. It can bridle and overcome the Devill; if^[445] it be in God: there is nothing can be named that it cannot ſubdue.

22. Onely you muſt underſtand the ſoule hath ſuch a power from its Originall, and it had ſtill had ability to^[446] ſend forth ſuch a Spirit out of it ſelfe; if it had not let in the^[447] Great Turba into it ſelfe, which now giveth it the Reſt.

23. Unleſſe the Holy Ghoſt ride upon its Chariot, as it did in Moſes and Elias, and in all the Prophets, alſo in Chriſt and his Diſciples, and alwayes ſtill in the Holy Children of God, they all have this Power, they can raiſe the Dead and heale the ſick, alſo drive away all Diſeaſes, it is Naturall, the Spirit onely reigneth therewith over the Turba.

24. But it hath this for an objection, that the ſoule knoweth well, whether it hath made any compact with the Devill, and whether he hath any thing to doe with it, it will not goe naked, except the Spirit of God drive it, and except it have him for a ſhield, leſt the ſubtilty of the Devill inſinuate it ſelfe.

25. It doth no^[448] Wonder, except the Spirit of God^[449] ſtirre it up, it attributeth the power to God and giveth him the Glory, it doth as an humble Childe, and ſtandeth ſtill under the Croſſe, and letteth the Devill goe ruſhing away over it, but it ſprouteth forth in humility and meekneſſe, through Death into Eternall Life, and bringeth forth much fruit in Patience.

26. And ſo the Devill can doe nothing to it, it is as it were dead^[450] to him, he may keep a racket with his Turba in the Earthly Life, with his helpers the wicked men, this he hath but as a ſcorne in the ſight of God: for he is a proud Spirit, and would be above the Wonders of God, but an humility can^[451] binde him.

27. After this manner every man may eſcape the falſe^[452] Magician, and alſo the Negromancer: for no Power can touch him in whom God dwelleth: and as Chriſt in his Death overcame Death and the Devill, ſo alſo can we in Chriſt: for the Word which became man dwelleth in us, and in the Word we can reigne over the Devill and Hell, nothing can hinder us.

28. And thus we give you for an Anſwer to this Queſtion, that the ſoule in its Originall is greatly powerfull, it can doe much: but its power is onely in that Principle wherein it is, for the Devill cannot reigne over God.

29. Its power is not given to it, as a King giveth favour and power to a man; but it conſiſteth in a Naturall Right: therefore we are Children of the^[453] Omnipotence of God, and inherit his Goods in the Omnipotence.

The ſeventh Queſtion. Whether is the Soule Corporeall, or not Corporeall?

1. THat thing which comes from no beginning, hath alſo nothing: But if it be ſomewhat, then it ſeeketh its beginning in it ſelfe; for every Spirit dwelleth in the deepeſt Abyſſe of its^[454] Eſſence: and if it muſt make the Eſſence to it ſelfe, then it can dwell in nothing that is ſtrange to it, but in it ſelfe, in its owne Eſſence.

2. When God created the Soule, then the Holy Ghoſt^[455] cloathed it with the Tincture; for one part of the ſoule conſiſted in the Tincture, it was^[456] naked of it ſelfe, as the glowing Fire is^[457] naked, and is cloathed when it hath the Tincture.

3. But you underſtand, that the growing proceedeth from the warmth, that is the driver forth of the Tincture, it driveth the twig out of its roote, viz. out of its owne Fire, be it cold or hot fire.

4. For Darkeneſſe hath the cold fire, ſo long till it attaineth the Anguiſh, and then it kindleth it ſelfe in the heat, as you ſee in an Hearb, if it come into another^[458] Property.

5. And thus we give you to underſtand, that the Tincture is the true Body of the ſoule: for the ſoule is Fire; and the Tincture ariſeth from the Fire: the fire draweth it againe into it ſelfe, and allayeth it ſelfe therewith, ſo that the wrathfull ſource is quenched and then the Tincture ſubſiſteth in meekneſſe.

6. For the ſoule hath no Eſſence, nor^[459] Power in it ſelfe, but the Fire is its power, and thus water proceedeth from the meekneſſe of the Tincture.

7. For, the fire is deſirous, and where there is a deſiring of the Originall, there is alſo a finding of the Originall, thus the fire findeth water in the Tincture, and turneth it into Sulphur, according to the power of all the ſeven Spirits of Nature: and this is^[460] a water of Life.

8. For, the Tincture ſpringeth up in the water like a ſprout, and the fire in the Abyſſe cauſeth it: and ſo the water in the Sulphur of the ſeven Spirits is turned into the Myſterie; for, the Great^[461] Secret, what God and the Eternity can doe, lyeth therein.

9. And thus the Myſterie containeth two formes, viz. fire and water, and changeth it ſelfe according to them both, viz. according to fire, into Red, and according to the Tincture into White;^[462] this is a ſplendour or Glance of the Fire, by which the Life may ſee and know it ſelfe, from whence Reaſon and the ſenſes ariſe: And the Minde is in the wheele of the Anguiſh in the Fire, out of which the Eſſences ariſe.

10. And ſo we ſee what the blood is, viz. ^[463] a houſe of the ſoule, but the Tincture is its body.

11. The true ſoule, hath no comprehenſible body, which may be called ſoule: but the body groweth in the Tincture, in the Sulphur out of Sulphur; that is; each Spirit of the ſeven Spirits of Nature deſireth Eſſentiality, and that concrete Eſſentiality is Sulphur.

12. For Sul is the vertue of the Light: and Phur is the vertue of the foure Formes of the Originall of Nature; as is mentioned at large in the third Booke.

^[464]13. And thus the Phur deſireth fleſh, that is, a r Maſſe of fire and water, and it is conceived and borne in the Tincture.

14. And the Tincture is the ſprouting of the body, and the fire is an Originall of the Spirit, through the Tincture; for the Spirit of the ſoule taketh its Originall in the Tincture, which then figureth the true Image according to the Image of God, that is, according to all the three Principles: for in the Fire, the ſoule is no ſimilitude of God; but in the Spirit it is the Image of God.

15. For, the firſt ſoule was incorporated with the Divine Eſſentiality together in the Tincture, ſo that it had the Divine body in the virgine of Wiſdome, in which the Tincture ſtandeth, which is the Angelicall Image.

16. And ſo wee anſwer you, that as to the ſoule onely beſide the Spirit; it is a Globe of Fire, with an Eye of Fire, and an Eye of Light, which turne themſelves backwards into one another, as the wheele in Ezechiel, that could goe on every ſide: though Babell hath contrived another meaning about it, but a blinde one without Spirit.

17. But, as to its Tincture proceeding from the Light, which ariſeth both from the fire and Light,^[465] it is a Spirit, in which the Originall of the ſoule, and of the Spirit cannot part aſunder in Eternity: It is an Eternall band, and when the bloud^[466] is gone, and the body dieth, then that band remaineth in Eternity.

18. As to the ſoule onely; the body belongeth not to the Eſſence of the ſoule, they are two ſeverall Eſſences: for the body is the Glaſſe and dwelling houſe of the ſoule, alſo its^[467] Proprietary, and it is alſo a cauſe, that the^[468] meere ſoule altereth the Spirit according to the luſt of the body, or of the Spirit of this world.

19. Whereby the Image in the Spirit is altered altogether, according to the Contence of the Will, which the ſoule hath^[469] brought out of the Centre of Fire, alſo out of the Wrath into the Light, and all according to the Imagination.

20. And, we give you to underſtand, that the Spirit^[470] while it ſtayes here in the body, can alter it ſelfe; which is done without its knowledge by the Imagination, viz. by the deſire of^[471] Luſt, ſo that the Deſiring figureth ſuch a forme in the will of the ſoule, as the luſt either to evill or good is.

21. And we further ſay, that the meere ſoule is not corporeall, but in its Tincture, a body groweth whether it be a heavenly or a helliſh body, and yet is not a body which can be comprehended outwardly, but a vertuall body, the Divine body, Chriſts heavenly body, the heavenly fleſh: which he giveth us to eate in his Teſtament.

22. It is ſuch a body as the Turba cannot touch or apprehend, it is immortall and incorruptible, concluded in nothing but onely in the Noble Tincture, which is without^[472] Eſſence, or Materiality; and that body is incomprehenſible to the outward fleſh.

23. But the outward Spirit, (if the ſoule doe not hinder it but let it in,) bringeth its Imagination into it, and ſpoyleth it, ſo that another ſtrange Image commeth to be in the Spirit, in the Tincture according to the contence of the Luſt: as the Covetous commeth to be a Wolfe, the envious a Dog, the Proud a Horſe, Peacock or other Beaſt: alſo Toads, Adders, Serpents and other wormes, and creeping things; Now Gods Spirit receiveth not their Images, ſo long as they continue ſuch.

24. And therefore Chriſt ſaid, ye muſt be borne anew of water and of the Spirit, if you would ſee the Kingdome of God: and therefore God became Man, and brought the Divine Image againe into the Tincture of the ſoule, when it was ſpoyled in Adam: ſo that now we muſt be borne anew in Chriſt, if we will ſee God.

25. And that alſo is done by the Imagination, or Faith; for Faith is an eating of the Divine Body, as alſo every body groweth by eating.

26. And the New Birth is not at all after ſuch a manner as Bab[•]ll teacheth: her matters are onely as it were a Glaſſe of the true way to God, but that Glaſſe muſt be broken, for Moſes his Vayle is gone, we ſhall ſee hence-forward with cleere Paradiſicall Eyes: we meane the Children of God.

The eight Queſtion. After what manner doth the Soule come into the Body of Man?

1. MY beloved friend; I underſtand this Queſtion to be meant concerning its Propagation; for Moſes telleth you how it came into Adam, and we have declared that before; But if you aske concerning its Propagation, how it cometh into a childe, in the^[473] Mothers wombe,^[474] we muſt put on another habit.

2. You know what is written in our third Booke, very punctually and at large, with many Circumſtances concerning its Propagation; how Adam was created one Image, he was both Man and woman before Eve, he had both the Tincture of the fire, and of the water; that is, ſoule and Spirit, and he ſhould have brought forth his ſimilitude out of himſelfe, an Image^[475] of himſelfe, out of himſelfe by his Imagination and his owne Love, and that he was able to doe without rending of the body.

3. For, as we have mentioned before, the ſoule had^[476] power to change the body into another forme; and ſo alſo it had power to bring forth a Twig out of it ſelfe, according to its property, if Adam had ſtood out in the^[477] Triall.

4. But when he imagined^[478] according to the Omnipotence, and let in the Spirit of this world into the Soule, and the Serpent into the Tincture, and tooke a longing in himſelfe after the Earthly fruite, to eate of evill and good, then alſo his Tincture conceived ſuch an Image as was halfe Earthly: viz. a Monſter, into which alſo the Turba then inſtantly inſinuated it ſelfe, and ſought the limit.

5. And ſo the Noble Image was found in the Earthly, and then deſtruction and Death began, and Adam could not^[479] bring forth, for his Omnipotence was loſt.

6. And ſhould indeed have ever been loſt, if the Heart of God had not inſtantly turned it ſelfe, with the word of the Promiſe into Adams ſoule; which did ſo preſerve it, that its Image muſt periſh, and the ſoule muſt ſinke downe with the Heavenly body through death into the new Life, where its Spirit will be renewed againe.

7. And thus Adam in^[480] impotence fell aſleep: and then the ſecond Creation began, for God tooke the Tincture of the Water; as a twig out of Adams ſoule, and a Rib out of Adam, and halfe of the Croſſe that was in Adam, and^[481] made a woman of them.

8. As you know that the woman hath the one halfe Croſſe in her head, and the man the other, for the ſpirit of the ſoule dwelleth in the Head, in the braine, out of which ſpirit God hath taken a Twig (viz a Childe out of the ſpirit of the ſoule of Adam) and hath given it to the woman.

9. And hath given the Tincture of the water to her, that ſhe ſhould not bring forth Devills, and the Man hath the Tincture of Fire, v[••]. the true Originall of Life.

10. And therefore the woman hath gotten the Matrix, viz. the Tincture of Venus, and the Man hath the Tincture of Fire: underſtand, the woman hath the Tincture of Light, which cannot awaken Life, the life ariſeth in the Tincture of Fire.

11. And ſo it cānot be otherwiſe now, but that they muſt propagate as Beaſts doe, in two ſeeds, the Man ſoweth ſoule, and the woman ſoweth Spirit, and being ſowne in an Earthly field, it is alſo brought forth after the manner of all Beaſts.

12. Yet nevertheleſſe all the three Principles are in the ſeed,^[482] but the inward cannot be knowne by the outward: For in the ſeed the ſoule is not living; but when the two Tinctures come together, then it is a whole^[483] Eſſence: For the ſoule is Eſſentiall in the ſeed, and in the^[484] Conception becommeth ſubſtantiall.

13. For ſo ſoone as the Fire is^[485] ſtruck upon by Vulcan, the ſoule is wholly perfect in the Eſſence, and the Spirit goeth inſtantly out of the Soule into the Tincture, and attracteth the outward^[486] Dominion to it ſelfe, viz. the Starres together with the Aire.

14. And then it is an Eternall Childe, and hath the corruptible ſpirit alſo with the Turba cleaving to it, which Adam tooke in by his Imagination.

15. The inſtantly the Turba ſeeketh the^[487] limit in the Spirit of this world, and will enter into the limit, and ſo ſoone as the ſoule hath its life, the body is old enough to die: and thus, many a ſoule periſheth in the Eſſence, while it is in the Sulphur in the ſeed.

16. But that you may perceive, that the Man hath the Tincture of the Fire, and the woman the Tincture of the Light in the water, viz. the Tincture of Venus; you muſt obſerve the eager Imagination of both towards one another: For the ſeed in the Eſſence eagerly ſeeketh the life, the^[488] Mans in the^[489] womans in Venus, and the womans in the Fire, in the Originall of Life: As wee have very cleerely demonſtrated it in the third Booke: and therefore wee referre the Reader thither.

17. And we Anſwer here, that the ſoule cometh not at all into the Body, or is breathed into it^[490] from without, but the three Principles have each of them its owne^[491] Artificer, one^[492] worketh Fire in the Centre, and the other maketh Tincture and water, and the third maketh the Earthly^[493] Myſterium Magnum.

18. And yet it is not any new thing, but the very ſeed of Man and woman, and is onely^[494] conceived in the mixture, and ſo onely a twig groweth out of the Tree.

The ninth Queſtion. Which way doth the Soule unite it ſelfe with the Body?

1. IT is cleered before, that all the three Principles are in one another, and they beget a Childe according to their ſimilitude, and they all are in one another, till the Turba deſtroy the body: And then the ſoule is in the inward body, viz. in the Divine body, or if it be falſe, in the Turba; which giveth a body to it, according to the Imagination; all according to the wickedneſſes it hath committed.

2. The ſoule ſtandeth in the bloud of the Heart, there it hath its ſeat and Originall; the outward water and bloud mingle themſelves, but it doth not wholly receive the water of the bloud, but it is captivated by the Imagination.

3. It receiveth indeed naturally the inward water, but it receiveth not the Majeſty with the Tincture of the Light, but onely by the Imagination: therefore many times a Childe is more^[495] bleſſed then one that is old, who^[496] hath the Devill for his Gueſt.

4. But there are not many borne^[497] Holy, except onely from good ſeed, and yet many times a wrathfull Turba windeth it ſelfe in according to ſome powerfull Conſtellation, as is ſeene, that honeſt parents many times have^[498] wicked Children, but God knoweth who are his.

5. You ſee it in Jacob and Eſau, that ſtrove in their Mothers^[499] wombe: alſo in Caine and Abell, in Iſaac and Iſmael, and many others.

The tenth Queſtion. Whether is the Soule Ex Traduce, and propagated after a humane bodily manner, or every time new created, and breathed in from God?

1. I Very much wonder what kinde of underſtanding and Philoſophie the world now hath that it cannot^[500] reſolve this: yet I doe not blame you; for I know ſuch queſtions are agitated by thoſe, that account themſelves learned Doctors in the Schooles and Univerſities, who make great diſputations about it. I cannot but wonder at the proud blindneſſe, that there is no knowledge at all of God in^[501] Reaſon.

2. Now therefore ye wiſe men, behold your ſelves what ye are, and what you underſtand; you underſtand even nothing of the Myſtery; how will ye then be teachers? it were better for you to carrie a Shepherds Crooke in your hand, then to put on the garment of Chriſt.

3. O! ye ſhall give an account for your ſeducing of the world: and yet you vaunt your ſelves, as if ye were God, and arrogate Divine^[502] Power to your ſelves; Take heed what you doe: you ſhall ſee againſt whom you have^[503] kicked; I feare me ye are for the moſt part of you in Babell; awake, it is Day.

4. To you, my beloved friend, I give this Anſwer: that the ſoule is not every time new created and breathed in: but is propagated after a humane manner, as a^[504] branch groweth out of a Tree, as I may better render it, as a man ſetteth or ſoweth corne or ſeed, and ſo a Spirit and body groweth out of it.

5. And this onely is the Difference; that the three Principles are alwayes in^[505] ſtrife about Man, each would faine have him: ſo that many times a wonderfull Turba is brought in, while yet he remaines in the ſeed.

6. But if the Parents, both Father and Mother, have their ſoules cloathed with Chriſts fleſh, the Divine Eſſentiality, then it cannot be: For Chriſt ſaith, a good Tree cannot bring forth evill fruit: yet the Turba in time can enter in^[506] with the Reaſon.

7. So alſo an evill Tree cannot bring forth good fruit; that îs, if both the Parents be evill, and held captive by the Devill; then an evill ſoule is ſowne: but the Principles cannot yet judge it, nor the Turba neither: It is indeed an evill Childe, yet if it turne, it may with the Imagination, enter into the^[507] Word of the Lord.

8. But it is rare, and ſeldome cometh to paſſe, that a black Raven becometh white: but where it is but^[508] halfe in halfe; there it may more eaſily be done: but however it is poſſible, it may very well be; God caſteth no ſoule away, unleſſe it caſt it ſelfe away: every ſoule is its owne Judgement.

9. Conſider this ye evill Parents: ye gather^[509] money for your Children; get them good ſoules, that is more neceſſary for them.

The eleventh Queſtion. How and where is it ſeated in Man?

1. A Thing which^[510] is unſearchable, and yet ſeeketh and maketh a ground in it ſelfe, that hath its Originall and ſeat in its firſt^[511] Conception, where it conceiveth it ſelf in it ſelf: therein is its limit, viz. in the moſt innermoſt, and it goeth forth out of it ſelf, and ſeeketh forwards, where then it alwayes maketh one^[512] Glaſſe according to the other, untill it finde the firſt again: viz. the unſearchable limit.

2. Thus alſo is the ſoule, it is in God^[513] conceived in the^[514] Heart, and the Word which conceived it was in the Heart, viz. in the Centre; and ſo it continueth in the Figure and in the ſeat, as it was comprehended by the Fiat; and ſo it is ſtill at this Day.

3. It dwelleth in three Principles: but the Heart is its Originall; it is the inward Fire in the Heart, in the inward bloud of the Heart: and the Spirit of it which hath a^[515] glance from the fire, is in the Tincture: for it is cloathed with the Tincture, and burneth in the Heart.

4 And the Spirit moveth upon the Heart in the^[516] boſome of the Heart; where both Principles part themſelves, and it burneth in the Tincture as a brimſtony Light: and diffuſeth it ſelfe abroad into all the members of the whole body: for the Tincture goeth through all the members.

5. But the true^[517] Fire-Smith in the Centre, ſitteth in the Heart, and governeth with the Spirit in the Head, where it hath its Counſell-houſe, viz. the Minde and^[518] ſenſes; alſo the five chiefe Counſellours, viz. the^[519] five ſenſes; which ariſe from the five Spirits of underſtanding, as we have declared in our^[520] third Booke; and in our^[521] ſecond, and alſo in our^[522] firſt.

6. The ſoule is indeed feared in the inward Principle, but it ruleth even in the outward, viz. in the Starres and Elements, and if it be not an Ape, and ſuffer it ſelfe to be captivated, it hath power enough to rule them: and if the ſoule demerſe it ſelfe into God, the outward muſt be obedient to it.

7. And if it cometh againe into the outward, riding upon the Chariot of the Bride, and ſo have the Holy Ghoſt for an aſſiſtant, no Aſſault of the Devill is of any conſequence, it deſtroyeth his Neſt, and driveth him out, and he muſt ſtand in ſcorne and ſhame.

8. And this is our Anſwer to this Queſtion; it muſt not be ſo underſtood, as if when a man is beheaded, and ſo his bloud guſh out, and the outward Life periſh; that this reacheth the ſoule and killeth that; no, it loſeth^[523] one Principle indeed, but not the^[524] Eſſence of that Principle, that followeth it in the Tincture, in the Spirit, as a ſhadow.

9. For the outward Eſſence reacheth not the inward in the ſoule, but onely by the Imagination: there is nothing elſe in this world, no fire, not Sword, that can touch the ſoule, or put it to Death, but onely the Imagination; that is its poyſon.

10. For it Originally proceeded from the Imagination, and remaineth in it Eternally.

The twelft Queſtion. How is the Soule enlightned, and what is the Illumination of it?

1. WE muſt conſider, that if the Sun were taken away out of this world, that all things would be in Darkeneſſe, and then outward Reaſon would ſay, we are in darke Death and in the^[525] wrathfulneſſe of the cold; and it were ſo indeed.

2. Now obſerve, my beloved, minde, and conſider with thy ſelfe, when thy body periſheth, and ſo thy ſpirit loſeth the^[526] Sun: How canſt thou then enjoy the Light? and wherewith wilt thou ſee? In ſimplicity wee put thee in minde of this, that thou mayſt conſider it.

3. That thing which conſiſteth in the Eternall Liberty, if it alwayes enter againe into the Eternall Liberty, it hath no darkneſſe, for it dwelleth in Nothing, that doth^[527] afford darkneſſe: it is free as the Eye of God, which beholdeth it ſelfe through a^[528] ſubſtance.

4. When that imagineth after ſomewhat, in Luſt, then the will entreth into that ſomewhat; which the Deſiring Luſt it ſelfe maketh: and this receiveth the will into it ſelfe, and overſhadoweth it, ſo that it dwelleth in darkneſſe, and can have no Light, uneſſe it goe forth againe out of that thing into the Liberty.

5. Thus we earneſtly give you to underſtand, that wee have no Light is all our^[529] affaires and workes; if wee let our will enter into that which we have wrought, by ſetting our Heart and will upon the worke of our own hands; in Covetouſneſſe; then the ſoule is wholly blinde, and we have no light in us, but onely the outward Light of the Sunne, which giveth light to the outward body; and when that periſheth, then the ſoule is impriſoned by that thing^[530]

6▪ Thou muſt here underſtand, the Spirit and will of the ſoule, for the Priſon of the ſoule is a Darke^[531] vale^[532] having no Light; and although it doe elevate it ſelfe, and inflame it ſelfe, yet it becometh onely a wrathfull flaſh of fire, and is like the Devill, and cannot^[533] attaine the Divine Light in it ſelfe.

7. The cauſe is, it hath brought Abominations into its will and ſpirit, which darken the Spirit, and hold it captive with the Turba: for Gods Light goeth not backwards, but forwards into the Eternity.

8. And therefore Gods Eye is^[534] twofold, ſtanding back to back; as before in the figure; one part tendeth forwards into the ſtill Eternity, into the Eternall Nothing, viz. into the Liberty.

9. And the other part tendeth backwards into the Deſire, and maketh darkneſſe and the Centre of Nature therein: and driveth it to the greateſt anguiſh and ſharpneſſe.

10. And then the will againe ſinketh out of the Anguiſh through the darkneſſe, into the ſtill Liberty, and bringeth the wrathfulneſſe of the Mobility and earneſt ſharpneſſe, out of the Anguiſh with it.

11. In which ſharpneſſe, the Liberty (when the will bringeth the ſharpneſſe into it) becommeth a highly triumphing Majeſtick Light, which is called Gods Light, which ſhineth for ever, and cannot be^[535] ſmothered by any thing, for it ſhineth in the Eternall Liberty, and deſireth no more.

12. And if, (as thou Earthly man perhaps doſt ſuppoſe) God would receive thy ſpirit into his Majeſtick Light, while thou letteſt in thy Abomination (viz. ^[536] Covetouſneſſe, which hath brought forth Pride, which is the fiery life of Covetouſneſſe) into thy will: ſo that thy will ſticketh wholly in Earthlineſſe; thou wouldſt darken Gods Majeſty, and thy ſpirit and will would nevertheleſſe ſtick in Covetouſneſſe, and burne out with the fiery ſource of the ſoule, as a Reflection in a Glaſſe, viz. in Pride, and thou ſhouldeſt not be able to reach the Majeſty of God.

13. Nay if thou ſhouldſt ſit in the Croſſe of the Holy^[537] Ternary, and wert encompaſſed with all the Holy Angels; yet thou ſhouldſt ſit but in the Darkneſſe, and thy Spirit ſhould ſhine but in the Glaſſe of that Eſſence; which thou thy ſelfe haſt brought into the Spirit.

14. But if now the ſoule with its Spirit, in its Image will ſee God, and behold the Eternall Light in Gods Majeſty, then it muſt goe in a twofold way, in this world; and then it ſhall obtaine the Eternall body, viz. the Image of God, and alſo ſuſtaine the outward Life with the Earthly body: and then it ſhall bring all the Wonders (for which God created it in an outward Life, which wonders alſo it ought to awaken in the outward life) into the inward life, and eternally rejoyce it ſelfe in them, and have them as a^[538] Glaſſe, and this is the right way which followeth.

The exceeding Precious^[539] Gate of the Aurora.

15. Behold thou beloved Soule; if thou wilt attaine the light of God, and ſee with the Eye of God: and wilt alſo enjoy the light of this world, and ſuſtaine thy body, and ſeek the wonders of God, then doe this as God himſelfe doth it.

16. Thou haſt in thy ſoule two Eyes; which are ſet together back to back; the^[540] one looketh into Eternity, the^[541] other looketh backwards into Nature, and proceedeth forth, alwayes and ſeeketh in the Deſire, and alwayes maketh one Glaſſe after another: let it be ſo, it muſt be ſo, God will have it ſo.

17. But turne not this^[542] other Eye back into the Longing; but with the Right Eye alwayes draw the left backwards to thee, and let not^[543] this Eye with the will of the Wonders goe from thee; viz. from that Eye which is turned into the Liberty; but draw to thee its wonders, which it hath manifeſted and wrought.

18. Let this Eye ſeeke foode for the Earthly body; but let it not enter into the foode, that is, into Covetouſneſſe, but draw it cloſe to the ſeeing Eye, and let it not goe.

19. But let the hands labour and get food: and let the Eye draw the Wonders to it, but not^[544] Matter; Elſe that which is drawne in will be darkneſſe to thee.

20. Let the Devill roare at thee, making a noyſe before thy left Eye: he cannot get in, unleſſe thou ſuffer thine Eye to receive in^[545] Matter.

21. Thus, when thy Earthly body periſheth, thou ſhalt ſee with the right Eye, all the Wonders^[546] in the Left Eye; which thou haſt wrought and found out here; and when the Earthly life is gone, then thy left Eye is free from the^[547] Nature of Wrath.

22. And although it hath Nature, (for it is Nature it ſelfe which doth awaken and hold the Wonders) yet then it is with the Wonders, in the Eternall Liberty: ſeeing it hath taken in nothing of Matter, therefore it is free.

23. And Nature with its Wonders, is a fiery ſharpneſſe, and taketh hold of the Eternall Liberty, and ſo maketh Majeſty in the Liberty in the Wonders; whence, the Right Eye (which is as it were dead here in this life) becometh enlightned, and doth^[548] rejoyce with the left Eye for ever, in the exceeding joyfull Majeſty, and ſeeth God with both Eyes eternally.

24, This is one Gate. He that ſeeth and knoweth this rightly in the Spirit, he ſeeth all that God is, and can doe, he ſeeth alſo therewith, through Heaven, Hell, and Earth, and through the Eſſence of all Eſſences: alſo it^[549] is the whole Scripture, whatſoever hath been written from the beginning of the world hitherto; but this is a rare and precious^[550] ſeeing; the Old Adam knoweth it not, he ſeeth it not; onely the New Man that is borne in God.

25. But ſeeing the weake Minde will ſo hardly underſtand us, therefore we will ſet it downe more plainely; Behold! if thou wilt ſee Gods Light in thy ſoule, and wouldſt be enlightned from God; then doe thus.

26. Thou art in the world: haſt thou an honeſt^[551] calling voyde of Deceit? continue in it, worke, labour, finiſh thy buſineſſe; as neceſſity requireth, ſeeke out Wonders, both in the Earth and other Elements; let the Art be what it will, it is all the worke of God: ſeeke Silver and Gold in the Earth, and make Artificiall workes of them: build and plant: All ſerves to manifeſt Gods workes of Wonder.

But marke this^[552] A. B. C.

27. Thou muſt not give thy ſpirit leave to enter into, and fill itſelf therewith, and ſo make a Mammon of it, and^[553] ſet it ſelfe therein, as in a Darkeneſſe, elſe it is but a foole in the ſight of God, and the Devills Ape, and its will is wholly fixt therein: and ſo thy noble Image is altered according to thy Imagination in the Spirit, and according to thy will, which ſtickes in Covetouſneſſe, and ſo thou loſeſt Gods Image.

28. For that is Magicall, it is as ſubtile as a ſpirit, yea much more ſubtile, it is much more ſubtile, and thin then the ſoule it ſelfe; it is as God, who dwelleth in the Eternall Liberty, and yet is not comprehended by any thing; for he is thinner then any thing and ſo is thy Noble Image.

29. And yet it conſiſteth^[554] in heavenly fleſh and bloud, and is an Eſſentiality come out of the Divine Body; it is Chriſts fleſh and bloud, and thy ſoule dwelleth therein;^[555] it is the fire of the Majeſty therein.

30. And the Holy Ghoſt ſitteth in the Heart of the Image, and proceedeth from the Image with voyces, Languages, wonders, ſounds, and ſongs.

31. If thou beeſt^[556] upright, thou bringeſt thy wonders into this Image, and doe it thus: ſet thy left will upon the worke which thou doeſt, and conſider that thou art Gods ſervant in the vineyard of God, and labour faithfully.

32. And direct thy Right will upon God, and that which is Eternall; and thinke not thy ſelfe ſecure at any time; thinke that thou art but at thy day-labour, and moſt alwayes liſten for the voyce, when thy Maſter ſhall bid thee come home.

33. Give Reaſon no^[557] roome to ſay, this is my treaſure, it is mine, I have enough, I will gather much, that I may get honour in the world, and leave much to my Children.

34. But conſider, that thy Children are Gods Children, and thou Gods ſervant, that thy worke is Gods worke, and that thy Money, Goods, minde, and bloud are in Gods hand, he may doe what he will with them: when he calleth thee home into thine owne Country, then he may take thy labour, and give it to another.

35. And give thy heart no^[558] roome to ſuffer the Spirit of thy will to bring in haughtineſſe into the Image, but caſt downe thy will continually in humility before God; and ſo thy Image alwayes entreth with thy will in humility into the Majeſty of God: and ſo thy Image is continually enlightned with the high Triumphing Light of God.

36. O! how cheerefull is the ſoule, when its anguiſh ſource of fire^[559] taſteth Gods Light; how exceeding^[560] courteous is it? O! how it boweth it ſelfe before God!

37. Thus the ſoule and the Image in the Spirit, are all three in one another, for they are one Eſſence according to the Holy Trinity: My beloved brother, we anſwer to this Queſtion of yours thus, that the ſoule cannot be any other way enlightned then thus, its Illumination is onely after this manner.

38. The ſoule is in this world, and alſo in God; here in this life it is a ſervant of Gods Wonders, which it ſhould open with one Eye, and with the other bring them into the beginning before God, and ſet and caſt all its doings into Gods will; and by no meanes ſay of any thing in this world, this is mine, I am Lord of this, for it lyeth, if it ſay ſo.

39. All is Gods, thou art a ſervant, and ſhouldſt walke in Love, and Humility towards God, and thy Brother: for thy brothers ſoule is a fellow-member with thy ſoule, thy brothers joy in Heaven with God, is alſo thy joy, his Wonders are alſo thy Wonders.

40. For in Heaven God is All in All, he filleth all, the Holy Ghoſt is the Life in All; there is meere Joy, there is no ſorrow, there all is Gods, alſo all belong to the Image of God; all things are common; one rejoyceth at the Power, brightneſſe, and beauty of another, there is no malice or envie; for all that remaineth in Death, and Hell.

41. Therefore yee Elect Children of God, who are borne againe in Chriſt, take it into Conſideration, depart from Covetouſneſſe and ſelf-will: yee have been a long time led blindfold in Babell; goe out from her, you are called with a^[561] ſhrill voyce, it will ſhortly raiſe the Dead, let it be a furtherance to you, that you may obtaine Eternall Joy in God.

42. The Spirit ſheweth plainely, that whoſoever will not grow forth,^[562] together with the new ſprout, which groweth in the Mother, ſhall and muſt be caſt into the Lake of Brimſtone, with the Dragons Whore in Babell.

43. There is a time of earneſtneſſe at hand, and though thou ſeeſt it not with earthly Eyes, yet it will certainely come upon thee: thou wilt ſee well enough in thy Death, what kinde of Judgement this is, and in what time, and under what Turba thou haſt lived, we ſpeake in good earneſt, as we ought.

The thirteenth Queſtion. How doth the Soule feed upon the Word of God?

1. IF the ſoule doe enter thus (as above mentioned) into the Light of the Majeſty, and receive the light of God, then it hath wholly a longing, and luſting, and continually attracteth in its Deſire, the Divine Power, viz. the Divine body into it ſelfe; and the Holy Ghoſt is the Power of Gods Spirit, and ſo it obtaineth the body and Spirit of God, and eateth at Gods Table; All that the Father hath is the Sonnes, and whatever the Sonne hath, that belongeth to his Image.

2. It eateth Gods fleſh and Chriſts Body, and by this eating the Divine Body, doth alſo grow^[563] in it, ſo that it thus gets the Divine Body, and ſo becommeth Gods Childe, not onely a ſimilttude, but a Childe borne in God out of his Eſſences, and liveth in God.

3. When it heareth Gods Children teach, and ſpeake Gods word (even in this world) it receiveth it, and eateth it.^[564]

4. The outward Man eateth Earthly bread, and the ſoule eateth the Bread of God, of which Chriſt ſaid, that he giveth us his body for meate, and his^[565] Teſtaments are nothing elſe.

5. Indeed we eate not Spirit without Body, for the ſoule is Spirit already, before hand, and deſireth to have a body, and ſo it getteth both body and Spirit.

6. Let this be ſpoken to thee O Babell, and ſee how thou handleſt Chriſts Teſtaments, and what thou teacheſt; when thou ſayſt, Chriſt Teſtaments are Spirit without Body; thou belyeſt God, and denyeſt Gods Subſtantiality, Chriſts heavenly Body, which is greater then all things, which is the fulneſſe of all things, but in its owne Principle.

7. O Earthly mouth, thou ſhalt not bite it with teeth: the ſoule hath another Mouth, which receiveth it under the outward Element: the outward receiveth the outward, and the Inward receiveth the Inward.

8. The Supper of Chriſt with his Diſciples was ſo: the outward is a Remembrance; the Inward is the ſubſtance; for the Kingdome of God conſiſteth in Power, it is Magicall; not as a thought; but Eſſentiall, ſubſtantiall.

9. The Magia maketh ſubſtance: for in the Eternall Nothing there is Nothing; but the Magia createth^[566] where nothing is.

10. Now in God there is not onely Spirit, but Nature, ſubſtance, fleſh and bloud, Tincture, and All: this world outwardly is a ſimilitude of the Inward world.

11. We tell you, wee ſpeake what we feele, ſee, taſte, and know, and not a fable or Opinion, and that not for our ſelves onely, but for you, as one member is bound to doe for another, that ſo our Joy may be in you, and we alſo may enjoy you againe, as brethren together in one Eſſence: He that deſireth to know further of this, let him read our^[567] third Booke, and there he ſhall finde the Circumſtances, concerning the^[568] Soules-Meale, and Chriſts Teſtaments.

The fourteenth Queſtion. Whether is ſuch a new Soule without Sinne? We underſtand here, the propagated Soule in a Childe newly borne.

1. MY beloved friend; this is a very^[569] deep Queſtion; yet you ſhall be anſwered: for the time of the manifeſtation is borne, the Day breaketh, the Night is paſt; therefore eternall prayſe and thankes be given to God, that hath againe begotten us to light, and to an inheritance that never fadeth away; and hath received us for his beloved Children.

2. My beloved friend, you know well the heavie fall of Adam, as we have ſhewen you copiouſly in all our writings, viz. that the ſoule hath turned it ſelfe away with the right Eye, from God into the Spirit of this world, and is become diſobedient to God, and hath wholly depraved its Noble Image, and changed it into a monſtrous Image; and hath let in the Spirit of this world, whereas it ſhould have powerfully ruled over it with the will, and not have let the ſoule eat of evill, and good at all.

3. But now it hath plainely tranſgreſſed Gods^[570] Command, and hath put its Imagination into the Earthly Spirit, where the Turba which brought the Earthly Monſter into its Noble Image, inſtantly tooke it captive, and ſo the Turba inſtantly ſought, and found the Limit, in which the Image periſhed; and if the Word had not^[571] mediated, or interpoſed it ſelfe, it would have continued ſo for ever.

4. And ſo, now the Turba is once ſeated in the Earthly Abyſſe, and hath captivated both body and ſoule, it alwayes driveth the body to the limit, and there deſtroyeth it, and caſteth it away, and then the poore ſoule remaineth Naked without a Body.

5. And except it turne with its Right Eye againe into the Word, and get againe a body borne out of God, it is but naked, and hath the Turba in it; which ſtirreth up the fire in its great Anguiſh: for^[572] it is an eager hunger, a ſeeker, and a finder.

6. Now it is throughly knowne to us, that our ſoule is faſt bound to the Spirit of this world, for the Turba holdeth us captive in the Wrath of the Anger of God.

7. And although our ſoule get out, and become New-borne in God, yet^[573] it poſſeſſeth the outward body ſtill, and conſumeth it, for it pierceth through it even to the Abyſſe, and there it findeth that it is onely a Glaſſe of the Eternall, and then it goeth forth from the Glaſſe into the Eternall, and lets the body lie in the Nothing.

8. Alſo you know well; that the ſoule, with the body in the ſeed, is halfe Earthy: for it is Sulphur, that is,^[574] Phur and^[575] Sul^[576] together, and the Turba is in it, which hath ability enough to deſtroy the ſeed.

9. How then can a ſoule be borne pure? it cannot be, it bringeth the Turba with it into the world, and is ſinfull in the Mothers^[577] wombe.

10. But know that God is become Man, and the Word Fiat hath agiane put it ſelfe into the ſeed; and although the Turba be now in the Earthly part, ſo that the ſeed is not altogether free, yet the matter ſtands thus with the ſoule.

11. The ſoule is not wholly forſaken of God, ſo farre as the Father and Mother are^[578] honeſt, and in God; for it cometh from the ſoule of the Father, and of the Mother: and although a Childe dye in the Mothers wombe without^[579] Baptiſme, yet it is baptized with the ſpirit of the Father, and of the Mother, viz. with the Holy Ghoſt which dwelleth in them, and the Turba is deſtroyed in Death; for the^[580] Faiths-part paſſeth through to God.

12. But the matter is farre otherwiſe with wicked Parents; if the Childe die in the Mothers wombe^[581] the ſoule of it falleth into the Turba, and reacheth not God to Eternity: it alſo knoweth nothing of him, but it is a life according to the Eſſence, and property of the Parents.

13. And yet it doth not by this reach to the inflammation, for that ſoule it ſelfe hath not yet committed^[582] ſinne; but it is a ſpirit in the ſource, quite voyde of ſelfe-deſire, and wonders, it is like burning Brimſtone, like the^[583] Ignes Fatui, and cannot reach God, but remaine between Heaven and Hell in the Myſterie, untill the Judgement of God, which ſhall at laſt gather in its harveſt, and put every thing apart in its own place.

14. Although^[584] Mr. Sophiſter may herein have other^[585] Philoſophie, but we care not for his Art, we have Eyes, and he hath art; we ſpeak what we ſee.

15. Thus we give you to underſtand, that no ſoule is borne into this world without ſinne, how honeſt ſoever the Parents be; for it is^[586] conceived in the Earthly ſeed, and bringeth the Turba of the body with it, which alſo hath begirt the ſoule.

16. Therefore God made a Covenant with Children in the Old Teſtament, in the Circumciſion, and bound them in that Covenant to have their bloud ſhed, and ſo drowne the Turba of the ſoule therewith.

17. And in the New Teſtament, the Baptiſme; wherein the Holy Ghoſt waſheth away the Turba, with the water of Life, the water of the ſoule, that it may^[587] draw neere to God, and be his Childe.

18. But they who ſay, that thoſe who have not baptiſme (as Jewes and Turkes, and other people, who have not the knowledge thereof among them, nor the Candleſtick) are all rejected of God; (although in their Doctrine, Life, and deeds, they doe earneſtly ſtrive to enter into the Love of God;) they ſpeake phantaſtically, and without knowledge, like Babell.

19. Bleſſedneſſe lyeth not onely in the outward Word, but in Power, who ſhall caſt out him that entreth into God?

20. Is not this Babell? which hath confounded the whole world, ſo that People have divided themſeves in Opinions, and yet in the Will they goe but one way; what cauſed this but onely the Antichriſt, when he^[588] drew the Kingdome of God into his owne Juriſdiction: and made a meere fable of the New-birth, which very Children will be aſhamed of, when it ſhall be day?

21. Wee can ſay with good ground, that Antichriſts teaching is but^[589] beating of the Aire, a ſlight of the Serpent which continually beguileth Eve.

22. Thus we know, that no ſoule commeth into the world without ſinne, each bringeth the^[590] Turba with it; for if it were without ſinne, then it muſt alſo dwell in a body wholly pure, and having no evill will in it, and in which is no Earthly^[591] Deſire.

23. Now, body and ſoule are thus^[592] bound together, untill the Turba findeth the^[593] Limit of the body, and then it ſeeketh the works of the body, as is above mentioned.^[594]

The fifteenth Queſtion. How commeth ſinne into the Soule? ſeeing it is the worke and Creature of God.

1. AS it is mentioned before, ſo it is: the Turba with the Earthly^[595] Deſire come together into this world, and ſo the ſoule is ſtrongly drawne by two; viz. by the^[596] Word of the Lord, which mediated, or interpoſed it ſelfe, which out of Love is become Man; this draweth the ſoule continually into the Kingdome of God, and plainly ſheweth the ſoule the Turba; ſo that the ſoule ſeeth in Nature what falſhood and ſinne is, and if it yield it ſelfe to be drawn, then it becommeth borne againe, and ſo beommeth Gods Image.

2. Secondly, the Turba alſo mightily draweth the ſoule with its band, and continually bringeth the Earthly deſire into it, eſpecially in the youth; when the Earthly Tree ſticketh full of greene ſprouting Eſſences and Poyſon: then the Turba doth ſo mightily inſinuate it ſelfe, that many a ſoule is not freed to Eternity.

3. In a thing which hath its riſe from two beginnings, being of equall weight, one part will ſinke downe, if weight be added to it, be it either good, or evill that is added.

4. Sinne maketh not it ſelfe, but the will maketh it, it commeth from the Imagination into the Spirit: for the Spirit entreth into a thing, and is infected by that thing, and ſo the Turba of that thing commeth into the Spirit, and firſt deſtroyeth the Image of God.

5. And the Turba proceedeth further, and ſearcheth deeper, and ſo it findeth the Abyſſe, viz. the ſoule; and ſeeketh in the ſoule, and ſo findeth the wrathfull Fire, by which it mingleth it ſelfe with the thing, that is ſo introduced into the Spirit, and thus at length ſinne is wholly borne: Now therefore whatſoever deſireth to bring that which is outward into the Will, that is ſinne.

6. The will ought to incline to nothing, but to meekneſſe and Love, as if it were a Nothing, or Dead: wee ſhould onely deſire to live to God, ſo that God may worke in us, and whatſoever wee doe beſides; our will muſt be directed ſo, that we doe it to God.

7. But if we ſet our will upon the^[597] Eſſence, then wee bring the Eſſence into the Spirit, and that taketh poſſeſſion of our Heart: and then the Turba is borne, and the ſoule is captivated by the thing.

8. And therefore we Anſwer; that no ſoule commeth pure from the Mothers^[598] wombe, be it begotten by holy or unholy Parents.

9. And as the Abyſſe and the Anger of God, and alſo the earthly world depend wholly on God the Father; and yet cannot comprehend, and touch his Heart and Spirit: ſo it is alſo with the Childe in the Mothers wombe, if it be begotten by godly Parents, then each Principle^[599] ſtandeth in its owne part.

10. When the Turba taketh the earthly body, then the Heaven taketh the Spirit, and the Majeſty filleth the Spirit, and then the ſoule is in God, it is free from paine.

11. But while the ſoule remaineth in the Earthly Life, it is not free; becauſe the earthly Spirit doth with its Imagination, alwayes bring its Abominations into it; and the Spirit muſt continually be in ſtrife againſt the Earthly Life.

The ſixteenth Queſtion. How is the Soule kept in ſuch union, both in the Adamicall, and Regenerate Body?

1. WE have mentioned before, that there are three Principles, which are all three in the ſoule, already beforehand, and are in one another, as one thing: and you muſt underſtand that the ſtrife in the ſoule beginneth before, in the ſeed, while it lyeth hidden in both Sexes, in the Man and Woman; when alſo the Turba ſtirreth up it ſelfe before, in that it driveth the Eſſence of the ſeed to a falſe Imagination, to a falſe Deſire.

2. Although the Spirit tameth the body, yet it imagineth, and this the Turba cauſeth in the ſeed, and no man can well deny, but that many times this Imagination is offenſive to him, and where there is a right Spirit, it wiſheth it^[600] anathematiſed: And you muſt know, that the ſpirit of the ſoule ſticketh thus in a miſerable ſtrait, and cannot be looſed, untill the Turba taketh the Body.

3. Now there is never any union between the outward, and the Regenerate Man; the outward man would alwayes devoure the Regenerate, for they are in one another, but each hath its owne Principle, ſo that the outward cannot over-maſter the Inward, if the Spirit doe but continue^[601] in ſtrife.

4. They may very well depend on one another; for all three ſet forth Gods workes of Wonder; if they continue in due Order, each keeping its owne Principle.

^[602]5. For the ſoule hath the Government of the Fire, and it is the cauſe of the life of all three: and the^[603] Spirit hath the Government of the Light, in which the Noble heavenly Image conſiſteth with the Divine Body: and the outward Spirit hath the Government of the Earthly Life, this ſhould ſeeke and manifeſt the Wonders, and the Inward Spirit ſhould give it underſtanding to doe that, and the ſoule ſhould manifeſt the Abyſſe, viz. the higheſt ſecret) to^[604] it.

6. The Soule is the Pearle, and the Spirit of the ſoule is the finder of the Pearle, and the Earthly Spirit is the ſeeker: the Earthly body is the^[605] Myſtery, wherein the^[606] ſecret of Greateſt^[607] abſtruſeneſſe is coucht: for the Deity hath manifeſted it ſelfe in the earthlineſſe, viz. in a comprehenſible Eſſence; and therefore now three Seekers belong thereto.

7. But you muſt not ſuppoſe, that we are an Enemie to the outward life, for it is moſt profitable to us, as to the Wonders of God: there is nothing more profitable to the whole man, then to ſtand ſtill in his threefold Life, and not goe back at all with the outward into the Invard, but with the Inward into the outward.

8. For, the outward is a Beaſt, and belongeth not to the Inward; but its wonders which it hath brought forth out of the Inward, and which it hath opened in the comprehenſible Eſſence, they belong in their figure, (not in their Eſſence) to the Inward: the Inward Spirit muſt receive theſe (which are Gods workes of Wonder,) for they ſhall be the joy of it for ever.

9. And thus we ſay, that the ſoule may be kept very well in the New Man, if the Spirit of its Tincture, doe but hinder its^[608] Longing and Imagination: and although the outward Spirit be beſtiall, yet the Inward underſtanding [Spirit] is able to keepe in, and tame the outward, for it is Lord over it: But he that ſuffereth the Beſtiall Spirit to be Lord, he is a Beaſt, and hath alſo a Beſtiall Image in the inward Figure, in the Tincture.

10. And he that letteth the Fire-Spirit, viz. the Turba, be Lord, he is an^[609] Eſſentiall Devill, in the Inward Image: therefore here it is neceſſary, that the outward Spirit powre^[610] water into the fire, that it may hold that^[611] ſtrong Spirit captive, and that ſeeing it will not be Gods Image, it may^[612] remaine a Beaſt in the Inward Image.

11. Now if we conſider our ſelves in the^[613] union, the outward Spirit is very profitable to us, for many ſoules would periſh, if the Beſtiall Spirit were not: which beholdeth the Fire captive, and ſetteth before the Fire-Spirit earthly beſtiall Labour and Joy, wherein it may buiſie it ſelfe, till it be able by the^[614] Wonders, in the Imagination, to diſcover ſomewhat of its Noble Image, that it may ſeeke it ſelfe againe.

12. My beloved Children, who are borne^[615] in God, I tell it you: it was not for nothing, that God breathed the outward Spirit, (viz. the outward Life,) into Adams noſtrills: for great danger did attend this Image.

13. God knew how it went with Lucifer, and alſo what the great Eternall^[616] Magick could doe: yea Adam might have been a Devill: but the outward Glaſſe hindred that, for where Water is, it quencheth the Fire.

14. Alſo many a ſoule by its wickedneſſe would become a Devill in a^[617] moment, if the outward life did not hinder it, ſo that the ſoule cannot wholly inflame it ſelfe.

15. How many are there that are ſo full of poyſon, and^[618] evill, that they doe murther and commit villany: but this their Fire hath water, or elſe they were paſt remedy: As ye ſee in gall which is a fiery poyſon, but it is mingled with water, and ſo the violence of the fire is allayed.

16. Thus it is alſo with the Inward Eſſence: the Spirit of this world hath wound it ſelfe into the Abyſſe of the ſoule, and in its ſource hath killing water, wherewith it often bedeweth the ſoule, when it would ſpit Fire.

17. Moreover, the outward Spirit could not have life without this Fire, ſeeing it hath fire in all Creatures, but this Fire is onely the wrath of the Inward fire.

18. The Inward fire conſumeth earth and ſtones, alſo the body and bloud, yea, even the Noble Image, if it be^[619] inflamed in the Will: But there the water is a Medicine for it, which pulleth down its aſpiring force; whereby it laboureth to get above the meekneſſe of God, as Lucifer did.

The ſeventeenth Queſtion. Whence, and wherefore is the Contrariety between the Spirit and the Fleſh?

1. MY beloved friend; you know well, that fire and water are contrary: for the fire is Life, and the water is its Death, and you ſee plainely, that when water is poured upon the Fire, the ſource of the Fire goeth out, and ſo the Fire is dead.

2. And although in Man [the fire] is not wholly dead becauſe of the Light, which continually cauſeth fire, yet there is an enmity; as there is an enmity between God and Hell; and yet Hell, or the Fire of wrath is Gods.

3. And Gods Majeſty would not be manifeſted, if his Anger were not, which ſharpneth the darke hiddenneſſe of Eternity, by the wrath of Nature, ſo that it is changed into Fire, whence the high Light in the free Eternity is brought forth, which maketh a Majeſty in the milde ſource.

4. And yet the Fire is the onely cauſe, that there is a^[620] ſource in the Light, in the Meekneſſe; for the Light proceedeth from the Glance of the fire, and hath the ſource of the Fire in it ſelfe.

5. But the Will (as is mentioned before) ſinketh downe in the Anguiſh, even into Death, and ſpringeth againe afreſh in the Liberty; and this is the Light which hath the^[621] ſource of the Fire; but yet it hath another Principle in it, for the Anguiſh is become Love.

6. After this manner alſo it is in the Body, where the fleſh ſtriveth againſt the Spirit: the Life of the outward fleſh is a Glaſſe of the moſt Inward fire life, viz. of the life of the ſoule; and the life of the Spirit of the Soule, with the Light of the Tincture, is the middlemoſt Life, and yet it is borne out of the ſoule.

7. But underſtand our depth aright: the Spirit of the ſoule, wherein the Divine Image confiſtech, ariſeth in the fire, and is firſt of all, the will to the Fire, but when the^[622] wrath in the fire is ſharpned and inflamed, then the Will commeth into a great anguiſh, like a dying, and ſinketh downe in it ſelfe, out of the wrath into the Eternall Liberty; and yet there is no dying, but^[623] another world thus commeth out of the firſt.

8. For, then the Will ſpringeth up in the other world, as a ſharpneſſe out of the Fire: yet it is without any ſuch^[624] Anguiſh ſource in the Eternall Liberty: and it is a moving, a driving and an^[625] acknowledging of the Anguiſhing Nature; it hath all the^[626] Eſſences, which in the firſt ſharpe fire-world are brought forth in the Anguiſh; but they are like one, that goeth out of Fire into water: and ſo the Anguiſh of the fire is left in the water.

9. You muſt underſtand that this Life is the Life of the Spirit of the ſoule: the ſoule is the Centre of Nature, and the Spirit is the precious and noble Image, which God created for his Image; herein ſtandeth the High,^[627] Royall, and precious Image of God: for, God is thus, he is comprehended in the ſame ſource of Life.

10. The Spirit is not parted from the ſoule, no, as you ſee Fire and Light are not parted, and yet are not one, they have a twofold^[628] Source: the Fire is wrathfull, the Light is Milde and Lovely: in the Light is the Life, and in the Fire, the cauſe of the Life.

11. And thus without much ſeeking you may finde, the cauſe of the Contrariety, that is between the fleſh and the Spirit: for, the inward Spirit hath the^[629] Divine Body from the meeke Eſſentiality, and the outward Spirit hath the Body of the Glaſſe, of the wrathfull Fire, viz. the body of the Glaſſe of the ſoule, which would alwayes awaken the^[630] wrathfulneſſe, viz. the great Wonders which lie in the^[631] Arcanum, in the^[632] eagerneſſe of the ſoule; but that the inward Spirit of Love hindreth it, leſt it ſhould elevate it ſelfe, and inflame the ſoule, and ſo it would loſe the^[633] fruition of Love and the Image, and the wrathfulneſſe of the ſoule would deſtroy it, and thus contrariety ariſeth.

12. The Inward Spirit would be Maſter, for it tameth the outward, and ſo alſo the outward would be Maſter, for it ſaith, I have the Great Wonders, and the Arcanum, thus it braggeth of the Myſtery, and yet it is but a Glaſſe of the Myſterie.

13. It is not the Eſſence of the Myſterie, but a^[634] Deſire, an incomprehenſible Glaſſe, in which the Myſtery is beheld, but it would be Maſter, ſeeing it hath attained a Principle, and is a Life of it ſelf, but it is a foole in compariſon of the Myſterie.

14. Therefore beloved Brother, if you would ſeeke the Myſtery, ſeeke it not in the outward Spirit, you will be deceived, and attaine nothing, but a glance of the Myſtery: enter in even to the Croſſe, then ſeeke Gold and you will not be deceived, you muſt ſeeke in another world for the pure Childe that is without ſpot, in this world you finde onely the droſſy Childe, that is altogether imperfect, but goe about it in a right manner.

15. Goe back from the Croſſe into the fourth forme, and there you have Sol, and Luna together, bring that in Anguiſh into Death, and bruiſe that compoſed Magicall body ſo long, till it become againe, that which it was before the Centre in the Will; and then it becommeth^[635] Magicall and hungry after Nature.

16. It is a^[636] longing in the Eternall Longing, and would faine have a body, therefore give it Sol, viz. the Soule;^[637] that it may have a body, and then it will ſoone make a body according to the ſoule; for the Will ſpringeth up in Paradiſe, with faire heavenly fruit without blemiſh.

17. There you have the Noble Childe, yee covetous gripers, wee muſt indeed tell this to you, ſeeing it is borne with it; but thoſe onely that are of our Tribe will underſtand us.

18. For, wee meane not here a^[638] Glaſſe or Heaven; but Gold wherewith you vaunt, which for ſo long a time hath been your Idoll-God: and your blinde^[639] Owle-eyes are ſo quite put out, that you ſee leſſe then before: But the Children ſhall ſee, eate and be ſatisfied, that they may prayſe God.

19. We ſpeake here wonderfully, yet we ſpeake nothing but what we muſt ſpeake: Let none marvell, that he knoweth the Myſtery, who hath not learnt it from any man; doth not an hearb grow without your^[640] Counſell, neither doth it inquire for your Art: yea the Myſterie is growne alſo without your Art, it hath its owne ſchoole; like the Apoſtles on the Day of Pentecoſt, who ſpake with many Languages and Tongues without premeditation and Art, and ſo is this ſimplicity in like manner.

20. And this foretelleth thy Fall O Babell, ^[641] that thou mayeſt know it: no wrath nor Anger will help you; the Starre is borne which leadeth the^[642] wiſemen out of the Eaſt-Country: but ſeek thou onely where thou art, and finde thy ſelfe; and caſt the^[643] Turba from thee, and then thou ſhalt live with the Children, this we tell thee in good earneſt, there is no other Remedy: thy Anger is thy fire which will deſtroy thy ſelfe.

21. Or doſt thou thinke that we are blinde? if we did ſee nothing we would ſtill be ſilent; what pleaſure would a lye be to God? yea we ſhould be found in the Turba, which ſearcheth through all humane Eſſences and workes: or doe wee this piece of ſervice for Wages? is it our^[644] living? why doe we not minde our bread onely according to outward Reaſon?

But ſeeing it is our Day-labour, wee muſt doe what the Father will, for we muſt give an account thereof at the evening, this we ſpeak ſeriouſly, and in good earneſt.

23. Thus you may well underſtand the Contrariety of fleſh, and Spirit, and finde very well, that two Spirits are in one another, one ſtriving againſt the other, for one deſireth God, the other deſireth bread; and both are profitable and good.

24. But thou childe of Man, let this be ſpoken to thee, lead thy life circumſpectly, and let the Spirit of thy ſoule be Maſter, and then thou wilt have fought here a good fight, for this time is but ſhort.

25. We all ſtand here in the field and grow: let every one have a care, what fruit he beareth; for at the end of the Harveſt every worke ſhall be put into its owne Granary.

26. It is better to labour a little while with toyle and care, in the vineyard, and to waite for the great wages and Refreſhment, then to be a King here for a little time, and afterwards to be a Lyon, a Wolfe, a Dog, a Cat, a Toad, Serpent or worme; in^[645] figure.

27. O childe of Man! thinke upon this; be yet warned, wee ſpeake very ſeriouſly, out of a wonderfull Eye, ye ſhall very ſhortly finde it by experience; there is yet a little time; for the beginning hath already found the end: this is a little Roſe out of the Beginning; ſee yet, and put covetouſneſſe out of your^[646] Eyes, or elſe you ſhall waile and lament, and none will pitty you; for, what a man ſoweth that he muſt alſo reape; what will Pomp and Honour availe, when it leaveth you?

28. Here you are very Potent, but afterwards you ſhall be impotent; ye are Gods, and yet ye runne on headlong to the Devil; take pity on your owne Life, and on your faire heavenly Image.

29. Pray be the Children of God; and be not Devills: Let not the Hypocrites keepe you back by their^[647] flattery, they doe it for their bellies, for their honours, and for monies ſake, they are the ſervants of the Great Babell.

30. Examine your ſelves, aske your Conſcience, whether it be in God? that will blame you, and bid you drive the Hypocrites from you, and ſeeke the cleere countenance of God, and looke not through^[648] a Glaſſe.

31. God is even before you, he is in you; confeſſe to him, come to him with the loſt Sonne; there is no other can take the Turba from you, you cannot enter but through Death into the other world, whither your Hypocrites can never come; otherwiſe there is no forgiveneſſe of ſinne; And though you ſhould give All to your Hypocrites, yet then you would be as much captivated in the Turba as you were before.

32. It is no ſuch matter, as that one ſhould ſtand ready, and take away the Turba from you, when you give^[649] him good words, no, no, it is a Magicall thing; you muſt be borne againe, as Chriſt ſaith, or elſe you cannot come to God; doe what you will, All Hypocriſie is deceipt.

33. If you would ſerve God, you muſt doe it in the New man, the Earthly Adam can doe him no acceptable ſervice, let him ſing, roare, call, confeſſe, pray, crye, and doe what ever he will, all is but fighting with a ſhadow, the will muſt be in it, the Heart muſt wholly Reſigne it ſelfe up into it, elſe it is but a fained babble, and a fable of Antichriſts, wherewith the whole Earth is filled.

34. The will is greater and more Powerfull, then much loud crie; It is able to deſtroy the Turba, and to enter into the Image of God, it hath power to be the childe of God; it can throw downe Mountaines, and raiſe the Dead, if it be borne in God, and if the Holy Ghoſt give it leave.

35. For a man muſt walke in Obedience in great humility, and onely caſt his will into Gods will, that God may be both the will and the Deed in him: This is the way to ſalvation, and to the Kingdome of Heaven, and no other; let the Pope or Doctors preach otherwiſe, all is but lyes, and meere Hypocriticall jugling.

The eighteenth Queſtion. How doth the Soule depart from the Body at the Death of a Man.

1. HEre we would have the world bidden for a Gueſt, eſpecially Babell the Whore, and ſee whether^[650] ſhe can be made a true child, for Death is a terrible Hoſt, he caſteth the proud Rider, and his Horſe to the ground.

2. My beloved friend, this is a very^[651] hard Queſtion, and needeth the Eyes of all the three Principles to ſee it well: they need not dye, that would enter in and behold this; they muſt be poyſon to Death, and a peſtilence to Hell; they muſt take Death captive if they will ſee it, no mans underſtanding can otherwiſe finde it out, except he come into death himſelfe, and then he will feele indeed what Death is; he ſhall ſurely taſte what it is, when one Principle (viz. the life) periſheth.

3. You underſtood before that all^[652] Eſſences are^[653] Magicall, and that one is alwayes the^[654] Glaſſe of the other, and that in this Glaſſe the Deſire of the firſt Glaſſe is opened, and commeth to be an Eſſence; and then alſo that the Turba is in every Eſſence, which deſtroyeth all, [till it commeth] to the firſt Eſſence, and that is alone and hath no Deſtroyer.

4. For, there is nothing more; it cannot be broken, it is in it ſelf, and without it ſelfe, and goeth whither ſoever it will: and thus it is all over in one onely place, for it is in the Abyſſe, where there is no place of Reſt, it muſt onely reſt in it ſelfe.

5. Now if all Eſſences have proceeded from one, then the beginning is alſo in the laſt Eſſence; for the laſt is^[655] gone back into the firſt, and ſeeketh the firſt, and findeth it in it ſelfe, and when it findeth the firſt, it letteth all the other goe, and dwelleth in the Limit, and there it can be without^[656] ſource.

6. For there is nothing that maketh it a^[657] ſource: It is it ſelfe the matter of the firſt Eſſence, and although it be ſomewhat elſe, yet that is but the twig of it ſelfe, and its owne will and nothing elſe: for, there is nothing that can give it another will.

7. Thus we give you to underſtand what dying is: the beginning ſeeketh the Limit, and when it findeth it, then it caſteth away the ſeeking, viz. the Earthly Life, that ſhall be caſt away, it muſt break off it ſelfe.

8. For, the beginning (viz. the ſoule) continueth in the Limit: and letteth the body periſh, there is no complaining about it, neither doth the ſoule deſire it any more: it muſt goe alſo into its limit, viz. into the Wonders of that which it hath been.

9. For the Spirit of the ſoule grieveth not when the body^[658] periſheth, but the Fire-Life grieveth, becauſe the matter of the Fire, which the fire hath produced, that alſo periſheth, but yet only in Eſſence.

10. The figure continueth ſtill in the will, for the will cannot be deſtroyed: and thus the ſoule muſt continue in the will, and it taketh the figure inſtead of matter, and burneth in the will; for the firſt glowing of the fire doth not paſſe away; but it is quite deprived of the mater of the Earthly Life, viz. of the^[659] Phur.

11. And thus the fire becommeth weake, and paſſeth into Darkneſſe, except the Spirit have heavenly^[660] Eſſentiality, viz. the Divine Body; and then the Fire (viz. the true ſoule) receiveth that milde body for a^[661] Sulphur, and ſo the ſoule burneth in the Love-fire, and is quite gone out from the firſt^[662] Fire-life.

12. It is now in Gods Principle: the firſt^[663] wrathfull Fire cannot touch it in Eternity, for it hath received another Source, and is truly borne againe, and knoweth no more of the firſt Life, for it is ſwallowed up in the^[664] Magia.

13. The Turba remaineth in the Earthly Body; and is againe become that which it was before the body was, viz. a Nothing, a Magia, wherein all its Eſſences ſtand in the Figure as in a Glaſſe yet not bodily, but after the manner of Eternity: as we know that all the Wonders before this world, ſtood in a Myſterie, viz. in the Virgin[•] of wiſdome, yet without ſubſtance.

14. Therefore we here underſtand, that this Myſterie hath been ſo manifeſted in its parting, that it cannot be^[665] extinguiſhed in Eternity; but it remaineth Eternally in Diſtinction and Partition; and is beheld in the Magick, in the parting in that manner, as it formed it ſelfe here.

15. Thus we may perceive that the^[666] Separation is, that the Turba hath found the Limit of the Eſſence: for ſickneſſe to death is nothing Elſe, but that the Turba hath inflamed it ſelfe, and would deſtroy the Eſſence: it is at the Limit, and will caſt away that which is introduced^[667] between.

16. And this is alſo the cauſe that the body dyeth; the Turba thruſteth it ſelfe into the fire, and ſo the outward Life is extinguiſhed; for it withdraweth the fire of the ſoule, and ſo it paſſeth into its owne^[668] Aether, and is at its Limit.

17. And if the fire of the ſoule hath not the Divine body in the Spirit, nor in the Will in the Deſire, then it is a darke fire, which burneth in anguiſh and great horrour: for it hath nothing but the firſt foure formes of Nature in Anguiſh.

18. And if the will be quite voyde of the power of humility, then there is no ſinking downewards or inwards, through Death into Life, but it is like a^[669] tormentive hurrying wheele, which would continually get aloft, and yet it goeth downewards on the other ſide; it hath the condition of Fire, but not the burning of Fire.

19. For, the Turba is the exceeding ſtrong^[670] harſhneſſe, and bitterneſſe: and the bitterneſſe continually ſeeketh the^[671] Fire, and would evaporate it, but the Aſtringency holds it captive; ſo that it is onely an horrible^[672] Anguiſh, and continually turneth in it ſelfe like a wheele, and imagineth, but findeth nothing but it ſelfe: it draweth it ſelfe into it ſelfe, and maketh it ſelfe pregnant: it eateth it ſelfe, and is its owne ſubſtance.

20. It hath no other ſubſtance, but that which the Spirit of the ſoule continually^[673] made in the outward life; viz. Covetouſneſſe, Pride, curſing, ſwearing, reviling, backbiting, ſlandering,^[674] murder, hatred,^[675] wrath, anger falſhood; this is its food, ſport, and^[676] paſtime: for the Turba in the will taketh the ſubſtance with it: Its workes follow it.^[677]

21. And although it hath done ſome good, yet that is done onely in^[678] a gliſtering ſhew and appearance; from an ambitious minde: and afterwards it continueth thus, in its aſpiring, and alwayes endeavouring to climbe up, it alwayes elevateth it ſelfe, it would continually be above the Meekneſſe, and yet it neither knoweth it, nor ſeeth it: it is an unceſſant elevation above God, and yet an Eternall Depreſſion; it ſeeketh a ground, and there is none: This is its Life.

22. Yet, if it had comprehended any purity of Love in its will (as many a one that is converted at laſt in his end) then it thus ſinketh into it ſelfe through the Anguiſh: for the humble ſparke falleth downe through death into Life, and then the^[679] ſource of the ſoule endeth: yet it is a ſmall twig budding forth into the Kingdome of God.

23. It cannot ſufficiently be deſcribed, what refining the ſoule hath, and how it is hindred and plagued by the Devill, ere it can get this ſparke into it ſelfe. But this wiſe world will not believe this, it is too wiſe, and yet it is ſo ſtarke blinde it underſtands Nothing, but hangeth continually to the Letter: O! that none might feele this by Experience, and wee would gladly hold our Peace.

24. We ſpeake not here of any ſtrange^[680] ſource, but onely of that which is in the Turba and alſo of no other Power of the Devill over the poore ſoule, but its owne horrour and^[681] abominable ſuggeſtions, by which the Imagination of the ſoule is ſo tormented.

25. The condition of Hell is farre otherwiſe then Babell teacheth; ſhe ſaith that the Devill^[682] beateth and tormenteth the ſoule; but this is ſpoken in meere blindneſſe: the Devill is not at odds with his owne Children; they muſt all doe his will; the anguiſh and horrour of Hell plagueth every one of them ſufficiently in their owne abominations; every one hath his owne Hell, there is nothing but his owne poyſon that apprehendeth him.

26. The foure Formes of the Originall of Nature, are the common plague which every one feeleth according to his owne Turba, but one farre otherwiſe then another: the Covetous hath cold, the Angry Fire, the envious bitterneſſe, the proud an high aſpiring, and yet an Eternall ſinking and falling into the Abyſſe: the^[683] ſcorner ſwalloweth downe the Turba of thoſe abominations, which he here belched forth: the falſe ſlandering heart hath the fourth forme, viz. the great^[684] Anguiſh.

27. For, the Turba ſtandeth in the Circle of the Fire, viz. in the heart of the ſoule; and falſe ſpeaking, lying and^[685] untruthes are an abomination and gnawing, and make it curſe it ſelfe.

28. A Potentate who hath oppreſſed the poore, and conſumed his^[686] ſweat in Pride, he rideth in the curſes of the poore in the height of Fire; for all the^[687] neceſſities of the poore ſtick in him.

29. He hath no Reſt, his pride alwayes climbeth up, he behaveth himſelfe juſt as he did here; he continually ſeeketh, and yet wanteth all things; what he had too much of, that he hath too little of there, he continually deſireth to devoure his owne Eſſence, but he hath none; for he is Magicall.

30. He hath loſt his^[688] true Image, he hath the Image as it were of a proud prancing Horſe, or of what elſe he hath been delighted with, whatſoever he tooke with him in his will, that is his Image; where his Heart is, there is his treaſure alſo, and that to Eternity.

31. But hearken friend, what the laſt Judgement will bring with it! then all things ſhall paſſe through the Fire, and the floare ſhall be ſwept cleane, and every one ſhall have his owne place; at this the very Devils themſelves doe tremble.

The nineteenth Queſtion. How is the Soule Mortall, and how immortall?

1. A Thing which hath an Eternall beginning, hath alſo an Eternall End, and ſo hath the Eſſence of the ſoule.

2. As concerning the Image which God created, and which hath a Temporall beginning, that is borne out of the Eternall, and is placed in the Eternall Eſſence without^[689] ſource.

3. And where there is no e ſource there is alſo no Death, and though there be a ſource (as there is a ſource in Heaven) yet it is but in one onely will, and that hath its foundation in the Eternity: and as nothing is there that can finde it, ſo there is nothing that can get into it.

4. But where there is one will onely, (as in God, who is All in All,) there is nothing that can finde the will, there is no Turba there, for the will deſireth nothing but it ſelfe onely, and its twigs, which all ſtand in one tree, in one Eſſence; the Tree is its owne beginning, and its owne End.

5. The ſoule is come out of the Mouth of God and when the body dyeth it goeth againe into the Mouth of God; It is the Eſſence in the Word, and the Deed in the Will.

6. Now who will condemne that which he hath in his owne body; now the ſoule is in the Divine body, it is hidden in God from all evill, and who can finde it? none but the Spirit of God, and one ſoule another, alſo the Communion of Angels.

7. But the wicked ſoules have loſt their Image in the Limit, for f it is entred into a Limit, and that Limit is the End of the Image: the Turba deſtroyeth the firſt Image, and attracteth the^[690] Eſſences of the will for an Image; and this is alſo immortall, for the Eternall Nature dyeth not, becauſe it had no beginning.

8. If the Eternall Nature in the fire of Anger ſhould die, then alſo Gods Majeſty would be extinguiſhed, and the Eternall ſomething, would againe become an Eternall Nothing; and that cannot be, but whatſoever is from Eternity, that continueth Eternally.

9. The falſe ſoule cannot awaken any other ſource, but that onely which ſtood from Eternity in the Eye of Anger, viz. in the Center of Nature.

10. All things have been from Eternity, but eſſentially in the Eſſence, not in the Subſtance of the Eſſence, not ſubſtantiall Spirits but Spirits^[691] in figure, without Corporality, they have beene from Eternity as in a Magia, one hath ſwallowed up the other in the Magia.

11. And a third is come out of theſe two, according to the forme of theſe two: there hath been a wreſtling from Eternity, and a figured ſubſtance: the Creation hath placed all in the Wonders, ſo that now in Eternity, all things ſtand thus in the Eternall Magia in the Wonders.

12. Now if the wicked ſoules had brought no ſubſtance into their wills, then they ſhould have no paine,^[692] there would be no feeling but Magia: but the ſubſtance is an Image, and that is in the Turba, and ſo there is a ſource that may be felt.

13. There is a dying, and yet no dying, but a will of dying, viz. an anguiſh in that ſubſtance which was brought into the will.

14. And this is cauſed by the Longing that all things have after God; and yet are not able to reach him, which cauſeth anguiſh and ſorrow for the wickedneſſe they have let into them: when the ſoule continually thinketh, hadſt thou not done this, or that, then thou mighteſt have attained the Grace of God: and the i evill ſubſtance cauſeth the Eternall Deſpaire.

15. And thus we ſay no ſoule is mortall, whether it be in God, or in Hell; and its ſubſtance remaineth for ever to Gods Wonders.

The twentieth Queſtion. How doth the Soule returne to God againe?

1. THis hath been already ſufficiently cleared; that it was^[693] ſpoken out of the Mouth of God, and created by the Holy Ghoſt, in the Image of God.

2. Now if it ſo continue, then, when it leaveth this Earthly Life, it it is already in the Mouth of God, for it is in the Divine Body, no^[694] Source can touch it.

The one and twentieth Queſtion. Whether goeth the Soule when it departeth from the body, be it ſaved, or not ſaved.

1. HE that rightly underſtandeth the three Principles, need not aske this Queſtion: for, the ſoule departeth not out at the Mouth, for it did not come in at the Mouth! but it onely leaveth the Earthly Life; the Turba ſnatcheth away the Earthly Life, and then the ſoule remaineth in its owne Principle.

2. For, the body retaineth it not, no wood, no ſtone, can^[695] retaine it, it is thinner then the Aire, and if it have the Divine Body, then it goeth ſtrait as a Conquerour through the Turba, viz. through the Anger of God, and quite through Death, and when it is through, then it is in Gods^[696] Eſſence.

3. It remaineth in its^[697] wonders and Eſſences, which it wrought here: It beholdeth the Majeſty of God, and the Angels, face to face.

4. Whereſoever it is, it is in the Abyſſall world, where there is no End nor Limit: whither ſhould it goe? where the carkaſſe is there the Eagles gather together: It is in Chriſts fleſh and Bloud, with Chriſt its Shepheard.

5. Though it ſhould goe a thouſand miles off, yet it were then in the ſame place from whence it went; for, in God there is no Limit; neere and farre off is all one.

6. It is as ſwift as a Thought, it is Magicall, it dwelleth in its Wonders, they are its Houſe.

7. The Eſſentiality that is without, it is Paradiſe, a ſpringing bloſſoming, and growing of all manner of faire heavenly fruits; juſt as we have all kinds of fruit here in this world, which we eate after an Earthly manner; ſo alſo there are all manner of fruits in Paradiſe, which the ſoule may eate; they have colours and vertues in the ſubſtance, and not like a thought: though they be as thin and ſubtile as a Thought, but ſubſtantiall, comprehenſible, and palpable to the ſoule, virtuall and ſappy with the water of Life, and all this from the heavenly ſubſtantiality.

8. For, the heavenly body of the ſoule is from the pure Element (whence the foure Elements are brought forth) and that giveth fleſh, and the Tincture giveth bloud: the heavenly man hath fleſh and bloud, and Paradiſe is the Power of the ſubſtantiality, it is heavenly Earth, incomprehenſible to our outward Reaſon.

9. But wee will againe teach you another A. B. C. All in this world have not Chriſts fleſh in them, hidden in the Old Adam, yea among very many, not one, but the Regenerate, who are departed from their owne will into Gods will, in whom the Noble Graine of Muſtard-ſeed is ſowne, out of which a Tree is growne.

10. Moſt ſoules depart from the body without Chriſts body: yet they hang as by a^[698] threed; and are at laſt in their Faith gotten into the will: theſe ſoules indeed are in the Image in the Spirit, but not in Fleſh.

11. Such as theſe waite for the laſt Day; when the Image, (viz. the Body) ſhall come forth out of the Grave, out of the firſt Image, for God will raiſe it up by the voyce of Chriſt: even that Image which Adam had in his Innocency, which hath been waſhed with Chriſts Bloud.

12. But the Earthly Body ſhall not touch it: that muſt come before the Judgement in the Turba; but after the Sentence of the Judgement, the Turba ſhall ſwallow it up, and the^[699] Wonders [of it] ſhall onely remaine.

13. You muſt underſtand us aright: Theſe ſoules that muſt waite till the the laſt Day for their Bodies, they remaine with their bodies in the ſtill Reſt, till the laſt day, without feeling any^[700] paine; but in another Principle.

14. They have neither Darkneſſe, nor Majeſty in the Earth, but are at reſt without paine, in the Eternall ſtill Liberty, without touching of the Body.

15. Yet they ſee their^[701] Wonders, but they effect nothing in them, for they expect God and are in Humility, fot they are ſunke downe through Death, and are in another world, yet there is a great^[702] Space between them, and the holy ſoules that are in Chriſts fleſh and Bloud; but not a Principle, they are in one and the ſame Principle.

16. But a Spirit without a body hath not that^[703] might, which the Spirit in the body hath; therefore they reſt: and are under the Altar of God.

17. When the laſt Day ſhall come, then ſhall they come forth, and eat of the Bread of God, and put on the Divine Body, as is mentioned in the Revelations of John; ^[704] where the ſoules under the Altar cloathed in White ſay: Lord, when wilt thou avenge our Bloud? and it was anſwered them, that they ſhould reſt a little while, till their brethren were accompliſhed which ſhould be killed for the witneſſe of Jeſus.

18. But the ſoules of the wicked have another place, viz. in the moſt^[705] innermoſt, which alſo is the moſt uttermoſt of all Darkneſſe; they dare not goe up and downe, they remaine meerely with the body, in their^[706] ſubſtance, yet not in this world, neither doe they touch the Earth.

19. It hath indeed power enough over the Earth, it can open it without^[707] ſubſtance and perceptibility: But it hath not the outward Principle; it hath not power enough over the outward Spirit; yet it can for a time make^[708] Apparitions in the^[709] ſydereall Spirit.

20. As many appeare againe in the Aſtrall Spirit, and ſeeke^[710] Abſtinence, and make many afraid, with keeping a racket in houſes, all which they doe by the Aſtrall Spirit till that be conſumed; and then their^[711] trickes lie in the Darkneſſe: and they expect the laſt Judgement.

21. Our Babell ſaith, it is the Devill, which goeth up and downe in the ſhape of the ſoule; indeed the damned ſoule hath enough of the Devill, but it is not the very Devill, he is in the Abyſſe, and tormenteth the ſoule in the time of the body willingly, in the Abyſſe of the ſoule.

22. Neither doth he altogether want a cloake for his knavery, for he can put on an outward cloake to ſeduce, or terrifie men in.

23. But this complaint we have againſt Babell, that ſhe is ſo extreme blinde, and hath ſo little knowledge of God; ſhe hath caſt away Magick and Philoſophie, and received the Antichriſt: now ſhe hath loſt her underſtanding; ſhe hath a kinde of Art ſtill, but her underſtanding quite faileth her, ſhe hath broken the Glaſſe and peereth through the holes of the Spectacles.

24. What ſhall we ſay? The world is blind-folded, it is led by a ſtring, and taken captive, and it ſeeth it not, yet it were at liberty, if it did but ſee it once: the ſnare wherewith it is bound is malicious Knavery: thou ſhalt ſoone be made to ſee: It is broad day-light, doe but awake thou Keeper of Iſraell.

25. Thus my beloved friend, know that there is a difference of Places where ſoules are; according to that whereinto the ſoule is entred; if it be Holy and Regenerate, then it hath a^[712] Body, which expecteth onely the^[713] Wonders of the body at the laſt Day; it hath^[714] comprehended them already in the Will, but at the Day of Judgement it muſt ſtand before the Judgement.

26. All ſoules good and bad ſhall every one receive their Sentence and Reward: The Holy ſhall be ſet in the preſence of the wicked, that they may ſee and^[715] feele the cauſe of their^[716] paine.

27. If any ſhould feigne a peculiar Reſidence, or place where they ſhould conſort or ſit together, that contradicts the Rule of the Magia: Every ſoule is in its owne Country, and not bound to the place of the body, but it may be where it will; whereſoever it is, it is, either in God, or in Darkneſſe.

28. God is every where, and Darkneſſe is every where, the Angels alſo are every where, each in its owne Principle, and in its owne^[717] Property.

29. The Fiction of outward Reaſon, without the knowledge of the Principles is^[718] as a fighting with a ſhadow: If I ſhould aske a thouſand times, and ſhould alwayes be told ſomewhat from God himſelfe, and yet were but in fleſh and bloud, I ſhould looke upon it as Babell doth; which ſuppoſeth that the ſoule flyeth into a Heaven, above the Starres; I know not that Heaven they ſpeake of, and I deſire not to come there.

30. Heaven is indeed above; but there are the Angelicall Ptincipalities and Thrones: This Eye of the^[719] Aether is our Principality, and Kingdome.

31. The ſame is with them above which is with us, but our Creation and Eſſence is in our Aether: A ſoule may come to them if it earneſtly deſireth, and the Angels of God will lovingly entertaine it.

32. For, the ſame Eſſence of God which is with us, is with them; this onely is the difference; that they have among them Angelicall workes, wholly, pure without blemiſh, and we have the great wonders, and therefore they long to be with us; and beſides they are our ſervants, during the life of the body, and withſtand the Devill.

33. Now if the Angels be in this world, in the Holy Principle; whither then ſhall the ſoule flie firſt might Babell thinke? perhaps into Pride as Lucifer did! O no! they continue in humility, and looke^[720] upon Gods Wonders, as Gods Spirit moveth ſo doe they.

The two and twentieth Queſtion. What doth every Soule? doth it rejoyce till the laſt Judgement Day?

1. THis Queſtion containeth the exceeding joyfull Gate of Glory, leading to the knowledge of the^[721] victorious Garland of the ſoule.

2. When a Darling-Sonne travelleth a farre off into a ſtrange Countrey, for Art and Honour: he often thinkes of home, and of the time, when he ſhall enjoy his Parents and friends, he rejoyceth at the thought of that Day, and expecteth it with inward joy and Longing: alſo he plyeth himſelfe hard in his buſineſſe, that he may get Arts and skill, wherewith he may make his Parents, kindred, and friends rejoyce.

3. Thinke of this ſimilitude, and take it into conſideration: It is juſt ſo with the ſoule: the ſoules without^[722] body have a great inward Joy; and waite for the laſt Day with great inward Deſire, when they ſhall againe receive its faire and Holy Body with its^[723] Wonders.

4. Alſo their Ornament is in their will, where they behold their workes after the manner of the Eternall Abyſſall Magick, which they ſhall then firſt receive at the laſt Day, in the Figure with the new body out of the Old.

5. Alſo we know and^[724] highly perceive, yet in the Spirit onely, according to its knowledge; that the bleſſed ſoules doe rejoyce in the labour which they tooke here, and exceedingly recreate themſelves in their wonders which they ſee Magically: for they that have led many to Righteouſneſſe, they have their Reward in the Magia, in the will before their Eyes.

6. They that have ſuffered much Perſecution for the Truthes ſake, they ſee their bright^[725] Triumphant Garland; which at the laſt Day, they ſhall put on upon the New body.

7. They that have done much Good, they ſee that plainely ſhining in the will.

8. They who have been ſcorned, contemned, perſecuted, and ſlaine for Chriſts Doctrine, honour, and Truths ſake, they ſee the Triumphant Victory, like one that hath overcome his Enemie in a fight, and then ſets it forth Triumphantly to his Prince or King, and for which he hath exceeding great Glory, when his King receiveth him with great joy: and keepes him with him for his faithfull aſſiſtant.

9. We have no Pen that can write what exceeding joy is in them: onely this wee know, that thoſe for the moſt part, have put on the Divine Body in this world, and ſo have greater perfection then the other: they expect the laſt Day with great joy and Glory, when their workes ſhall be preſented to them, and ſet before their Eyes in heavenly figures, and the wicked ſhall ſee them^[726] againſt whom they have kicked.

10. Every ſoule rejoyceth before the face of God, in great hope of that which it ſhall receive againe, for it knoweth its Reward, but without the body it cannot receive it: for it hath wrought its workes in the Body, and therefore its workes follow it in the New body, and come to it againe.

11. For, although the exceeding precious Holy ſoules have put on Chriſts body in this world, ſo that they ſtand in Heaven, viz. in the Image of God, yet all their workes were wrought in the Old Body, which was Gods Glaſſe: and in the Reſurrection, they ſhall be repreſented in the true heavenly Figure, in^[727] that body.

12. For, the firſt Image which Adam was before the fall, is Regenerated in Chriſt, and ſhall againe with its Wonders be put upon the ſoule; and although it had the Divine Body before, yet the^[728] Wonders ſtand in the firſt Image.

13. But the Turba, with the outward Kingdome of the outward Source is gone, for^[729] it was a Glaſſe, and is now become a Wonder, it liveth without Spirit as a Wonder, and ſhall be put upon the ſoule in great^[730] Glory, which it ſhall have from the Light of God: at which the holy ſoules doe exceedingly rejoyce, and expect it with great longing.

14. You muſt know that every bleſſed ſoule trimmeth its Lamp, ſo that it willingly meeteth its Bridegroome at the laſt Day: it alwayes reneweth its will, and thinketh how it ſhall rejoyce with all holy men and Angels, in its new Body in the Wonders: there is a continuall ſpringing up of Joy in them, when they thinke of that which is to come, each as it's vertues are.

15. And as their workes have been different upon Earth, ſo alſo is their hope: for, a Day-labourer, who hath wrought much, rejoyceth at his wages: ſo alſo here: there is a friendly Eſſence among them, and in them.

16. All the ſcorne and diſgrace which was put upon them that were innocent, is a great Triumphant Glory to them, in that they have ſuffered in Innocency, and put on Patience in Hope; which they have ſtill on, Death cannot take it away, nor put it off, but the ſoule taketh that with it which it hath^[731] conceived.

17. Its many hearty Prayers, wiſhes, and good deedes in love to its Neighbour, are its food which it eateth, and joyfully enjoyeth, till its New Body ſhall eate Paradiſicall fruit.

18. But they which have put on the Divine Body here, they eate at Gods Table without ceaſing: yet the Paradiſicall fruit belongeth to the body of the Wonders, which ſhall ariſe out of the Grave, and which was created in Paradiſe; for it was made out of the Beginning, and it bringeth the End with the^[732] Wonders into the Beginning againe.

19. But wonder not, nor thinke that we underſtand it ſo, though we ſeeme to ſpeake of two bodies of the Holyeſt Saints; for they are not two, but one: But conſider, that Gods Eſſentiality filleth all, and that is the Divine Body, which is put upon the^[733] Holy ſoules, even in this life.

20. For they caſt their will into Gods will, and ſo they receive the Divine Body which filleth all things: their will dwelleth in the Divine Body, and eateth of Gods Word, of Gods fruit, of Gods^[734] vertue, in the Divine Body; and Chriſt is in God; God is become Chriſt.

21. And ſo they^[735] weare Chriſts Body in God, and yet waite for their firſt Adamicall holy Body, with the^[736] Wonders, which ſhall be put upon them with Paradiſicall^[737] property.

22. For, Gods purpoſe muſt ſtand, he created the firſt Body^[738] for Paradiſe, it ſhould have continued there Eternally, and it muſt goe thither againe: and the ſoule muſt remaine upon the Croſſe of the Ternary in the Mouth of God, whence it came: and yet the whole Perſon continueth with Body and ſoule in one another; but God filleth All in All.

23. O! that we had but a humane Pen, and were able to write it in the Spirit of your ſoule according to our knowledge: O! how many would then returne out of Sodome and Gomorrah, out of Babell, out of the Covetous, proud vale of Miſery, which notwithſtanding is but Anguiſh and paine, full of feare, vexation and horrour.

24. And here we ſhall let you know, that you may deeply conſider it: what is the lamentable and miſerable condition of the damned ſoules, and what they have to expect, and but briefly, ſeeing the following Queſtion doth it at large.

25. Their expectation is like that of an impriſoned Malefactour, who continually liſtneth (when any thing ſtirreth) when the Executioner ſhould come, and execute Judgement, and give him his Reward: juſt ſo doe they.

26. They have a falſe Conſcience, which gnaweth them, their ſins are ſet continually before them: they alſo ſee their workes Magically: they ſee all their unrighteouſneſſe and vanities, their unmeaſurable pride and haughtineſſe; they ſee the oppreſſion of the poore; their ſcorning and ſuppreſſion of them.

27. Their falſe beliefe flieth from them, their Hypocriſie was only a deceitfull Glaſſe; it reached not the Heart of God; it ſtandeth viſibly before them in the Magick, viz. in their will: but when they ſearch therein, they ſtirre up the Turba of the Fire, which will alwayes conſume the Glaſſe, and then they are in feare and horrour.

28. For, they ſee and know, that all muſt be tried at the laſt Day, by the Eternall fire of Gods Anger: and they feele very well that their workes will ſtay in the Fire.

29. The Devills alſo exceedingly Tremble, when they conſider their fall: which reſts in Gods Judgement what he will doe; of which the Holy Scripture telleth us plainely enough: eſpecially the Judge, Chriſt himſelfe.

30. Thus know, that the totally miſerable condition of the damned is, that when they ſhould trim their Lamps, to meete their Bridegrome at his comming, they tremble and ſmother all their workes, which the Turba nevertheleſſe ſets before their Eyes.

31. But now thoſe ſoules which are damned in a high degree, are very preſumptuouſly bold, they reject God, and curſe him, and are his^[739] worſt Enemies.

32. They hold their cauſe to be juſt, they oppoſe God with daring impudency, and thinke, is there fire? ſo are wee fire; is there^[740] ſource? then wee will climbe up above God, and Heaven in the ſource of the fire: what care wee for humility, wee will have the ſtrength and might of the fire, we will be above God and doe Wonders by our Power.

33. Wee have the Roote, God hath but the Glance, let us be Lords, God ſhall be ſervant, our^[741] Mother is his life, wee will overthrow his ſtrong Tower at once.

34. They have the minde of Souldiers, that ſcale Forts and walls, and thinke the Citie is theirs, though indeed they looſe their lives and never get it.

35. You muſt underſtand, that Hell is againſt Heaven, and the Inhabitants thereof againſt the Inhabitants of Heaven; and this in God is alſo a great Wonder, all maketh for his Glory.

The three and twentieth Queſtion. Whether doe the Soules of the wicked, without difference, (for ſo long a time before the Day of Judgement) feele any eaſe, or Refreſhment?

1. A Thing whîch goeth into an Eternall Entrance, is alſo in the Eternall End; who can put any thing into his hand that is a far off, and not preſent where it is to be done? he muſt give it onely into his hand that is by, to receive it: And that thing, which with its will is gone forth out of it ſelfe, can receive nothing within it ſelfe, becauſe it deſireth nothing within it ſelfe.

2. Thus it is with the wicked, in this world: he is gone with his will out of himſelfe into Covetouſneſſe, Pride and pleaſure, into vices, gormandizing, tipling and whoring, alſo into Gluttony: his will is continually bent to diſpiſe the poore; in ſcorne and diſgrace to plague the poore, and to tread him downe by Authority.

3. He hath corrupted Judgement with lies and bribes, and continually ſwallowed downe unrighteouſneſſe as a Cow drinketh water; all that hath come from him hath been^[742] bitter Anger, which he proſecuted as farre as his power would reach: his will hath been meere wilfulneſſe, he hath done what he liſted; he hath danced after the Devills owne Pipe, and hath wholly entred into Covetouſneſſe; he hath accounted his money and meanes, his Treaſure; and his will hath continually entred into it.

4. He hath never retired into himſelfe, and ſought after Love, much leſſe humility; he hath eſteemed the needy, as his footſtoole, he hath cruſhed him under without meaſure: he hath counted it his Art and wit, when he hath been able thus to gripe and over-reach the ſimple; and deprive him of his labour.

5. He hath ſuppoſed, that he had found out the fineſt policy, who^[743] could contrive his buſineſſe ſo ſure, that he might doe what he liſted, then he thought himſelfe very cunning, and that he had great Wiſdome.

6. All this, yea, and much more he hath conceived in his will, and therewith the Image of the Spirit of the ſoule hath been filled, and all this ſtandeth in his figure; and when ever the body^[744] dieth, then the Turba layeth hold of this in the Spirit.

7. And then if the Spirit would faine enter into it ſelfe, the Turba goeth with it, and ſeeketh the ground, viz. the Roote of the ſoule, and ſo the fire is but^[745] kindled by it.

8. And you muſt know, that the ſoules of the wicked have no eaſe, their beſt eaſe and joy is when they climbe up in the will, in their^[746] workes which they did here, and continually deſire to doe them more ſtill: it grieveth them that they did not afflict the honeſt more then they did; their will is juſt ſo as it was here.

9. They are Spirits of Pride, like the Devill, a Covetous devouring Spirit, which devoureth their abominations which they committed here: their joy is onely to thinke how they will contemne God, and be their owne Lords, this is their recreation and refreſhing, and no other.

10. For, how ſhould they receive any other refreſhing? when they dare not for ſhame lift up their eyes to God, nor dare they flie to the Saints, whom they have here ſcorned; they are aſhamed to doe that, for their falſhood continually ſmiteth them on the face, and their malice and falſhood boyleth up from Eternity to Eternity.

11. When but the leaſt thought of the laſt Day, commeth into their mindes, then feare and horrour ſtirreth in them: they rather let that thought alone, and recreate themſelves in haughtineſſe.

12. And this is alſo a Wonder, and the greateſt Wonder of All, that an^[747] Angell ſhould become ſuch a furious^[748] Devill: and ſo the Power of Gods Anger commeth to be manifeſt in God: for God hath manifeſted himſelfe according to both^[749] Eyes, in Love and Anger: and it is left free to Man, he may goe into which of them he will: God throweth none into wrath, the ſoule caſteth it ſelfe into it.

13. But you muſt know, that the wrath hath ſet its^[750] throat wide open, and draweth mightily, and deſireth to devoure All; for it is the Covetouſneſſe, and the Pride inſulting over humility.

14. And ſo alſo Love and Humility have opened their Mouth; and draw with all their Powers, and would draw Man into Love, into Heaven.

15. Now into which of theſe the ſoule entreth, in that it remaineth and groweth, whether in Love or in Anger; In that Tree it ſtandeth, and there is no Deliverance in Eternity from thence: here in this Life the ſoule ſtands in a Balance in the Angle, and may (though it have been evill) be borne againe in Love; but when the Angle breaketh then it is gone: it is afterwards in its owne Country, in its Principle.

16. Who ſhall breake that which is Eternall, where no breaker can be found? for it is its own Maker; whence then ſhall another Turba come, when a thing is in the Eternity where no Limit is.

17. But that you may ſee for all this, that God willeth not evill: He maketh his will knowne unto you; He ſendeth you Prophets and teachers, and giveth them his Spirit, that they may give you warning: Now if you refuſe to obey; then you ſtay ſtill willingly in the Anger, which is your^[751] wages and Kingdome.

18. God^[752] afflicteth you, to breake you off from your owne will, from your voluptuous proud, and diſſolute Life! But if you goe on, you ſhall hereafter ſurely taſte the helliſh Dregs.

19. Wee teach you the Croſſe: and the Devill teacheth you pleaſure: Now you may take which you will, you ſhall have it, be it Love, or wrath.

20. We labour for you, but you contemne us: what ſhould wee doe more for you; we are even your very ſlaves; if you will not accept us, be it at your perill, and get you gone with that which is your owne, and we will take that which is ours, and ſo wee are parted for ever.

21. Wee will nevertheleſſe worke in our Day-labour, and doe what is commanded us: at the Harveſt we ſhall appeare before one another, and then you will know us, and doe that to your ſelves there, which you have here done to us: we will not hide this from you, but tell you what we ſee.

The foure and twentieth Queſtion. Whether doe mens wiſhes profit them any thing? or ſenſibly^[753] availe them, or no?

1. MY beloved friend, looke upon the Rich man, and poore Lazarus, ſo you ſhall finde that there is a great^[754] ſpace between them and us, ſo that thoſe that would reach them with their prayers, and their will, cannot; neither can they come to us, there is a Principle between.

^[755]2. The Prayer and wiſh of the Righteous pierceth into Heaven, and not into Hell: the Scripture alſo telleth you, out of Hell there is no^[756] Redemption; they lye in Hell as dead bones, they call, and no man heareth them; no praying availeth them.

3. And though many men ſhould pray for the damned ſoules, yet their Prayers remaine in their owne Principle, and paſſe into Heaven, and not into Hell: there is no calling back againe out of Hell ſaith the Scripture.

4. You know what Chriſt ſaid to his ſeventy Diſciples, when yee enter into an Houſe, greet the houſe, and if the Childe of Peace be in that houſe, then your greeting and wiſh ſhall reſt upon it; if not; your wiſh returneth to you againe: and ſo it is alſo here.

5. No good wiſh entreth into Hell: But if the wicked leave behind him much falſhood and deceit, ſo that the Helliſh Torment is wiſhed to him in the Grave, ſuch wiſhes come to the wicked ſoule, thoſe wiſhes come to paſſe with them; for that ſoule muſt ſwallow downe its abominations which it committed here: and that is its foode which the living ſend after it.

6. But it is altogether unfit, and doth not become the Children of God at all: for thereby they ſow into Hell, into the Anger of God: they had need beware leaſt they alſo reape that which they ſow; moſt certainely, if they doe not recall themſelves and repent, it will fall out no otherwiſe.

7. Furthermore, wee give you to underſtand according to our knowledge in the Spirit (not according to the weening and conceit of the outward Man, but according to our Gift, that thoſe ſoules (which as it were hang by a^[757] threed, and but at laſt enter into Repentance, and ſo comprehend the Kingdome of Heaven as it were by a threed, ſo that doubting and Faith are mixt) are in ſuch a condition, that a hearty Prayer and wiſh redoundeth to their profit, and pierceth into the poore captive ſoule, into its^[758] ſource, if it be made with all Earneſtneſſe.

8. For, it is neither in Hell, nor in Heaven; but in the Gate, in the middle ſource of the Principle, where fire and Light ſever themſelves, and is held by its Turba, that alwayes ſeeketh^[759] the fire: But then this ſmall twig which it hath^[760] conceived, viz. the weake Faith deeply demerſeth it ſelfe; and earneſtly reacheth after the Mercy of God, and yieldeth it ſelfe patiently, into the Death of that ſinking downe; and ſo getteth out from the Anguiſh, and ſinketh downe from the^[761] paine into the meekneſſe of Heaven.

9. And although many a ſoule is held a^[762] ſufficient while, yet the Anger cannot devoure that ſmall Faith, but muſt at laſt let it goe.

10. But I leave it to him, to try what this is, who wilfully perſevereth in ſinne till his End, and then firſt deſireth to be ſaved: and then the^[763] Pope forſooth muſt ſave him: he ſhall finde it by wofull experience.

11. We ſay, that a mans hearty fervent prayer ſtands ſuch a one in ſtead; for, a zealous, earneſt, faithfull Prayer hath power to break open the Gates of the Deep, it breaketh open a whole Principle, and ſeeketh; and if there be any thing there, that is capable of its will, that taketh hold of it; viz. the poore ſoule in its ſource of ſinne eceiveth the earneſt, Divine will of its loving Brother, and ſo is ſtrengthned; and in its brothers Spirit and will, is able to ſinke downe out of the Anguiſh, through Death, and attaine the Kingdome of God.

12. But in its glorification it cannot availe it; for, it ſhineth forth out of its owne Eſſence and will: The ſoule of a Neighbour goeth no further then death with it: (yet it is not the [neighbours] ſoule but the Spirit and will of his ſoule that doth ſo) and there the Anger parteth, and then it is releaſed from the wrath; and then the Spirit entreth againe into its owne ſoule.

13. In Popery much jugling hath been invented about this, in ſaying Maſſe for a ſoule, and that for money onely: but this hath been a great cheat of the Pope of Babell; for there is earneſtneſſe required, to wreſtle with the Anger of God, and overcome it.

14. Yet we confeſſe, and acknowledge readily that the Church of Chriſt hath great power to ranſome ſuch a ſoule; if with fervency and Earneſtneſſe it doe it: as it was done in the Primitive Church, when they had holy people, and Holy Prieſts, who performed their Miniſtry in reall Earneſtneſſe.

15. They indeed effected ſomewhat, but not in ſuch a way as the Pope boaſteth of ſaying, that he hath the Key, and that he can ſet out a ſoule with his^[764] bleſſing when he will, if a man will but give him money: This is a lye.

16. If he be Holy, then he beareth the^[765] Great Myſterie; and is a Shepheard of Chriſt [ſet] over his Lambes: but then he muſt with the Congregation, in great earneſtneſſe, urge God in great Humility, and ſo relieve the poore ſoule, not for money.

17. There is alwayes covetouſneſſe in Money, and it never reacheth the earneſt^[766] Principle; the Prayer of the Covetous goeth into his^[767] Hutch: we ſay, that all ſervice which is done in the Church of Chriſt for Money, belongeth to Antichriſt in Babell, for^[768] their hearts depend upon it: It were better men gave them meat and drinke, and neceſſaries, but no money: and then they ſhould not ſet their hearts ſo much upon it.

18. Wha[•] [〈◊〉] a Spirit ſeeke and finde in the Myſterie, when it ſelfe is not in the Myſterie? O! there is a great deceit in that, when it is Day, you will ſee that it is ſo: ye are ſtill in darkneſſe, in the Myſterie, ſo egregiouſly hath Babell blinded you.

19. And it onely is (becauſe you have regarded Art and Favour, and not the Spirit God) therefore notorious deluſions are ſeiſed upon you, ſo that you believe the Spirits of lies, who ſpeake Deluſions in^[769] Hypocriſie; on theſe you depend, and ſtick to them, and cauſe Hypocriſie by your Errour: Obſerve well what the Revelations of John and Daniel telleth you! It is Day, the Reward will ſhortly follow.

20. Ye have Teachers now, that wholly^[770] ſuppreſſe the Spirit of the Primitive Church; try them, and you ſhall finde them to be a crew of the Whores, Wolves, which at firſt ſprung up in the Primitive Church, when men ſlept; and theſe are they that will devoure the Whore themſelves.

21. But trie them, they are Wolves ſent from the^[771] Turba; they muſt doe it, God permits it ſo to come to paſſe, and will have it ſo; that he may ſweepe out one beſome with another: yet they are beſomes, and after the accompliſhment of the^[772] Wonders of the Anger, they ſhall both be delivered to the^[773] Turba together.

22. Let this Spirit tell you this, it is your owne Prophet, he is borne out of your^[774] Turba upon the^[775] Crowne: Awake, or elſe your ſelves muſt be devoured one by another.

23. For, it is no ſtranger that conſumeth you, but your owne^[776] Turba, which is come to the Limit; O! boaſt not ſo much as you doe of a golden time, it is a time of Wonders.

The five and twentieth Queſtion. What is the Hand of God, and the Boſome of Abraham?

1. IT hath been ſufficiently cleared already, that it is the Eſſentiall Omnipreſence of God; but in its owne Principle: as the Rich man who was in Hell, could not obtaine that Abraham ſhould ſend Lazarus to him, with one drop of cold water to coole his tongue in thoſe flames: Abraham ſaid, there was a great Gulfe between them; that is, a whole Principle.

2. But the boſome of Abraham is to be underſtood thus: Abraham was the Father of all the Faithfull; and God gave him the Promiſe, that in his ſeed all people ſhould be bleſſed; this was to be underſtood of the Meſſia Chtiſt, who would become man in the^[777] Faithfull, and as he became man in Abrahams ſeed, ſo alſo he would be borne anew in the Children of the faithfull, and bleſſe them.

3. Now this is the Holy Chriſtian Church, borne in Chriſt; and that is the boſome of Abraham, for we are All one Body in Chriſt; and the Promiſe was made to Abraham: He is the Patriarch, we are all borne in the ſame Promiſe, (we meane [by] the New Birth in Chriſt) and are in the ſame boſome, which receiveth us.

4. And when by earneſt Repentance, we enter into the Promiſe of Abraham, then we goe into the boſome of Abraham, viz. ^[778] into our Promiſe: and Chriſt is borne in us, in the boſome of Faith; this is the fulfillîng [of the Promiſe.]

5. And thus; in Humility; we are with Lazarus in the boſome of Abraham; for Chriſt is Abraham: Chriſt was promiſed to Abraham, and now he hath him, and wee alſo: and ſo we come into Abrahams boſome, and are his Children in the Promiſe, and Chriſt is the fulfilling of it, and we in the fulfilling are in the boſome of Abraham, and are the ſeed of Abraham, by Faith and Spirit.

6. Heare O ye blinde Jewes, open your Eyes: what was meant by Abrahams Circumciſion, nothing elſe, but that ſinne ſhould be drowned in the bloud and death of Chriſt, who ſhed his bloud for the Children of the Faith of Abraham, and ſo [we] be regenerated in this bloud, as in a heavenly Tincture.

7. Abraham and his Children drowned ſinne in their bloud by Faith in Chriſt, who ſhould become Man in their bloud; and now it is fulfilled: and therefore God hath ſet the ſeale of Faith^[779] in the ſubſtance; and now we muſt be, and are Regenerated in the true bloud of Chriſt.

8. The bloud of Chriſt, taketh away the Turba wholly from us: and ſo we, (viz. the New Man out of the Old Adam)^[780] ſtand up in Chriſts bloud, and beare Chriſts Image, Chriſts fleſh and bloud in us, in our Image; if we be Children of Abraham, and not Iſmaels.

9. For, to Iſaack belong the Goods of the Image, of the body of Chriſt: the Circumciſion is Iſmaels, for he is converſant about workes; but the Goods are Iſaacks: yet Iſmaell ſhall dwell in Iſaacks Tents at laſt: for Japhet ſhall dwell in the Tents of Sem, but the Kingdome belongeth to Sem.

10. We have the goods of Iſaack not by the merit of workes, but from Grace, from the Love of God: wee cannot attaine them by workes; but in Faith, in the Will, in the Deed, and in entring [into the promiſed Inheritance.]

11. He that entreth into an Inheritance, that is not his owne by right of Nature, he entreth into it by the favour of the^[781] Donor: why is a ſervant in the houſe angry, that his Lord is ſo bountifull to give a ſtranger the Dominion.

12. Wee were ſtrangers, and muſt worke in his houſe; yet the Lord did promiſe us in Paradiſe, that he would againe freely out of Grace, give us his Kingdome: He rejected Caines offering, but he gave the Kingdome of grace to Abell; for Abell ſought it in the Spirit, and Caine in the worke.

13. Thus you underſtand, that Gods Kingdome is Magicall; for, the earneſt will attaineth it, and not the Will in the^[782] Eſſence, for that will remaineth in the Eſſence, but he that is at liberty, he findeth Eternity and the Kingdome of Grace therein, and the Promiſe alſo, together with the Eſſence, and ſo the worke dwelleth in the Will, and is the wills houſhold ſervant.

14. Thus you underſtand (if you have your ſight) all the Old Teſtament; this is the onely ground; though compriſed but in brief: If we write upon Moſes, you ſhall finde it wholly there: and thus we have ſhewen you the true ground of the boſome of Abraham, and of the true Chriſtian Religion.

15. He that teacheth otherwiſe is of Babell; beware of him, he hath not Chriſts Spirit: but he is Iſmaell; and ſeeketh but in his owne conceit.

16. O! thou deare Chriſtendome, doe but open thine Eyes, or elſe it will no more ſhine ſo cleerely upon thee; goe yet to Lazarus in the boſome of Abraham.

The ſix and twentieth Queſtion. Whether doe the Soules of the Dead take care about Men, Children, friends, and goods? And whether doe they know, ſee, allow, or diſallow their purpoſes, and endeavours.

1. MY beloved friend: this Queſtion is beyond the reach of all humane Reaſon, and knowledge according to outward Reaſon; But ſeeing we are Abrahams Children, we have alſo Abrahams Spirit in Chriſt: and as Abraham looked back upon the Promiſe in Paradiſe, and then alſo forward unto the fulfilling of the Promiſe, ſo that he ſaw in the whole Body of Chriſt, what was yet to be brought to paſſe in the^[783] middle: and ſaw Chriſt a farre off; ſo alſo we.

2. Now ſeeing you doe ſo vehemently long after the great Myſteries, and ſeeke them with ſo earneſt a Deſire, yet giving God the glory accounting your ſelfe unworthy in your high Art, and ſo humble your ſelfe before God: therefore God giveth you them, by ſo meane and poore an Inſtrument, who eſteemeth himſelfe much more unworthy of them; but yet would not willingly ſtrive againſt his will: and ſo you are the cauſe that this hand findeth and attaineth them.

3. For, this hand knew nothing of the Myſterie: It ſought onely for the Faith of Abraham, but the underſtanding of Abraham was alſo given unto it, which you have cauſed by your ſeeking.

4. Now have a care, that you alſo obtaine the Spirit of Abraham, which hath written in the knowledge of this hand, wee will impart it to you as a brother: for wee are not your Lord in this hidden thing, but your ſervant.

5. Know us aright, we are Lazarus, and you may be accounted Abraham in compariſon of us; you have laboured much more then we; but we are fallen into your Harveſt: nor of merit, but by the Grace of the Giver: leaſt any tongue ſhould boaſt in the ſight of God, and ſay, this hath my underſtanding done.

6. You propound a deep Queſtion,^[784] I underſtand it not: for if I ſhould underſtand it, then I ſhould dwell in the ſeparated ſoule, and muſt have the very ſame ſpirit, and knowledge of that ſoule.

7. But now ſeeing we are one body in Chriſt, we have all of us Chriſts Spirit; therefore in Chriſt we all ſee out of one Spirit, and have one knowledge; for he is become man in us, and all holy ſoules are our fellow-members, all begotten out of one: and we all have one will in Chriſt, in the true boſome of Abraham.

8. And now we have obtained ſtrength to reveale this hidden thing to you in Chriſt; for our ſoules ſeeth in their ſoule; not as if they came to us, but we goe to them: for they are in perfection, and we but^[785] in part.

9. And now we are able to anſwer you, not from the reaſon of the outward world; but from the Image in Chriſt, and from his and our Spirit.

10. You aske, whether the ſeparated ſoules take care of humane matters, and allow, or diſallow them? Now this you muſt underſtand to be in three different manners, concerning three ſeverall ſorts of ſoules.

11. Firſt, thoſe ſoules, which yet have not attained Heaven, and ſo ſtick in the ſource, in the Principle, in the Birth, thoſe have yet the humane Eſſence with the workes in them: they diligently ſearch out the cauſe of their^[786] Retention.

12. And therefore many of them come againe with the Aſtrall Spirit, and wander up and downe in their houſes and places of abode, and appeare in a humane Shape, and deſire this and that, and oftentimes take care about their wills or Teſtaments, and alſo thinke to procure the bleſſing of the Saints, that they may reſt: and if their Earthly affaires doe ſtill ſtick in them, they take care many times alſo about their Children and friends.

13. This condition of theirs continueth ſo long, till they fall into their Reſt; and till their Aſtrall Spirit be conſumed; then all ſuch doings, care, and perplexities are at an end, and rhey alſo have no more knowledge thereof, but that they ſee them meerely in the Wonders, in the Magick.

14. But it ſtirreth not the Turba, neither ſeeketh what is in this world: for, it being once paſſed through Death from the Turba, it deſireth ſuch things no more; It alſo taketh no further care: for care ſtirreth up the Turba, and then the will of the Soule ſhould be forced to enter with its Spirit into earthly things; but it had rather let ſuch things alone, becauſe it hardly got rid of them before; It will no more entertaine the Earthly will.

15. This is an Anſwer concerning this firſt ſort, and wee tell you plainely, and in Truth; that this ſort (after they are once received into Grace) take no more care purpoſely about humane Earthly^[787] matters: but it beholdeth the heavenly matters, which are brought to it by the Spirit of man, and rejoyceth in them; but there is ſomewhat ſtill behinde, which is this.

16. A living man hath ſuch Power, that he is able with his Spirit, to goe into Heaven to the ſeparated ſoules, and ſtirre them up about ſome Queſtion by a hearty Deſire: but it muſt be earneſt, it muſt be Faith, that can breake open a Principle.

17. And this we ſee in Samuell the Prophet, whom the^[788] King of Iſrael raiſed up: that he might make his will knowne to him: though this ſeeme otherwiſe to ſome: of whom we may well ſay, that they are blinde and voyde of knowledge, for they ſpeake but their owne ſcholaſtick Fables, and frame Opinions about that they have no knowledge of in the Spirit: and theſe are Babell.

18. Now ſecondly, the other ſort, which ſinke into Death without a^[789] body, they are wholly in one, and the ſame place of the Principle, in which the firſt ſort are, which afterward did ſinke downe in themſelves: All theſe take no evill affaires upon them, wherein the Turba ſticketh.

19. But when the honeſt ſoules which are alive, ſend them their workes, with their Spirit and will, they rejoyce in them, and are ſo affable, that they appeare to men Magically in ſleepe, and ſhew them good wayes, and many times reveale Arts which lye in^[790] ſecret, viz. in the Abyſſe of the ſoule.

20. For, ſeeing the Earthly Spirit thruſteth its Myſterie before the ſoule, and keepeth the ſoule captive in that Myſterie, therefore the Spirit of the Soule cannot alwayes attaine the deepeſt ſecrets; but after the departure of the body, the ſoule is naked, and that eſpecially, if it be without a New body; then it beholdeth it it ſelfe, and alſo its Wonders: and it can very well ſhew one that is living ſomewhat (if he be honeſt and have not ſtirred up the Turba) in the ſleeping Magia: for Dreames are wholly Magicall, and the ſoule without a Body is in the Magia of God.

21. Thus know that no ſoule ſeparated from the body entreth into any wicked matter, except it be a damned ſoule, which indeed entreth in Magically, and hath its joy therein, and teacheth moſt notorious vile prancks in Dreames, for it is a ſervant of the Devill.

22. And whatſoever a wicked man deſireth, that the Devill readily helpeth him to; for he can doe it better by the ſoule of a man then of himſelfe, for he is too crude, and^[791] terrifieth the Magia, ſo that the Elementary Spirit is aſtoniſhed, and^[792] awakeneth the body.

23. Alſo you muſt know this, that all is done Magically in the will, without^[793] awakening of the ſource: no ſoule riſeth with its Eſſences of its owne accord to pleaſe Man; unleſſe man raiſe, and diſturbe it himſelfe.

24. There are many villanies in Nigromancy, which can many times vex and torment the Spirits of men; but it can doe ſo to no ſoule, that is cloathed with Chriſts Eſſentiality; for, that ſoule is free.

25. The third ſort of ſeparated ſoules, which are in Abrahams boſome, in Chriſt, having the heavenly Eſſentiality, none can ſtirre them, except they will themſelves, as when they beare a favour to a ſoule that is like themſelves: alſo they take no Earthly thing upon them, except it maketh for the Glory of God, and then they are reſtleſſe to reveale ſomething in a Magicall manner.

26. But they let no Turba into them; neither doe they intercede with God for us; but whatſoever commeth to them they rejoyce in it, with the Angels: for, the Angels rejoyce at a ſinner that repenteth; then much more, the ſoules.

27. Why ſhould they pray to God for us? it lyeth not in their Prayer; but in mans entring into God; when he ſtrongly turneth his will to God, then Gods Spitit helpeth him without^[794] Prayers.

28. For, his Armes are ſtretched forth day and night to help Man; what need is there then of their Prayers? It is the will of God that man ſhould come to him.

29. Shall then a^[795] ſoule be ſo preſumptuous as to make God ſo ſevere a Judge, as not to be willing to receive a returning ſinner? ſurely no true knowledge of God were in this: But when they ſee the ſoule pierce in with its Spirit to God; it is great joy to them that Gods Kingdome is enlarged.

30. The heavenly ſoule hath Gods will: what God willeth, that it willeth alſo; but it is Gods Spirit it ſelfe that will help the converted ſinner.

31. The ſoules ſee well how Gods Spirit pierceth into the ſoule, if the will of the ſoule doe but give way to it: there is no neede of the Prayers of any^[796] Angell: they all wiſh that Gods Kingdome may come, and that Gods will be done: but the Honour of Government they give to God.

32. That men in Popery have invocated great Saints that are dead: and that they alſo have appeared to men, and wrought^[797] Wonders, we acknowledge it, and it is true: and although it be now taught againſt, it is by thoſe that are indeed quite ignorant in it: It hath another A. B. C. which all of them on both ſides doe not underſtand at all.

33. The Faith of one receiveth the Faith of another, the Faith of the living tooke hold of the Faith of the Saints departed, and the^[798] Faith hath wrought Wonders.

34. Yea it is ſo powerfull, that it can throw downe Mountaines! ſhall then the pure Faith of the Saints in the Faith of the living be able to doe nothing? Indeed it could even^[799] deſtroy the whole world, if God would but ſuffer it.

35. As he hath permitted it to worke ſo farre ſometimes, that the Heathen have been converted by ſuch meanes, when they have ſeene ſuch Wonders wrought at the^[800] Death of Saints.

36. Should not a ſoule in heaven be willing to put forth its Faith for the glory of God, and the working of wonders for him? This is even done by the Holy Ghoſt, who hath wrought the Wonders by the Faith of both parties; and they are onely the Wonders of God, and of his Children-

37. But this is wholly caſt to the ground, and now there is ſo learned a Schoole, that it contemneth all Gods^[801] Wonders: but it is Babell, and not the Spirit of God; It is envious Pride; They ſtand aloft and cry; Come ye all to me, here is Chriſt, here is the Goſpel: Indeed there is Pride, Covetouſneſſe, Ambition, and ſelfe, arrogating malepertneſſe, a lifting up of proud Babell.

38. It is even the old Antichriſt, and they are young twigs ſprung out of the old Tree, and they have ſtirred up the Turba with their ſtrong wrathfull ſap: which Turba ſhall roote up the whole Tree, for God hath curſed it: it is wholly evill, and wormeaten, it ſhall downe.

39. For, there is a young Tree growne out of the Roote, out of the old Root, which ſhall diſcover what the old Tree hath been in its Wonders.

40. Yet we would not upbraid any, but onely ſpeake of our Wonders: and ſay that the ſervant ſhall enter into the Houſe, and be free, for the time is at hand, that he ſhould eat with the Sonne, and be merry and rejoyce with him.

41. Thus we anſwer this your Queſtion ſummarily, that indeed, the Holy ſoules doe certainly know of our holy workes, and approve of them, but they doe not at all regard falſe workes: for, they dwell in another Principle, into which no evill worke can come, nay, they doe not ſo, nor doe they enquire after that which belongeth to the Devill: alſo they know nothing but that which reacheth to their Principle.

42. Children, Parents, friends, and ſtrangers are all alike to them; for, in Heaven we are all Brethren: They take no greater care of Parents, or Children then they doe of others, unleſſe they ſerve God, and then their ſervice of God is acceptable and joyfull to them; but they enter not into their^[802] Turba.

43. For after the laſt Day, honeſt Parents ſhall know nothing of their Children which are in Hell: Therefore it is ſufficiently and plainely knowne to us, that they now alſo take no care about wicked matters.

The ſeven and twentieth Queſtion. Whether doe the Soules^[803] departed, know and underſtand this, or that buſineſſe and Art, whereof, while they were in the body they had ſufficient Skill.

1. THis Queſtion is like the former: all their workes appeare to them in their will after a Magicall manner: they ſee them, but the figure of them, ſhall then firſt be given them at the Day of Reſtauration; ſo that they ſhall be able rightly to behold their workes: for, they muſt firſt be tried by the Fire; and whatſoever is falſe, the^[804] Turba of that muſt remaine in the Fire, according to the words of^[805] Chriſt.

2. But it is ſtrange that men ſhould aske whether they know Arts or no; without Queſtion they know all Arts, how deeply ſoever they are grounded: but they dare not^[806] awaken them, that they appeare in Spirit: for, Arts are borne in the Centre of Nature, out of thoſe Eſſences wherein the Wonders lye, which they ſought in this world, ſo farre as they had the Myſterie made knowne to them.

3. A ſoule that is without the Divine body, doth not willingly enter into the Myſterie for Art, it ſtands ſtill in its reſt, it feareth the Turba; It giveth God the glory.

4. But thoſe ſoules that are highly enlightned, who have heavenly Eſſentiality in their Spirit, They have all knowledge of heavenly things, and of whatſoever lyeth hid in the Myſterie: eſpecially thoſe who had acquaintance with the Myſterie in this Life: the other dive not in into the Myſterie.

5. For, every one continueth in his^[807] calling; in that, which he delighted in here, although there be no ſuch working, yet they have their joy in it: for, in Heaven there is an humble ſimple Childrens Life.

6. Why then ſhould they ſearch or care for Art, when the whole Myſterie of God ſtandeth open, God filleth All in All: there is only a meere Wonder; they All live in Wonders, and are all of them the Art of God: they have great knowledge; but in a Paradiſicall ſimple Childrens Life.

The eight and twentieth Queſtion. Whether hath the Soule any more knowledge of Divine, Angelicall, Earthly, and Deviliſh things? and whether can it get more certaine experience, and knowledge of them, then it had in the body?

1. COncerning Divine and Angelicall knowledge, certainly it hath much more of that: for, it is in the Principle of God: the Sonne ſeeth very well what the Father doth in his Houſe; and ſo likewiſe the ſoule ſeeth what is in Heaven.

2. Their knowledge is different; for the higheſt knowledge is in the Majeſty: and therefore moſt ſoules muſt waite till the laſt Day, when they ſhall receive their new Body.

3. But the highly enlightned ſoules, which are in the Divine body and Power: they have ſuperabundant underſtanding and knowledge of God, and alſo of the Angels: for, they continue in the Wonders of God, till they ſhall bring their owne Wonders thither.

4. The ſoules that are without a body, are in Heaven, in God, as it were Magically: they awaken no Wonders, but are under Gods Altar, and expect the Wonders, at the Day of the Appearance.

5. They take no care about devilliſh matters, it belongeth to the Angels to ſtrive with the Devills, and to defend man: No^[808] ſoule imagineth into Hell, it is Enmity to it.

The nine and twentieth Queſtion. What is the Soules Reſt,^[809] Awakening and^[810] Glorification?

1. THis is already ſufficiently cleared; their Reſt is without Eſſence in the ſtillneſſe, where they are in Gods hand, and no^[811] ſource toucheth them, they have no feeling of any ſource, but they are as one that lyeth in a ſweet ſleep, and reſteth very pleaſingly.

2. Their glorification, in this meane time, is when they conſider of the Joy to come, then the^[812] Spirit entreth into the Majeſty of God, and receiveth Joy, and^[813] Clarity: and ſo all this time they trim their Lamps, that they may the more^[814] readily receive their bridegrome in their New bodies.

3. There is a very ſweet, Magicall, Paradiſicall joy in them: but Paradiſe is not yet fully^[815] manifeſted in them, with totall perfection, for that belongeth to the New body, [which ſhall riſe] out of the Earth.

4. The firſt body which God created, and Chriſt redeemed with his bloud, that will bring the Wonders with it, and enter againe into Paradiſe, and be clothed with the Majeſty of God, and then the Tabernacle of God is with Men.

The thirtieth Queſtion. What is the Difference between the Reſurrection of the fleſh, and of the Soule, both of the Living and of the Dead?

1. CHriſt ſaith concerning this, that there ſhall be a great difference: therefore we direct you t[•] [•]he Scripture, for it ſhall come to paſſe juſt according to the Holy Scripture.

2. Seeing that humane Reaſon cannot ſearch, or finde it out, how ſhould I anſwer you more then the Scripture ſpeaketh of? yet ſeeing you ſo earneſtly deſire, and long to know theſe things, you even become the Finder in your ſeeking, and I am but the Inſtrument.

3. And although it be declared and given to me, yet it is not a thing that conſiſteth in my underſtanding, or knowing, but the knowing conſiſteth in the Spirit of Chriſt: according to which this hand ſpeaketh of us, for it ſpeaketh from two Perſons, and two Perſons ſay, not I, but we, and ſpeaketh of two, as a Lord who ſpeaketh of his perſon, and of his^[816] Dominion.

4. Thus alſo the Children and ſervants of God, ought not to ſay the knowledge is mine, the underſtanding is mine, but give God the glory: and in their manifeſtation of the Wonders of God, ſhould ſpeake of two, viz. of the Giver and Receiver.

5. Neither ſhould any vnderſtand this our manner of writing ſo, as if the hand did glory, or boaſt it ſelfe of its humane Authority, and worthineſſe; though indeed we are worthy in Chriſt: but as to the outward Man we will have no honour or Renowne, for the Renowne is Gods.

6. Wee are Children of the Father, and muſt doe as he will have us, and not bury the Talent (which he giveth us) in the Earth, for the Father will require it with increaſe, and if there be no increaſe of it, he taketh away that which he hath given, and giveth it to him who hath gained much: which would be a very lamentable taking away from me; for me to know and enjoy God, and then to loſe him againe; it were much better for me to loſe the whole world, and the outward Life, then God, and the Kingdome of Heaven.

7. Neither is it a light matter to be diſobedient to God: ſee what was brought upon Corah, Dathan, and Abiram by Moſes: wee ſay the ſame ſhall come upon the diſobedient and ſcorners.

8. Indeed the ſcorner ſeeth not his puniſhment inſtantly, but his^[817] Turba taketh it in; îf he hath been a jeering ſcorner and Reviler, and now would faine be delivered from his^[818] Turba, then he muſt bewaile it in bitter lamentation, and ſorrow in the ſight of God, or elſe he will carrie his ſcorne with him into the Fire of Anger, and then it will gnaw him for ever: we would have this ſpoken for a warning.

9. For, we ſhall here deſcribe a very earneſt matter, be not deceived, God is not mocked: the wrathfull Anger is in his Power, he hath Heaven and Hell in his Power, the laſt Judgement is an^[819] earneſt worke.

10. And becauſe wee are to ſet downe the Reſurrection of the Dead, we muſt write the manner of it; what it is, and by what power this world ſhall^[820] periſh, and the Dead ariſe; it will be in earneſt, account it no jeſting matter, we ſhall ſpeake of the very ground of it.

11. Doe not thinke it it is a Fable, it proceedeth from the^[821] Turba, upon the^[822] Crowne; the^[823] Spirit of your owne Turba declareth this unto you: for, the End hath found the beginning: thus the ^[824] Eſſences of the whole world are brought to^[825] Light in the middle, and thence your Prophet ariſeth, viz. from the^[826] Wonders which you have wrought, and he ſpeaketh of the Deſtruction.

12. For, the Spirit of the Turba, ſhall not Governe, but the Spirit of Chriſt: he hath overcome Death, and taken the Turba captive: He leadeth Captivitie captive as a Conquerour.

13. But the Turba will execute^[827] Judgement: for it is Gods ſervant in the Anger, not his Maſter but his ſervant: therefore that Thunder which ſhall make the Earth to tremble, will proceed out of the Mouth of God; which ſhall ſet the Elements and Firmament on fire.

14. The laſt Judgement belongeth to the Judge Chriſt, and the Holy Ghoſt: for, here the Center of the Eternall Spirit will ſtirre up it ſelfe, having alſo divided it ſelfe into three Principles, whereof one is the Spirit of Anger, and the other the Divine Spirit of Love, and the third is the Airy Spirit of the outward world.

15. The laſt^[828] moving belongeth to him; who according to the Deity is in the Mouth of Chriſt; but according to the wrath he is in the Helliſh^[829] ſource of Anguiſh: and according to the^[830] Wonders, he is in the Spirit of this world.

16. And as he was the^[831] Worke-maſter of all Eſſences, ſo alſo it is he that ſhall give every thing its owne Manſion, and gather every thing into its owne Granary.

17. For, he hath many helpers; viz. the Angels, they ſhall ſever and part all aſunder, and then the Father,^[832] cum verbo Domini, pronounceth the Sentence by the Mouth of Chriſt, and then the world beginneth to burne, and every thing entreth into its owne Granary and Reſervatory.

18. For, the Reſervatories will be divers, not onely two, viz. the two Principles; yet in two Principles; but with much difference: every thing according to its^[833] vertue.

18. For, every worke hath its Magicall Principle, wherein it is contained as a peculiar Wonder, both in Heaven and Hell, every thing according to its Spirit, as it hath been good or evill, ſo will its forme appeare: and ſo alſo will its vertue be; like the flowers of the field in their differences: And, in this manner alſo ſhall the Glorification and joy of Man be all according to the^[834] Eſſence which he brought forth here.

20. But we underſtand here the Eſſence of Faith, (which is the vertue in the Eſſence of Love,) and not of the outward worke: for, all ſhall be repreſented in the figure, in the Wonders; and that both as to the beginning and circumſtances.

21. When the laſt Day ſhall begin to dawne, then the Deity manifeſteth it ſelfe once more (and that is the third time) in all Formes, in Love and Anger: and then all things together at once ſhall be plainely layed open, and viſibly ſet forth in the ſight of all Creatures, in this manner following.

22. The beginning of the Creation, in the Word Fiat, hath incloſed this world in it ſelfe, as a Modell; and^[835] founded the limit, wherein now the Wonders are contained, which alſo were revealed in the middle, in the time, and brought to Eſſence, which were foreſeen from Eternity in the wiſdome, in the Magia of God, and will be together all in the Eſſence then, and then the^[836] limit is nigh at hand, and there will be no time of ſeeking more, for then all is finiſhed: whatſoever God had in his Eternall Counſell, he hath conceived and manifeſted in time.

23. Now here is the End of time, for then the beginning hath found the end, and the End is then the beginning, and paſſeth againe into that which it was from Eternity.

24. But the^[837] middle with the^[838] Wonders which were manifeſted in the time, continueth for evermore in the beginning and in the End, as an Eternall middle, with its Wonders, viz. with the Angels and men, and their Eſſences: as alſo the figures of all Creatures, and all what ever hath been Eſſentiall at any time: the Earth with its Metalls, alſo ſtones, and all materiall ſubſtances, as Trees, and hearbs: all theſe ſtand in the Figure, in the middle, and in the Wonders, but quite voyde of ſuch Eſſences and life.

25. For, no Beaſt commeth againe, but its figure continueth in the Magia; for, it aroſe out of the Eternall Glaſſe, ſo that now (when the outward Earthly Glaſſe breaketh) it muſt remaine in the Eternall as a Wonder, to Gods honour and glory for evermore.

26. And theſe Eſſences belong all to Paradiſe: for, they ſhall be the Holy Paradiſe wherein the heavenly Eſſences ſhall beare Eſſentiall palpable fruit.

27. And as here in this Life, wee doe account the fruits of the Earth, (proceeding from its Eſſence,) as^[839] dead things without^[840] underſtanding, ſo alſo the Beſtiall and Earthly Image of this world ſhall appeare as a dead Eſſence, and ſo ſhall the Eſſence of all Creatures; they ſhall remaine as a ſhadow.

28. But Paradiſe hath and beareth fruit from the vertue of Eternall Life, that is, from Gods^[841] Eſſences: Now all that which for the moſt part is hidden from us here; tſtat is incloſed in the word Fiat, in the beginning and End, and it lyeth therein as a great Myſterie.

29. But no[•] the Spirit of the firſt Creation will move all the three Principles: yet before that be brought to paſſe; the Word of God^[842] conceiveth it ſelfe with this Spirit; like an elevation, or manifeſtation of the Deity.

30. For, the Spirit ſtirreth the Turba of all Eſſences in all the three Principles; and then whatever is in Heaven, Hell, or this world, will be manifeſted in one houre.

31 For the Turba ſtirreth up all Eſſences, and all creatures, and all whatever is in Heaven and Hell, will be made viſible, and every one ſhall ſee the workes of his owne Heart, be they good or evill.

32. In this houre alſo the Judge Chriſt will appeare, upon the Bow of the Ternary as upon a Rain-Bow; according to the Principle of this world, it is a naturall Rain-bow, but according to the Principle of God it is the Ternarie, the Croſſe with a twofold Rain-bow, having one part turned towards the Internall Principle, that is, in the Abyſſe of the Anger, and there he ſitteth upon the Anger of God: this the Devills, and all wicked men ſhall ſee.

33. For, this Bow is included in all the three Principles, and this Judge Chriſt ſitteth upon, and in the Omnipotency of Eternity, above all that^[843] is called Eſſence.

34. Then the Miſerable horrour of all Devills and wicked men will ariſe: and they will houle, lament, yell, and cry, and ſay unto the wiſe Virgins, give us ſome of your Oyle. O! comfort us wee entreat you, wee beſeech you teach us! what we ſhall doe? Give us ſome of your holineſſe that we may be able to ſtand before the Angry Countenance of God; for the Eye of Hell ſtandeth wide open; whither ſhall we flie from this Anger?

35. And the wiſe Virgins, viz. the Children of God, will ſay: away to your^[844] Merchants, and buy Oyle for your ſelves; leaſt there be not enough for us and you: we have but enough for ourſelves; away, to your Hypocrites and Deceivers, who have tickled your eares with^[845] flattering [fine] diſſimulation for your Money; there buy for your ſelves: what? have you need of us now? Have not we been your fooles? Away now with the flouriſhing ſhew of your deceit and hypocriſie, we will not make our ſelves partakers with you; leaſt we ſmart for it.

36. They ſhall then ſtand in great horrour and trembling, yelling, and crying to the Judge Chriſt: but his wrathfull Eye^[846] with their Turba, entreth into the very Heart, piercing through Spirit and fleſh, through marrow and bones; for, the ſoule in the Turba by the moving of God is ſtirred up already before-hand in the Wrathfulneſſe.

37. And then they will fall to the ground for very Anguiſh, and ſome of them ſhall bite or gnaw their hlaſphemous tongues, and the proud will ſay, O ye Mountaines fall on us, and ye Hills cover us from the Eye of this wrathfulneſſe: they will creepe into the Caves, and clefts of the Rocks, and endeavour to bury themſelves in the Mountaines: they would willingly kill themſelves, but there is no Death more; they will endeavour to bereave themſelves of Life with Weapons yet there is no dying, but Wrath and Anger left.

38. In this horrour all the buildings in the world will fall downe; for the Earth will tremble, as if it were ſhaken with Thunder, and the horrour will be in all living things; every thing according to its^[847] Source; a Beaſt hath no ſuch ſource as the ſoule hath, onely it is afraid of the Turba.

39. And in this elevation and Commotion, all waters will ariſe above the height of all Mountaines, ſo that there will be no^[848] breathing upon the Earth, they will riſe ſo high that they will be as it were conſumed: All things will be ſo comprehended in the Anger, in the Turba, that there will be nothing but meere Anguiſh in the Elements.

40. All high Mountaines and Rocks cleave aſunder and tumble downe; the^[849] Starres likewiſe fall to the Earth with their ſtrong influence and vertue: All this will be brought to paſſe in ſeverall dayes; for, as the world was created, ſo it ſhall have its End: for, the^[850] longing of the Earth in its Anguiſh, will draw the Starres to it, as it hath alwayes done^[851] in this time: ſo that the Earthly body hath drawne the^[852] ſeeking of the Starres to it.

41. For, the Starres are a Magicall^[853] ſeeking, which hath awakened Life: therefore now when the Earth is awakened in the great Turba, it will then become ſo thirſty and hungry, that it will draw downe the Starres to it, there will be ſuch an Anguiſh upon the Earth.

42. But the Children of God ſhall lift up their Eyes and hands to Chriſt; for joy that the Day of their Deliverance is at hand: for the^[854] Anguiſh doth not touch them.

43. And in thoſe dayes (but how many are appointed for it, are onely knowne to God, for in ſix dayes the world, and all its Hoaſts were created; but it is now hidden to us) the water will returne againe to its owne place, and fill all the Deepes in a more abundant manner then they were before.

44. For, now Death commeth thereby: and in that houre, all Creatures, except man, ſhall die: alſo all men that have crept into the Rocks and Mountaines ſhall come forth, but with anguiſh of their Conſcience (although as yet the Turba hindred ſo, that the horrour was in Death;) for, the falling of the water doth captivate the Turba.

45. And then the voyce of the Holy Ternarie, will put forth it ſelfe according to all the three Principles, and ſay by the Mouth of Chriſt the Judge: Ariſe ye Dead and come to Judgement.

46. This voyce is the originall, Eternall Spirit, which upholdeth every life, and which alſo hath alwayes governed in all the three Principles: for, it is that Spirit, whence the life of every thing hath ſprung, and in which it conſiſteth to Eternity; It hath been the lif and motion of all things, in which the beginning, and alſo the end of every life hath ſtood, yes, even the Eternity it ſelfe: for, it is from Eternity and the Creatour of all things.

47. It hath two Eternall beginnings, viz. one in the Fire, and one in the Light: and the third beginning is become the^[855] Glaſſe of the Eternall, viz. the Spirit of this world; alſo it hath been as a Wonder in this world, and the Wonders have been made manifeſt by it: and it is he to whom the laſt Judgement doth belong, his moving is the laſt.

48. For, in the Creation he moved the Father; and in the Incarnation of the Word, the Sonne, and now the laſt moving, and the Judgement is his: he will reduce every thing to its Eternall abode; and this is done by the voyce of the word proceeding from the Mouth of Chriſt.

49. For, the Spirit goeth forth in two Principles in God: that is, in the Anger or Fire, he goeth forth as the earneſt wrath of the Fire-life; in the light of the Love he goeth forth as a flame of the Divine Majeſtie; and in the Spirit of this world he goeth forth as a Wonder of Life; and all this is undeniable.

50. And if perhaps ſome perſon would arrogate ſuch exceeding high Learning to himſelfe, as to gaineſay it, to him we offer to demonſtrate it, in every thing, we will except nothing in this world: every thing will afford an evident Teſtimony of it: let him come to us when he will: he ought not to put it off, and ſay, we are mad: for if theſe few words will not ſatisfie him, we will ſo evidence it to him, that he himſelfe ſhall finde and ſee who himſelfe is: yes though the Devill himſelfe ſhould burſt for very Anger, yet we would ſet it downe plainely before his eyes.

51. Now ſeeing this Spirit hath the word Fiat, (viz. Gods word,) and the Center of Nature, whence it hath its Eternall Originall; and as the Spirit of the Center hath a twofold Effluence (the firſt being in the Fire, in the Eſſences of the Originall of Life, in the ground of the Origînall of the ſoule: and the ſecond in the light of the Fire, which is the ſecond^[856] ſource, which buddeth afreſh through Death, and is called the Kingdome of God; where alſo in the Light it is a flame of Love, and in the Fire it is a flame of Anger.)

52. And therefore it will breake open the Gates of Death, for it ſhall raiſe the Dead: and it hath the word Fiat in it, and this Fiat is both in the ſoule, and in the body alſo; and although the body have been long corrupted, yet the Turba remaineth ſtill in the Fiat with the Wonders of the body.

53. And now the foure Elements muſt reſtore to the Fiat that Eſſence which they have ſwallowed up: for^[857] the word of the Lord is in it, but in its owne Principle: Every thing muſt^[858] reſtore that which it hath received, viz. the Earth, the body viz. the^[859] Phur' and the water alſo its Eſſence, that is,^[860] Sul; The Aire, the ſound, and voyce of the words: and the Fire, the Eſſences of the ſoule, for All things muſt be judged.

54. All the words which the Mouth hath ſpoken, which the Aire hath received into it, and^[861] hath ſerved for the making of the words, theſe the Aire ſhall againe^[862] bring forth: for it is the Glaſſe of the Eternall Spirit: the Spirit ſeeth them in the Glaſſe.

55. And ſo man ſhall be Judged according to his heart, minde, and thoughts; for, the Turba is in all malice or wickedneſſe; which is contrary to Love: here will be no making of excuſe; for every one will accuſe himſelfe, his owne Turba will accuſe him.

56. And thus, (you muſt underſtand) the Spirit which is All in All, will raiſe up every Life which hath been immortall, and (by the Fiat) give it to the body; for the Fiat draweth the body to the ſoule: and all its deeds and Wonders with it, yea, all that it hath done in this life by word or Deed: all that hath reached the^[863] Abyſſe of the ſoule, muſt come forth.

57. For, in the ſtill Eternity there ſhall be no Turba more; and therefore Every Eſſence ſhall be^[864] refined by the Fire, and the^[865] Turba ſhall remaine in the Fire, and all whatever is evill and capable of the Turba (unleſſe it were waſhed away in the water of life, by the converſion of the ſoule here in this life,) muſt remaine in the Fire.

58. Now, if any man have ſowne much in the Fire, he ſhall ſuffer loſſe: as the Scripture telleth us, that the workes of the wicked ſhall remaine in the fire, and he ſhall ſuffer loſſe.

59. But you muſt underſtand us aright; the body which hath been here upon Earth; that evill corruptible body which hath devoured the Noble and excellent Image of Paradiſe: ſhall come, and ſtand forth with its precious Image in it: It muſt give an account of the Image of God.

60. Now bleſſed are they that have Chriſts Spirit, they have their firſt Image in the word Fiat; which muſt reſtore it againe to the ſoule, and that in the Adamicall Body.

61. But they that have not Chriſts Spirit ſhall ſtand forth in the evill body: but their ſoule ſhall have loſt their true Image, and they ſhall have ſuch an Image in the Spirit of the Soule, as their wills have been here: as their daily luſt hath been, ſo ſhall their Image be.

62. And in that houre alſo the wrathfull Fiat of the Darkneſſe ſhall bring forth the Devills; who ſhall then receive their wages and lodging: at the hearing of which they tremble.

63. Thus all the Dead, both good and evill ſhall ariſe, every one in his^[866] twofold body, and ſhall have the ſoule with the Spirit in the body.

64. One ſhall have the outward Earthly^[867] Life, and therein a beſtiall Image in the Spirit of the Soule; and in the Inward Image he ſhall have the Eſſentiality of the wrathfull Anger.

65. Another ſhall have the outward body, and Chriſts Image therein, and the Divine Spirit of Love ſhall ſhine in the Spirit of his ſoule; which body the word Fiat cloatheth againe with the true, and pure Adamicall Image.

66. For, the pure Image hath been hidden in God, in the Word which became Man: and now when the Soule commeth to the Limit, it obtaineth that againe, and alſo the faire and excellent^[868] Virgine of the Wiſdome of God.

67. For, the noble Image was deſtroyed in Adam when the woman was taken out of him, ſo that he retained onely the Tincture of the Fire; and the woman had the Tincture of the Spirit: but^[869] now both returne to them wholly againe.

68. For, the woman ſhall receive the Tincture of the Fire, in the Divine Fire, ſo that ſhe ſhall be as Adam was, neither Man nor woman: but a Virgine full of Chaſtity, without the^[870] ſhape or members of Man or woman.

69. And then they ſhall no more ſay, thou art my husband, or thou art my wife, but they are brethren: indeed there ſhall ſome remaining tokens of the differences be in the Divine Magicall Wonders, but none will regard that: for, they are all of them meerely the Children of God, living the life of Children in the delighting ſport of love.

70. All this ſhall be done before the Sentence, for, the tryall will be the firſt, and the ſentence the laſt Day of Judgement: and thoſe that are then alive ſhall not dye; but ſhall be preſented with the other by the voyce of God before the^[871] Judgement of God.

71. The word Fiat ſhall bring all thither, and all ſhall be preſented in their owne Order by the Fiat, as firſt, Emperours and Kings, and then their Subjects over whom they reigned, Princes, Noblemen, Governours, Magiſtrates, and Superiours, every one in his^[872] Condition.

72. And here, all thoſe that have taken upon them to be Chriſts Shepherds without the calling of God,^[873] ſhall ſtand in the midſt of their flock of ſheep, and give an account of their^[874] courſe of Life and Doctrine: and whether they have been Chriſts Shepheards, and have fed the Sheep, or no, or whether they have been^[875] ſervants, or Miniſters to their owne Bellyes? And here the Spirit will make enquirie into their calling, and trie, whether they have entred into the ſheepfold by his Election and Power, or by mans favour without the Spirit and Election of God.

73. For the Judge will ſay unto them, now give an account of your life, workes, words, deeds, and wayes: there the Turba of every one will declare what he hath been: for now all things ſhall appeare in the Figure, within them and without them, ſo that there ſhall be no^[876] denyall, for the Spirit^[877] by the Turba, proveth the ſoule, Spirit, and Fleſh; here all will be manifeſted.

74. Kings and Princes ſhall be conſtrained to give an account of their Subjects, how they have ruled and protected them, what kinde of Government they have uſed, why they have taken away the lives of many by Tyranny, and why they have ſhed innocent bloud, alſo why they have made warre for their Covetouſneſſe, and their Pleaſures ſake?

75. In like manner all other Superiours will be called to an account, why they have intruded themſelves into Office, and made themſelves^[878] Lords over the ſimple, and have afflicted, oppreſſed, and ſqueezed them, and why they have taken away their ſweat, and ſpent it in Pride?

76. Here the roote whence they came, and from which they are growne, will be enquired after, whether they beare the^[879] Ordinance of God, and whether they have their Originall in the Heavenly Fiat, or in the Helliſh F[•]at from the Anger? There every one muſt give an account of his^[880] Condition; whether he hath thruſt himſelfe into Office out of Covetouſneſſe and Pride, and made himſelfe a Magiſtrate, or whether his Government be ordained of God.

77. Therefore ye Rulers and Potentates of the world, looke to it, and ſee whether you be the Ordinance of God? and are placed in the Right, Divine Order? Have a care how you deale with the diſtreſſed inferiour: for, now he ſtandeth before your Eyes, and blameth you, ſaying, that you have been the cauſe of all his ſinnes, and wickedneſſe.

78. For, there one will crie out and accuſe the other, ſaying, that he hath cauſed me to commit ſuch ludeneſſe, and will curſe him: the Inferiour his Superiours, and the Superiours their Superiours: Alſo the Prince will accuſe his falſe Counſellours, and his Counſellours the Prieſts, becauſe they did not reprove their Courſes; but ſoothed and flattered them for Ambition, and honour ſake.

79. How will you be able to ſtand, ye^[881] high Schooles, and Doctors: even all of you who have ſet up your ſelves in Chriſts ſtead, and have ſo proudly^[882] wrangled about Chriſts Cup, alſo about Chriſts Doctrine and Glory: that you have provoked and put on the Princes of your Land (who are the Ordinance of God) to warre and bloud-ſhed; for a few^[883] words ſake, which you your ſelves have^[884] forged.

80. Where is Chriſts teaching and Spirit of Love, who ſaid, Love one another, for thereby ſhall they know that ye are my Diſciples? Where is your Love: looke upon your bloudy inſtigations, wherewith you have encouraged men to battle, and have lead the world aſtray from Love and^[885] Unanimity.

81. Ye have made Rents and Diviſions: ſo that Kings have been at variance and enmity for your Pride ſake; in that you have wreſted the words of Chriſt, and have not regarded whether you have had Chriſts Spirit, and^[886] Will or no: and therefore you above all others ſhall give an heavie account; for you have knowne the will of the Lord, and have not done it, you have run and thruſt your ſelves into Chriſts Office, meerely to get profit, favour and Honour: you have not regarded the Spirit of God: therefore the Spirit calleth you Babell; a confuſion of all thoſe that live.

82. You have ſet the whole world at ods, and though you ſhould teach them Love, you have taught them Contention and ſtrife, ſo that one brother hath hated and perſecuted another for your^[887] fables ſake; O! how is the name of Chriſt^[888] blaſphemed for your contentions ſake: whether will you betake your ſelves, and where will you abide? when this ſhall be ſet before your Eyes, and the whole world crye woe, woe, woe to you.

83. Alſo here the Angels who are the Reapers ſhall divide all into two Heards, and place the^[889] Honeſt at the Right hand, and the wicked at the left, viz. at the Eye of Anger; for, the Principle of Light is here called the Right hand, and the Principle of Fire the Left.

84. And thus the Tribunall or ſeate of Judgement will be ſet: All the great Shepheards whom God hath [•]e[•]t forth for a Light to the world, who have reproved and taught, as the Patriarchs who taught of the Promiſe of Chriſt, ſhall be placed with the Prophets and Apoſtles, at the Right hand of the Judgement: and Moſes, and all Teachers of the^[890] Law, at the left hand of the Judgement.

85. For, Moſes and Elias, and all thoſe exceeding precious teachers of the Law, beare the f[•]ery Sword, and require Gods Juſtice, and they at the Right hand Gods Mercy.

86. And in this houre is the very laſt Day, when the Judge ſhall ſay, Come ye bleſſed of my Father, inherit the Kingdome prepared for you from the Beginning: for, I was hungry, thirſty, naked, ſick, and in Priſon, and you have adminiſtred to me.

87. And to the wicked company: Goe ye curſed into everlaſting fire, I know you not; for I have been hungry, thirſty, naked, ſick, and in Priſon, and you adminiſtred not to me.

88. And then they will excuſe themſelves before the preſence of the Judge, and ſay, we knew thee not Lord, but he ſhall ſay, being you have not done this to my poore Children, you have not done it to me.

89. And here the Spirit of God will manifeſt himſelfe forthwith in all the three Principles, and ſtirre up the^[891] Center of Nature, ſo that it ſhall burne in the fire of Anger: for all, both Heaven, Earth, and the Firmament, will be ſet on Fire together.

90. And the Turba will ſwallow up the Earthly world in the Fire, and reſtore it to that which it was before the Creation: onely the^[892] Wonders remaine ſtill in two Principles; the third Principle doth vaniſh quite away, all but the Wonders, which ſhall be brought into the beginning.

91. And then the Earthly Life, and the Earthly Body will fall away, and the Fire will conſume them.

92. And the Glorious bright Paradiſicall Body of the Righteous ſhall paſſe through the Fire, with its owne Wonders, which ſhall follow it, and whatſoever is falſe ſhall remaine in the Fire.

93. And ſo they ſhall be caried through the Fire, in the twinckling of an Eye: and the fire comprehendeth them not; for, as little as the fire can retaine the light or Wind, ſo little can^[893] it retaine the Light of the Holy men: for they can dwell in the Fire, without feeling any paine.

94. Then inſtantly, by the kindling of the Fire, the Divine Majeſty and Paradiſicall Life is made ready, and thither they enter as Children, and live Eternally with their Father in one Love, in a ſimple Childe-like Life; and this is a Communion of Saints together.

95. There is no Day, or Night there; for the Sunne paſſeth away, and the Starres paſſe away, but their^[894] Wonders remaine apparently in the Great^[895] Magia to the glory of God: thus they ſhall paſſe away.

96. The wicked alſo muſt goe into the Fire, and their Earthly Life will alſo fall away, and their^[896] monſtrous Image will appeare in the Spirit, according to the ſhape of all hideous abominable Beaſts, like the Devills.

97. For they dwell in one and the ſame Principle, and Lucifer is their great Prince, whom indeed they ſerved here, though they depended on their Hypocrites, for a falſe Paradiſe.

98. Thus my beloved friend, you have a briefe deſcription, and Declaration of the laſt Judgement Day: for whatſoever is of this world ſhall paſſe away.

99. The Earth, and all ſtony Rocks, and Elements will melt away, and that onely will remaine which God would have; and for the ſake of which he hath created this word.

100. Both the good and the evill were cleerely^[897] foreſeene in Eternity, and were onely made Eſſentiall in this world, that they might be a Wonder; and hereafter they remaine ſo to Etetnity.

The one and thirtieth Queſtion. What kinde of New glorified Bodies ſhall the Holy Soules have?

1. THis hath been already ſufficiently declared; for, as every one ſhall be cloathed with the power of Love, Righteouſneſſe, and Purity, and as his excellent workes of Faith have been, ſo ſhall he gloriouſly ſhine.

2. Yet there will be very much difference: for the workes of many will all remaine in the Fire, and he himſelfe will hardly eſcape; he will not ſhine as the^[898] Saints.

3. For, (as the Scripture ſaith) they ſhall excell one another as the Starres of Heaven: But there will be no^[899] grudging, but every one will rejoyce at the Excellencie of the other; for there is no other light there then God, filling All in All.

4. And ſo every one as his^[900] Power is capable of the Light, ſhall receive the brightneſſe of the Majeſty of God: for after this Life there will be no bettering, but every thing remaineth as it returneth home.

5. For, there the Judge Chriſt will deliver up the Kingdome to his Father; and [•]hen wee ſhall no more need any Teachers and Guides: But he is our King and Brother; there is no commanding more; but we are with him as a childe with the Father: whatſoever we doe, it is good; for all falſhood is done away.

The two and thirtieth Queſtion. What ſhall the Forme, Condition, Joy, and Glory of the Soule be, in the Life to come?

1. HEre we muſt conſider Paradiſe; for, this outward world with its fruits and colours hath been a Figure of Paradiſe: for, Paradiſe was^[901] in us; and the outward Spirit bereaved us of it, and drew us into it ſelfe; for, when Adam luſted after it, his owne luſt tooke him captive.

2. But we ſhall now enter into it againe, and Eternally ſolace our ſelves in the excellent beautifull flouriſhing of all manner of flowers, and Formes, both of Trees, and Plants, and all kinde of Fruites; but they will not be ſo Earthly groſſe and palpable.

3. For, then our bodies ſhall not be ſo; how then can that Eſſence be ſo? all things there will be Angelicall: the Fruits are more^[902] pure and fine, then are now in the outward Elements, for they make no impurity when we have eaten them.

4. We ſhall have no ſtomack or intrailes, which we ſhall need to fill, as we doe here, this devouring ſtomack; but all there, is in Power, we ſhall eate in the Mouth and not receive into the body: we ſhall need no teeth to chew withall, there is meere Power; and yet in a true Naturall forme and manner with ſhining colours.

5. And ſo the Kingdome of Heaven conſiſteth not in eating and drinking, but in Peace and Joy in the Holy Ghoſt, ſinging and ſporting with the workes of Gods Wonders and the Lovelineſſe of Paradiſe.

6. We ſhall lead a life like children, who rejoyce and are very merry in their Sports; for there will be no ſadneſſe in our hearts, or feare of any thing: but a delightfull^[903] Recreation with the Angels.

7. This world will be no more thought upon or regarded, for all Earthly knowledge and cogitations, ſhall remaine in the Turba, of the Earthly Life, in the Fire.

8. We ſhall have no knowledge more of our Parents, Children, or friends, who are in Hell.

9. Wee ſhall all know one another among our ſelves by Name; though the Earthly Name ſhall remaine in the Turba: we ſhall have a Name according to our firſt Name, in the Language of Angels; which here in this life we doe not underſtand: In the Language of Nature we underſtand ſomewhat of it, but here wee have no tongue to ſpeake it with.

10. None ſhall ſay to another, thou art my Husband, thou art my wife, thou art my Daughter, thou art my ſonne, my ſervant, or my handmayde, all are alike there: wee are all Children: there is neither Husband, nor wife, neither childe, ſervant or mayde, but all are free; every one is all: There is but one Sex, viz. Heavenly Virgins full of Modeſty, Chaſtity and Purity.

11. All of us together are Gods Spouſe, and he is our Husband; He ſoweth his power into us, and we bring him forth prayſe and Glory.

12. There is ſuch a kind of dancîng and ſinging, as Children uſe when they hold hands, and ſing and dance a Round.

13. All Arts will be no account: But you muſt know that they who have i had the Myſterie,^[904] and to whom that hath been revealed; they ſhall have farre greater Wiſdome and knowledge then others, and excell others much.

14. Indeed not in^[905] Doctrine and Diſcipline, but their wiſdome will begin all manner of Exerciſe in the heavenly Myſterie, to the ſtirring up of Joy: for as Children flock together when one beginneth a ſport; ſo alſo here.

15. Little Children are our Schoolemaſters till evill ſtirre in them, and ſo they embrace the Turba Magna, but they bring their ſport from the Mothers wombe, which is a Remnant of Paradiſe: but all the reſt is gone till we ſhall receive it againe.

16. A King is of no more value there then a Begger: if he have governed well, then his vertue followeth him, and he ſhall have the prayſe thereof in the Majeſty; for he will obtaine an excellent glorification, like a Shepheard over his flock.

17. But if he have been evill, and yet at laſt turned and entred in as by a l thread;^[906] then his Kingly workes remaine in the Fire: and he will be accounted of^[907] here, then a Begger who hath been honeſt; nay, he will not be ſo glorious as he.

18. Every one will be knowne by his workes, what he hath been, when they ſhall ſet forth their Merchandiſe in the heavenly Magia, as Children doe in their ſport.

19. And yet you muſt know that it ſhall not be a Kingdome of Sport; but we ſhall ſpeake of the Wonders and wiſdome of God, and of the great Myſteries of the Heavenly Magia: the^[908] ſong of the^[909] great Hunter will continue there to the diſgrace of the Devill, and to the prayſe of God.

20. We ſhall have ſome knowledge of Hell, but ſee nothing of it ſave onely in the Magia, in the Myſterie; for the Devills muſt dwell in the Darkeneſſe: the wrathfull fire which is in them is their Light, they have eyes of Fire to ſee with all, all Fire beſides is gone, for, the Majeſty hath^[910] ſwallowed it up that it may burne in Love.

21. Though indeed there is fire in the Center from which the Majeſty ariſeth; but this will not be allowed to the Devills; they ſhall be thruſt out into Darkneſſe, where there is howling and gnaſhing of Teeth, indeed more^[911] cold then heat.

The three and thirtieth Queſtion. What kinde of matter ſhall our bodies have in the Life to come?

1. MY beloved friend, this is a mighty^[912] hard Queſtion; the outward man muſt let it alone, and not meddle with it at all, for he is not worthy of it.

2. You know, that God is become Man, and hath taken our Fleſh and bloud, and ſoule upon him: Now Chriſt ſaid,^[913] I am from above: ^[914] None goeth into Heaven but the Sonne of Man which is come from Heaven, and is in Heaven.

3. Doe you underſtand this, that he ſaid, he is in Heaven? He ſpake not onely of his Deity, that is, of the Word; but of the Sonne of Man, even of that Word which was fleſh; and this we are now to conſider of: for, in that Fleſh and Bloud we muſt live Eternally, and we muſt have Chriſts body, if we will ſubſiſt in God.

4. Yet wee know of no other body that we ſhall have, but our^[915] owne body, growing out of the Old Body, as a ſprout groweth from a kernell: and ſuch a Body Adam had in the Creation; but he was captivated by the^[916] Kingdome of this world, and ſo became Earthly; this was his Fall; and this cauſed God to take a part of Adam, and make a woman of it, as wee have written at large in our^[917] third Booke.

5. Now we know well that Adam was a chaſte Virgine before his ſleep, and before Eve was made, but afterwards became a Man,^[918] having Deformity like a beaſt, of which we are yet aſhamed at this very day in the ſight of God, becauſe wee have Earthly beſtiall members for propagation.

6. Now Adam had the Virgine of Divine Wiſdome in him, but when he fell, then it continued immoveable in its owne Principle, and Adam ^[919] departed from it.

7. But know that Chriſt became Man in that Virgine [which was] in the Earthly Mary; for the word of the Lord brought it with it into the body of Mary.

8. And here you muſt underſtand, that Chriſt became Fleſh in the water of Eternall Life; (which fleſh the whole Deity filleth,) and alſo in the^[920] Eſſences of the Earthly Mary.

9. But Mary was bleſſed with the Heavenly Virgine, and ſo Chriſt became man in a pure veſſell, and the Earthly man clave to him.

10. For, becauſe of the ſoule which he was to receive from^[921] Mary, he muſt therefore receive Mary's Fleſh, yet in the bleſſing, in the Heavenly Virgine onely.

11. The Tincture of the bloud in the heavenly Virgine was heavenly: for, the^[922] Earthly had not been able to paſſe, through the wrath of God, and through Death, much leſſe had it had power to riſe out of the grave.

12. That word which became Fleſh had the water of Eternall Life, which did proceed from the Divine Majeſty, and yet it was in Mary's bloud: and here for further information wee direct you to our third Booke; where it is deſcribed at large.

13. And thus we tell you, we ſhall have a body conſiſting of Fleſh and bloud, ſuch a body as Chriſt had; for Chriſt by his Incarnation is^[923] become Man in us.

14. When we are borne anew of water, and of the Spirit, then in Chriſts Spirit, we are borne anew of Chriſts fleſh and bloud, wee put on Chriſt.

15. Chriſt becommeth borne in the converted ſinner, and he in Chriſt becommeth the Childe of God, this is the body wee ſhall have in Heaven.

16. No groſſe beaſtiall fleſh, as we have in the Old Adam, but ſubtile fleſh and bloud, ſuch fleſh as can paſſe through wood, and ſtone, they remaining whole ſtill; as Chriſt came in to his Diſciples the doore being ſhut: It is ſuch a body as hath no Turba or fragility, Hell cannot retaine it, it is like Eternity: and yet it is reall fleſh and bloud, which our heavenly hands ſhall touch, and feele, and take hold of, alſo a viſible Body as that is, which we have here in this world.

17. Now pray conſider; how is it poſſible that ſuch a body as we carry about us here, can be^[924] capable of the Divine Majeſty? ſure it muſt be ſuch a body, as is like the Majeſtie, that the Majeſtie can ſhine forth from it, out of the Tincture and water of Eternall Life.

18. Here indeed we are as it were^[925] dumb, to the apprehenſion of Reaſon, yet wee are well enough underſtood by our Brethren: this belongeth to the^[926] Children. A Wolfe deſireth to fill his mouth with ſuch a piece of fleſh as will fill his belly; we ſpeake not of ſuch fleſh, but ſuch as Chriſt hath given us in his Teſtament, and left for a Remembrance, and as an Earneſt that he will remaine for ever with us; we in him and he in us.

19. Therefore we ſay, that we ſhall have the Divine Body and Chriſts body which filleth Heaven: wee ſhall not remaine in that which is his Creature: but be joyned one to another as members, brethren and Children.

20. There is but one Life in us all; there is nothing mortall, All proceed from the Eternall one; there is nothing that hath had any beginning but the Wonders onely, one Eſſentiality is come out of the Eternall: we are as Gods: we are true Children of God, proceeding from his Eſſences in body and ſoule.

The foure and thirtieth Queſtion. What is the miſerable and horrible Eſtate of the Damned?

1. IT is ſufficiently declared already: for, Gods wrath in the Darkeneſſe is their dwelling Place: their Light is that which ſhineth from their fiery Eyes, like the glimmering of a flaſh of fire; they have no Light at all but that; for they dwell in that which is^[927] moſt uttermoſt: and ſo aſcend in haughtineſſe above the Thrones like ſtrong Champions: and yet they have different qualifications among them, as their Spirits differ.

2. For, a Dog doth like a Dog, a Wolfe like a Wolfe, and ſo a Horſe, a Foule, a Toade, a Serpent, every one in their kinde: yet they are all more ſpeedie and ſwift then thoughts.

3. They have their joy in their abominations, and their chiefeſt joy is to ſcorne God, in that they are fiery Spirits, and God a Spirit of Light.

4. Their boaſt is alwayes of their ſtrong, fiery might, they are as a Dragon that ſpitteth fire: they ſeeke deſtruction and finde abominations.

5. They have alſo fruit growing out of their own Principle, as the abominations of their wills are.

6. They have a ſport like ſuch as play with fireworkes, as Rockets, and Balls of fire, alſo ſpitting fire out of their mouthes,^[928] fooling, tumbling, and jugling, is their paſſe-time; though indeed there is no time; nor no feare of any other Torment, after the laſt iudgement Day! but their whole life is a continuall feare, horrour, terrour and Lamentation: every one hath his worke, (which he did here while he lived) in the Figure: which awakeneth the Turba there, and ſo he rideth in the Fire.

7. The ſoule hath no feeling of it; becauſe it ſelfe is Fire, but the Turba doth plague it with thoſe Abominations which it introduced; there is an Eternall deſpairing in them, and therefore they are Gods Enemies.

8. To blaſpheme God is their chiefeſt Power: they devoure Helliſh brimſtone and Abominations, for their fruits are a kinde of ſtuffe that is outwardly faire, but inwardly meere^[929] wrathfulneſſe: ſuch Hypocrites as they have been upon Earth, ſuch bread doth their Heaven afford them to eate.

9. They are at Liberty and not ſhut up at all, they may deſcend as deep as they will, for the Abyſſe and darkneſſe is every where, and yet they are but in their firſt place: the deeper they deſire to throw themſelves, the deeper they fall, and yet they finde no end, or bottome.

10. Their^[930] number is not the number of any humane time, their^[931] breath is a meere ſtinke of Fire and Brimſtone: when they conſider themſelves, in their Abominations, that they were once Angels and now Devills, then preſently the gnawing worme ariſeth, which biteth and tormenteth them.

11. To what end ſhould their wickedneſſes be deſcribed? they are evill uncleane Beaſts, that which they practiſed on Earth, that followeth them, and that they deſire to doe there alſo, they drinke downe abomination and wickedneſſe without meaſure.

12. Their^[932] Government is no way better to be knowne then in the Antichriſtian^[933] horſe and ſcornefull men, who rave with curſing and blaſpheming: yet this is but a^[934] Glaſſe of the helliſh Abominations: we will not mention them any further, for they are not worth the ſpeaking of.

The five and thirtieth Queſtion. What is the Enochian Life; and how long is it to continue?

1. THis is alſo above humane Reaſon; no outward Reaſon can comprehend it; but ſeeing^[935] it is borne, it muſt be made manifeſt: For there are ſuch Myſteries couched in it as the world is not able to conceive, neither ought we to mention them all, for they have their^[936] limit how farre they ſhall be mentioned: for in^[937] this,^[938] Miracles are yet to be done upon the Earth; for which cauſe, our ſpeech is taken away, and we muſt hold our peace in ſilence.

2. Indeed we may declare what kinde of life it is, or whether Enoch is gone, as alſo Elias and Moſes: it is no Fiction, we declare onely what is given us here, wee muſt not mention any further, we muſt not be believe Reaſon, for it is a foole herein.

3. But we may well ſpeake ſomething of it, for the time is^[939] borne, for^[940] Enoch to ſpeake, and^[941] Elias to worke againe, which Babell ſhall finde by experience: for Moſes hath^[942] hornes, and yet he is a patient Lamb.

4. O how wilt thou rejoyce if thou doſt get into Moſes his Flock, for he hath a good Meſſage: Rejoyce O heaven, and skip for joy O Earth! for E[•]och is in the Field and keepeth his Flock.

5. What doth El[•]as deſire? for he is cloathed with a white Garment! he was with Chriſt on the Mount, and ſpake of the conſummation of mans Redemption; he ſpake alſo of the entring into Paradiſe, and of the finall deliverance from^[943] the Hunter.

6. He that is borne blinde ſeeth nothing: How can a lame man get the prize? or a deafe man diſtinguiſh Languages? doth not the Sunne ſhine daily, and yet the Moale remaineth blinde? ſhall Babell come to ſee? we know ſhe is a ſcorne, and therefore ſhe muſt be blinde though the Sun ſhine clearely to her

7. How can he hehold two worlds, that alwayes liveth but in one? or is it not Art and wit, that hath underſtanding able to ſearch out the deep Gates? yet^[944] they paſſe away, as a winde which bringeth forth nothing, though it maketh a boaſting noyſe: and ſo doth Babell.

8. When we will ſpeake of the Enochian Life; we muſt looke into the Scripture, and ſee who Enoch was, and what life he led: and then wee may ſoone finde where he is, and what his taking up or Tranſlation was.

9. You know that the^[945] Scripture ſaith his Fathers name was^[946] JARED; if you underſtood the Language of Nature, you had the whole ground already.

10. And Enoch begat Methuſalah, who attained the higheſt age of Man, and after he had begotten him he continued in a Divine Life, till the Lord tooke him away into his owne Principle.

11. But we muſt not underſtand it, as if he were wholly perfect in the Light of the Divine Majeſty, and ſhould not appeare at the day of Judgement. Indeed he is in God without Death or want of any thing; yes, he is in Gods Love, yet but in the birth of the Divine Principle, for he had alſo Adams fleſh.

12. And you know well, that the outward Kingdome with the Earthly fleſh, belongeth to the Turba; and although it be cleare, that he had the body of the Wonders of God, in the outward body, in which Divine body of the Wonders, he was taken away into the Myſtery, ſo that the outward body was as it were ſwallowed up by the Myſterie.

13. Yet, now the Myſterie muſt give up all whatever it hath devoured: as you know, that at the end, the outward body muſt appeare with all its^[947] workes before the Judgement: and thus the Turba is in the outward body with the Wonders, which ſhall be made manifeſt and tryed in the Fire.

14. Now then if Enoch be thus taken up, both body and ſoule (with both the bodies) then the outward body is in the^[948] Myſterium, and the Inward body in the^[949] Arcanum, an heavenly Myſterie, and ſo he liveth in two Myſteries, being inviſible and incomprehenſible to the outward world: and thus we give you to underſtand, that Paradiſe is yet preſent and unperiſhed; though ſeeming to be as it were devoured by the curſe of God, and it lyeth yet as a Myſterie, in the curſe, uncorrupt.

15. For, we are able to ſay with good ground in Truth, that Paradiſe is ſtill upon the Earth; yet we are not in it, but Enoch is in it, and yet he hath the body of the Turba in the Myſterie, and in the Heavenly i Myſterie he hath the Divine body,^[950] a Paradificall Body which is capable of Paradiſe: and thus he is as a Wonder, and is a Prophet in the Crowne at the^[951] Limit of the Wonders.

16. For, you know that the Scripture ſaith: that after he had begotten Methuſalah, viz. the Man of the greateſt Age, he continued afterward in a Divine Life, and this hath a deep meaning.

17. Methuſalah ſignifieth the end of the Wonders of this world: and Enoch remaining in his Divine Life three hundred yeares after the birth of Methuſalah, ſignifieth the manifeſtation of the Wonders, and a plaine Miniſtery, viz. a preaching of Righteouſneſſe; whereby the Turba of every one ſhall be ſhewen him, and the End of the Wonders of this world ſhall be declared, viz. the vengeance of God; and his Reward to the good.

18. And the time after Enoch (wherein Methuſalah lived to the^[952] Number of the Crowne) when Enoch and his preaching was taken up, doth ſignifie that the Enochian Light which ſhined in his time, will enter againe into its Principle, and ſeeke out the Earthly body which Enoch had, and will finde that the Turba is in it ſtill; and then there will be no further ſeeking, for the Turba is found in the Limit, and worketh to the Fire and Judgement.

19. And thus the end of the world is as the dregs, and it worketh in the Turba, to the blowing up of the Fire, and the Judgement: for the outward world was produced out of the Turba, and tooke its beginning in the Turba, and the Turba is its propriety, thus the beginning ſeeketh the end againe in the wrath.

20. And as this world was corporeall in the wrath; ſo the Spirit will have the beginning at the end againe in the wrath, for the Beginning and the End is one; alſo you plainely perceive, that in the Beginning the Turba devoured Adam, and brought him into the Anger: and murthered Abel.

21. Therefore O ye Elect, let none of you deſire to live to the end of the time, after Enochs taking up; but behold when Enoch preacheth then the Sunne ſhineth, and then goe out from Babell, it is a golden time: but your Turba is the cauſe that Enoch ſhall be taken up.

22. Enoch is not gone out of this world, he is entred into the^[953] Myſterie in the Wonders; for he is Gods Preacher; and after the Turba hath overcome the world, he muſt be ſilent till the ſix Seales have ended their Wonders, and till the Angels of the Turba have poured out their Viols, then the^[954] Wonders of the Anger are finiſhed.

23. Then Enoch commeth out of the Myſterie againe, and entreth into the^[955] Miniſtry, and relateth what hath been done, and puniſheth the world becauſe of the^[956] Turba, for ſuffering^[957] Abominations to enter into them, without reſiſting.

24. And after that the world is fat and wanton in the golden yeares, and^[958] ſeeketh Sodome and Gomorrah againe, then alſo its Turba will become fat and wanton, and ſeeke the wrath and the Limit, then the golden dayes are done, and will be devoured by the Turba; and then Methuſalah the oldeſt man dyeth, and inſtantly the Deluge of Fire approacheth: conſider it, for it will be in earneſt.

25. We doe not ſay that you ſhall feele Enoch with your Hands, no! Enoch did not preach from the Spirit of the Earthly Life, but from that which was a Prophet, which brought the outward man into the Principle: and ſo you ſhall not feele the outward Enoch, but you ſhall heare the Prophet which ſpeaketh from Enoch, from the Myſterie.

26. Babell doth mock, and ſcorne at this, and contemneth^[959] Enoch for a while, and then Enoch calleth^[960] Noah, but they call him old foole, for preaching ſo of the downefall of Babell.

27. But Noah goeth into the other world through the^[961] water, and calleth^[962] Moſes with his Wonders, and he commeth: for he hath the Wonders of God!

28. For he is paſſed through Death, and brought his body through Death, when the Turba deſired to conſume it, and the Devill contended for it, and would have the^[963] Turba which was in Moſes, becauſe he had been an angry man, and carried the^[964] Turba in him.

29. But it was told the Devill that the Turba in the Fire did not belong to him, for it belonged to the Majeſty of God, and contained the Wonders; and the Turba in the Darkneſſe of the wrath onely belonged to him: who is without the City, he muſt not dwell in the City, in the Principle, but without it.

30. For God did not create him^[965] in the Fire: let him remaine therefore in his owne awakened Fire-Life: he hath nothing to doe with Moſes his body; for his Wonders in the Anger, belong not to his^[966] Turba, he is a very out-caſt, a caſtaway.

31. Alſo Moſes his body is paſſed through Death; his unfadable Body which had the Wonders, hath ſwallowed up that which was Earthly in the Turba, and yet not conſumed it to putrefaction, but it alſo is in the Myſterie: and his^[967] Turba which killed the firſt-borne in Egypt; drowned Pharaoh in the water; ſlew them that worſhipped the Calfe; and ſwallowed up Corah, Dathan, and Abiram into the Earth, continued in^[968] Death.

32. For when he dyed, then his Spirit and ſoule departed^[969] from the Turba: and he remained in the Wonders, in the Myſtery.

33. And now he is become a Lamb, and putteth his workes amongſt the goods of Iſaack and Sem, as a Myſtery of God in his deeds of Wonder: but the houſe is Iſaacks: and all dwell in the Tents of Sem, in his Kingdome: take notice of this both Jewes and Chriſtians.

34, Now therefore ſeeing Moſes is gone with Righteouſneſſe from the ſtrife of the Turba, and of the Devill, into the Myſterie: and yet hath his firſt unfadable body on him (which though it be delivered from the Turba, muſt yet be tryed in the Fire at the end of the Dayes) and therefore his Prophet is in the Myſterie.

35. And ſince he is become a Lamb, after the Turba; he hath ſent his people many Prophets to preach the Myſterie: as indeed there are not onely Lawes and workes contained in the Myſterie, but alſo the Lamb Chriſt: into whom he is alſo entred, and hath brought his^[970] Law to be a ſervant in the^[971] Family of the Lamb; that ſo his Wonders may be in the ſheepfold of the Lamb.

36. This Moſes calleth to^[972] Enoch, ſeeing that he alſo is in the Myſtery: and is cloathed with the white Garment, which he got of the Lamb in the other world; and Moſes commeth to help him with the Lambs deeds of Wonder, becauſe they call Noah foole, who teacheth only as an honeſt man without Wonders.

37. Babell is not able to endure^[973] this, for ſo her Pompe and Pride will be taken away: ſhe ſetteth her ſelfe againſt^[974] Moſes, and^[975] Enoch, and perſecuteth them, ſhe would murther them; but Moſes is already dead, and Enoch is taken up, and neither of them is in the outward life with her: ſhe ſaith come on now! where is Enoch and Moſes? ſhew us their Wonders! but ſhe is blinde and cannot ſee them: and ſo ſhe raveth againſt Moſes and Enoch, and falleth into Contention.

38. Then Moſes calleth for^[976] Elias, who went out of this world in the Divine Fire, into the Abyſſe of the Prlnciple with body and ſoule: who alſo dwelleth in the Principle with mighty Power: Now when he commeth and perceiveth the crie, that^[977] Babell is in the Fire; then he kindleth the Turba, ſo that the great Fire burneth, which conſumeth fleſh and bloud, alſo ſtones and the Elements: then Babell muſt drinke her laſt^[978] draught.

39. After this^[979] Enoch hath peace a while, and then is the golden Age, till my^[980] beloved groweth voluptuous and wanton, having fatted her Turba, ſo that it ſeeketh the Limit; and then commeth the End of all time.

40. Doe not wonder at it; we will ſtay in the meane time with^[981] Noah till^[982] Moſes and^[983] Elias come: then all the Children of God will finde it true.

41. Yet it will remaine hidden to the wicked, till the Turba devoure them; for they looke upon this, as the Jewes did upon Chriſt, and the firſt world upon Noah: what doth the Myſterie profit a ſcorner? he lookes after nothing but eating and drinking; and taketh care how to ſatisfie his haughtie minde, that he may ride with Pomp in Babell.

42. Thus my beloved friend, we have given you a ſhort Hint of the Enochian Life, and what his Office and condition is, alſo of Moſes and Elias: as a wiſe man conſider further of it; for we dare not ſpeake otherwiſe thereof: our underſtanding and will is driven into ſuch a phraſe, neither have wee leave in this place at this time, to write more at large, or more fundamentally in plaine words.

43. But if God ſhall pleaſe to grant, that we may write ſomewhat upon the firſt, and alſo upon the ſecond Booke of Moſes, ſomewhat more ſhould be revealed: for the Names of the Fathers before the Floud which are there ſet downe, belong all to the Myſterie, and they containe great Wonders in them: when it is Day, you ſhall clearely know the whole courſe of the world in it.

The ſix and thirtieth Queſtion. What is the Soule of the Meſsiah, or Chriſt?

1. WE have ſufficiently cleared this in our third Booke; of the threefold life of man: but becauſe every one that readeth this hath not that; and in regard of the Queſtion it ſelfe, we muſt anſwer ſomewhat the more here, and therefore I ſet this down: for you aske in the following Queſtion about Chriſts Spirit, which was^[984] willing, and which he commended to his Father.

2. Here the^[985] Old and ſick Adam ſhall be comfortablely refreſhed, he ſhall have a^[986] Medicine againſt Death, and be^[987] quickned again: for his Mother ſhall bring forth a young ſonne, to live in her boſome, and he ſhall exceedingly rejoyce in him.

3. If we would conſider the ſoule of Chriſt, we need onely ſeeke and finde our ſelves: for Chriſts ſoule is a humane ſoule, conceived in Mary the^[988] twofold Virgine.

4. Yet we doe not acknowledge the outward mortall Life in Mary for a pure Virgine: for, that which is mortall hath the Anger and the Turba which corrupteth all Purity, ſo that no pure Virgine is borne of Eve, but are all daughters of her.

5. And Eve her ſelfe was but halfe a Virgine, for Adam was the other halfe, according to the two Tinctures, in which man ſaw himſelfe to be wholly a Virgine in pure Love, and ſo ſaw God through himſelfe, that is, through the Creature he ſaw the Originall, which produced thoſe two out of it ſelfe.

6. And thus alſo in one^[989] whole perſon, there is one pure Love and Chaſtity: for it ſeeketh no other Conjunction, it ſelfe is the Conjunction of both Tinctures, viz. the Tincture of the ſoule, and the Tincture of the Spirit; and its power was ſuch that it could bring forth a Spirit out of the fiery Tincture, which is [ſaid to be] a ſoule and Spirit.

7. Which Adam ^[990] loſt, when he ſuffered the Earthly Life to take him captive, and therefore he muſt be divided, and a woman be made out of him, which muſt ſet her Love,^[991] Deſire, and Imagination upon the Adamicall fiery Tincture: if ſhe would be pregnant with a Soule.

8. Thus none can ſay, that Eve was a pure and chaſte Virgine before the contaction of Adam: for as ſoone as Adam did awake from ſleepe, he ſaw her ſtanding by him, and did preſently ſet his^[992] Imagination upon her, and tooke her to him and ſaide; this is fleſh of my fleſh, and bone of my bone: ſhe ſhall be called Woman, becauſe ſhe is taken from Man.

9. And ſhe (Eve) inſtantly ſet her Imagination upon Adam, and ſo both were mutually kindled with the Deſire of each other.

10. Where is now the pure Chaſtity and Modeſty? is it not beſtiall? is not the outward Image become a Beaſt? as is to be ſeene plaine enough in his Will and^[993] Eſſence, that he doth like a Beaſt, yea, more fooliſhly, for he hath Reaſon, and yet runneth on againſt Reaſon, as if he were voyde of ſenſe.

11. But that he might be reſtored, and the Image reduced into Unity, that word which ſpake the ſoule out of the Mouth of God, and did breath it from the Holy Ghoſt into the Image, is become Man, and is entred into the Earthly Image, that is, into the Turba of Deſtruction.

12. And you know very well, that the word hath the water of Eternall Life, and the Fire, the Deity, and out of the Fire [it hath] the Tincture of the Deity, and in the Tincture, the Spirit of God, which proceedeth from the Mouth of God; and in the proceeding forth the^[994] glance of the Majeſty is made manifeſt in the operation of the Spirit.

13. This word which is in the Virgine of the wiſdome of God, and encompaſſed with the Wonders of Eternity, is now in humility of great Love towards our Image which was loſt in Adam, come againe into us, and is in Mary (underſtand the Earthly Mary, yet in the Benediction) become Man.

14. The Benediction was, that the ſoule of Mary was adorned with the heavenly Virgine of the wiſdome of God, which Adam had loſt; therefore the Angell called her bleſſed of all Women.

15. No woman from Adam to that Time was ever cloathed with the heavenly Virgine but this Mary: therefore by the bleſſing ſhe became chaſte and full of Purity: for the Holy Ghoſt goeth not into that which is Earthly, he mixeth himſelfe not with the^[995] Glaſſe, for it cannot be that the Glaſſe ſhould be as the Life it ſelfe.

16. Underſtand our high and precious depth thus; The ſoule of Man proceedeth from God, and is from the Eternall; and the body of man is but a Glaſſe of the Eternall, and ſo God cloathed the ſoule of Mary with the Divine Virgine, in the Principle of the ſoule; not in the Earthly fleſh; as if ſhe had been deified: no! ſhe muſt die [〈◊〉] well as all other people.

17. And in this Virgine, Gods word, out of the Heart of God the Father aſſumed the ſeed of the Woman, viz. the ſeed of the ſoule, and the ſeed of the firſt Image, which for ſo long a time ſtood hidden in the Myſtery.

18. But now at length, the Life of God entred into it, and did make it a whole Image againe: for, the water of Eternall life proceeding from the Heart of God, mingled with the water of the Spirit of the ſoule: for the Spirit taketh its Originall from the water, and the ſoule is Fire.

19. Thus the word received the Tincture of the ſoule, and the Holy Ghoſt the Tincture of the Spirit, viz. the Tincture of the water: and both became one ſoule: and yet the Creature was ſtill diſtinguiſhed from Gods Spirit, though Gods Spirit dwelt therein: and of Gods water and Tincture, and of the ſeed of Mary, from her Tincture and water, in the high benediction, a fleſh and bloud was produced, ſo that an Heavenly Man in the Earthly was incarnate at once.

20. So that it may be ſaid; this is the Sonne of the Woman; viz. the very bodily and naturall Sonne of Mary, with ſoule and body, with fleſh and bloud, and all that belongeth unto Man: and alſo the very Sonne of God, which was borne from Eternity out of Gods Eternall Eſſence, ere the foundation of the world was layd; who ſtood both in the Majeſty of the Holy Ternary, and alſo in the^[996] body of Mary at once.

21. And the ſoule of Chriſt doth belong halfe to the Principle of this world, and halfe to the Holy Ghoſt: for, the ſou e of Chriſt uſed the Spirit of the Aire and Starres, with the vertue of the Elements; and alſo the Word of God and the Divine food; for ſuch a man Adam was in his Innocency.

22. Thus God hath regenerated us in Chriſt; and ſo we are regenerated in Chriſt out of Gods word and Spirit, by the water of Eternall Life, and ſo we are Gods Children in Chriſt: and if we reſigne our ſelves up to Chriſt, departing from our Reaſon and will, then we put on Chriſts body, and our will and Spirit liveth from Chriſt, who is in us and we in him.

23. Hence you may underſtand what the Temptation of Chriſt was, viz. The Regenerate man was to endure Adams Temptation [to trie] whether his ſoule could ſtand ſtedfaſt in God: and therefore he was proved in the Turba [to trie] whether he could ſtand ſtedfaſt in three Principles, and rule over the outward Life: and therefore foode was withdrawne from the outward Life, and the Inward muſt over power the outward, and eate of the word of the Lord, and uphold the outward in its owne Power, and full Omnipotency, and alſo keep Death captive, that it might not be able to deſtroy the outward Life: this muſt needs be a hard Combat!

24. And the other two Temptations were theſe, viz. he was tempted [to trie] whether man would live in^[997] full obedience, and ſuffer God to worke in him; or whether he would exalt himſelfe againe, and be free from God, as Lucife[•] did? therefore the Devill muſt tempt him, becauſe this man was to poſſeſſe his Royall Throne.

25. The Devill complained that he could not ſtand, becauſe the Mother of wrathfulneſſe did draw him too hard, and there ore he was permitted to trie this man, and to ſet before him that which was ſet before himſelfe; and if this man ſtood, then he ſhould judge the Devill, who was found to be a lyar.

26. For he fully tried him in the ſecond and third temptation, whether he would aſcend on high, in his owne power, as himſelfe had done, and ſo ſtirred up the Anger: or whether he would put his tru[••] and affiance in God onely, and live to him both in will and deede; as a childe in obedience to the Father and this he urged upon him, juſt ſo long as Adam ſtood in the Temptation, before he fell aſleep.

27. And now wee alſo muſt alwayes be ſo tempted and proved: and we are able to get the victory in Chriſt who hath overcome: for his ſoule is our ſoule, and his fleſh is our fleſh, if we truſt in him, and give up our ſelves wholly to him as Chriſt gave up himſelfe to his Father.

28. And thus my beloved friend, you underſtand what Chriſts ſoule and body is; viz. that it is our ſoule and body if wee cleave to God; but if we doe not, then we are parted; and in the outward life, we belong to the Spirit of this world, viz. to the loſt and periſhed Adam; and in the ſoule wee belong to the Devill in the Anger of God: but looke for theſe things more at large in our other writings; where you ſhall finde the whole ground of Heaven, and of this world.

The ſeven and thirtieth Queſtion. What is the Spirit of Chriſt which was^[998] willing, and which he commended into his Fathers hands?

1. THis is that great and excellent^[999] Jewell: and we exceedingly rejoyce that we know it, ſo that wee are able to know our ſelves what we are; and it is more worth to us then all the world: for it is that Pearle, of which Chriſt ſaid, that one ſold all that he had and bought that Pearle.

2. For it is more profitable to man then the whole world; it is more precious then the Sun, for the^[1000] Noble ſtone of the wiſe men lyeth therein; it hath the heavenly and Earthly^[1001] Myſterium Magnum: and therein nothing in this world to be compared to it, but^[1002] ſincere ſimplicity, which is quiet, and bringeth forth, or ſtirreth up no Turba: and that hath the Jewell hidden in it.

3. As Gold lyeth couched in the ſtone and is ſafe: if a^[1003] Robber commerh not with the Earthly Turba, and deſtroyeth it: and yet he himſelfe getteth nothing by it: ſo ſelfe Reaſon is a Robber in the^[1004] Myſterie.

4. Therefore we may ſay upon good ground, that a ſimple^[1005] plain man, who ſimply without multiplicity of ſcience, dependeth on God; hath the Myſterium Magnum, better and ſurer, yea leſſe decayed, then a high learned^[1006] Doctor, who ſoareth aloft in Reaſon, and^[1007] ſpoyleth the Jewell, and^[1008] ſetteth it in Babell: this ſaying will not be well reliſhed, yet that is nothing to us, wee muſt ſpeake the Truth without x partiality.

5. Now when wee ſpeake of Chriſts Spirit, Reaſon thinketh it is the ſoule, or elſe the Spirit of the outward Life, which conſiſteth in the vertue and operation of the Starres and Elements, but it is not ſo; It is ſomewhat elſe wherein the Image of God conſiſteth: the outward Spirit belongeth not to the Deity, but to the Wonders.

6. Wee have ſpoken ſomewhat of it already: but becauſe this Queſtion doth put us in minde of it againe; mentioning that when he dyed, he commended it to his Father; therefore we muſt a little ſay how that was done.

7. You ſufficiently perceive in what manner the ſoule is the^[1009] Center of Nature, the Originall of Life, and mobility, viz. Gods Fire: which ſhould be continually converted into the Eternall will of God, wherein it is originally borne from the Magicall Deſire, and is a great Secret come out of the Eternall Nothing, wherein all things are contained, even the Deity with all the three Principles, and every^[1010] Being that can be named.

8. And you perceive that the Light and Spirit of the Aire proceed from the fire, and alſo that the fire doth againe draw the Spirit, of the Aire into it ſelfe, and ſo alwayes bloweth it ſelfe up; and ſo with the Light, Aire, and^[1011] ſource of the Fire it is its owne Life.

9. And further, wee have ſaid ſomewhat of the Noble Tincture which ariſeth in the Light, in which the meekneſſe of the Light conſiſteth, and it commeth forth from the Anguiſh which is as a mortifying, and ſpringeth forth afreſh through the mortifying Anguiſh, as a life having another^[1012] property, where the property of the fire is a kinde of Tincture, like the driving forth of a Spirit; and yet it is deſiring, and thereby it attracteth the vertue of the Light into it ſelfe, and maketh it an Eſſence, viz. water.

10. And therein are two Formes: One according to the ſource of Fire which is red, and therein the vertue, viz. Sulphur; And the other (which is like a thin meekneſſe, yet having Eſſentiality,) is water: which the deſiring Tincture contracteth together into one, and changeth it into Bloud.

11. Now the Originall in the Bloud, viz. Fire (which is a warmth, that is, a Tincture) is a Life; and in the vertue of the Tincture, the thin water of the Life proceedeth, one^[1013] vertue proceeding forth from^[1014] another; and the vertue doth alwayes reaſſume that which goeth forth: and that which is gone forth is free from the Fire, and alſo from the vertue, for it is gone forth, and yet it aroſe from the vertue.

12. And this is the true Spirit which is borne out of the ſoule, wherein the Image of God, and the Divine virgin of Gods wiſdome conſiſteth: for all underſtanding and knowledge lyeth in this Spirit; it hath the ſenſes, and the noble life which uniteth it ſelfe with God, this Spirit is ſo ſubtile that it can and may enter into God.

13. If this Spirit reſigneth it ſelfe up to God, and caſteth away the oſtentation and^[1015] cunning of the fire of its owne ſoule, then it attaineth the Image of God, the Divine body: for it putteth its will into God, and dwelleth in God with Power: thus it is cloathed with the Divine Eſſentiality, and is without this world in the Life of God.

14. But ſeeing this Spirit ariſeth firſt out of the Center of Nature, that is, out of the Life of Fire, (although it is not the life of the Fire, but the Spirit of it, and the Life of the Fire ſtandeth originally in the Abyſſe, în the ſource of Gods Anger) therefore Chriſt did not commend this Spirit of his to the fires owns life, but into the hands of his Father.

15. His hands are the Love-Deſire, wherewith he embraceth our Spirit, when we enter into him, and commend our ſelves to him.

16. For, when his body was to dye on the Croſſe; and his ſoule was to paſſe through Hell, through the Anger of God; there the Devills waited, and thought with themſelves, we will ſurely keep the ſoule in our Turba in the Fire; and then Chriſt commended the Spirit into the Love of God.

17. And ſo the ſoule of Chriſt with the Spirit came into Gods hand, being encompaſſed with the Fire of Anger and Death: and Death would have held it there, but Death was deſtroyed and confounded.

18. For, Death ſmothered the outward [Spirit] viz. the outward Life, and then thought, now ſurely the ſoule muſt remaine in the Turba: but there was one, ſtronger in the ſoule; viz. the word of God: which tooke death captive, and deſtroyed the Anger, and quenched the wrath with the Love in the Spirit of Chriſt.

19. It was a poyſon to Hell, for the Love of God to come into it, and ſmother it in the ſoule alſo a Plague, Death and Deſtruction to Death; Death muſt now ſuffer an Eternall Life to grow in it.

20. Thus the Spirit of Chriſt tooke the Divell captive, and drave him out of the Fire of the ſoule, and caſt him into Darkneſſe: and ſhut him up under darkneſſe, out from the Fire of the ſoule, and out from Gods Fire; into the wrathfull harſhneſſe and bitterneſſe in cold: there let him warme himſelfe leaſt he freeze with cold.

21. Conſider the firſt foure Formes of Nature, and you will underſtand what the Devills Manſion is: for, before Chriſt [came] he kept the ſoule captive in the Turba, with the Fire; and although he had not the Spirit of the ſoule, yet he had the root of it in the Turba: but then he was commanded to ceaſe; and he was throwne out, and driven into Darkneſſe, and thus his malice was deſtroyed by Chriſts deſcending into Hell, and Chriſt became his Judge.

22. Thus we have in briefe deſcribed what the Spirit of Chriſt, and our Spirit is; viz. not the outward Spirit, but the Spirit of the ſoule; not the ſoule it ſelfe, but the Spirit of its Life.

23. As, in God, the Holy Ternary, is diſtinct, being three Perſons in one Eſſence, and yet but one onely God; where the Sonne hath the Spirit, viz. the Life, iſſuing forth from the Heart and mouth; and the Heart is the flame of Love; and the Father the^[1016] ſource of Anger, which is made meeke, by the Sonne, in the Love, ſo that in God there is but one onely will and Eſſence.

24. Thus it is alſo in Man, and no otherwiſe, no not in the leaſt tittle: whatſoever God in Chriſt is, that wee alſo are in Chriſt, in God; his true Children: Therefore let us alſo commend our Spirit into his hands, and ſo we may be able to paſſe through Death into Life, into God, with Chriſt.

25. Therefore be not led about, and gulled with^[1017] toyes and trifles as hitherto ye have been in Babell: where this and that hath been^[1018] diſputed about the ſoule, and its Spirit, one this way, and another that way; there is no ground among them, but meere Fiction and Opinion.

26. Underſtanding is borne in God; not in the Schooles from Art: yet we deſpiſe it not; for if Art be borne in God, it is a tenfold Myſterie, for it alwayes attaineth the^[1019] tenth Number in^[1020] Reaſon, much bettter then a^[1021] plaine Man; for it can of many Numbers make^[1022] one.

27. But it is not in mans own power, no, one muſt enter in by the Croſſe as well as the other, let him be a Doctor, or a^[1023] meane Man: Gods ſecrets will admit no Doctors but^[1024] Schollers into them: yet a Learned^[1025] Scholler may reach very farre.

28. Had but this hand the High Art, and alſo thoſe high guifts, then you ſhould ſee more from it: But God will have it as it is: It is indeed his pleaſure to make the wiſdome of this world fooliſhneſſe, and to give his Power to the weake: that all^[1026] may bow downe before him, and acknowledge that he onely is the Lord that doth whatſoever he will.

The eight and thirtieth Queſtion. What are the things that ſhall come to paſſe at the End of the world?

1. BEloved friend, it is not fit for me to Anſwer this your Queſtion, neither is it in my owne power, and beſides it is not fit, for any to aske it: for it is the ſecret Counſell of God: let none endeavour to be equall with God, and to foreknow all things.

2. Our knowledge conſiſteth in the Spirit and will of God, when that moveth, then it goeth forward in the Heavenly Magia, and entreth into the Wonders of the Earthly: and then the Prophet is borne, for he ſtandeth upon the^[1027] Crowne, and ſpeaketh Magically of the Beginning of the Wonders, and their Turba; and ſheweth how they ſhall come to an End, and be deſtroyed, and brought again into the firſt.

3. For, all Prophets ſpeake from the Turba, they diſcover that which is falſe, and declare what is better, which entreth into the will of God.

4. Therefore, be pleaſed not to urge us with this Queſtion; for, we ſhall be captivated in the Turba by it: you may underſtand enough in all the Queſtions, what is to done hereafter, we have hinted it to you clearely enough.

5. We dare not ſpeake any otherwiſe then^[1028] in a Magicall manner of things to come: becauſe the Wonders to come are all ſeene in the Turba; now when the Spirit ſeeth them, then it declareth clearly and plainely how the Turba is loaden with evill, or good.

6. But behold all things are mixt: for God is become Man, and ſets his Mercy every where in the Anger, and hindreth Perdition; therefore the Prophet muſt ſpeake magically, and not in expreſſe and plaine termes: for it often commeth to paſſe, that though a thing be evill in its^[1029] Eſſence, yet there^[1030] ſoone groweth a ſprout out from the wickedneſſe which deſtroyeth the^[1031] Turba, and cauſeth a Converſion.

7. Therefore God admoniſheth you to ſubdue the firmamentall Heaven and to oppoſe it; and ſo the evill which the firmamentall Heaven poureth forth, is many times turned into that which is better.

8. Otherwiſe if all ſhould of neceſſity come to paſſe, as the firmamentall Heaven doth hold forth, then we needed no teaching: for that would be a ſure conſtant and perpetuall Callender.

9. You know well, what Daniel, Ezekiel, and David ſay in their Propheſies; eſpecially the Revelation of Jeſus Chriſt: In them lyeth all that ſhall hereafter come to paſſe; and they alſo ſpake^[1032] Magically of things to come.

10. But in our writings you have them more clearely, for the time is now nearer at end; and therefore it appeareth the more plainely what ſhall be done at the end.

11. And be pleaſed to repaire to our other writings, and there you ſhall finde enough of this: for the wicked world is not worthy of an open, plaine and manifeſt diſcovery; becauſe thereby the great Secret, which belongeth onely to the Children of God, would be^[1033] defiled: for God will not have us caſt Pearles before Swine, but give them to the Children for their Delight: and doe you ſo with this alſo.

12. There is no need that the Myſterie ſhould lye under worldly Protection: that is a folly; and God is diſhonoured by it, as if he were not able to protect it.

13. You ſhould not looke for the Myſteries among the mighty, and^[1034] confide in them more then in others, for the^[1035] Turba preſently enters in with a Law, and ſo the Spirit of God, is as it were bound, and ſo an antichriſt is brought forth.

14. Looke upon Iſrael; when they rejected Samuel and their Judges, and thought, that if their Doctrine were but under a worldly Arme, and that they had but a King then they would keepe their Law: but it is knowne how they did: did not their Kings bring in the^[1036] Turba and make Calves to be worſhipped, and compell the people to adore their Idols; this is mention'd out of my affection, and good will.

15. But wee give you no particular reſolution of this Queſtion, you ſhall finde enough of it in the other Queſtions, and wee dare write no plainer.

The nine and thirtieth Queſtion. What, and where is Paradiſe with the Inhabitants thereof?

1. WE have alſo hinted in the Enochian Life, that it is in this world, yet as it were ſwallowed up in the Myſtery, but it is not altered in it ſelfe, it is onely withdrawne from our ſight, and our^[1037] Source; for if our Eyes were opened we ſhould ſee it.

2. Yes, God in his Ternary is with us: how then ſhould Paradiſe be loſt? we have loſt its^[1038] ſource and fruit in the outward Life: as the Devill loſt God, when he wilfully exalted himſelfe as an haughty Spirit, and would be Lord; ſo it is with us.

3. When Adam did eate of the Earthly fruite of good and evill, then he alſo gat an Earthly Life, good and evill, and was driven out of the faire Garden of Paradiſe, (where heavenly fruit did grow) into this Earthly Life.

4. Many have written wonderfull ſtrangely of Paradiſe, but now the Image of their blindneſſe is manifeſted as cleare as the Day: yet we contemne them not, for they were Seekers: Every^[1039] Age hath had its Seekers, who have ſought the^[1040] Myſterium; but it hath been a long time very darke in Babell.

5. Now for theſe two hundred yeares it hath begun to be manifeſt, in which time the fall of Antichriſt hath diſcovered it ſelfe, and men have begun to ſtorme Babell on one ſide, but her ſtrong^[1041] Tower ſtandeth faſt ſtill; indeed the Whore hath been ſomewhat diſcovered, yet her^[1042] Beaſt hath but growne the more luſty.

6. Therefore there is yet a wonderfull time neare at hand, wherein all things ſhall be altered: many great Mountaines and Hills ſhall be made plaine: and a Fountaine ſhall flow out of Zion, wherein the afflicted and diſtreſſed ſhall drinke and be refreſhed.

7. And they ſhall be guided to the freſh paſture by one onely Crooke, and the Shepheard ſhall rejoyce with the ſheep, that God is ſo gracious.

8. At that time Silver and Gold ſhall be as common as in Solomons time; and his Wiſdome ſhall governe the whole Earth: this is a Wonder.

The fortieth Queſtion. Whether is Paradiſe mutable, and what ſhall it be afterwards?

1. AS little as God is^[1043] alterable, ſo little is Paradiſe^[1044] alterable: for it is a part of the Deity: and when this outward Dominion ſhall paſſe away; in the very place where the world now ſtandeth there will be meere Paradiſe: for the Earth will be of an heavenly Eſſentiality, ſo that we ſhall be able to dwell any where, and be able to paſſe through and through it.

2. At the laſt Day wee ſhall not aſcend above the^[1045] place of this world, but make our abode here in our owne Native Country, and goe into our home, in another world, in another Principle, of another^[1046] Property.

3, For, there will be no cold, or heat any more, alſo no night: we ſhall be able every where to paſſe quite through the heavenly Earth without interruption, and then it will be Paradiſe, and the Tabernacle of God with Man: for it is written, Behold I make all things New, a New Heaven, and a New Earth, and the Old ſhall be no more remembred.

4. This Earth will be like a Cryſtaline Sea; and all the Wonders of the world will be ſeen^[1047] wholly perſpicuouſly: and the^[1048] brightneſſe of God ſhall be the light thereof: and the Holy Jeruſalem, the Great City of God ſhall be therein, where they ſhall offer up the calves of their lips; there ſhall the bright City of God with rhe Wonders and Wiſdome be eſtabliſhed; and the Temple of God, the New Jeruſalem ſhall be prepared upon the New Earth, which is adorned from the Power and Wonders of God.

5. All what ever the Prophets have written ſhall be there fulfilled; for Gods word and Wonders ſhall flouriſh afreſh upon the New Earth, as graſſe.

6. There is no Death any more, alſo no feare, no ſorrow, no ſickneſſe; no Superiour, but onely Chriſt, who will dwell with us: we ſhall have one Communion with the Angels, wee ſhall have fruit grow according to our deſire and wiſh.

7. There will be no old Age: but one of a hundred yeares will be as a new-borne childe; and we ſhall live in meere delightfull Love.

8. All what ever is joyfull will be ſought after: and there the will of all will be bent, to make one another rejoyce.

9. We ſhall lead an Holy Prieſtly Life, and we ſhall all ſpeake of Gods wiſdome and Eternall Wonders: for, the Divine Magia hath infinite and innumerable Wonders; the more that is ſought, the more there is in it; and this is the encreaſing of the will of God.

10. To this end God hath made himſelfe manifeſt, in [his] Images, viz. in Angels and Men, that ſo he might have joy in himſelfe, and eternally rejoyce with the eſſences of his Life.

Hallelu-jah.

11. Thus my beloved friend, we have ſet you downe according to our guifts; a round Anſwer to your Queſtions: and we exhort you as a brother not contemptuouſly to deſpiſe us, in reſpect of our ſimple ſpeech and^[1049] incongruity.

12. For we are not borne of Art, but of ſimplicity, and we ſpeak great things in ſimple words: take this as a ſingular guift from God, you ſhall finde more in it then in the beſt^[1050] Eloquence of the higheſt Art: except they alſo have their birth from this Schoole; and then we will preſcribe nothing to ſuch, but acknowledge them for our loving Brethren in Chriſt, with whom wee have aſſured hope to rejoyce eternally in the heavenly Schoole: of which wee here have attained a little fore-taſte.

13. Yet our knowledge here is but in part, when we ſhall attaine^[1051] perfection, then we will ſay what God is, and can doe. AMEN.

A ſhort Summary Appendix OF THE SOULE, The Image of the ſoule, and of the TURBA, which is the Deſtroyer of the Image.

Written, by the ſame Author I. B.

In a Short Summary Appendix, of which in the other writings of this Author is written fundamentally, and at large.

.1 THE ſoule is an Eye in the Eternall Abyſſe, a ſimilitude of Eternity, a perfect figure and Image of the firſt Principle: and reſembleth God the Father in his Perſon, as to the Eternall Nature.

2. The Eſſence and ſubſtance of it, (meerely and purely, as it is in it ſelfe) is firſt, the wheele of Nature, as to the firſt foure^[1052] Formes.

3. For, the Word of the Lord,^[1053] compriſed the ſoule, by the Eternall Fiat in the Eternall will of the Father, in the Center of the Eternall Nature: and opened it with the Holy Ghoſt, or blew it up like a fire (which lay hid in the Eternity, and wherein all formes of the eternall Nature ſtood from Eternity:) and^[1054] is alone known in the wiſdome, in the Divine Magia as a figure, or Image without ſubſtance.

4. Yet that^[1055] thing hath not been ſubſtantiall, but Eſſentiall, and hath been knowne in the Principle, in the flaſh, where the fire ariſeth; But the ſhadow of it hath (from Eternity in a figurative Image,) figured it ſelfe in the Deſiring will of God; and hath ſtood^[1056] before the Ternary of God in the Magia in the wiſdome of God, as a ſimilitude of the Holy Trinity: in which, God hath manifeſted himſelfe as in a Glaſſe.

5. The ſubſtance and Image of the ſoule, may be reſembled to the Earth, having a faire flower growing out of it, and alſo to the fire and Light: as we ſee that Earth is a^[1057] Center, but no Life; yet it is Eſſentiall: and a faire flower groweth out of it, which is not like Earth, neither hath it the ſmell and taſte of the Earth, much leſſe the figure of it: and yet the Earth is the Mother of the flower.

6. And ſo the ſoule alſo^[1058] appeared out of the Eternall Center of Nature, out of the Eternall Eſſence, with the word Fiat in the will of God; and was held in the Fiat, ſo that it^[1059] appeared as a fiery Eye, and ſimilitude of the firſt Principle in a creaturely forme, and ſubſtance.

7. And from this Eye went the Glance of its Fire, as Light doth from fire: and in this Glance of its owne Fire, the Eternall Image (which is in the wiſdome of God) was ſeen and conceived by the will of the Heart of God in the ſecond Principle: that is, by the word Fiat of the ſecond Principle, in the Love and Power of the Holy Trinity, whence the Holy Ghoſt proceedeth.

8. And thus the ſoule was a whole ſimilitude and Image of the Holy Trinity: here we muſt take the ſoule for the Center of Nature, and its fiery Life for the firſt Principle: but the ſprout, or the Image of the ſoule, which is a ſimilitude of God, buddeth forth from the ſoule, as a flower from the Earth, and is compriſed by the Holy Ghoſt; for it is his Manſion.

9. Now if the ſoule put its Imagination out from it ſelfe, (wee meane out from its^[1060] ſource of fire) into the Light of God, then it receiveth the Light, as the Moone doth the glance of the Sunne: and ſo its Image is in the Majeſty of God, and the ſoule, in the Light of God, and its fiery Property is changed into meekneſſe and fervent Love, and then it is know ne to be the child of God.

10. But ſeeing the ſoule is Eſſentiall, and its owne ſubſtance a Deſire; it is plaine that it conſiſts in two Fiats, one of them is its corporeall propriety, and the other is the ſecond Principle, proceeding from Gods will which is in the ſoule, in which God deſireth to have^[1061] it his Image and ſimilitude.

11. To which End Gods deſiring, is as a Fiat in the Centre of the ſoule, and continually draweth the will of the ſoule towards the Heart of God: for the Longing of God would have the ſoule:^[1062] and on the contrary the Center in the power of the Fire would have it.

12. For, the life of the ſoule hath its originall in the Fire, and that makes the ſtriving for the Image of the ſoule: and which of theſe two Formes whether it be the Fire, or meekneſſe of Love that overcommeth, that will be the quality of the ſoule, and as the quality of the will of the ſoule is: ſuch an Image will the ſoule have.

13. And we muſt know, that if the will of the ſoule change it ſelfe, then its Forme will be alſo changed: for if the^[1063] ſource of the ſoule be fiery, then it hath alſo a fiery Image.

14. But if the ſoule turne its Imagination into the Center, into the ſtrong^[1064] Aſtringency and bitterneſſe, then its faire Image is alſo captivated in the darke aſtrengency; and infected with the Aſtringent wrath.

15. And then this wrath is a Turba, which poſſeſſeth the Image, and deſtroyeth the ſimilitude of God: for in God there is Love, Light, and meekneſſe: but in this Image there is Darkneſſe, aſtringency and bitterneſſe, and the Eſſentiall^[1065] ſource is fire, proceeding from the Eſſences of wrath; and then this Image belongeth not to the Kingdome of God, ſo long as it continueth in this^[1066] ſource and forme in the Darkneſſe.

16. Fire is a further ſimilitude of the ſoule: the ſoule is an Eſſentiall Fire, and the flaſh of the Fire is the Life of it: The ſoule reſembleth a Globe, or an Eye of Fire.

17. The burning Fire in the ſource ſignifieth the firſt Principle, and the Life, yet the Fire is not the Life: but the Spirit of the ſource which ariſeth from the Fire, and goeth forth from the firelike Aire, that is the true Spirit of the ſource of the Life of the Fire, which continually bloweth the fire up again, and maketh it burne.

18. Now the fire ſhineth, and giveth Light out of the ſource, and dwelleth in the ſource where it ſhineth: and the ſource comprehendeth not the Light, and this ſignifieth the ſecond Principle, wherein God dwelleth.

19. For we know that the^[1067] Power is in the Light, and not in the Fire, the fire onely giveth Eſſences to the Light, and the Life, or the Light produceth meekneſſe and ſubſtantiality, viz. water.

20. Now we underſtand, that there is a^[1068] meeke Life in the Light, without^[1069] ſource, and yet it ſelfe is an inſenſible^[1070] ſource, it is nothing but a Longing, or deſire of Love.

21. Which Source we account a Tincture, in which the budding and bloſſoming hath its Originall, yet the Fire is the cauſe of it, and the meekneſſe is a cauſe of the ſubſtantiality: for the Deſire of Love in the Light attracteth it, and keepeth it, ſo that it becommeth a ſubſtance, but the Deſire of Fire conſumeth the ſubſtantiality.

22. Alſo we muſt conceive that, (as the ſoule is purely and alone in the Center) it is an Eſſentiall Fire in the Eye of Eternity, and yet that Eye deſireth a figure and Image of the wiſdome of God.

23. And the Image is in its deſire, in its Imagination, for the^[1071] word Fiat hath comprehended it, that it might be a ſimilitude of the Eternall wiſdome of God, wherein he dwelleth, and wherein he may manifeſt himſelfe by his Spirit, and what ever hath been in his Eternall Counſell.

24. Thus the Majeſty of God flameth in the Image, in the Eſſentiall Fire, if the Eſſentiall Fire putteth its deſire into the Majeſty, but if not, then the Image is^[1072] raw and naked without God, and the Tincture is falſe.

25. For the Image is in the Tincture, and hath its originall in the Tincture, in the Light, not in the ſource of the Fire: and as the Heart or word of God hath its Originall in the Light of the Majeſty, in the Eternall Tincture of the fire of the Father, ſo hath the Image of the ſoule,

26. Indeed the Image dwelleth in the fire of the ſoule, as Light dwelleth in the Fire, but it hath another Principle, as the Light is ſuch a ſource as is different from Fire.

27. And ſo the true Image of God dwelleth in the Light of the Fire of the ſoule; which Light the fiery ſoule muſt create in the fountaine of the Love of God, in the Majeſty, by putting and yeilding its Imagination into it.

28. And if the ſoule doe not ſo, but putteth its Imagination into it ſelfe, into its wrathfull forme of the ſource of the fire, and not into the fountaine of Love, into the Light of God, then its owne ſource of^[1073] fourcneſſe, aſtringency, and bitterneſſe riſeth up: and the Image of God becommeth a Turba, and ſwalloweth up the ſimilitude of God in the wrath.

29. And then the Aſtringent Fiat in the fiery Eſſence of the ſoule, figureth for the ſoule an Image, of the Imagination that is in its will: whatſoever the Eſſentiall fire of the ſoule deſireth, that will be figured in the ſoule; viz. Earthly Figures: that which the will of the Heart caſteth it ſelfe into, that Image the Fiat of the ſoule will make: that is, as farre as the third Principle, and the Spirit of the Starres and Elements hath power.

30. So that if the will of the ſoule doe caſt it ſelfe into the Kingdome of this world, then the outward Kingdome hath power to bring its Imagination into the inward Principle, and if the inward Fiat perceive that in the fire of the ſoule, then it becommeth pregnant with it, and keepeth it.

31. And then the ſoule hath the Image of a Beaſt in the third Principle, and that cannot be deſtroyed for ever, except the will of the ſoule returne againe out of the earthly Luſt, and pierce into the Love of God againe, and then it getteth the Image of God againe: which may be done onely in this life, while the ſoule is Eſſentially in its^[1074] Ether, in the growing of its Tree: but after this Life it cannot be done.

32. Thus you may underſtand what the ſoule, Spirit, Image, and Turba are the ſoule dwelleth in it ſelfe, and is an Eſſentiall Fire, and its Image ſtandeth in it ſelfe, in the Imagination in the Light of the ſoule, if it cleave to God, if not, then it is in Anxiety in the wrath of darkneſſe, and is an^[1075] abominable Image, or an Image of the Devill.

33. The Turba of the ſoule which deſtroyeth the Divine Image, is the Eſſentiall wrathfulneſſe, and it is cauſed by the Imagination, or falſe Love, and^[1076] Repreſentation: and therefore all lyeth in the Imagination, the Image conſiſteth in that which we ſuffer to come into our Deſire.

34. It is very neceſſary for us to ſtrive continually againſt the Earthly Reaſon of fleſh and bloud; and to yield the Spirit of our wills into the mercy and Love of God, and alwayes caſt our ſelves into the will of God, and not count Earthly^[1077] goods and pleaſure our treaſure, ſetting our deſire upon it: which will deſtroy the Image: for it is a Turba of the Image of God; and bringeth Earthly properties into the Image.

35.^[1078] To ſumme up all: Chriſt ſaid, where your treaſure is there will your Heart be alſo, according to which God will judge the ſecrets of Mankinde, and ſever the cleane from the uncleane; and give that which is falſe to the Turba of the Fire to be devoured, and bring the Holy thing (which is entred into God) into his Kingdome. AMEN.

THE CLAVIS, OR KEY OR, An Expoſition of ſome principall Matters, and words in the writings of JACOB BEHMEN.

Very uſefull for the better apprehending, and underſtanding of this Booke.

Written in the Germane Language, in March, and Aprill, ANNO. 1624.

BY JACOB BEHMEN.

Alſo called, Teutonicus Philoſophus.

Printed in the yeare. 1647.

THE PREFACE TO THE READER Of theſe writings.

1. IT is written: the Naturall man^[1079] perceiveth not the things of the Spirit, nor the Myſterie of the Kingdome of God, they are fooliſhneſſe unto him, neither can he know them: therefore I admoniſh and exhort the Chriſtian Lover of Myſteries, if he will ſtudie theſe High writings, and read, ſearch, and underſtand them, that he doe not read them outwardly onely, with ſharp ſpeculation and meditation: for in ſo doing, he ſhall remaine in the outward Imaginary Ground onely, and obtaine no more then a^[1080] counterfeited colour of them.

2. For a mans owne Reaſon without the Light of God, cannot come into the Ground [of them,] it is impoſſible; let his wit be never ſo high and ſubtill, it apprehendeth but as it were the ſhadow of it in a Glaſſe.

3. For, Chriſt ſaith, without me you can doe nothing: and he is the Light of the world: and the Life of men.

4. Now if any would ſearch the Divine Ground, that is, the Divine^[1081] Revelation; he muſt firſt conſider with himſelfe, for what end he deſireth to know ſuch things; whether he deſireth to practiſe that which he might obtaine; and beſtow it to the glory of God, and the welfare of his neighbour: alſo whether he deſireth to die to Earthlineſſe, and to his owne will; and to live in that which he ſeeketh and deſireth, and to be one Spirit with it.

5. If he have not a purpoſe, that if God ſhould reveale himſelfe and his myſteries to him; he would be one Spirit, and have one will with him, and wholly reſigne and yeild himſelfe up to him; that Gods Spirit might doe what he pleaſeth, with him, and by him, and that God might be his knowledge, will, and^[1082] deed: he is not yet fit for ſuch knowledge and underſtanding.

6. For, there are many that ſeeke Myſteries and hidden knowledge, meerely that they might be reſpected, and highly eſteemed by the world; and for their owne gaine and profit: but they attaine not this ground, where the Spirit ſearcheth all things, even the deep things of God: as it is written.

7. It muſt be a totally reſigned and yeilded will, in which God himſelfe ſearcheth and worketh, and which continually pierceth into God, in yeilding and reſigned Humility, ſeeking nothing but his Eternall Native Country, and to doe his neighbour ſervice with it: and then it may be attained: and he muſt begin with effectuall Repentance and amendment, and with prayer that his underſtanding might be opened from within; for, then the inward will bring it ſelfe into the outward.

8. But when he readeth ſuch writings and yet cannot underſtand them, he muſt not preſently throw them away, and thinke it is impoſſible to underſtand them: no, but he muſt turne his minde to God, beſeeching him for Grace and underſtanding, and reade againe, and then he ſhall ſee more and more in them, till at length he be drawne by the Power of God into the very depth it ſelfe, and ſo come into the ſupernaturall and ſuper-ſenſuall ground, viz. into the Eternall unity of God; where hee ſhall heare unſpeakable and effectuall words of God which ſhall bring him back and outward againe (by the Divine Effluence) to the very groſſeſt and meaneſt matter of the Earth, and then back and inwards to God againe: then the Spirit of God ſearcheth all things with him, and by him, and ſo he is rightly taught and driven by God.

9. But ſince the Lovers deſire a Clavis, or Key of my writings, I am ready and willing to pleaſure them in it, and will ſet downe a ſhort Deſcription of the Ground of thoſe ſtrange words, ſome of which are taken from Nature and^[1083] ſenſe; and ſome are the words of ſtrange^[1084] Maſters; which I have tried according to ſenſe, and found them good and fit.

10. Reaſon will ſtumble, when it ſeeth Heatheniſh termes, and wordes uſed in the Explanation of Naturall things, ſuppoſing we ſhould uſe none but Scripture phraſe (or words borrowed from the Bible:) but ſuch words will not alwayes ply and ſquare themſelves to the fundamentall expoſition of the Properties of Nature, neither can a man expreſſe the ground with them: Alſo the wiſe Heathen, and Jewes have hidden the deep ground of Nature under ſuch words, as having well underſtood that the knowledge of Nature is not for every one, but it belongeth to thoſe onely, whom God^[1085] by Nature hath choſen for it.

11. But none need ſtumble at it: for, when God revealeth his Myſteries to any man; he then alſo bringeth him into a Mind and faculty how to expreſſe them; as God knoweth to be moſt neceſſary and profitable in every^[1086] Age, for the ſetting of the confuſed Tongues, and Opinions upon the true ground againe; Men muſt not thinke that it commeth by chance, and is done by humane Reaſon.

12. The^[1087] Revelations of Divine things are opened by the Inward ground of the Spirituall world, and brought into viſible formes; juſt as the Creator will manifeſt them.

13. I will write but a ſhort deſcription of the Divine^[1088] Manifeſtation, yet as much as I can comprehend in briefe, and expound the ſtrange words for the better underſtanding of our Bookes; and ſet downe here the ſumme of thoſe writings, or a Moddell, or Epitome of them, for the conſideration and help of Beginners: The further Expoſition of^[1089] it is to be found in the other Bookes.

JACOB BEHMEN.

THE CLAVIS, OR KEY. OR, An Expoſition of ſome principall Words, and Matters. How God is to be conſidered, without Nature, and Creature.

14. MOSES ſaith: the Lord our God is but one onely God. In another place is ſaid; of him, through him, and in him are all things: in another, am not I he that filleth all things? And in another: through his Word are all things made, that are made: therefore we may ſay that he is the Originall of all things. He is the Eternall unmeaſurable unity.

15. For example: when I thinke what would be in the place of this world, if the foure Elements and the ſtarry Firmament, and alſo Nature it ſelfe ſhould periſh and ceaſe to be; ſo that no Nature or Creature were to be found any more: I finde there would remaine this Eternall Unity from which Nature and Creature have received their Originall.

16. So likewiſe, when I think with my ſelf what is many hundred thouſand miles above the ſtarry Firmament: Or what is in that place where no Creature is. I finde the Eternall unchangeable unity is there; which is that onely good, which hath nothing either before or after it, that can adde any thing to it, or take any thing away from it, or from which this unity could have its Originall: There is neither ground, time, nor place, but there is the onely Eternall God: or that onely Good, which a man cannot expreſſe.

A further Conſideration, How this one God is Three-fold.

17. The Holy Scripture ſheweth us that this only God is^[1090] Thre fold: viz. one onely threefold Eſſence, having three manner of workings, and yet is but one onely Eſſence: as may be ſeen in the outflowne Power and vertue which is in all things, if any doe but obſerve it: but it is eſpecially repreſented to us in Fire, Light, and Aire: which are three ſeverall^[1091] ſorts of workings, and yet but in one onely ground and ſubſtance.

18. And as we ſee that Fire Light and Aire ariſe from a Candle, (though the Candle be none of the three but a cauſe of them) ſo likewiſe the Eternall unity is the cauſe and ground of the Eternall Trinity, which manifeſteth it ſelfe from the unity, and bringeth forth it ſelfe in firſt Deſire or will,^[1092] Secondly, pleaſure or Delight, Thirdly, proceeding or outgoing.

19. The Deſire or will is the Father; that is, the ſtirring, or manifeſtation of the unity, whereby the unity willeth or deſireth it ſelfe.

20. The Pleaſure or Delight is the Sonne; and is, that which the will willeth and deſireth, viz. his Love and pleaſure, as may be ſeen, at the Baptiſme of our Lord Jeſus Chriſt, when the Father witneſſed, ſaying: This is my ^[1093] beloved Sonne in whom I ^[1094] am well pleaſed heare yee him.

21. The Delight is the^[1095] compreſſure in the will, whereby the will in the unity bringeth it ſelfe into a place and working, wherewith the; will willeth and worketh: and it is the^[1096] feelingneſſe and vertue of the will.

22. The will is the Father; that is, the ſtirring deſire: and the Delight is the Sonne, that is, the vertue and the working in the will, with which the will worketh: and the Holy Ghoſt is the proceeding will through the Delight of the vertue; that is, a Life of the will, and of the vertue and delight.

23. Thus there are three ſorts of workings in the Eternall Unity, viz. the unity is the will and deſire of it ſelfe; the Delight is the working ſubſtance of the will, and an Eternall joy of feelingneſſe in the will; and the Holy Ghoſt is the proceeding of the Power: the ſimilitude of which may be ſeen in a^[1097] Plant.

24. The^[1098] Magnet; viz. the Eſſentiall Deſire of Nature, (that is, the will of the Deſire of Nature)^[1099] compreſſeth it ſelfe into an Ens, or ſubſtance, to become a Plant, and in this compreſſion of the Deſire becommeth feeling, that is, working, and in that working the Power and vertue ariſeth, wherein the Magneticall Deſire of Nature (viz. the outflowne will of God) worketh in a Naturall way.

25. In this working feelingneſſe, the Magneticall deſiring will is elevated and made joyfull, and goeth forth from the working Power and vertue, and hence commeth the growing and ſmell of the^[1100] Plant: and thus we ſee a repreſentation of the Trinity of God in all^[1101] growing and living things.

26. If there were not ſuch a deſiring feelingneſſe, and outgoing, working of the Trinity in the Eternall unity, the unity were but an Eternall ſtilneſſe; a Nothing; and there would be no Nature, nor any Colour ſhape or figure: likewiſe there would be nothing in this world, without this threefold working, no, there could be no world at all.

Of the Eternall word of God.

27. The Holy Scripture ſaith: God hath made all things by his Eternall word; alſo it ſaith: That word is God, John 1. which wee underſtand thus.

28. The word is nothing elſe but the^[1102] out-breathing will, from the Power and vertue: a various dividing of the Power into a multitude of Powers; a diſtributing and outflowing of the unity, whence knowledge ariſeth.

29. For in one onely Subſtance, wherein there is no variation, or Diviſion; but is onely one, there can be no knowledge; and if there were knowledge, it could know but one thing, viz. it ſelfe: but if it part it ſelfe, then the dividing will goeth into multitude and variety, and each parting worketh in it ſelfe.

30. Yet becauſe Unity cannot be divided and parted aſunder, therefore the ſeparating conſiſteth and remaineth in the out-breathing will in the unity; and the ſeparation of the breathing giveth the different variety: whereby the Eternall^[1103] will, together with the^[1104] Delight and^[1105] proceeding, entreth into the^[1106] knowledge, or underſtanding of infinite Formes, viz. into an Eternall perceptible working ſenſuall^[1107] knowledge of the Powers: where alwayes in the Diviſion of the will in the ſeparation, one ſenſe or forme of the will ſeeth, feeleth, taſteth, ſmelleth, and heareth the other; and yet it is but one ſenſuall working; viz. the great joyous band of Love, and the moſt pleaſant onely Eternall^[1108] Being.

Of the Holy Name JEHOVA.

31. The Ancient Rabins among the Jewes have partly underſtood it: for they have ſaid, that this Name is the Higheſt, and moſt Holy Name of God;^[1109] by which they underſtand the working Deity in Senſe: and it is true, for, in this working ſenſe, lyeth the true life of all things in time and Eternity, in the ground and Abyſſe; and it is God himſelfe; viz. the Divine working perceivingneſſe, feelingneſſe,^[1110] Invention, Science, and Love; that is, the true underſtanding in the working unity, from which the five ſenſes of the true Life doe ſpring.

32. Each Letter in this Name intimateth to us, a peculiar vertue and working: that is, a^[1111] Forme in the working Power.

J.

33. For I. is the Effluence of the Eternall indiviſible Unity; or, the ſweet gracefulneſſe of the ground of the Divine^[1112] ſomethingneſſe.

E.

34. E is a threefold I: where the Trinity ſhutteth it ſelfe up in the Unity: for the I goeth into E and joyneth IE, which is an out-breathing of the Unity in it ſelfe.

H.

35. H is the Word, or^[1113] breathing of the Trinity of God.

O.

36. O is the Circumference, or, the Sonne of God, through which the IE, and the H or breathing, out-ſpeaketh: from the compreſſed Delight of the Power and vertue.

V.

37. V is the joyfull Effluence from the^[1114] breathing; that is; the proceeding Spirit of God.

A.

38. A is that which is proceeded from the power and vertue, viz. the wiſdome; a Subject of the Trinity; wherein the Trinity worketh, and wherein the Trinity is alſo manifeſt.

39. This Name is nothing elſe but an out-ſpeaking, or expreſſion of the Threefold working of the Holy Trinity in the unity of God: Read further of this in the Expoſition of the Table of the three Principles of the Divine Manifeſtation.

Of the Divine Wiſdome.

40. The Holy Scripture ſaith; the wiſdome is the breathing of the Divine Power; a ray and breath of the Almighty; alſo it ſaith: God hath made all things by his wiſdome; which wee underſtand as followeth.

41. The Wiſdome is the outflowen word of the Divine Power, vertue, Knowledge and holineſſe: a Subject and Reſemblance of the infinite and unſearchable Unity: a Subſtance wherein the Holy Ghoſt worketh, formeth, and modelleth; I meane, he formeth, and modelleth the Divine underſtanding in the Wiſdome: for the Wiſdome is the paſſive, and the Spirit of God is the Active, or Life in her, as the ſoule in the Body.

42. The wiſdome is the Great Myſterie of the Divine Nature, for in her the Powers, Colours and vertues are made manifeſt, in her is the variation of the power and vertue: viz. the underſtanding: ſhe is the Divine underſtanding: that is the Divine^[1115] viſion, wherein the Unity is manifeſt.

43. She is the true Divine Chaos, wherein all things lye; viz. a Divine Imagination, in which the^[1116] Idea's of Angels and ſoules have been ſeen from Eternity, in a Divine Type and reſemblance; yet not then as Creatures, but in a reſemblance, as when a man beholdeth his face in a Glaſſe: therefore the Angelicall and humane Idea did flow forth from the wiſdome, and was formed into an Image, as Moſes ſaith, God created Man in his Image: that is, he created the body, and breathed into it the breath of the Divine Effluence, of Divine Knowledge, from all the Three Principles of the Divine Manifeſtation.

Of the^[1117] Myſterium Magnum.

44. The Myſterium Magnum is a ſubject of the wiſdome, where the breathing word, or the working willing Power of the Divine underſtanding floweth forth through the wiſdome: wherein alſo the unity of God together floweth out, to its manifeſtation.

45. For in the Myſterium Magnum the Eternall Nature ariſeth; and two^[1118] ſubſtances and wills are alwayes underſtood to be in the Myſterium Magnum: the firſt c ſubſtance is the unity of God, that is, the Divine Power and vertue, the outflowing wiſdome.

46. The ſecond ſubſtance is the ſeparable will, which ariſeth through the breathing and outſpeaking word; which will, hath not its ground in the unity, but in the Mobility of the Effluence, and out-breathing, which bringeth it ſelfe into one will, and into a Deſire to Nature: viz. into the Properties as farre as Fire and Light: in the Fire the Naturall Life is underſtood, and in the Light; the Holy Life, that is; a manifeſtation of the unity, whereby the unity becommeth a Love Fire, or Light.

47. And in this place or working; God calleth himſelfe a loving mercifull God, according to the ſharpned fiery burning Love of the unity:^[1119] and an Angry d Jealous God, according to the fiery ground, according to the Eternall Nature.

48. The Myſterium Magnum is that Chaos, out of which, Light and Darkneſſe; that is; the foundation of Heaven and Hell, is flowne from Eternity, and made manifeſt: for, that foundation which wee now call Hell, (being a Principle of it ſelfe) is the ground and cauſe of the Fire in the Eternall Nature; which fire, in God is onely a burning Love: and where God is not manifeſted in a thing, according to the unity: there is an Anguiſhing painefull burning fire.

49. This burning Fire is but a manifeſtation of the Life, and of the Divine Love: by which the Divine Love, (viz. the unity)^[1120] kindleth up, and ſharpneth it ſelfe; for the fiery working, of the Power of God.

50. This ground is called Myſterium Magnum, or a Chaos, becauſe, good and evill ariſeth out of it: viz. Light and Darkneſſe, Life and Death, Joy and griefe, Salvation and Damnation.

51. For it is the ground of ſoules and Angels, and of all Eternall Creatures, as well evill as good; it is a ground of Heaven and Hell, alſo of the viſible world, and all that is therein: therein have laine all thing in one onely ground: as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and faſhion it.

52. Yet we cannot ſay, that the ſpirituall world hath had any beginning, but hath been manifeſted from Eternity our of that Chaos: for, the Light hath ſhone from Eternity in the Darkneſſe, and the Darkneſſe hath not comprehended it; as Day and Night are in one another; and are two though in one.

53. I muſt write diſtinctly, as if it had had a beginning for the better conſideration and apprehenſion; of the Divine ground of the Divine Manifeſtation: and the better to diſtinguiſh Nature from the^[1121] Deity, alſo for the better underſtanding, from whence evill and good are come; and what the^[1122] Being of all Beings is.

Of the^[1123] Center of the Eternall Nature.

54. By the word^[1124] Center, we underſtand the firſt beginning to Nature, viz. the moſt Inward ground, wherein, the^[1125] ſelfe raiſed will bringeth it ſelfe, by a reception, into^[1126] ſomethingneſſe: viz. into a Naturall working; for Nature is but a Toole and Inſtrument of God, which Gods Power and vertue worketh with; and yet it hath its own^[1127] Motion, from the out-flowne will of God: thus the Center is the Point or ground of the owne receivingneſſe to ſomethingneſſe: from whence ſomething commeth to be, and from thence the ſeven Properties proceed.

Of the Eternall Nature, and its ſeven Properties.

55. Nature is nothing but the Properties of the receivingneſſe of the owne ariſen Deſire: which Deſire ariſeth in the^[1128] variation of the Breathing Word, (that is, of the Breathing Power and vertue) wherein the Properties bring themſelves into ſubſtance: and this ſubſtance is called a Naturall ſubſtance, and is not God himſelfe.

56. For, though God dwelleth^[1129] through and through Nature, yet Nature comprehendeth him but ſo farre, as the unity of God yieldeth it ſelfe into, and communicateth it ſelfe with a Naturall Subſtance, and maketh it ſelfe ſubſtantiall, viz. a ſubſtance of Light; which worketh by it ſelfe in Nature, and pierceth and penetrateth Nature: or elſe the unity of God is incomprehenſible to Nature, that is, to the deſirous Receivingneſſe.

57. Nature^[1130] ariſeth in the outflowne word of the Divine perception and knowledge: and it is a continuall framing and forming of Scienees and perception: whatſoever the Word worketh by the Wiſdome, that nature frameth and formeth into Properties: Nature is like a Carpenter, who buildeth a Houſe which the mind figured and contrived before in it ſelfe; ſo it is here alſo to be underſtood.

58. Whatſoever the Eternall minde^[1131] figureth in the Eternall wiſdome of God in the Divine Power; and bringeth into an Idea, that, Nature frameth into a Property.

59. Nature in its firſt ground conſiſteth in ſeven Properties: and theſe ſeven divide themſelves into infinite.

The firſt Property.

60. The firſt Property is the Deſire which cauſeth and maketh^[1132] harſhneſſe, ſharpneſſe, hardneſſe, cold, and ſubſtance.

The ſecond Property.

61. The ſecond Property is the ſtirring, or Attraction of the Deſire it maketh^[1133] ſtinging, breaking, and dividing of the hardneſſe: it cutteth aſunder the attracted deſire, and bringeth it into multiplicity and variety; It is a ground of the bitter paine, and alſo the true Roote of Life: it is the^[1134] Vulcan that ſtriketh fire.

The third Property.

62. The third Property is the perceivingneſſe and feelingneſſe in the breaking of the harſh hardneſſe: and it is the ground of Anguiſh, and of the Naturall will; wherein the Eternall will deſireth to be manifeſted; that is, it will be a Fire or Light (viz. a flaſh, or ſhining,) wherein the Powers, colours and vertues of the wiſdome, may appeare: in theſe three firſt Properties conſiſteth the Foundation of Anger, and of Hell, and of all that is^[1135] wrathfull.

The fourth Property.

63. The fourth Property is the Fire, in which the Unity appeareth, and is ſeen in the Light, that is in a burning Love: and the wrath in the^[1136] Eſſence of Fire.

The fifth Property.

64. The fifth Property is the Light, with its vertue of Love, in, and with which, the Unity worketh in a Naturall ſubſtance.

The ſixt Property.

65. The ſixt Property is the ſound voyce, or Naturall underſtanding, wherein the five ſenſes worke ſpiritually, that is, in an underſtanding Naturall Life.

The ſeventh Property.

66. The ſeventh Property is the Subject, or the^[1137] Contence of the other ſix Properties; in which they worke, as the Life doth in the fleſh: and this ſeventh Property is rightly and truly called the Ground or place of Nature, wherein the Properties ſtand in one onely Ground.

The firſt SUBSTANCE in the ſeven Properties.

67. Wee muſt alwayes underſtand two Subſtances in the ſeven Properties: we underſtand the firſt, according to the Abyſſe of theſe Properties, to be the Divine^[1138] Being; that is, the Divine will with the outflowing Unity of God, which together floweth forth through Nature, and bringeth it ſelfe into Receivingneſſe to ſharpneſſe, that the Eternall Love may become working and ſenſible thereby, and that it may have ſomething which is paſſive, wherein it may manifeſt it ſelfe, and be knowne, of which alſo it might be deſired and beloved againe: viz. the^[1139] Aking paſſive Nature, which in the Love is changed into an Eternall Joyfulneſſe: and when the Love in the Fire manifeſteth it ſelfe in the Light, then it over-flameth Nature, as the Sunne a Plant, and the Fire^[1140] Iron.

The ſecond SUBSTANCE.

68. The ſecond Subſtance is Natures owne Subſtance, which is^[1141] Aking and Paſſive, and is the Toole and Inſtrument of the Agent: for where no paſſiveneſſe is, there is alſo no deſire of Deliverance, or ſomething better; and where there is no deſire of ſomething better, there a thing reſteth within it ſelfe.

69. And therefore the Eternall unity bringeth it ſelfe by its Effluence and ſeperation into Nature, that it may have an object, in which it may manifeſt it ſelfe, and that it may love ſomething, and be againe beloved by ſomething; that ſo there may be a perceiving, or ſenſible working and will.

[〈☐〉] An Explanation of * the ſeven Properties of Nature.

♄. The firſt Property.

70. THe firſt Property is a deſirouſneſſe; like that of a^[1142] Magnet; viz. the Compreſſion of the will; the will deſireth to be ſomething, and yet it hath nothing of which it may make ſomething to it ſelfe: and therefore it bringeth it ſelfe into a Receivingneſſe of it ſelfe, and compreſſeth it ſelfe to ſomething: and that ſomething is nothing but a Magneticall Hunger, a harſhneſſe, like a hardneſſe, whence even hardneſſe, cold, and ſubſtance ariſeth.

71. This compreſſure or Attraction overſhadoweth it ſelfe, and maketh it ſelfe a Darkneſſe: which is indeed the Ground of the Eternall and temporary Darkneſſe: At the beginning of the world, Salt, ſtones, and bones, and all ſuch things were produced by this ſharpneſſe.

☿. The ſecond Property.

72. The ſecond Property of the Eternall Nature ariſeth from the firſt, and it is the drawing or Motion in the ſharpneſſe: for, the Magnet maketh hardneſſe; but the motion breaketh the hardneſſe again, and is a continuall ſtrife in it ſelfe.

73. For, that which the Deſire compreſſeth and maketh ſomething, the motion cutteth aſunder and divideth, ſo that it commeth into formes and Images: between theſe two Properties ariſeth the bitter^[1143] woe: that is, the ſting of perceivingneſſe, and feelingneſſe.

74. For when there is a Motion in the ſharpneſſe, then the property is^[1144] Aking, and this is alſo the cauſe of feelingneſſe and paine: for, if there were no ſharpneſſe and motion, there would be no feelingneſſe: this motion is alſo a ground of the Aire in the viſible world, which is manifeſted by the Fire; as ſhall be mentioned hereafter.

75. Thus we underſtand that the Deſire is the ground of ſomethingneſſe, ſo that ſomething may come out of Nothing: and thus we may alſo conceive that the Deſire hath been the Beginning of this world, by which God hath brought all things into ſubſtance and being: for the Deſire is that by which God ſaid^[1145] Let there be. The Deſire is that Be it, which hath made ſomething, where nothing was, but onely a Spirit: it hath made the Myſterium Magnum (which is ſpirituall,) viſible and ſubſtantiall, as we may ſee by the Elements, Starres and other Creatures.

76. The ſecond Property, (that is the^[1146] Motion) was in the beginning of this world the Separator, or Divider in the Powers and vertues, by which the Creator, viz. the will of God brought all things out of the Myſterum Magnum into forme: for it is the outflowne moveable word, by which the ſupernaturall God made all things and brought them into forme, figure, and^[1147] ſhape.

♂ The third Property.

77. The third Property of the Eternall Nature is the Anguiſh viz. that^[1148] Will which hath brought it ſelfe into the receivingneſſe to Nature and ſomethingneſſe: when the owne will ſtandeth in the ſharpe motion, then it commeth into Anguiſh, that is, into feelingneſſe: for, without Nature it is not^[1149] feelable, but in the moveable ſharpneſſe it becommeth feeling.

78. And this feelingneſſe is the cauſe of the Fire, and alſo of the mind and Senſes: for the owne Naturall will is made volatile by it, and ſeeketh Reſt: and thus the ſeparation of the will goeth out from it ſelfe; and pierceth through the Properties, from whence the taſte ariſeth, ſo that one Propertie taſteth and feeleth the other.

79. It is alſo the ground and cauſe of the Senſes, in that one property penetrateth into the other, and kindleth the other, ſo that the will knoweth whence the paſſiveneſſe commeth: for, if feelingneſſe were not, the will could know nothing of the Properties, for it were meerely alone: and thus the Will receiveth Nature into it by feeling the ſharp motion in it ſelfe.

80. This motion is in it ſelf like a turning wheele; not that there is ſuch a turning and winding; but it is ſo in the Properties; for, the Deſire attracteth into it ſelfe, and the Motion thruſteth forwards out of it ſelfe; and ſo the will being in this anguiſh, can neither get inwards nor outwards, and yet is drawen both out of it ſelfe, and into it ſelfe; and ſo it remaineth in ſuch a^[1150] Poſture, as will into it ſelfe and out of it ſelfe, (that is, over it ſelfe and under it ſelfe;) and yet can goe no whither, but is an Anguiſh: and the true foundation of Hell, and of Gods Anger; for this Anguiſh ſtandeth in the darke ſharp Motion.

81. In the Creation of the world, the Sulphur-Spirit, with the matter of the Sulphurious^[1151] Nature was produced out of this ground: which Sulphur-Spirit is the Naturall Life of the earthly and Elementary Creatures.

82. The wiſe Heathen have in ſome meaſure underſtood this ground, for they ſay, that in^[1152] Sulphur, ^[1153] Mercury, and^[1154] Sal, all things in this world conſiſt: wherein they have not looked upon the Matter onely but upon the Spirit, from which ſuch matter proceedeth: for the ground of it conſiſteth not in Salt, Quickſilver,^[1155] and Brimſtone, they meane not ſo, but they meane the Spirit of ſuch Properties, in that every thing indeed conſiſteth,^[1156] whatſoever liveth groweth, and hath being in this world, whether it be ſpirituall, or materiall.^[1157]

83. For they underſtand by Salt, the ſharp Magneticall deſire of Nature, and by Mercurie, they meane the Motion, and ſeparation of Nature, by which every thing is^[1158] figured with its owne ſignature: and by Sulphur they meane the perceiving [ſenſible]^[1159] willing, and growing Life.

84. For in the Sulphur-Spirit, wherein the fiery Life burneth, the Oyle lyeth, and the Quinteſſence lyeth in the Oyle viz. the fiery Mercurie, which is the true Life of Nature; and which is an Effluence from the word of the Divine Power and motion, wherein the ground of Heaven is underſtood: and in the Quinteſſence there lyeth the Tincture, viz. the Paradiſicall ground, the outflowne word of the Divine Power and vertue, wherein the Properties lie in^[1160] equality.

85. Thus, by the third Property of Nature which is the Anguiſh, we meane the ſharpneſſe and painefulneſſe of the fire, viz. the burning and conſuming: for when the will is put into ſuch a ſharpneſſe, it will alwayes conſume the cauſe of that ſharpneſſe; for it alwayes^[1161] ſtriveth to get to the unity of God again, which is the Reſt; and the unity thruſteth it ſelfe with its Effluence to this Motion and ſharpneſſe: and ſo there is a continuall conjoyning for the manifeſtation of the Divine will: as we alwayes finde in theſe three, (viz. in Salt, Brimſtone and Oyle;) an Heavenly in the Earthly: and whoſoever doth but truely underſtand it, and conſidereth the Spirit, ſhall find it ſo.

86. For the ſoule of a thing lyeth in the ſharpneſſe; and the true life of the ſenſuall Nature and property lyeth in the Motion; and the powerfull Spirit which ariſeth from the Tincture, lyeth in the Oyle of the Sulphur: Thus an Heavenly alwayes lyeth hidden in the Earthly: for the inviſible^[1162] ſpirituall world came forth with and in the Creation.

☉ The fourth Property

87. The fourth Property of the Eternall Nature is the Spirituall Fire, wherein the Light; that is, the unity, is made manifeſt: for the^[1163] Glance of the fire, ariſeth and proceedeth from the outflowne unity, which hath incorporated and united it ſelfe with the Naturall Deſire: and the burning property of fire, viz. the Heat proceedeth from the ſharp devouringneſſe of the firſt three Properties, which commeth to be ſo as followeth.

88. The Eternall unity (which I alſo in ſome of my writings, call the Liberty) is the ſoft and ſtill tranquility, being amiable, and as a ſoft comfortable eaſe, and it cannot be expreſſed how ſoft a tranquility there is without Nature in the unity of God: But the three Properties (in order) to Nature are ſharp, painefull, and horrible.

89. In theſe three painefull Properties the outflowne will conſiſteth, and is produced by the word or Divine Breathing; and the unity alſo is therein, therefore the Will longeth Earneſtly for the unity, and the unity longeth for the feelingneſſe, viz. for the fiery ground: thus the one longeth to get into the other; and when this Longing is, there is as it were a^[1164] cracking noyſe or flaſh of Lightning, as when we rub ſteele and a ſtone together, or power water into fire; this we ſpeake by way of ſimilitude.

90. In that Flaſh the unity feeleth the feelingneſſe, and the will receiveth the ſoft tranquill unity: and ſo the unity becomes a ſhining Glance of Fire, and the fire becommeth a burning Love; for it receiveth^[1165] the Ens, and power from the ſoft unity: in this kindling, the darkneſſe of the Magneticall compreſſure is pierced through with the Light, ſo that it is no more knowne or diſcerned, although it remaineth in it ſelfe Eternally in the compreſſure.

91. Now two Eternall Princlples ariſe here, viz. the Darkneſſe, harſhneſſe, ſharpneſſe, and paine dwelling in it ſelfe: and the feeling power and vertue of the unity in the Light: upon which the Scripture ſaith, that God, (that is, the Eternall unity) dwelleth in a Light to which none can^[1166] come.

92. For ſo the Eternall uity of God manifeſteth it ſelfe through the Spirituall Fire, in the Light: and this Light is called Majeſty; and God, (that is the Supernaturall unity) is the Power and vertue of it.

93. For the Spirit of this Fire receiveth Ens [or vertue] to ſhine, from the unity, or elſe this fiery^[1167] ground would be but a painfull, horrible hunger, and pricking deſire: and it is ſo indeed, when the will breaketh it ſelfe off from the unity, and will live, after its owne deſire, as the Devils have done, and the falſe ſoule ſtill doth.

94. And thus you may here perceive two Principles, the firſt, is the ground of the burning of the Fire, viz. the ſharp moving perceivable painfull darkneſſe in it ſelfe: and the ſecond is the Light of the Fire, wherein the unity commeth into mobility and Joy: for, the Fire is an object of the great Love of Gods unity.

95. For, ſo the Eternall Delight becommeth perceiveable, and this perceiving of the unity is called Love, and is a Burning or Life, in the unity of God: and according to this burning of Love, God calleth himſelfe a mercifull loving God: for the unity of God loveth and pierceth through the^[1168] painfull will of the Fire: (which at the beginning, aroſe in the breathing of the word, or outgoing of the Divine Delight) and changeth it into great Joy.

96. And in this fiery will of the Eternall Nature ſtandeth the ſoule of Man, and alſo the Angels: this is their ground and Center: therefore, if any ſoule breake it ſelfe off from the Light and Love of God, and entreth into its owne Naturall Deſire; then the ground of this darkneſſe and painfull^[1169] property will be manifeſt in it: and this is the helliſh Fire, and the Anger of God, when it is made manifeſt, as may be ſeene in Lucifer: and whatſoever can be thought to have a Being^[1170] any where in the Creature, the ſame is likewiſe without the Creature every where: for, the Creature is nothing elſe but an Image and Figure of the ſeparable and various power, and vertue of the univerſall Being.

97 Now underſtand aright what the ground of Fire is, viz. Cold, from the Compreſſure and heate from the Anguiſh, and the Motion is the^[1171] Vulcan: in theſe three the Fire conſiſteth; but the ſhining of the Light ariſeth and proceedeth from the conjunction of the unity in the ground of Fire; and yet the whole ground is but the outflowne will.

98. Therefore in Fire and Light conſiſteth the Life of all things, (viz. in the will thereof) let them be^[1172] inſenſible, vegetable or rationall things, every thing as the Fire hath its ground, either from the Eternall, as the ſoule, or from the temporary, as Aſtrall Elementary things: for the Eternall is one Fire, and the Temporary is an other: as ſhall be ſhewne hereafter.

♀ The fift Property.

99. Now the fift Property is the Fire of Love, or the^[1173] world of Power and Light; which in the darkneſſe dwelleth in it ſelfe, and the darkneſſe comprehendeth it not, as it is written Iohn 1 chap. The Light ſhineth in the darkneſſe, and the darkneſſe comprehendeth it not: alſo, the word is in the Light, and in the word is the true underſtanding Life of Man, viz. the true Spirit.

100. But this Fire is the true ſoule of Man, viz. the true Spirit which God breathed into Man for a creaturely Life.

101 You muſt underſtand, in the ſpirituall fire of the will the true deſirous ſoule out of the Eternall ground; and in the Power and vertue of the Light, the true underſtanding Spirit, in which the unity of God dwelleth and is manifeſt: as our Lord Chriſt ſaith, the Kingdome of God is within you; and Paul ſaith; Ye are the Temple of the Holy Ghoſt, who dwelleth in you; This is the place of the Divine inhabiting, and Revelation.

102. Alſo the ſoule commeth to be damned thus, when the fiery will breaketh it ſelfe off from the Love and unity of God, and entreth into its owne Naturall Propriety, that is, into its evill properties: this ought further to be conſidered.

103. O Zion, obſerve this ground, and thou art freed from Babell.

104. The ſecond Principle (viz. the Angelicall world and the Thrones) is meant by the fift Property: for it is the motion of the unity, wherein all the Properties of the fiery Nature burne in Love.

105 An Example or ſimilitude of this^[1174] ground, may be ſeen in a Candle that is Lighted, the Properties lie in one another in the Candle, and none of them is more manifeſted then another till the Candle be lighted, and then we finde, Fire, Oyle, Light, Aire and water, from the Aire: all the foure Elements become manifeſt in it, which lay hidden before in one only Ground.

106. And ſo likewiſe it muſt be conceived to be in the Eternall Ground: for the temporary ſubſtance is flowne forth from the Eternall: therefore they are both of the ſame quality, but with this difference, that one is Eternall and the other tranſitory, one Spirituall and the other corporeall.

107. When the Spirituall Fire and Light ſhall be kindled, (which hath indeed burned from Eternity [in it ſelfe,] then ſhall alſo the Myſterie of the Divine Power and knowledge be alwayes made manifeſt therein: for all the Properties of the Eternall Nature become ſpirituall in the Fire, and yet Nature remaineth as it is, inwardly in it ſelfe; and the going forth of the will becommeth Spirituall.

108. For, in the^[1175] crack or flaſh of the Fire the darke receivingneſſe is conſumed, and in that conſuming, the pure bright fire-Spirit, which is pierced through with the Glance of the Light, goeth forth: in which going forth, we finde three ſeverall Properties.

109. The firſt is the going upwards of the fiery will, the ſecond is the going downewards, or ſinking, of rhe watery Spirit, viz. the Meekneſſe; and the third is the going out forwards, of the oyly Spirit, in the midſt, in the Center of the fiery Spirit of the will; which oyly Spirit, is the Ens of the unity of God; which is become a ſubſtance in the deſire of Nature: yet all is but Spirit and Power; but ſo it appeares in the figure of the Manifeſtation, not as if there were any ſevering or diviſion, but it appeares ſo in the Manifeſtation.

110. This threefold manifeſtation is according to the Trinity; for the Centre wherein it is, is the onely God according to his manifeſtation: the fiery flaming Spirit of Love is that which goeth upwards, and the meekneſſe which proceedeth from the Love is that which goeth downwards, and in the midſt there is the Center [^[1176] of] the circumference, which is the Father, or whole God according to his manifeſtation.

111. And as this is to be knowne in the Divine manifeſtation, ſo it is alſo in the Eternall Nature, according to Natures property: for Nature is but a^[1177] Reſemblance of the Deity.

112. Nature may be further conſidered thus; the flaſh of the Originall of fire, is a crack, and ſalnitrous ground, whence Nature goeth forth into infinite diviſions, that is, into multitudes or varieties of Powers and vertues; from which the multitude of Angels and Spirits, and their colours and operations proceeded, alſo the foure Elements, in the Beginning of time.

113. For, the^[1178] temperature of fire and Light is the holy Element, viz. the motion in the Light of the unity; and from this ſalnitrous ground (we meane ſpirituall not earthly ſalnitre) the foure Elements proceed, viz. in the^[1179] compreſſure of the fiery Mercury, Earth and ſtones are produced; and in the Quinteſſence of the fiery Mercury, the fire and Heaven; and in the Motion or going forth, the Aire; and in the diſruption or rending of the Deſire by the fire, the water is produced.

114. The fiery Mercurie is a drie water, that hath brought forth Mettals and ſtones; but the broken or divided Mercury hath brought forth wet water, by the Mortification in the Fire: and the compreſſure hath brought the groſſe rawneſſe into the Earth, which is a groſſe ſalnitrous Saturnine Mercurie.

115. By the word Mercurie, you muſt underſtand here in the Spirit, alwayes the outflowne Naturall working word of God, which hath been the Separator, Divider, and former of every ſubſtance; and by the word Saturne we meane the compreſſure.

116. In the fift Property, (that is, in the Light) the Eternall unity is ſubſtantiall; that is, an holy Spirituall Fire, an holy Light, an holy Aire, which is nothing elſe but Spirit, alſo an holy water which is the outflowing Love of the unity of God, and an^[1180] holy Earth which is all-powerfull vertue and working.

117 This fifth Property is the true ſpirituall Angelicall world of the Divine joy, which is hidden in this viſible world.

♃ The ſixt Property.

118. The ſixt Property of the Eternall Nature, is the ſound, noyſe, voyce, or underſtanding: for when the Fire flaſheth, all the Properties together ſound: the Fire is the mouth of the Eſſence, the Light is the Spirit, and the ſound is the underſtanding, wherein âll the Properties underſtand one another.

119. According to the Manifeſtation of the holy Trinity, by the effluence of the unity, this ſound or voyce, is the Divine working word, viz. the underſtanding in the Eternall Nature, by which the ſupernaturall knowledge manifeſteth it ſelfe: but according to Nature and Creature, this ſound or voyce is the knowledge of God, wherein the Naturall underſtanding knoweth God: for the Naturall underſtanding is a platforme, Reſemblance, and Effluence from the Divine underſtanding.

120. The five Senſes lie in the Naturall underſtanding, in a Spirituall manner, and in the ſecond Property, (viz. in the motion in the fiery Mercury) they lie in a Naturall manner.

121. The ſixt Property giveth underſtanding, in the voyce or ſound, viz. in the^[1181] ſpeaking of the word: and the ſecond property of Nature is the producer, and alſo the Houſe, Toole, or Inſtrument of the ſpeech or voyce: in the ſecond Property the Power and vertue is painefull, but in the ſixt Property it is joyfull and pleaſant, and the difference between the ſecond and ſixt Property is in Light and darkneſſe, which are in one another, as fire and Light, there is no more difference between them.

☽ The ſeventh Property.

122. The ſeventh Property is the ſubſtance, that is, the ſubjectum or houſe of the other ſix, in which they all are ſubſtantially as the ſoule in the body: by this we underſtand eſpecially, as to the Lightworld, the Paradiſe or budding of the working Power.

123. For every Property, maketh unto it ſelfe a Subject, or^[1182] Object by its owne Effluence, and in the ſeventh all the Properties are in a temperature, as in one onely Subſtance: and as they all did proceed from the unity, ſo they all returne againe into one ground.

124. And though rhey worke in different kindes and manners, yet here there is but one onely ſubſtance, whoſe power and vertue is called Tincture, that is an holy penetrating, growing, or ſpringing Bud.

125. Not that the ſeventh Property is the Tincture, but it is the^[1183] Body of it: the Power and vertue of the Fire and Light is the Tincture^[1184] in the ſubſtantiall Body: but the ſeventh Property is the ſubſtance which the Tincture penetrateth and ſanctifieth: we meane that it is thus according to the power and vertue of the Divine manifeſtation: but as it is a Property of Nature, it is the ſubſtance of the attracted deſire of all properties.

126. It is eſpecially to be obſerved, that alwayes, the Firſt and the ſeventh Property are accounted for one: and the ſecond and ſixt: alſo the third and fift: and the fourth is onely the dividing Marke or^[1185] bound.

127. For, according to the manifeſtation of the Trinity of God there are but three Properties of Nature: the firſt is the Deſire which belongeth to God the Father, yet it is onely a Spirit, but in the ſeventh Property the Deſire is ſubſtantiall.

128. The ſecond is the Divine power and vertue, and belongeth to God the Sonne; in the ſecond Number it is onely a Spirit, but in the ſixt it is the ſubſtantiall Power and vertue.

129. The third belongeth to the Holy Ghoſt, and in the beginning of the third Property it is onely a fiery Spirit, but in the fift Property the great Love is manifeſted therein.

130. Thus the Effluence of the Divine Manifeſtation, as to the three Properties in the firſt Principle before the Light^[1186], is Naturall; but in the ſecond Principle in the Light it is ſpirituall.

131. Now theſe are the ſeven Properties in one onely Ground: and all ſeven are equally Eternall without beginning, none of them can be accounted the firſt, ſecond, third, foutth, fift, ſixt, or laſt; for they are equally Eternall without beginning, and have alſo one Eternall beginning from the unity of God.

132. We muſt repreſent this in a typicall way, that it may be underſtood how the one is borne out of the other, the better to conceive what the Creator is, and what the Life and Subſtance of this world is.

Of the third Principle: viz. The viſible world, whence that proceeded: and what The Creator is.

33. THis viſible world is ſprung from the Spirituall world before mentioned: viz. from the outflowne Divine Power and vertue, and it is a Subject or Object reſembling the Spirituall world: the ſpirituall world is the Inward ground of the viſible world; the viſible ſubſiſteth in the Spirituall.

134. The viſible world is onely an Effluence of the ſeven Properties, for it proceeded out of the ſix working Properties, but in the ſeventh, (that is in Paradiſe,) it is in Reſt: and that is the Eternall Sabbath of Reſt, wherein the Divine Power and vertue reſteth,

135. Moſes ſaith; God created Heaven and Earth, and all Creatures, in ſix Dayes, and reſted on the ſeventh Day, and alſo commanded^[1187] it to be kept for a Reſt.

136. The underſtanding lieth hidden and ſecret in thoſe words: could not he have made all his workes in one Day? neither can wee properly ſay there was any day before the Sun was, for in the^[1188] Deep there is but one Day [in all.]

137. But the underſtanding lyeth hidden in thoſe words, he underſtandeth by each dayes working: the Creation, or Manifeſtation of the ſeven Properties: for he ſaith, In the Beginning God created Heaven and Earth.

^[1189]138. In the FIRST Motion; the Magneticall Deſire compreſſed and compacted the fiery and watery Mercury with the other Properties; and then the groſſeneſſe ſeparated it ſelfe from the Spirituall Nature: and the fiery became Metals and ſtones, and partly Salnitre, that is Earth: and the watery became water: then the fiery Mercury of the working became cleane, and Moſes calleth it Heaven; and the Scripture ſaith, God dwelleth in Heaven: for this fiery Mercury is the Power and vertue of the Firmament, viz. an Image and reſemblance of the Spirituall world, in which God is manifeſted.

139. When this was done, God ſaid, Let there be Light, then the Inward thruſt it ſelfe forth through the fiery Heaven, from which a ſhining power and vertue aroſe in the fiery Mercury, and that was the Light of the outward Nature in the Properties, wherein the^[1190] vegetable Life conſiſteth.

The ſecond Day.

140. In the SECOND Dayes worke, God ſeparated the watery and fiery Mercury from one another, and called the fiery the Firmament

The ^[1191] ſeven Formes of Spirits, mentioned, REVELA. cap. 1.

♄. ☾. The Firſt.	forme	Harſh Deſiring will.	1. Darke-world. a ſimilitude of it is a Candle.
☿. ♃. Second.	Bitter or ſtinging.
♂. ♀. Third.	Anguiſh, till the flaſh of Fire.
☉. Fourth.	Fire Dark-fire. Light-fire.	2. Fire-world a ſimilitude of it is the fire of a Candle.
♀. ♂. Fifth.	Light or Love, whence the watet of Eternall Life floweth.	3. Light-world a ſimilitude of it is the Light of a Candle.
♃. ☿. Sixt.	Noyſe, ſound, or Mercurie.
☾. ♄. Seventh.	Subſtance or Nature.

The Firſt Principle.	Darke or Fire of Wrath	Light or Fire of Love	The ſecond Principle.
The Dark-world; hence God the Father is called an Angry, zealous, Jealous God and a Conſuming Fire.	The Light world; hence God the Sonne, the word the Heart of God, is called a Loving and Mercifull God.

The third Principle.

This world of foure Elements, which is produced out of the two Inward Worlds, and is a Glaſſe of them; wherein L[•]ght and Darkneſſe, Good and Evill are mixt, it is not Eternall but hath a beginning and an End.

of Heaven, which came out of the midſt of the waters, viz. of Mercury, whence aroſe the Male and Female b kinde,^[1192] in the Spirit of the outward world: that is, the Male in the fiery Mercury, and the Female in the watery.

141. This Separation was made all over in every thing, to the end that the fiery Mercury ſhould deſire and long for the watery, and the watery for the fiery; that ſo there might be a Deſire of Love betwixt them in the Light of Nature; from which the Conjunction ariſeth: therefore the fiery Mercury, viz. the outflowne word ſeparated it ſelfe according both to the fiery and to the watery nature of the Light, and thence comes both the Male and Female kinde in all things both Animals and vegetables.

The third Day.

142. In the THIRD Dayes worke, the fiery and watery Mercury entred againe into Conjunction or mixture, and embraced on) another, wherein the Salnitre (viz. the Separator in the Earth-brought forth Graſſe, Plants, and Trees: and that was the firſt Generation or production between Male and Female.

The fourth Day.

143. In the FOURTH Dayes worke, the fiery Mercury brought forth its fruit, viz. the fift Eſſence, an higher power or vertue of Life, then the foure Elements: and yet it is in the Elements, of it the Starres are made.

144. For, as the compreſſion of the Deſire brought the Earth into a^[1193] Maſſe, the compreſſion entring into it ſelfe; ſo the fiery Mercury thruſt it ſelfe outwards by the Compreſſure, and hath incloſed the place of this world with the^[1194] Starres and ſtarry Heaven.

The fifth Day.

145. In the FIFT Dayes worke the^[1195] Spiritus Mundi, that is, the^[1196] ſoule of the great world, opened it ſelfe in the fift Eſſence, (we meane the Life of the fiery and watery Mercury,) therein God created all Beaſts, fiſhes, fowles, and wormes, every one from its peculiar property of the divided Mercury.

146. Were we ſee how the Eternall Principles have moved themſelves according to Evill and Good, as to all the ſeven Properties, and their Effluence and mixture; for there are evill and good Creatures created, every thing as the Mercury, (that is, the Seperator) hath figured and^[1197] framed himſelfe into an Ens, as may be ſeen in the evill and good Creatures: And yet every kinde of Life hath its Originall in the Light of Nature; that is, in the Love of Nature: from which it is that all Creatures in their kind or Property, love one another according to this outflowne Love.

The ſixt Day.

147. In the SIXT Dayes worke, God created Man; for in the ſixt Day the underſtanding of Life opened it ſelfe out of the fiery Mercury, that is, out of the Inward Ground.

148. God created him in his likeneſſe out of all the three Principles, and made him an Image, and breathed into him the underſtanding fiery Mercury, according to both the Inward and outward Ground, (that is, according to time and Eternity,) and ſo he became a living underſtanding ſoule: and in this Ground of the ſoule, the Manifeſtation of the Divine Holineſſe did move, (viz. the living outflowing word of God) together with the Eternall knowing Idea, which was knowne from Eternity in the Divine Wiſdome, as a Subject or forme of the Divine Imagination.

149. This^[1198] Idea becomes^[1199] cloathed with the Subſtance of the heavenly world, and ſo it becommeth an underſtanding Spirit and Temple of God; an Image of the Divine^[1200] viſion, which Spirit is given to the ſoule for a Spouſe: as fire and Light are eſpouſed together, ſo it is here alſo to be underſtood.

150. This Divine Ground budded and pierced through ſoule and body; and this was the true Paradiſe in Man, which he loſt by ſin, when the ground of the darke world with the falſe Deſire gat the upper hand and Dominion in him.

The ſeventh Day.

151. In the SEVENTH Day God reſted from all his workes which he had made, ſaith Moſes: yet God needeth no Reſt; for he hath wrought from Eternity, and he is a meere working Power and vertue; therefore the meaning and underſtanding here lieth hidden in the Word, for Moſes ſaith he hath commanded [us] to Reſt on the ſeventh Day.

152. The ſeventh Day was the true Paradiſe, (underſtand it ſpiritually,) that is, the Tincture of the Divine Power and vertue, which is a temperament: this pierced through all the Properties, and wrought in the ſeventh, that is, in the ſubſtance of all the other.

153. The Tincture pierced through the Earth, and through all Elements, and tinctured All; and then Paradiſe was on Earth, and in Man: for evill was hidden; as the Night is hidden in the Day, ſo the^[1201] wrath of Nature was alſo hidden in the firſt Principle, till the fall of Man, and then the Divine working, with the Tincture, m fled into their owne Principle, viz. into the Inward Ground of the Light-world.

154. For, the^[1202] wrath did riſe aloft, and got the predominancy, and that is the Curſe, (where it is ſaid) God curſed the Earth; for his curſing is to leave off and flie from his working: as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing, and afterwards withdraweth it ſelfe with its working; then the thing is curſed, for it worketh in its owne will and not in Gods will.

Of the Spiritus Mundi, and of the foure Elements.

155. We may very well obſerve and conſider the hidden ſpirituall world by the viſible world: for, we ſee that Fire^[1203] Light and Aire are continually begotten in the deep of this world, and that there is no Reſt or ceſſation from this begetting, and that it hath been ſo from the beginning of the world, and yet men can finde no cauſe of it in the outward world, or tell what the ground of it ſhould be: but Reaſon ſaith, God hath ſo created it, and therefore it continueth ſo: which indeed is true in it ſelfe; but Reaſon knoweth not the Creator which doth thus create without ceaſing: that is, the true^[1204] Archaeus or Seperator, which is an Efluence out of the Inviſible world, viz. the outflowne word of God; which I meane and underſtand by the word fiery Mercury.

156. For what the inviſible world is, in a ſpirituall working, where Light and darkneſſe are in one another, and yet the one not comprehending the other: that the viſible world is, in a ſubſtantiall working; whatſoever powers and and vertues in the outflowne word, are to be^[1205] underſtood in the Inward Spirituall world, the ſame wee underſtand alſo in the viſible world, in the Stars and Elements, yet in another Principle of a more holy^[1206] Nature.

157. The foure Elements doe flow from the Archaeus of the Inward ground; that is, from the foure properties of the Eternall Nature; and were in the beginning of time ſo outbreathed from the Inward ground, and compreſſed and formed into a working ſubſtance and Life: and therefore the outward world is called a Principle, and is a ſubject of the Inward world, that is, a Toole and Inſtrument of the Inward^[1207] Maſter, which^[1208] Maſter is the Word and^[1209] power of God.

158. And, as the Inward Divine world hath in it an^[1210] underſtanding Life from the Effluence of the Divine knowledge; whereby the Angels and ſoules are meant: ſo likewiſe the outward world hath a Rationall Life in it, conſiſting in the outflowne powers and vertues of the Inward world; which outward [Rationall] Life hath no higher underſtanding, and can reach no further then that thing wherein it dwelleth, viz. the Stars and foure Elements.

159. The Spiritus Mundi is hidden in the foure Elements, as the ſoule is in the body; and is nothing elſe but an Effluence and working power proceeding from the Sunne and Stars; its dwelling wherein it worketh is ſpirituall encompaſſed with the foure Elements.

160. The Spirituall houſe is firſt a ſharp Magneticall power and vertue, from the Effluence of the Inward world, from the firſt property of the Eternall Nature: this is the ground of all ſalt and powerfull vertue, alſo of all forming and ſubſtantiality.

161. Secondly, it is the Effluence of the Inward Motion, which is outflowne from the ſecond^[1211] forme of the Eternall Nature, and conſiſteth in a fiery Nature, like a drie kind of water ſource, which is underſtood to be the ground of all Metall and ſtones, for they were created of that.

162. I call it the fiery Mercury in the Spirit of this world, for it is the mover of all things, and the Separator of the Powers and vertues, a former of all ſhapes, a ground of the outward Life, as to the Motion and ſenſibility.

163. The third ground is the perception in the Motion and ſharpneſſe; which is a ſpirituall ſource of Sulphur, proceeding from the Ground of the painfull will in the Inward Ground: hence the Spirit with the five ſenſes ariſeth, viz. ſeeing, hearing, feeling, taſting, and ſmelling, and is the the true Eſſentiall Life, whereby the fire, (that is, the fourth forme) is made manifeſt.

164. The ancient wiſe men have called theſe three properties Sulphur Mercurius and Sal, as to their Materialls which were produced thereby in the foure Elements, into which this Spirit doth coagulate or make it ſelfe Subſtantiall.

165. The foure Elements lie alſo in this ground, and are nothing different or ſeverall from it: they are onely the manifeſtation of this ſpirituall ground, and are as a dwelling place of the Spirit in which this Spirit worketh.

166. The Earth is the groſſeſt effluence from this ſubtile Spirit; after the Earth the water is the ſecond; after the water the Aire is the third, and after the Aire the Fire is the fourth: all theſe proceed from one onely Ground: viz. from the Spiritus mundi, which hath its root in the Inward world.

167. But Reaſon will ſay; to what End hath the Creator made this manifeſtation? I anſwer, there is no other cauſe, but that the ſpirituall world might thereby bring it ſelfe into a viſible forme or Image, that the Inward powers and vertues might have a forme and Image: now that this might be, the ſpirituall ſubſtance muſt needs bring it ſelfe into a materiall ground wherein it may ſo figure and forme it ſelf, and there muſt be ſuch a ſeparation as that this ſeparated being might continually long for the firſt Ground againe, viz. the Inward for the outward, and the outward for the Inward.

168. So alſo the foure Elements, which are nothing elſe Inwardly but one onely Ground, muſt one long for the other, and deſire one another and ſeeke the inward Ground in one another.

169. For the Inward Element in them is divided, and the foure Elements are but the Properties of that divided Element; and that cauſeth the great anxiety and deſire betwixt them, they will continually [to get] into the firſt ground again, that is into that one Element, in which they may Reſt; of which the Scripture ſpeaketh, ſaying; Every Creature groaneth with us and earneſtly longeth to be delivered from the vanity, which it is ſubject unto againſt its will.

170. In this Anxiety and deſire, the Effluence of the Divine power and vertue, by the working of Nature is together alſo formed and brought into figures, to the Eternall Glory and contemplation of Angels and Men, and all Eternall Creatures: as we may ſee cleerely, in all living things, and alſo in vegetables; how the Divine power and vertue^[1212] imprinteth and formeth it ſelfe.

171. For there is not any thing ſubſtantiall in this world wherein the Image reſemblance and forme of the Inward ſpirituall world doth not ſtand: whether it be according to the^[1213] wrath of the Inward Ground, or according to the good vertue: and yet in the moſt^[1214] venomous vertue or quality, in the Inward Ground, many times there lieth the greateſt vertue out of the Inward world.

172. But where there is a darke Life; (that is, a Darke Oyle) in a thing; there is little to be expected from it; for it is the foundation of the wrath, viz. a falſe, bad Poyſon, to be utterly rejected.

173. Yet where Life conſiſteth in^[1215] venome, and hath a Light or brightneſſe ſhining in the Oyle (viz. in the fift Eſſence) therein Heaven is manifeſted in Hell, and a great vertue lyeth hidden in it: this is underſtood by thoſe that are ours.

174. The whole viſible world is a meere ſpermaticall working Ground; Every^[1216] thing hath an Inclination and longing towards another, the uppermoſt towards the undermoſt, and the undermoſt towards the uppermoſt, for they are ſeparated one from the other; and in this hunger, they embrace one another in the Deſire.

175. As we may know by the Earth, which is ſo very hungry after the [influence and vertue of the] Starres, and the Spiritus Mundi, (viz. after the Spirit from whence it proceeded in the beginning) that it hath no Reſt, for hunger: and this hunger of the Earth conſumeth Bodies, that the Spirit may be parted againe from the groſſe Elementary^[1217] condition, and returne into its^[1218] Archaeus againe.

176. Alſo we ſee in this hunger, the Impregnation of the Archaeus (that is, of the Seperator) how the undermoſt Archaeus of the Earth attracteth the uttermoſt ſubtile Archaeus from the Conſtellations above the Earth: where this compacted ground from the uppermoſt Archaeus, longeth for its ground againe and putteth it ſelfe forth towards the uppermoſt: in which putting forth, the growing of Mettals, Plants and Trees, hath its Originall.

177. For, the Archaeus of the Earth becommeth thereby exceeding joyfull, becauſe it taſteth and feeleth its firſt ground in it ſelfe againe: and in this Joy all things^[1219] ſpring out of the Earth: yes, therein alſo the growing of Animals conſiſteth, viz. in a continuall Conjunction of the Heavenly and Earthly, in which the Divine power and vertue alſo worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground.

178. Therefore Man, who is ſo noble an Image, having his ground in time and Eternity; ſhould well conſider himſelfe, and not run headlong in ſuch blindneſſe, ſeeking his Native Country afarre off from himſelfe, when it is within himſelfe, though covered with the groſſeneſſe of the Elements by their ſtrife.

179. Now when the ſtrife of the Elements ceaſeth, by the Death of the groſſe body, then the Spirituall Man will be made manifeſt whether he be borne in and to Light or Darkneſſe; which of theſe [two] beareth the ſway and hath the dominion in him, the Spirituall man hath his being in it Eternally, whether it be in the foundation of Gods Anger, or in his Love.

180. For, the outward viſible Man is not now the Image of God, it is nothing but an Image of the Archaeus; that is, a houſe [or huske] of the Spirituall Man, in which the ſpirituall Man groweth; as Gold doth in the^[1220] groſſe ſtone, and a Plant from the wild Earth: as the Scripture ſaith; as we have a Naturall Body, ſo we have alſo a Spirituall Body: ſuch as the Naturall is ſuch is alſo the Spirituall.

181. The outward groſſe Body of the foure Elements ſhall not inherit the Kingdome of God, but that which is borne out of that one Element, viz. out of the Divine Manifeſtation and working.

182. For, this of the Fleſh and of the will of man is not it: but that which is wrought by the heavenly Archaeus in this groſſe Body, unto which this groſſe [body] is a houſe Toole and Inſtrument.

183. But when the Cruſt is taken away, then it ſhall appeare wherefore we have here been called Men; and yet ſome of us have ſcarce been beaſts, nay ſome far worſe then Beaſts.

184. For, we ſhould rightly conſider what the Spirit of the outward world is, it is a houſe huske, and Inſtrument of the Inward Spirituall world which is hidden therein, and worketh through it, and ſo bringeth it ſelfe into figures and Images.

185. And thus humane Reaſon is but a^[1221] houſe of the true underſtanding of the Divine knowledge: none ſhould truſt ſo much in his Reaſon and ſharp wit, for it is but the Conſtellation of the outward Stars; and doth rather ſeduce him then leade him to the unity of God.

186. Reaſon muſt wholly yeild it ſelfe up to God, that the Inward Archaeus may be revealed, and this ſhall worke and bring forth a true Spirituall underſtanding ground, uniforme with God, in which Gods Spirit will be revealed, and will bring the underſtanding to God: and then, in this Ground, the Spirit ſearcheth through all things, even the deep things of^[1222] God, as St. Paul ſaith.

187. I thought good to ſet this downe thus briefly for the Lovers,^[1223] for their further conſideration,

Now followeth a ſhort explication, or^[1224] Deſcription of the Divine Manifeſtation.

188. God is the Eternall, Immenſe Incomprehenſible unity which manifeſteth it ſelfe in it selfe from Eternity in Eternity by the Trinity; and is Father, Sonne and Holy Ghoſt, in a threefold working, as is before mentioned.

189. The firſt Effluence and manifeſtation of this Trinity is the Eternall word, or outſpeaking of the Divine power and vertue.

190. The firſt outſpoken Subſtance from that Power is the Divine wiſdome; which is a ſubſtance wherein the Power worketh.

191. Out of the wiſdome floweth the Power and vertue of out-breathing, and goeth into ſeparability and forming; and therein the Divine Power is manifeſt in its vertue.

102. Theſe ſeparable Powers and vertues bring themſelves into receivingneſſe, to their owne perceivingneſſe; and out of the perceivingneſſe ariſeth owne ſelfe-will and Deſire: this owne Will is the Ground of the Eternall Nature, and it bringeth it ſelfe, with the Deſire into the Properties as farre as Fire.

193. In the Deſire is the Originall of Darkneſſe: and in the Fire the Eternall unity is made manifeſt with the Light, in the fiery Nature.

194. Out of this fiery Property and the property of the Light, the Angels and ſoules have their Originall; which is a Divine Manifeſtation.

195. The Power and vertue of Fire and Light is called Tincture; and the Motion of this vertue is called the holy and Pure Element.

196. The Darkneſſe becommeth ſubſtantiall in it ſelfe: and the Light becommeth alſo ſubſtantiall in the fiery Deſire: theſe two make two Principles: viz. Gods Anger in the Darkneſſe, and Gods Love in the Light, each of them worketh in it ſelfe, and there is onely ſuch a difference between them as between Day and Night, and yet both of them have but one onely Ground, and the one is alwayes a cauſe of the other, and that the other becommeth manifeſt and knowne in it, as Light from fire.

197. The viſible world is the third Principle, that is, the third Ground and beginning; this is outbreathed out of the Inward Ground, (viz. out of both the firſt Principles) and brought into the Nature and forme of a Creature.

198. The Inward Eternall working is hidden in the viſible world, and it is in every thing and through every thing, yet not to be comprehened by any thing in the things owne Power; the outward Powers and vertues are but the paſſive and the houſe, in which the Inward doe worke.

199.^[1225] All the other worldly Creatures are but the Subſtance of the outward world; but Man; who is created both out of Time and Eternity, out of the Being of all Beings, and made an Image of the Divine Manifeſtation.

200. The Eternall Manifeſtation of the Divine Light is called the Kingdome of Heaven, and the Habitation of the Holy Angels and Soules.

201. The fiery Darkneſſe is called Hell, or Gods Anger, wherein the Devills dwell, together with the damned ſoules.

202. In the place of this world Heaven and Hell are preſent every where; but according to the Inward Ground.

203. Inwardly, the Divine working is manifeſt in Gods Children; But in the wicked, the working of the painefull darkneſſe.

204. The place of the Eternall Paradiſe is hidden in this world, in the Inward Ground: but manifeſt in the Inward man, in which Gods Power and vertue worketh.

205. There ſhall periſh of this world onely the foure Elements together with the Starry Heaven; and the Earthly Creatures; viz. the outward groſſe Life of all things.

206. The Inward Power and vertue of every ſubſtance remaineth Eternally.

Another Expoſition of^[1226] the Myſterium Magnum.

207. God hath manifeſted the Myſterium Magnum out of the Power and vertue of his word; in which Myſterium Magnum the whole Creation hath lyen eſſentially without forming, in Temperamento; and by which he hath outſpoken the Spirituall formings in Separability [or variety]: in which formings, the Sciences of the Powers and vertues in the Deſire, (that is, in the Fiat,) have ſtood: wherein every Science in the Deſire to Manifeſtation, hath brought it ſelfe into a Corporeall Subſtance.

208. Such a Myſterium Magnum lyeth alſo in Man, (viz. in the Image of God: and is the Eſſentiall word of the Power of God, according to Time and Eternity, by which the Living word of God outſpeaketh, or expreſſeth it ſelfe either in Love or Anger, or in Fancie; all things as the Myſterium ſtandeth in a moveable Deſire to Evill or Good: according to that ſaying: ſuch as the people is, ſuch a God they alſo have.

209. For, in whatſoever properties the Myſterium in Man is awakened, ſuch a word alſo uttereth it ſelfe from his powers: as we plainely ſee that nothing elſe but vanity is uttered by the wicked.

Prayſe the Lord all yee his workes. Halelu-jah.

^[1227]OF THE WORD SCIENCE.

210. THe Word Science is not ſo taken by me as men underſtand the word Scientia in the Latine Tongue, for I underſtand therein even the true Ground according to Senſe, which both in the Latine and all other Languages is miſled and neglected by Ignorance: for every word in its Impreſſure forming and Expreſſion, gives the true underſtanding, of what that thing is that is ſo called.

211. You underſtand by Science ſome skill or knowledge: in which you ſay true, but doe not fully expreſſe the meaning.

212. Science is the Root to the underſtanding, as to the^[1228] Senſibility: it is the Root to the Center of the^[1229] Impreſſure of Nothing into ſomething: as when the will of the Abyſſe attracteth it ſelfe into it ſelfe, to a Center of the Impreſſure (viz. to the word) then ariſeth the true underſtanding.

213. The will is in the Separability of the Science, and there ſeparateth it ſelfe out from the Impreſſed Compaction; and men firſt of all underſtand the Eſſence in that which is ſeparated, in which the Separability impreſſeth it ſelfe into a Subſtance.

214. For^[1230] Eſſence is a ſubſtantiall power and vertue, but Science is a moving flitting one, like the Senſes; it is indeed the Root of the Senſes.

215. Yet in the underſtanding, in which it is called Science, it is not the ſenſing, but a cauſe of the ſenſing, in that manner as when the Underſtanding impreſſeth it ſelfe in the Mind, there muſt firſt be a cauſe which muſt give the Mind, from which the underſtanding floweth forth into its Contemplation: Now this Science is the Root to the fiery Mind, and it is in briefe the Root of all Spirituall beginnings, it is the true Root of Soules and proceedeth through every Life, for it is the Ground from whence Life commeth.

216. I could not give it any other better Name, this doth ſo wholly accord and agree in the ſenſe: for the Science is the cauſe that the Divine Abyſſall Will compacteth and impreſſeth it ſelfe into Nature, to the ſeparable [various] intelligible and perceivable Life of underſtanding and difference: for the Impreſſure of the Science, (whereby the will attracteth it into it ſelfe) the Naturall Life ariſeth and the word of every Life Originally.

217. The diſtinction or ſeparation out of the Fire, is to be underſtood as followeth. The Eternall Science in the Will of the Father draweth the Will (which is called Father) into it ſelfe, and ſhutteth it ſelfe into a Center of the Divine Generation of the Trinity, and by the Science ſpeaketh it ſelfe forth into a word of underſtanding; and in the ſpeaking is the Separation in the Science: and in every Separation there is the Deſire to the Impreſſure of the^[1231] Expreſſion, the Impreſſure is Eſſentiall, and is called Divine Eſſence.

218. From this Eſſence the word^[1232] expreſſeth it ſelfe in the ſecond Separation (that is, of Nature) and in that expreſſion, (wherein the Naturall will ſeparateth it ſelfe in its Center, into a ſenſing,) the Separation out of the fiery^[1233] Science is underſtood; for thence commeth the Soule and all Angelicall Spirits.

219. The third Separation is according to the outward Nature of the expreſſed formed word, wherein the Beſtiall Science lyeth, as may be ſeen in the Treatiſe of the Election of Grace, which hath a^[1234] ſharp underſtanding, and is one of the Cleereſt of our Writings.

FINIS.

A CATALOGUE OF THE BOOKES WRITTEN, By JACOB BEHMEN.

• 1. ANno 1612. He wrote the firſt Booke called Aurora, the Riſing of the Sun, and he being accuſed as Author thereof, this Booke was laied up by the Magiſtrate at Gorlitz, at Court: and command given him that he ſhould henceforth (being a ſimple Lay-man) refraine writing of bookes, which did not belong to his profeſſion and condition. Whereupon he did refraine for ſeven yeares, but afterwards being ſtirred up againe by the Holy Spirit of God, and alſo being incouraged thereto by the entreaty and deſires of ſome people that feared God, he betooke himſelfe to his pen again, and proceeded in writing and perfected, with good leiſure and deliberation, the reſt which follow, viz.
• 2. Anno 1619. The ſecond Book. Of the Three Principles, together with an appendix of the Threefold life of Man.
• 3. Anno 1620. A Booke of the Three-fold life of Man.
• 4. An Anſwer to the 40 Queſtions of the Soule, propounded by Doctor Balthaſar Walter, in the firſt chapter of it is an Expoſition of the Turned Eye, or Philoſophick Globe, withall an addition concerning the Soule, the Image of the Soule, and the Turba or deſtroyereſſe of the Image.
• 5. Three Bookes. The firſt, of the Incarnation of Jeſus Chriſt. The ſecond of the Suffering, Death, & Reſurrection of Chriſt. The third of the Tree of Faith.
• 6. A Booke of Six Points.
• 7. A Booke of the Heavenly and Earthly Myſterium.
• 8. A Book of the Laſt Times to P.K.
• 9. Anno 1621. A Booke De Signatura Rerum, or the Signature of all things.
• 10. A Conſolatory Booke of the foure Complexions.
• 11. An Apologie to Balthaſar Tilken in two parts.
• 12. A conſideration upon Eſaias Steefells Booke.
• 13. Anno 1622. A Booke of true Repentance.
• 14. A Booke of true Reſignation.
• 15. A Booke of Regeneration.
• 16. Anno 1623. A Booke of Predeſtination and Election of God, at the end of it is written this following Treatiſe, viz.
• 17. A ſhort Compendium of Repentance.
• 18. The Myſterium Magnum upon Geneſis.
• 19. Anno 1624. A Table of the Principles, or a Key of his writings to G. F. and I. H.
• 20. A little Booke of the Superſenſuall Life.
• (21) A little Booke of Divine Contemplation.
• 22. A Booke of the two Teſtaments of Chriſt, viz. Baptiſme and the Supper of the Lord.
• 23. A Dialogue between the enlightned and the unenlightned Soule.
• 24. An Apology upon the Booke of true Repentance, directed againſt a Paſquill of the principall Miniſter of Gorlitz, called Gregory Rickter.
• (25) A Booke of 177. Theoſophick Queſtions.
• 26. An Epitome of the Myſterium Magnum.
• (27.) The Holy Weeks, or the Prayer-Booke.
• 28. A Table of the Divine Manifeſtation, or an Expoſition of the Threefold World to I.S. V.S. and A.V.F. In theſe two that follow, the date is not ſet downe.
• 29. A Booke of the Errours of the Sects of Ezechiel Meths to A. P. A. or an Apology to Eſaias Steefell.
• 30. A Booke of The laſt Judgement. Further.
• 31. Certaine Letters to Divers Perſons, written at divers times with certaine Key's for ſome hidden words.
• The Bookes which the Author finiſhed not, are marked with this ſigne.

The faults eſcaped in Printing.

PReface verſe 9 line 4. read * Divine Eſſence, fol. 2. l. 23. for as r. viz. l. 32. for how r. that, f. 3. l. 8. r. u tranſparent. l. 24. r. * Formes. f. 14. l. 27. r. but o not. f. 15. l. 18. r. the p Eternity, that q f. 16. l 29. r. viz. the eye. l. marg. 18. r. viz. Turbae f. 17. l. 43. r. there for then: f. 18. l. 30. for chimney r. furnace, f. 22. l. 9. for ye, r. we. f. 25. l. 11. for where: r. there. f. 27. l. 11. for fire, r. fire. f. 33. l. 22. r. can g find: l. 24. r. the * l God-head: f. 34. l. 17. r. wiſdome: for the Element giveth not Divine wit [Reaſon or underſtanding;] but, f. 45. marg. l. 19. r. t appeareth or, f. 70. marg. l. 19. r. doake or hollow. f. 59. marg. l. 1. r. that Spirit, f. 60. marg. l. 3. r. c workmaſter, f. 63. l. 16. r. nothing; that can give it any thing; but, f. 56. l. 31. r. (wherein, f. 68. marg. l. 12. r. forth. f. 69. l. 24. r. Tree, Or as, f. 72. l. 5. unleſſe. f. 80 l. 24. r. • deſire, l. 25. r. o, l. 26. r. •, f 83. l. 25. r. which holdeth, f. 89. l. for ſ, r. [•], f. 90. l. 32. r. and i bitterneſſe l. 33. r. k for i, l. 35. r. I for k, l. 40. r m for l, l. 41. n for m, l. 42. o for n, & p for o f. 93. l. 16. r. one thing hath ſwallowed up another, f. 94. marg. l. 10. r. and workes, f. 95. l. 1. r. without it, is, f. 99. l. 6. for them, r. then, f. 105. l. 17. r Gift,) l. 43. r. ſoule, f. 106. marg. l. 7. r. m or Chiſt. l. 39. r. Spirit of, f. 107. l. 3. r. whores wolves, f. 110. l. 21. r. ſoule, f. 114. l. 3. r. not ſee them; f. 122 l. 1. r. the life, f. 124. l. 36. r. the a Calling, f. 127. l. 39. r. this world, f. 130. l. 2. r. of no, l. 20. be no more, f. 143. l. 25. r. and there is, l. 36. r and t l. 38. r. u partiality, f. 146. l. 30 for thoſe r. theſe: f. 147. l. 20. r. to be done, f. 148. l. 7. r. an end, f 154. l. 39 r. l ſourneſſe. Preface to the Clavis, verſe 9. marg. r. ex ſenſu, end ſhutz, f. 2. l. 20. r. firſt in, f. 10. l. 1. for ♀ put ☿.

Marginal notes

1. Dan. 2.27. And ſuch an anſwer Ioſeph gave to the King of Egypt. ↩
2. Iames 1.17. ↩
3. The three-fold life. ↩
4. Note that by the words divine eſſence, ſubſtance, or eſſentialitie in the writings of this Author he meaneth not that eſſence which is God himſelfe, but whatſoever is beſides God, and which taketh its originall from God, as the eternall Idea's in the wiſedome of God doe. And that which is eſſentiall according to the forme or figure of the Idea, and that wherein all Idea's lie, he calleth Myſterium magnum & Coeleſte Arcanum. ↩
5. Or came to be. ↩
6. Engendring. ↩
7. Or underſtood. ↩
8. Or booke. ↩
9. Leader, or the holy Ghoſt. ↩
10. In or by. ↩
11. Act. 17.28. ↩
12. Glance or Luſtre, or brightnſſe of his Glory. ↩
13. Or rouſing. ↩
14. • 1 Will; Father.
    • 2 Heart; Sonne.
    • 3 Proceeding or Efflux; holy Ghoſt.
    ↩
15. Declared or Expounded. ↩
16. Or viz. ↩
17. Or Being. ↩
18. Moveableneſſe. ↩
19. Aſtringency or bitingneſſe. ↩
20. Acidneſſe. ↩
21. Or power. ↩
22. Riggling. ↩
23. Lightening. ↩
24. Or Beeing. ↩
25. Or eſtringency. ↩
26. Mild or fluid. ↩
27. Or differences kinds or manners. ↩
28. Or longing. ↩
29. Originali Textu. A V ge. ↩
30. As the ſight of the Eye. ↩
31. Similitude, or Parable, or Figure. ↩
32. Go T tes Character T ↩
33. Or Wheele or Orbe. ↩
34. Gods wonderfull Eye. ↩
35. Drawing or longing, or attracting. ↩
36. Or an Eternall Will. ↩
37. Deut. 4.24. ↩
38. Materia. ↩
39. Centrum Naturae. ↩
40. Or Subſtantiality. ↩
41. Time or yeares. ↩
42. Regiment. ↩
43. Life. ↩
44. Principium. ↩
45. Or ſatiating. ↩
46. Or formed, or figured. ↩
47. The Tau or Croſſe. ↩
48. Schwerigkeit oft Breetheit guere. ↩
49. Or without ab extra. ↩
50. Or ſecret Myſterie. ↩
51. Or that can find any thing. ↩
52. The Modell. ↩
53. Erblicket. ↩
54. Diſcovereth it ſelfe. ↩
55. The wiſdome. ↩
56. Or Seeing. ↩
57. Of the way or condition of. ↩
58. Or draweth into it ſelfe. ↩
59. Or aſtringent. ↩
60. Or glance. ↩
61. Or differencing. ↩
62. Or Subſtance. ↩
63. Or Myſterium magnum. ↩
64. Or Life. ↩
65. Sterne. ↩
66. Or zealous. ↩
67. Or diſcovereth it ſelfe. ↩
68. Or rigling. ↩
69. Subſtance. ↩
70. Or Subſtantiality, or Earth. ↩
71. Or hidden ſecrets. ↩
72. Or ſtrong, or ſterne. ↩
73. Or rent. ↩
74. Or ſterne, or fierce. ↩
75. Myſterium Magnum. ↩
76. Or removing. ↩
77. Corpus Opacum. ↩
78. Property and Condition, or Quality. ↩
79. Quality. ↩
80. Inſeparabiliter. ↩
81. • 1. Fire.
    • 2. Seeking.
    • 3. Deſiring attraction.
    • 4. Subſtantiality or Corporality.
    • 5. Sting.
    • 6. Anguiſh.
    • 7. Liberty.
    ↩
82. Or Liberty. ↩
83. Underſtand by this the ſinking of the hunger and thirſt of Hell, and of Anger. ↩
84. Rigling. ↩
85. Or Principium. ↩
86. Sucking or attraction. ↩
87. Viz. ſeeking. ↩
88. Verbum Fiat, Let there be, as Fiat Lux. Geneſis 1. Let there be light. ↩
89. Or attraction. ↩
90. Figure, or Idea. ↩
91. Or attraction. ↩
92. Or Wheelings Or Jarring. ↩
93. Or Mid. ↩
94. Matth. 25.8. ↩
95. Regiment. Viz. Turba Regimen ſecundum Werdenhagen. ↩
96. 1. Number, or Time. ↩
97. 10. X. 100. 1000. ↩
98. 0. ↩
99. Or Iudgement Day. ↩
100. Working,Viz. the wonders. ↩
101. Which Spirit ↩
102. Or attraction. ↩
103. Cunning or Policy. ↩
104. Or Wit. ↩
105. Myſterium Magnum. ↩
106. Subſtance. ↩
107. Glowing. ↩
108. Amiableneſſe or Friendlineſſe. ↩
109. Wit, reaſon, or knowledge. ↩
110. Or paine. ↩
111. Or paine. ↩
112. Skie, or receptacle. ↩
113. Foundation or bottome. ↩
114. Extra without. ↩
115. The Spirit. ↩
116. Or Vertue. ↩
117. Moveth, waveth. ↩
118. Without it ſelfe. ↩
119. Viz. The Deſiring. ↩
120. A. O. V. E. I. I. E. O. V. A. ↩
121. GoTtes. ↩
122. LIebe. ↩
123. GOLT. ↩
124. That is, in the wiſedome of Reaſon, in the Old Adam, in the Ihood and ſelfehood of the outward man. ↩
125. Or Eye. ↩
126. Viz. two Principles. ↩
127. Or ſemicircles. ↩
128. Third Principle. ↩
129. That Minde. ↩
130. Extra Principium. ↩
131. Or Centre. ↩
132. Extra Naturam. ↩
133. Or ſemicircles, or halfe Globes. ↩
134. Or Two Armes. ↩
135. Or Letters. ↩
136. Or beyond. ↩
137. Or Abyſſall. ↩
138. Conceived, or formed. ↩
139. Or beyond. ↩
140. Or Abyſſall. ↩
141. Or knowne. ↩
142. Or Number Three. ↩
143. Absque. ↩
144. Magick. ↩
145. Or Idea. ↩
146. Virginalis ſapientia. ↩
147. Or angle. ↩
148. Or meant. ↩
149. Or Angle. ↩
150. The point of the Arme at the left hand. ↩
151. Or and ſo is the underſtanding. ↩
152. Or halfe Globe. ↩
153. Or beyond. ↩
154. Or point of the Croſſe. ↩
155. Or beyond. ↩
156. Extra without. ↩
157. The tree it groweth upon. ↩
158. Or bounds. ↩
159. Or number Three. ↩
160. Or Subtilty. ↩
161. Or ſucking, or Attraction. ↩
162. Or fill. ↩
163. Or Vertue. ↩
164. Or Reaſon. ↩
165. Or more. ↩
166. Or Wit. ↩
167. Power or Vertue. ↩
168. Or evill. ↩
169. Or reacheth. ↩
170. Or Spirit. ↩
171. Or ſubſtantiality. ↩
172. Or beyond. ↩
173. Or waſhed, ſcoured, or purged. ↩
174. Or waſhed, ſcoured, or purged. ↩
175. Or ſubſtance. ↩
176. Or here. ↩
177. Or place. ↩
178. Thrones or Principalities. ↩
179. Or acknowledged. ↩
180. Or Legs. ↩
181. Or reaſon, or in Wit, craft, and fury. ↩
182. Or inflame. ↩
183. Or till fire or before the fourth forme which is fire it ſelfe. ↩
184. Or underſtood. ↩
185. Or in the Creature it ſelfe. ↩
186. Or beſide it ſelfe outwardly. ↩
187. Or to receive it. ↩
188. In Locum, or ſpace, or bounds. ↩
189. Or that. ↩
190. For a reſemblance of it. ↩
191. Or Triplicity. ↩
192. Or Threeneſſe. ↩
193. Or by. ↩
194. Give up it ſelfe to him. ↩
195. Or with. ↩
196. Or with. ↩
197. Or we meane. ↩
198. Or with. ↩
199. Or over All. ↩
200. Or ſubſtance. ↩
201. Or know, or acknowledge. ↩
202. Or ſubſtance. ↩
203. Or Deity. ↩
204. Col. 2.9. ↩
205. Or to us. ↩
206. For. ↩
207. Or into it. ↩
208. Or by. ↩
209. Or ſubſtantiality. ↩
210. Or ſubſtance. ↩
211. Viz. pure Element. ↩
212. Or Being. or ſubſtance. ↩
213. Viz. the ſpace between the ſecond Circle and the third. ↩
214. Or ſubſtance. ↩
215. Or Wit, or Reaſon. ↩
216. Or Ghoſt. ↩
217. Or Wit, or Reaſon. ↩
218. Or knowledge. ↩
219. Or ſubſtance. ↩
220. Muſt be taken to be. ↩
221. Or ſtroake. ↩
222. Or Juriſdidiction. ↩
223. Or Divine fire. ↩
224. Or owne Regiment. ↩
225. A ſhew. ↩
226. Or In. ↩
227. Or Place. ↩
228. Or ſubſtantiality. ↩
229. Into. ↩
230. Viz. the Eſſentiality. Or ſubſtantiality. ↩
231. Regenerated. ↩
232. Myſterium. ↩
233. Principium. ↩
234. The Earth. ↩
235. Or ſubſtance. ↩
236. Or a wonder of God. ↩
237. Or Out-birth. ↩
238. Or Refined. or purified. ↩
239. In the Holy Ternary or Trinity. ↩
240. Or Separatour. ↩
241. Angelicall Earth. ↩
242. Or to the E rth as to his owne home. Or to be ſubject to it. ↩
243. Or in. ↩
244. As to its owne place. ↩
245. Or Evill. ↩
246. Or ſelfe Reaſon. ↩
247. Or good. ↩
248. Or Inventions. ↩
249. Cunning deceit, fallacies. ↩
250. Feates or tricks. ↩
251. Or Being of all Beings. ↩
252. Or converſe. ↩
253. By taking its owne pleaſure, and makiag Lawes according to its owne power, though againſt right. ↩
254. Or ſine, absque. ↩
255. The ſoule. ↩
256. Viz. ſeated in it. ↩
257. Verbum Fiat. ↩
258. ✚. X. ↩
259. X or 10. ↩
260. Or Extra Crucem. ↩
261. Or unmaſtered. ↩
262. Or make himſelfe a Devill in ſo doing. ↩
263. Or right Eyes, viz. Spirituall Eyes. ↩
264. Or of God. ↩
265. The New-birth. ↩
266. In Magiam. ↩
267. His cauſe and Ruler. ↩
268. Sulphur & Mercurium ↩
269. Medicus. ↩
270. Or diſeaſe wh ch deſtroyeth the health. ↩
271. Theologus. ↩
272. The curſe of God. ↩
273. Magician: [〈 in non-Latin alphabet 〉] Matth. 2.1. ↩
274. Adulterous. ↩
275. Magia. Philoſophia. Aſtrologia. Aſtronomia. Medicina. Theologia. ↩
276. Or found. ↩
277. Specula mirrours, or looking Glaſſes, or Expoſitions, repreſentations, and illuſtrations, and ſimilitudes in her teachings. ↩
278. Or ſquint-Eye. ↩
279. Or back turned. ↩
280. Or live in Patience and Reſignation. ↩
281. Or longing. ↩
282. X. 10. ↩
283. Great Myſterie. ↩
284. Or ſatiating. ↩
285. Or quickneth, or enliveneth. ↩
286. Phur, Power, Sul: Light. ↩
287. Materia. Subſtantiality. ↩
288. Or end, pitch, Bounds. ↩
289. Or quiet. ↩
290. Or Genitrix, or Bearer. ↩
291. Or in. ↩
292. Or a. ↩
293. Or a. ↩
294. To periſh. ↩
295. Or Nouriſhment. ↩
296. Is. ↩
297. In. ↩
298. Or taſte. ↩
299. Or periſheth, or dyeth, or corrupteth, or departeth. ↩
300. Death that is ſunke downe into the Centre in a thing. ↩
301. Or without. ↩
302. Viſible. ↩
303. Longing, Sucking, Drawing. ↩
304. Or in. ↩
305. Or outwardly. ↩
306. Or Forme. ↩
307. Outward. ↩
308. Foundation. ↩
309. Or Idea, or inſtance. ↩
310. Reſembleth the Father. ↩
311. The Sonne. ↩
312. The Holy Ghoſt. ↩
313. Or third Principle. ↩
314. Verbum Fiat. ↩
315. Or Maker, or Ruler, or Orderer as an Artificer. ↩
316. Or contrive, forme. Appeare. ↩
317. Or is like a wheele that turneth round. ↩
318. Abyſſal, bottomeleſſe. ↩
319. Or contrived. Or conceived. Or formed. ↩
320. Or calleth it ſelfe twofold. ↩
321. Arcanum. Or an hidden treaſure. ↩
322. Mark 10.23, 24, 25. ↩
323. Or cares for the belly. ↩
324. You have no power with them. ↩
325. Soothing. ↩
326. Or Clarity. ↩
327. Or bottome. ↩
328. Or former. ↩
329. Or ſubſtance. ↩
330. Or Originall fire. ↩
331. Or Forme. ↩
332. Viz. in the light fire. ↩
333. Underſtood to be. ↩
334. Or ſubſtantiality, or Body. ↩
335. Aſtringent. ↩
336. Or in its true ſimilitude. ↩
337. Or threſhing floare. Matth. 3.12. ↩
338. Severity. ↩
339. Corrupteth or breaketh not. ↩
340. Or ſure foundation to uphold it. ↩
341. In. ↩
342. Or Image. ↩
343. May not. ↩
344. The Will. ↩
345. Or maketh. ↩
346. Or imperceptible. ↩
347. Getteth, or attracteth. ↩
348. Endued. ↩
349. John 4. ver. 14. ↩
350. Or dwelleth. Joh. 6.56. ↩
351. Or Wiſdome of God. ↩
352. Or infinite unfathomable. ↩
353. Or is called, or accounted the life in the preſence of the Trinity. ↩
354. Or to ſet forth. ↩
355. Or to ſet forth. ↩
356. 10. X. ✚ ↩
357. Into the Holy Trinity. ↩
358. Not one that is a bearer or bringer forth. ↩
359. 10. ↩
360. Or firſt quickned, or enlivened. ↩
361. Forme. ↩
362. Speaketh out of all, &c. ↩
363. Iſa. 9.6 ↩
364. By this Eſſence God himſelfe is not meant, but the powers that flow from him. ↩
365. Or created, or formed. ↩
366. Or not to be dived into by us. ↩
367. Former, or moulder. ↩
368. Forming, faſhioning. ↩
369. That is, as perfectly a Man. Quoad genus humanum. ↩
370. VIZ. our owne Making. ↩
371. Or ſtood. ↩
372. Or Fan. ↩
373. Or threſhing-floare. ↩
374. We ſhould not goe beyond Obedience, Patience, humility and Chaſtity, and live according to our owne ſelf-will, and deſire. ↩
375. Such as will domineere. ↩
376. Or right. ↩
377. Rom. 8.16. ↩
378. Imagineth, or dreameth. ↩
379. Or is cloathed with all. ↩
380. Anſwered. ↩
381. Or Trinity, Threeneſſe. ↩
382. Or ſubſtantiality. ↩
383. Or the body of a Creature. ↩
384. The ſame with the Centre of Nature in the whole Nature. ↩
385. Number Three, or Trinity. ↩
386. Proba, or triall. ↩
387. Wonders. ↩
388. Trinitie, or number three. ↩
389. Harſh. ↩
390. In verbo Domini. ↩
391. of the Eternall Eſſences that proceeded from God; or the Divine powers of the Deity. ↩
392. Crude, raw, voyde, or naked, feeble, or vaine. ↩
393. Glaſſe. ↩
394. contrived, or formed. ↩
395. Or Quinteſſence of the inward ground. ↩
396. The word, or ſome other Creator, or Maker. ↩
397. Or by. ↩
398. Light, or luſtre. ↩
399. Gen. 2.19, 20. ↩
400. Note. Or Kingly. ↩
401. Trinity, or Number three. ↩
402. Or of growing Eſſences. ↩
403. At the ſame time. ↩
404. Adams firſt fleſh. ↩
405. Sucking, drawing, or longing. ↩
406. Or Property. ↩
407. Or dangerous. ↩
408. The Imagination, or longing, or luſting of a woman with childe, ↩
409. Monde ſignifieth the Earthly Matrix of the Elementary Macrocoſme, in the Microcoſme, wherein ↩
410. Maketh a Monde Monſtrum a Moon Monſter, Monſtum Lunare, or a Luſt-monſter, ſuch a Childe, as is deformed by the Mothers wanting of her longing. ↩
411. Or ſignifieth. ↩
412. Or Love. ↩
413. Or hiddenly. ↩
414. Or under. ↩
415. Malice, or abominations. ↩
416. Idea, or ſhape, or Image. ↩
417. Mat. 23.33. ↩
418. Viz. the Spirit. ↩
419. Medicine, or Counſell. ↩
420. How long he ſhall live. ↩
421. Or ſubſiſteth from it ſelfe. ↩
422. Or entred into the condition of a Creature. ↩
423. Or ſui Juris, or a thing of it ſelfe. ↩
424. Centrum Naturae. ↩
425. A work-maſter, or builder. ↩
426. Viz. in our Spirit. ↩
427. Or underſtand us. ↩
428. Mat. 17.20. ↩
429. (If it be ſtrong) note what Faith is. ↩
430. Or might. ↩
431. Change the body into another ſhape. ↩
432. kinde or manner of power. ↩
433. 1 Cor. 15.51. ↩
434. Forme. ↩
435. Note the power of the Will. ↩
436. A wicked man. ↩
437. A childe of God. Booke of the three Principles. cap. 15. v. 64. ↩
438. Or wicked. ↩
439. Or the bewitching Whores. ↩
440. Or liable to the Turba. ↩
441. Or nullified. ↩
442. Joſh. 10.12. ↩
443. Or Wonders. ↩
444. The will of the Holy Ghoſt. ↩
445. Viz. will or Spirit of the ſoule. ↩
446. Or give, or afford. ↩
447. Turba Magna. Note the ſoule muſt now ſeek this power in Jeſus Chriſt. ↩
448. Or Miracles. ↩
449. Or awaken it. ↩
450. Or before. ↩
451. Or ſubdue. ↩
452. Or Magus. ↩
453. Or Allmightineſſe. ↩
454. Or Being. ↩
455. Or encompaſſed. ↩
456. Or without a body. ↩
457. Or Source. ↩
458. Or Source. ↩
459. Might or ability. ↩
460. Or the. ↩
461. Arcanum. ↩
462. This white. ↩
463. Or an Habitation. ↩
464. Meſch, mixture or concretion. ↩
465. The ſoule. ↩
466. Run out. ↩
467. Inheritance, owne Lands, or goods, or poſſeſſion. ↩
468. Or poore. ↩
469. Or created, or formed. ↩
470. Or in this time of the body. ↩
471. Luſt-ſucht. ↩
472. Or ſubſtance. ↩
473. Or body of the Mother. ↩
474. Turne over a new leafe, or change our Copie. ↩
475. After, or according. ↩
476. might or ability. ↩
477. Proba, or Temptation. ↩
478. In, or as, or with. ↩
479. Beget, or beare. ↩
480. Inability or weakneſſe. ↩
481. Or framed, or built a woman with them. ↩
482. Note how the ſoule is before the conception. ↩
483. Or Being, or ſubſtance. ↩
484. Or out-breeding, or hatching. ↩
485. Hammered by the Smith, or the Faber hath ſtruck fire. ↩
486. Rule, or Regiment, or influence. ↩
487. Or bound, or terme, or Goale, or End. ↩
488. Maſculine. ↩
489. Feminine. ↩
490. Ab extra, or externally. ↩
491. Work-maſter, work-man, or Smith. ↩
492. Forgeth or ſtr[•]keth fire, Smiedet. ↩
493. Great Myſterie. ↩
494. Or bred orth. ↩
495. Or in a better condition. ↩
496. Or harboureth the Devill. ↩
497. Or Saints. ↩
498. Or evill. ↩
499. Or body. ↩
500. Grunden. ↩
501. Their Reaſon, or Arts of Logick, &c. ↩
502. Or might, or Authority. Jus Divinum. ↩
503. Or ſtriven. ↩
504. Or twig ſpringeth. ↩
505. Or wreſtling, or contending. ↩
506. Or by. ↩
507. In verbum Domini. ↩
508. One parent good, the other evill. ↩
509. Goods, Riches. ↩
510. Or ungroundable. ↩
511. Forming, or making. ↩
512. Or reſemblance. ↩
513. Or formed. ↩
514. Or Sonne, or Word. ↩
515. or ſplendour. ↩
516. Or concave, do[••]le, or hollow pit, or dint, or furrow of the Heart, praecordia. [〈 in non-Latin alphabet 〉]. ↩
517. Ig[•]is ſaber. Vulcanus. ↩
518. Inward ſenſes. ↩
519. Or outward ſenſes. ↩
520. Threefold life. ↩
521. Three Principles. ↩
522. Aurora. ↩
523. Viz. the third Principle. ↩
524. Or outward workes. ↩
525. Or bitterneſſe. ↩
526. Viz. the light of the Sun. ↩
527. Give, make, or cauſe. ↩
528. Or Being, or Eſſence. ↩
529. matters, or buſineſſe. Note the cauſe of our ſpirituall blindneſſe. ↩
530. It was ſet upon. ↩
531. Cave, or hole. ↩
532. Voyde of Light. ↩
533. Or reach. ↩
534. Or in two halves, or parts. ↩
535. Or ſhut up. ↩
536. Note, Pride is the fiery life, and the reflection of Covetouſneſſe, as in a Glaſſe. ↩
537. Or Trinity. ↩
538. Looking-Glaſſe alſo as a ſport. ↩
539. Or Gate of the Day ſpring from on high. ↩
540. In Reſignation. ↩
541. In ſelf-hood. ↩
542. Viz. the left Eye. ↩
543. The left, or Eye of Nature. ↩
544. Covetouſneſſe, Envie, Pride, or Anger. ↩
545. Somewhat wherein it truſteth. ↩
546. Or which are in the Eye of Reaſon. ↩
547. Epheſ. 2.3. [〈 in non-Latin alphabet 〉]. ↩
548. Or ſolace it ſelfe. ↩
549. Or the underſtanding of the whole Scripture is contained in it. ↩
550. Sight, or viſion. ↩
551. Or employment. ↩
552. Or Leſſon. ↩
553. Or make its Neſt therein. ↩
554. Or of. ↩
555. The ſoule. ↩
556. Faithfull, and ſincere. ↩
557. Or leave. ↩
558. Or leave. ↩
559. Or perceiveth. ↩
560. Or friendly. ↩
561. Strong, or loud, ſounding voyce. ↩
562. Viz. the Eternall Word. ↩
563. Or to, or from, or out of it, or as a Chicken groweth in an Egge. ↩
564. Note the foode of the Soule. ↩
565. The Author calleth Baptiſme and the Supper of the Lord two Teſtaments. ↩
566. Something. ↩
567. Threefold life. 13. Chap. ↩
568. Seele-Meſſe, the foode Meſſe Supper, or eating of the ſoule. ↩
569. ſublime, or ſharp, or ſubtile. ↩
570. pleaſure. ↩
571. Set it ſelfe in the middeſt. ↩
572. Viz. the Turba. ↩
573. The Turba. ↩
574. Phur is power, Matter, or ſubſtance. ↩
575. Sul is Spirit, or Light. ↩
576. In one another. ↩
577. Or body. ↩
578. Or vertuous. ↩
579. Externall Baptiſme. ↩
580. That which belongeth to Faith. ↩
581. Vide Queſtion. 19. ver. 12. ↩
582. Actuall. ↩
583. Wandring falſe Lights, that lead people aſtray in the night. [〈 in non-Latin alphabet 〉]. ↩
584. Or one that is learned in the letter, or carnall Reaſon. ↩
585. Meaning, or Opinion. ↩
586. Auſgebrutet, engendred, or hatched. ↩
587. Stand, or appeare before God. ↩
588. Tooke Gods Government upon himſelfe. ↩
589. A meere flouriſh, caſting a miſt before the Eyes, jugling. ↩
590. Diſharmony. ↩
591. Diſharmony. ↩
592. Seeking, or ſtrife of the foure Elements. ↩
593. Or knit. ↩
594. Or End. ↩
595. Seeking, or longing. ↩
596. Verbum Domini. ↩
597. Covetouſneſſe, or earthly deſire, viz. Pride, Goods, Power, and Honour. ↩
598. Or body. ↩

599. Or hath a part, or one part, or ſhare in it.

     Note this yee perfectiſts.

     ↩
600. Exeommunicated. ↩
601. Or the Combate. ↩
602. Note three beare rule in Man. ↩
603. The Spirit of the Soule. ↩
604. The outward Spirit. ↩
605. Myſterium. ↩
606. Arcanum. ↩
607. Or hiddenneſſe. ↩
608. Seeking, or Deſire. ↩
609. Subſtantiall, or Devill incanrate. ↩
610. Viz. humility. ↩
611. Or ſterne. ↩
612. At leaſt. ↩
613. Of the Old, and New man together. ↩
614. Or workes. ↩
615. Or of. ↩
616. Magia or Deſire. ↩
617. Or the twinckling of an Eye. ↩
618. Or malice, and wickedneſſe. ↩
619. Or kindled. ↩
620. Or life, or working. ↩
621. Or property. ↩
622. Or wrathfull deſire, and indignation of the fire. ↩
623. Or ſecond. ↩
624. Or Aking property. ↩
625. Or feeling. ↩
626. Or ſpringing vertues. ↩
627. Or Kingly. ↩
628. Or Quality. ↩
629. Or Gods body. ↩
630. Vehemency or fierceneſſe. ↩
631. In the ſecret, or hidden Myſt[•]rie of Etern[•]ty. ↩
632. Sternneſſe, or fierceneſſe. or ſtrength. ↩
633. The habitation, or ſweet taſte. ↩
634. Seeking, or longing. ↩
635. Deſirous. ↩
636. Or ſeeking. or Deſire. ↩
637. Or for a body. ↩
638. Or ſimilitude, figure, or Parable. ↩
639. Or Cowes-eyes. ↩
640. Or direction. ↩
641. That you may be warned of it. ↩
642. Magi. ↩
643. Wrangling, malice, and Tyranny. ↩
644. Or trade. ↩
645. Or ſhape. ↩
646. Or ſight. ↩
647. Or Example. ↩
648. Or Spectacles. ↩
649. God, faire words. ↩
650. A childe of Grace can be found in her. ↩
651. Or deepe. ↩
652. Things, or ſubſtances. ↩
653. See the Book of the ſmall ſix Points. Point 5. ver. 65. ↩
654. Or Reſemblance. ↩
655. Or retired. ↩
656. Or paine. ↩
657. Or dieth, or falleth away. ↩
658. Or dieth, or falleth away. ↩
659. Subſtance, or droſſe. ↩
660. Subſtantiality, the Glans of the Majeſty; the glorified body of Chriſt; and Adams body before he ſlept: Sophia's wedding Garment. ↩
661. Or glorified body. ↩
662. Viz. the Elementary fire of the outward Nature. ↩
663. The fire of the wrath of the outward Life. ↩
664. Or Magick. ↩
665. Or made one againe. ↩
666. Or parting of the ſoule from the body. ↩
667. Or middle-moſt between the beginning▪ and the end, ↩
668. Skie, receptacle or ſubtility. ↩
669. Anxious, mad, ſenſleſſe, giddy wheele. ↩
670. Or Aſtringency, firſt Forme. ↩
671. 2. ↩
672. 4. and 3. ↩
673. 3. and 4. ↩
674. Or did, or wrought. ↩
675. Cruelty. ↩
676. Rage, or ſurlineſſe. ↩
677. Worke, or buſineſſe. ↩
678. Or Hypocriſie. ↩
679. Or paine. ↩
680. Or paine. ↩
681. Or wicked. ↩
682. whippeth. ↩
683. Or blasphemer. ↩
684. Or Aking. ↩
685. Idle words unfaithfulneſſe, or jeering. ↩
686. Or lahour. ↩
687. Or miſeries. ↩
688. Or right. ↩
689. Or paine, or working property, or Nature. ↩
690. Or workes. ↩
691. Figurales Spiritus. ↩
692. Note the condition of the wicked ſoules, of ſuch Infants, as die in their Mothers wombe, and in innocence, before they commit ſinne actually. ↩
693. Or breathed. ↩
694. Evill, paine, or hurt can come at it. ↩
695. comprehend, incloſe, keepe, or withold it. ↩
696. Or ſubſtance. ↩
697. Deedes, and ↩
698. The ſmall threed of Faith. ↩
699. Or workes. ↩
700. Or Source. ↩
701. Or workes. ↩
702. Gulfe, or diſtance. ↩
703. Or Power. ↩
704. Rev. 6.9, 10, 11. ↩
705. the innermoſt is the utter Darkneſſe. ↩
706. Eſſence or workes. ↩
707. Eſſence and feeling. ↩
708. Shew jugling tricks. ↩
709. Or Spirit of the Aire. ↩
710. Or Reſt. ↩
711. Or Pompe, and ſhew. ↩
712. The body of Chriſt. ↩
713. Or workes. ↩
714. Conceived, or formed. ↩
715. Or taſte. ↩
716. Or ſource. ↩
717. Or ſoure. ↩
718. Or a falſe Glaſſe, a Conceit. ↩
719. Skies Manſions, or Spheares. ↩
720. What God doth. ↩
721. Or Triumphant. ↩
722. The body of Chriſt. ↩
723. Or workes. which it did here. ↩
724. Or fully. ↩
725. Or Crowne of Victory. ↩
726. Or who they have tyranniſed over. ↩
727. Or Old body. ↩
728. Or workes. ↩
729. The firſt Image. ↩
730. Clarity, Transfiguration, or brightneſſe. ↩
731. Or wrought. ↩
732. Or workes. ↩
733. The great Holy ſoules. ↩
734. Or Power. ↩
735. Or are clothed with. ↩
736. Viz. The workes and deedes, which were done by the Elementary Body, during the whole life. ↩
737. Or quality. ↩
738. Or in. ↩
739. Moſt malicioius. ↩
740. Riſing, boyling properties. ↩
741. The wrath of the Eternall Nature. ↩
742. Or cruell. ↩
743. Had gotten an Office. ↩
744. Or returnes to Earth. ↩
745. Inflamed. ↩
746. Employment, or Office. ↩
747. Or an Image of Love. ↩
748. Or mad ſenſeleſſe Image of Anger, and wrath. ↩
749. The Eye of Love, and the Eye of wrath. ↩
750. Or Jawes. ↩
751. Dwelling, or Priſon. ↩
752. Sends you Croſſes. ↩
753. Help, or doe them good. ↩
754. Or Gulfe. Luc. 16.20. ↩
755. Pſal. 49.8.14. ↩
756. Or deliverance. ↩
757. The threed of Faith, which is ſmall and weake. ↩
758. Condition, or property, or miſerie. ↩
759. Or to devoure it. ↩
760. Or comprehended. ↩
761. Or ſource. ↩
762. Or tedious while. ↩
763. Prieſt, or Miniſter. ↩
764. Or Pardon. ↩
765. Myſterium Magnum. ↩
766. The firſt moſt inward Ground. ↩
767. Or Chriſt. ↩
768. Or they ſet their hearts upon it. ↩
769. fine outſide, ſeeming holineſſe. ↩
770. Or caſt to the ground. ↩
771. Malice, ſin, and the Anger of God, for the deſtruction of the world. ↩
772. Or workings. ↩
773. Or puniſhment, or calamity. ↩
774. Disputing, or contention. ↩
775. Finiſhing of the ſixt Seale. ↩
776. Or ſinne, or malice. ↩
777. Or Beleevers. ↩
778. Into the Promiſe that is made to us by the Trinity. ↩
779. That is in the Eſſence, or in the water. ↩
780. Or ariſe. ↩
781. Or Giver. ↩
782. Or worke. ↩
783. Or the time between both the beginning and the End. ↩
784. Viz. in his outward Reaſon, or in the Old Adam. ↩
785. In part, or in imperfection. ↩
786. Or ſtay in that condition. ↩
787. Or affaires. ↩
788. Saul. ↩
789. Or the body of Chriſt. ↩
790. In Arcano, in the moſt inward Myſterie. ↩
791. Makes horrour in the Magia. ↩
792. Or raiſeth up. ↩
793. Raiſing of the p[•••]e, or prop[••]ty. ↩
794. Their praying, or interceſſion for us. ↩
795. A ſeparated ſoule of a Saint. ↩
796. Or bleſſed ſoule. ↩
797. Or Miracles. ↩
798. Viz. the will that is ſtrong. ↩
799. Or breake in peeces. ↩
800. Or departure. ↩
801. Or Miracles. ↩
802. The evill which they doe or ſuffer juſtly. ↩
803. Or in Death. ↩
804. Uncleanneſſe, or droſſe. ↩
805. The words of Chriſt in Paul. ↩
806. Or bring them into act. ↩
807. Or Employment. ↩
808. No holy ſoule. ↩
809. Or Reſurrection. ↩
810. Clarification, or transfiguration. ↩
811. Paine, or Turba. ↩
812. Viz. the Spirit of the ſoule. ↩
813. Glorious illuſtration. ↩
814. cheerefully. ↩
815. Stirring, or working. ↩
816. Office, Authority, Power, or Juriſdiction. ↩
817. Viz. his perturbation, malice, and wickedneſſe maketh a figure of it. ↩
818. Or ſinne. ↩
819. Severe. ↩
820. Or paſſe away. ↩
821. Diſturbance, or confuſion. ↩
822. Or when the meaſure of your ſinne is full. ↩
823. The Spirit of the awakened wickedneſſes. ↩
824. Or workes. ↩
825. That they may be ſeen. ↩
826. Or workes. ↩
827. Or Justice. ↩
828. Or manifeſtation. ↩
829. Or property. ↩
830. Or workes. ↩
831. Artificer, or framer, of all things. ↩
832. With the word of the Lord. ↩
833. Or power. ↩
834. his workes which he wrought here. ↩
835. Or appointed. ↩
836. End, finiſhing, or conſummation of all things. ↩
837. Viz. the world, and every creature. ↩
838. Viz. all that hath been done in the world from the beginning to the End. ↩
839. Inanimate. ſenſeleſſe things. ↩
840. Life, or ſenſe. ↩
841. Or Wonders. ↩
842. Formeth it ſelfe by the Spirit. ↩
843. Or ever had a Being. ↩
844. Thoſe that ſell. ↩
845. Seeming holineſſe. and purity. ↩
846. Or by. ↩
847. Property, or Condition. ↩
848. Or respiration. ↩
849. That is, thoſe properties which are in the Firmament: or a Magick deſire, as ver. 41. following. ↩
850. Seeking, or earneſt deſire. ↩
851. Or all this while. ↩
852. Deſire, or longing. ↩
853. Deſire, or longing. ↩
854. The water. ↩
855. Wherein the Eternall hath been beheld. ↩
856. Or Property. ↩
857. Verbum Domini. ↩
858. Give, or yield up. ↩
859. The ſubſtance, or droſſe. ↩
860. The Light. ↩
861. Which Aire. ↩
862. Or repreſent. ↩
863. The moſt inward and deepeſt ground. ↩
864. Tried, waſhed, cleanſed, or purged. ↩
865. Sinne and wickedneſſe. ↩
866. The tranſitory, and Eternall body. ↩
867. Life in foure Copies; it may be body, by the ſenſe. ↩
868. See the booke of the three Principles, ch. 12. ver. 53. ↩
869. In the Reſurrection. ↩
870. Forme, or diſtinction. ↩
871. Or Righteouſneſſe. ↩
872. Or Calling. ↩
873. The Divine calling, or true Jus Divinum. ↩
874. Doings, or workes and teaching. ↩
875. For livings, or Money, as Hirelings. ↩
876. Or lying ↩
877. Of the Judge. ↩
878. Or Magiſtrates. ↩
879. Or ſtamp. ↩
880. Or State. ↩
881. Or Univerſities. ↩
882. Or diſputed. ↩
883. Termes of Art. ↩
884. Or Contrived. ↩
885. Or Concord. ↩
886. Or meaning. ↩
887. Opinions, or Doctrines, which you have ſet down for Orthodox. ↩
888. Reproched, or ſcandal ſed for your diſputations ſake. ↩
889. Or Righteous. ↩
890. And Lawgivers. ↩
891. Or Ground. ↩
892. Viz. All whatſoever grew, was borne, made, or done, by word or Deed, from the beginning of the world to the End. ↩
893. The fire of Wrath. ↩
894. Or operations. ↩
895. See in the ſmall ſix points what the Magia is. ↩
896. Or Vizard. ↩
897. God hath foreſeene the Good according to his Love, (according to which he is called God) and according to his wrath, or Nature, (according to which he is called an Angry, Jealous God, and a conſuming Fire) he hath foreſeene the evill: but not ordained it. ↩
898. Viz. the great Saints. ↩
899. Or envying. ↩
900. Or Vertue. ↩
901. Or within us. ↩
902. cleere, ſubtile, tranſparent, bright, and ſhining. ↩
903. Play, ſport, or exerciſe. ↩
904. Enjoyed the great hidden Wiſdome, underſtanding, and Art. ↩
905. Teaching, and ordering, or coaction. ↩
906. The thread of Faith at the laſt gaſp. ↩
907. In the Kingdome of Heaven. ↩
908. The ſong of Miriam, Moſes ſiſter. ↩
909. Perſecutour, plaguer or oppreſſour. ↩
910. Or allayed it. ↩
911. More froſt then fire. ↩
912. Or ſtrong. ↩
913. Joh. 8.23. ↩
914. Joh. 3.13. ↩
915. Job. 19.26, 27. ↩
916. Or by the working property of this procreated world of foure Elements. ↩
917. Of the threefold Life. ↩
918. That is a beaſtiall animall mortall man. ↩
919. Or forſooke it. ↩
920. Subſtance, or properties. ↩
921. From the ſoule of Mary. ↩
922. The Earthly Tincture, or ſubſtantiall vertue. ↩
923. Or borne. ↩
924. Comprehend, or receive. ↩
925. Or not intelligitable. ↩
926. Such as love God, and are borne of him. ↩
927. As in utmoſt, or utter darkneſſe. ↩
928. Jeſting, jeering, ſcoffing, and deriding in ſtrange Apiſh geſtures of face, and body. ↩
929. Strong Abominations malice, or wickedneſſe. ↩
930. Their time not the time of Man. ↩
931. Refocillation. ↩
932. Or Dominion. ↩
933. Or Beaſt. ↩
934. Shadow, or Reſemblance. ↩
935. The Enochian life is brought forth. ↩
936. Bounds, or appointed time. ↩
937. Time, or Age. ↩
938. Or Wonders. ↩
939. Or come. ↩
940. Or propheſie. ↩
941. Or the Sword. ↩
942. Or Beames, or Rayes which with their light ſhall contend with darkeneſſe. ↩
943. Or driver. ↩
944. Art and wit. ↩
945. Gen. 5.18. ↩
946. See the Myſterium magnum, ch. 30. ver. 19, 20. ↩
947. Subſtance, or Eſſences. ↩
948. In the outward ſecret hiddenneſſe. ↩
949. In the inward ſecret hiddenneſſe. ↩
950. Or Arcanum. ↩
951. Or End. ↩
952. Viz. the end of an Age, or Seculum. ↩
953. Repoſitory. ↩
954. Or workes. ↩
955. Miniſterium, or Office of teaching, or preaching. ↩
956. Malice, or wickedneſſe. ↩
957. Or ſinnes. ↩
958. Or becommeth. ↩
959. Or Propheſie ↩
960. Preaching, or Teaching. ↩
961. Simplicity, or humility. ↩
962. Or Miracles. ↩
963. Corruption, or tranſitorineſſe. ↩
964. Or deſtroyer. ↩
965. Or for. ↩
966. The Devill. ↩
967. Anger ſharpneſſe, or ſeverity. ↩
968. Moſes death. ↩
969. Or from the Anger and ſeverity, and paſſed into Innocency: and ſo was but an Inſtrument of Gods Anger, in true Reſignation, and not in ſelfehood. ↩
970. Or the Jewes. ↩
971. Or houſhold. ↩
972. Or Propheſie. ↩
973. Noah's doings of ſimple teaching without Pomp and Couetouſneſſe. ↩
974. Or Miracles. ↩
975. Or Propheſie. ↩
976. Or the Sword, or vengeance. ↩
977. Deſtroyed Chriſtendome. ↩
978. Or the very Dregs. ↩
979. Or the Prophets that preach in the Name of the Lord, and leade a pious life. ↩
980. The Children of God. ↩
981. In ſimplicity. ↩
982. Miracles. ↩
983. Or vengeance, or deſtruction. ↩
984. readily obedient, or ſubmiſſive. ↩
985. Or Mankinde. ↩
986. Or Cure for Death. ↩
987. Or made alive. ↩
988. Viz. the Eternall wiſdome of God: and the outward humanity: that is, God and Man. ↩
989. The whole and not divided perſon, as Adam was before he ſlept. ↩
990. Extinguiſhed, or put out. ↩
991. Longing delight, or luſt. ↩
992. Fancie, or Deſire; or luſted after her. ↩
993. Or doings. ↩
994. Or Luſter. ↩
995. Similitude, or Reſemblance. ↩
996. Or wombe. ↩
997. Or compleat. ↩
998. Or obedient▪ ↩
999. Treaſure, Gem, or Pearle. ↩
1000. Or the Philoſophers ſtone. ↩
1001. Great Myſterie. ↩
1002. Or truſting in God; and enduring whatſoever he layeth upon us. ↩
1003. Or ſpoyler. ↩
1004. That is, in the Cabinet where the Pearle lyeth. ↩
1005. Lay-man, or Ideot. ↩
1006. Or Father. ↩
1007. Or diſputeth and wrangleth about it. ↩
1008. Or reſpect of perſons. ↩
1009. Centrum Naturae. ↩
1010. Thing, Eſſence, or ſubſtance. ↩
1011. Or property. ↩
1012. Or Source. ↩
1013. The outward. ↩
1014. The inward. ↩
1015. Reaſon, ſ[••]tle[•]y, or vo[•]. ↩
1016. Fountaine, or Property. ↩
1017. Rattles, foolleries Bables, ſhels, or outſide ſhewes, Imitation, or mimick tricks. ↩
1018. Or pratled. ↩
1019. Or perfection. ↩
1020. Or wit. ↩
1021. Or ſimple. Layman. ↩
1022. Summe, or Totall. ↩
1023. Or Layick. ↩
1024. Diſcipulus. ↩
1025. Diſcipulus. ↩
1026. All life, or Creatures. ↩
1027. Or at the end of a time, or Age. ↩
1028. Or by way of ſimilitude, or in Parables. ↩
1029. Or worke. ↩
1030. As at Ninivie, in Jonas his time. ↩
1031. Or keepeth back vengeance. ↩
1032. In myſticall termes, which outward Reaſon could not comprehend. ↩
1033. Or ſtirred. ↩
1034. Or pin your Faith upon their ſleeves, and looke for a Religion from them. ↩
1035. Perſecution. ↩
1036. Idolatry. ↩
1037. Property, or ſenſe. ↩
1038. Property or working. ↩
1039. Or Seculnra. ↩
1040. Or hidden Myſterie. ↩
1041. Or Bulworke. ↩
1042. Worldly Authority. ↩
1043. Mutable. ↩
1044. Mutable. ↩
1045. Locus univerſi. ↩
1046. Or ſource. ↩
1047. Or through and through transparently. ↩
1048. Or Glance, or Luſter. ↩
1049. Or unlearnedneſſe. ↩
1050. Artificiall Eloquent Oratours. ↩
1051. Or the totall. ↩
1052. • 1. Aſtringent.
      • 2. Bitter.
      • 3. Fire.
      • 4. Anguiſh.
      ↩
1053. Or formed, or faſhioned, or created. ↩
1054. The ſoule, the formes. ↩
1055. Or being. ↩
1056. Or in the preſence of the Ternary. ↩
1057. Ground, foundation, or ſoyle, or the Mother of that which groweth upon it. ↩
1058. ſhone. ↩
1059. ſhone. ↩
1060. Or property. ↩
1061. The ſoule. ↩
1062. Luſt, pleaſure, will, or deſire. ↩
1063. Quality, or property. ↩
1064. Or harſhnes. ↩
1065. Quality, or property. ↩
1066. Quality, condition, or property. ↩
1067. Or Vertue. ↩
1068. Or amiable, Loving. ↩
1069. Or paine. ↩
1070. Or paine. ↩
1071. Verbum fiat. ↩
1072. Voyd, or empty. ↩
1073. Sterneſſe, ſharpneſſe, or eagerneſſe. ↩
1074. Ground, or ſoyle, or bed of Earth. ↩
1075. Vizard, or Monſter. ↩
1076. Or Imaging. ↩
1077. Or profit. ↩
1078. Or to conclude. ↩
1079. Underſtandeth, or receiveth not. ↩
1080. Or feigned ſhadow of them. ↩
1081. Or manifeſtation. ↩
1082. Or working. ↩
1083. Ex cenſu. ↩
1084. Artiſts, or Myſticall Authors. ↩
1085. Naturally inclined to it. ↩
1086. Or Seculum. ↩
1087. Or manifeſtations. ↩
1088. Or Revelation. ↩
1089. The Divine Manifeſtation, or Revelation. ↩
1090. Or Triune. ↩
1091. ſubſiſtent Formes. ↩
1092. • 1. Father.
      • 2. Sonne.
      • 3. Holy Ghoſt.
      ↩
1093. Or Love. ↩
1094. Have pleaſure. ↩
1095. Or impreſſure of the will. ↩
1096. Or perception. ↩
1097. Or hearb. ↩
1098. Or Loadſtone. ↩
1099. Or formeth. ↩
1100. Or formeth. ↩
1101. Vegetables, and animate things. ↩
1102. Or out-ſpeaking. ↩
1103. Father. ↩
1104. Sonne. ↩
1105. Holy Ghoſt. ↩
1106. Or Science. ↩
1107. Or Science. ↩
1108. Eſſence, or ſubſtance. ↩
1109. Or Jehova is the ſenſuall Name of the working Deity. ↩
1110. Finding, Knowledge. ↩
1111. Difference, or d ſtinction. ↩
1112. I, I-hood, ſelfe, or ſelfeneſſe. ↩
1113. Or ſpeaking. ↩
1114. Or speaking. ↩
1115. Or Contemplation. ↩
1116. Formes, Or Images. ↩
1117. Or Great Myſterie. ↩
1118. Eſſences, or Beings. ↩
1119. Or zealous. ↩
1120. Or over inflameth. ↩
1121. Or Divinity. ↩
1122. Or Eſſence of all Eſſences is. ↩
1123. Centrum. ↩
1124. Centrum. ↩
1125. Or owne ariſen. ↩
1126. Ihood, or I-neſſe, or owne-neſſe. ↩
1127. Or Mobility. ↩
1128. Or ſeparation. ↩
1129. Or throughly inhabiteth, or Totaliter. ↩
1130. Or conſiſteth. ↩
1131. Or moddelleth. ↩
1132. Or Aſtringency. ↩
1133. Or pricking. ↩
1134. Faber, or Smith. ↩
1135. Grimme, fierce, cruell, odious, or evill. ↩
1136. Operation, or property. ↩
1137. Compaſſe, concluſion, compriſing, or continent. ↩
1138. Eſſence, or ſubſtance. ↩
1139. Or painefull. ↩
1140. A red hot Iron. ↩
1141. painefull. ↩
1142. Or Loadſtone. ↩
1143. Or paine. ↩
1144. Or painfull. ↩
1145. Or Fiat. ↩
1146. Or ſtirring. ↩
1147. Or Images. ↩
1148. Or Velle. ↩
1149. Or feeling. ↩
1150. forme, manner, or condition. ↩
1151. Or property. ↩
1152. 🜍 ↩
1153. ☿ ↩
1154. 🜿 ↩
1155. Spirituall corporality. ↩
1156. The word, or speaking. ↩
1157. The groſſe palpable corporality. ↩
1158. Or marked with its owne Image, or ſhape. ↩
1159. Deſiring vegetable l fe. ↩
1160. Temperature, or Harmony. ↩
1161. Or throngeth after. ↩
1162. Viz. the Light and dark world: Gods Love and wrath. ↩
1163. Shining, or Luſter or brightneſſe. ↩
1164. Scraſhing. ↩
1165. Or Entity. ↩
1166. Or approach. ↩
1167. Or Spirit. ↩
1168. Akeing. ↩
1169. Or ſource. ↩
1170. Or every where. ↩
1171. Or ſtriker of fire. ↩
1172. Or inanimate, or dumb. ↩
1173. The Power, and Light-world. ↩
1174. Or thing. ↩
1175. ſiſſing or noyſe. ↩
1176. Or ↩
1177. Picture, repreſentation, or ſhadow. ↩
1178. Temperament, or harmony. ↩
1179. Compreſſure, or impreſſure, in every place where that word is uſed following. ↩
1180. Ternarium Sanctum. ↩
1181. Articulation. ↩
1182. Or reſemblance. ↩
1183. Corpus, aut Subſtantia. ↩
1184. Or with. ↩
1185. Or Limit. ↩
1186. Appearet. ↩
1187. Or to reſt on it. ↩
1188. Or depth, or vaſt firmament above the Moone. ↩
1189. The firſt Day. ↩
1190. Or growing. ↩
1191. This Table belongs to the Clavis, at the End of the 132. verſe. ↩
1192. Sex. ↩
1193. Or lamp. ↩
1194. Or conſtellations. ↩
1195. The Spirit of the world. ↩
1196. Anima Macrocoſmi. ↩
1197. Or Imaged. ↩
1198. Or Image. ↩
1199. Indued, or inveſted. ↩
1200. Or Contemplation. ↩
1201. Or grim, fierceneſſe. ↩
1202. Or retired. ↩
1203. Or Water. ↩
1204. Diſtinguiſher, or divider. ↩
1205. Or conceived. ↩
1206. Kind quality, or condition. ↩
1207. Artificer or workman. ↩
1208. Artificer or workman. ↩
1209. Or vertue. ↩
1210. Or Intellectuall. ↩
1211. Species, kinde or property. ↩
1212. Faſhioneth. ↩
1213. Or grimneſſe. ↩
1214. Or Poyſonous. ↩
1215. Or paine. ↩
1216. Or Subſtance. ↩
1217. Or Property. ↩
1218. Separator, Divider or ſalnitrous vertue. ↩
1219. Or grow. ↩
1220. Or droſſie ſtone or Oare. ↩
1221. Or dwelling. ↩
1222. Or of the Deity. ↩
1223. Of Myſteries. ↩
1224. Formula, or Modell. ↩
1225. The common Creatures. ↩
1226. The Great Myſtery. ↩
1227. SCIENTZ. ↩
1228. Cogitation, conſideration, or Reaſoning. ↩
1229. Or forming. ↩
1230. ESSENTZ. ↩
1231. Or outſpeaking. ↩
1232. Or outſpeaking. ↩
1233. One Copie hath Eſſence. ↩
1234. Accute, or ſublime. ↩