The Three Principles of the Divine Essence

The Second Booke. CONCERNING The Three Principles OF The Divine Eſſence Of the Eternall, Dark, Light, and Temporary VVorld.

SHEWING What the Soule, the Image and the Spirit of the Soule are; as alſo what Angels, Heaven, and Paradiſe are.

How Adam was before the Fall, in the Fall, and after the Fall.

AND What the Wrath of God, Sinne, Death, the Devils and Hell are; How all things have been, now are, and how they ſhall be at the Laſt.

Written in the German Language by Jacob Behmen; Aliàs Teutonicus Philoſophus.

LONDON; Printed by M. S. for H. Blunden at the Caſtle in Cornhill. 1648.

❧ To the READER.

SInce the Publiſhing of this Authours forty Queſtions in Engliſh; the Mindes of ſeverall Perſons, have had divers Thoughts, concerning his Writings, and yet have been of Searching apprehenſions: I would they were well acquainted with his Writings, and then they would not onely be able to finde out the Truth in their own thoughts, but alſo in the written words of him and others, as in the Articles and confeſſions of Faith, or any other Writings: and it may be, thoſe thoughts they have, though they be true, if rightly underſtood, yet if they may perhaps be miſapprehended, they may hinder themſelves of ineſtimable Eternall Benefit.

Some have complained of the Hardneſſe to underſtand his writings, and therefore I have endeavoured the Engliſhing of this Booke of the Three Principles, which the Authour ſaith is the A. B. C. to all his writings; and if they reade it carefully, they will finde it, though hard at firſt, eaſie at laſt, and then all his other Bookes eaſie and full of Deep Underſtanding. A Man cannot conceive the wonderfull knowledge, before he hath read this Booke throughly and diligently, which he will finde to be conteined in it, when he is weighing and deliberating upon the Matter as he readeth, and that without hard Study; for it will riſe in the Minde of it ſelfe, with a raviſhing ſweetneſſe and content: and he will finde that the Threefold Life is tenfold deeper than this, and the forty Queſtions to be tenfold deeper than that, and that to be as deep as a Spirit is in it ſelfe, as the Authour ſaith; then which there can be no greater Depth, for God himſelfe is a Spirit.

And accordingly there appeare ſome Glimpſes of the moſt Deepe Myſticall Orientall Learning heere and there, which is not diſcovered in any Bookes, and therefore ſome of the Learned Men of Europe think it may be paſt their Reach, but they will finde that Ground in him, which will make ſuch things eaſie to be underſtood; for the time of diſcloſing thoſe Grounds ſo plainly, was not till now, that the Myſteries which have been hid ſince the wotld began ſhould be revealed. Thoſe that had the Spirituall Underſtanding of the Naturall Myſteries were called Wiſemen, and they that underſtood the Divine Myſteries, were called^[1] Holy Men, and they were Prophets, Preachers, Apoſtles, Evangeliſts, and Beleevers. The Wiſe Men of All Nations, did write darkly of their Myſteries, not to be underſtood but by ſuch as were Lovers of thoſe things: and ſo the very Scriptures themſelves, which conteine all things in them, cannot be underſtood, but by ſuch as love to follow, practiſe, and endeavour to doe thoſe things which they finde in them, ought to be done; and thoſe that led their Lives in ſuch a way, came to underſtand thoſe Myſteries from which they were written: and in ſeverall Nations their wiſdome hath had ſeverall Names, which hath cauſed our Age to take all the Names of the ſeverall parts of wiſdome, and ſort them into Arts: among which the Magia and Cabala, are accounted the moſt Myſticall; the Magia conſiſting in the knowing how things have come to be; and the Cabala, in knowing how the words and formes of Things expreſſe the Reality of the Inward Myſterie: But he that knoweth the Myſterie, knoweth both theſe, and all the Branches of the Tree of Wiſdome, in all Reall Arts and Sciences, and the true Signification of every Idea in every Thought, and Thing, and Sound, and Letter in every Language: and therefore this Authour having the true knowledge, could well expound the Letters of the Names of God, and other words and Syllables, the ſignification of which he ſaith is well underſtood in the Language of Nature; and as one jot or tittle of the word of God ſhall not paſſe away, till all be fulfilled, ſo there is no tittle of any^[2] Letter, that is proceeded from that Eternall Eſſentiall Word, as all things are; but hath its weighty ſignification, in the deepe underſtanding, in that Word from whence it came, even in the voices of All Men, and ſounds of All other Creatures: alſo the Letters and Syllables of a word, of ſome Language, doe expreſſe ſomething of the Myſterie more exquiſitely, than of another, and therefore I conceive the Authour uſeth ſometime to expound words borrowed from the Hebrew & Greek, and ſome Latine words, and other words of Art, as well as German words, and not alwayes words of his own Native Language onely, according to their ſignification in the Language of Nature: for that Language doth ſhew in every ones Mother Tongue the Greateſt Myſteries that have ever been in the Nature of any thing in the Letters of that word by which it is expreſſed; therefore let every one eſteem thoſe expoſitions of his according to their high worth; for the knowledge of that Language is onely taught by the Spirit of the Letter.

Some think it is unneceſſary to know ſuch Myſteries; indeed every ones Nature is not fitted with a Capacity for the higheſt Depths, therefore they need not ſearch ſo farre, nor trouble themſelves, to looke for the underſtanding of that they deſire not to know; but that they may ſee how neceſſary his writings are, let them reade the Authours own Preface to this Booke, and there they ſhall finde the neceſſity of^[3] knowing themſelves, for elſe they can never know God, and then they cannot know the way to God, though they reade it never ſo plainly ſet downe in the Scriptures; and beſides, the way to God, is in his writings, more eaſie to be underſtood by thoſe of our Age, than in the Scripture, becauſe that hath been ſo vayled by Doubtfull Interpretations, Expoſitions, Inferences and Concluſions; and therefore it muſt needs be highly neceſſary, that ſuch a foundation be laid, as may aſſure us of the true meaning of the Scriptures, which teach that which is ſo Abſolutely neceſſary to ſalvation: Moreover, his Grounds will teach us the way to Get ſuch underſtanding, that wee ſhall know and feele, as well as they to whom the Apoſtle John wrote, that wee ſhall not neede any Man to teach us any thing, for we ſhall know and get that Unction, which teacheth all things, and leadeth into all Truth: though it is thought (People cannot have that now,) by ſuch as know not what is in Man, for want of Examining what is in themſelves: yet they may well perceive, that the Ground of what hath ever been, lyeth in Man; for whatſoever any Man hath been or can be, muſt needs be in that Man that attaineth to it, as the Ground of the Moſt Excellent Flower is in the Roote from whence it groweth; and then ſure the Ground of all that was in Adam, or any ſince, or ſhall be, is in any one of us, for whatſoever Ground lay in God, the ſame lyeth in Chriſt, and in him it lyeth in us, becauſe he is in us all. There is nothing but may be underſtood, if wee doe but conſider how every thing that ever was or ſhall be knowne truly, is feelingly underſtood, by and in him that knoweth it as he ought: and he that thus knoweth God within him, cannot but know the Father, Sonne, and Holy Ghoſt, Angels, Men, and all other Creatures, even the Devils, and may well be able to ſpeak the Word of God infallibly, as the Holy Men that Penned the Scriptures, and others alſo: and he that can underſtand theſe things in himſelfe, may well know, who ſpeaketh by the Spirit of God, and who ſpeaketh his own Phanſies and Delutions; as our Saviour ſaid, He that doth the will of my Father which is in Heaven, ſhall know of my words whether they be of God: but if that will of his Father in Heaven, had not been in them from the beginning of their life, in their Conception, in their Mothers womb, how could they to whom he ſaid this, have done that will, whereby they might know whence his words proceeded: and according to this Rule may any diſcerne the words and writings of All: therefore ſuch things as theſe, are neceſſary to be knowne.

There are ſome who have deſired his writings might be Epitomiſed, for eaſe of thoſe that have not leiſure to reade ſo large Treatiſes, truly the ſpare time they ſpend in any other outward thing, may be ſpent with more benefit a thouſandfold in this; and where he hath written at large it would not be underſtood if it were contracted more in briefe, & all his Books as large as they are, are but a ſmall ſparke of the Great Myſtery, and where he hath written more in briefe, it is ſo obſcure to ſome, that they think it impoſſible to be underſtood, which he wrote both ſo briefly & obſcurely as I conceive, that none but ſuch as would be diligent in the practiſe of that which he hath written plainly and at large ſhould be able to underſtand it.

It is intended that the Booke of the Threefold Life (which with the Three Principles and forty Queſtions are a Compleate contence of All the Myſteries) ſhould be publiſhed in Engliſh with the ſooneſt conveniency; and in the meane time, for a Taſt of the Spirit of Prophecy which the Authour had, there is a little Treatiſe of ſome Prophecies concerning theſe latter times collected out of his writings by a Lover of the Teutonick Philoſophy, and Entituled Mercurius Teutonicus.

In turning the German into Engliſh I retaine in ſome places the propriety of the German Language, becauſe the Authour ſhould be rendred as neere as might be in his own Expreſſion, that thoſe Excellent Notions which he layeth down, might not be ſlipt over as men doe common current Engliſh, but that the ſtrangeneſſe of the words may make them a little ſtay, and conſider what the meaning may be, having ſome difference from the vulgar Engliſh phraſe: alſo where it is ſomwhat hard at firſt ſight to know what ſome of the words meane, I have ſet the Synonima's in the Margin, and ſometime the Engliſh rendring between two ſuch Semiquadrates. [].

In the Preface to the Lovers of Wiſdome ſet before the 40 Queſtions in Engliſh, there are ſome of the many benefits mentioned, that would ariſe from the ſtudying this Authours writings, which may be there Read: among the Reſt there is a hint about reforming the Lawes by Degrees in every Nation; and there is no doubt, but if thoſe in whoſe hands it is to make Lawes, did but conſider, that the Spirit of God is, and may be ſtirred up in them, they would ſtirre him up, & make a Reformation according to that Spirit of Love, the Holy Ghoſt: and then they would be Gods true Vicegerents, they would be Fathers of their Countrey, & deale with every Obſtinate rebellious Member in the Kingdom, as a Father would doe with a diſobedient childe, firſt tell him lovingly and ſhew him his faults, if that will not do, he will inquire the Reaſon, and ſtudy ſome courſe to remedy the cauſe that hindreth his amendment; but if he ſhould goe beyond the bounds of reaſon and be beſide himſelfe, he would take care of his ſafety, livelihood, and cure. God taketh ſuch care for us all, though we be moſt obſtinate enemies againſt him; and we ſhould do ſo for all our Brethren the ſonnes of Adam; though they be our Enemies, wee ſhould Examine their wants in all things, and ſupply them, that neceſſity may not compell them to be our enemies ſtill, and offend God, that they may but live; If they will not be quiet when they have their wants ſupplied, and their wrongs redreſſed, but will turne Murtherers, and ſo deſerve to live no longer: in mercy let them be provided for as other more friendly children of the Common-wealth, and removed to live by themſelves, in ſome remote uninhabited Countrey, where they may have no occaſion to doe hurt among thoſe, whom they would not ſuffer to live quietly; but let them not there want that which may give them honeſt ſubſiſtence, as others who are willing to tranſplant themſelves; and for thoſe that deſire to live quietly and peaceably at home, let all their Earthly things be ſo ordered that they may eaſily underſtand what right and wrong is, by having moſt briefe, plaine & eaſie Lawes to be Governed by, and have their wants conſidered and ſupplied; then all Hearts will bleſſe the Hands of ſuch Reformers, and Love will cover All the Ends of the Earth, and the God of Love will give us his bleſſing of Peace all the world over, and then the King of Glory will dwell with Men, and All the Kingdomes of the Earth will be his. Who would not deſire ſuch a Thing, with mee

The unworthieſt of the Children of Men; J. S.

The Authors Preface to this BOOKE.

1. MAN can undertake nothing from the beginning of his youth, nor in the whole courſe of his Time in this world, that is more profitable and neceſſary for him, than to learne to know himſelfe; What he is, out of what, from whence, and for what, he is Created, and what his^[4] Office is; In ſuch a ſerious Conſideration he will preſently finde, that he and all the Creatures that are, come all from God: he will alſo finde, among all the Creatures, that he is the moſt Noble Creature of them all; from whence he will very well perceive how Gods intent is towards him: in that he hath made him Lord over all the Creatures of this world, and hath endued him with^[5] Minde, Reaſon, and Ʋnderſtanding, above all the reſt of the Creatures, eſpecially with Speech or Language, ſo that he can diſtinguiſh every thing that ſoundeth, ſtirreth, moveth, or groweth, and judge of every things vertue, effect, and Originall: and that all is put under his hand, ſo that he can bend them, uſe and mannage them according to his will, as pleaſeth him.

2. Moreover, God hath given him higher and greater knowledge than this, in that he can penetrate into the Heart of every thing, and diſcerne what Eſſence, vertue and property it hath, both in the Creatures, in Earth, Stones, Trees, Hearbs, in all moveable and immoveable things; alſo in the Starres and Elements, ſo that he knoweth what ſubſtance and vertue they have, and that in their vertue, all naturall ſenſibility,^[6] vegetation,^[7] multiplication, and life, doth conſiſt.

3. Above all this, God hath given him the underſtanding and perception to know God his Creatour; What and whence Man is, how he is, and where he is, and out of what he proceeded, or was created; and how he is the Image,^[8] ſubſtance,^[9] propriety, and childe of the Eternall uncreated and infinite God: and how he is created out of the ſubſtance of God, in which God hath his own ſubſtance and propriety, in whom he liveth and governeth with his Spirit, by which God manageth his own work, and loveth him dearely as his own Heart and ſubſtance: for whoſe ſake he created this world, with all the Creatures that are therein, which for the moſt part, without the Reaſon and Government of Man, could not live in ſuch a^[10] Condition [as they doe].

4. Tbe Divine Wiſdome it ſelfe ſtandeth in ſuch a high Conſideration, and hath neither number nor end; and therein is the Love of God towards Man knowne, in that Man knoweth what his Creator is: and what he would have him doe and leave undone; and it is the moſt profitable thing for Man in this world, that he can ſearch for, and ſeek after; for heerein he learneth to know himſelfe, what matter and ſubſtance he is of; alſo from whence his underſtanding [cogitation, perceptibility] and ſenſibility is ſtirred, and how he is created out of the^[11] Subſtance of God, and as a Mother bringeth forth a Childe out of her own ſubſtance, and nouriſheth it therewith, and leaveth all her Goods to it for its own, and maketh it the poſſeſſour of them: ſo doth God alſo with Man, his Childe, he hath created him, and preſerved him, and made him heire to all his Eternall Goods. In and by this Conſideration the Divine knowledge buddeth and groweth in Man, and the Love towards God, as of a Childe to its Parents, ſo that Man loveth God his Father, for that he knoweth that he is his Father, in whom he liveth, is, and hath his being, who nouriſheth him, preſerveth him, and provideth for him; for thus ſaith Chriſt our Brother, (who is begotten of the Father, to be a Saviour, and ſent into this world.) This is the Eternall Life, that they know thee to be the onely true God, and whom thou haſt ſent Jeſus Chriſt.

5. Now ſeeing wee our ſelves know, that wee are created out of Gods own ſubſtance, and made his Image, ſubſtance and peculiar Inheritance; it is therefore equall that wee ſhould live in obedience to him, and follow him, ſeeing he leadeth us as a Father doth his Children. And wee have alſo his Promiſe, that if wee follow him, wee ſhall obtaine the light of the Eternall Life: without ſuch a Conſideration as this, wee are altogether blinde, and have no knowledge of God; but we run on, as dumb Beaſts, and wee look upon our ſelves and upon Gods Creation as Heifers look upon a^[12] new Doore made to their Stalls, and ſet our ſelves againſt God and his will, and ſo live in oppoſition, and enmity, to the perdition of body and ſoule, and of Gods Noble Creatures: wee fall into this terrible and abominable Darkneſſe, becauſe wee will not learne to know our ſelves, what wee are, of what^[13] ſubſtance, what wee ſhall be, whether wee are Eternall, or whether wee are wholy tranſitory, as the body is: or whether alſo wee muſt give an account of our^[14] matters and doings, ſeeing wee are made Lords of all Creatures, and of the whole Creation, and have all this in our power to manage.

6. Even as wee ſee, know, and finde undeniably, that God will require an account of all our Doings, how wee have kept houſe with his^[15] works, and that when wee fall from him and his Commandements, he will puniſh us terribly, of which wee have fearefull Examples, from the beginning of the world, and among the Jewes, Heathens, and Chriſtians, eſpecially the Example of the Flood, and in Sodome and Gomorrha; alſo in Pharaoh, and the Children of Iſrael in the Wilderneſſe, and ever ſince till this very Time: Therefore it is indeed moſt neceſſary that wee learne wiſdome, and learne to know our ſelves, how great vice and wickedneſſe we carry about us, how horrible Wolves are amongst us, which ſtrive againſt God and his will.

7. For there is none that can excuſe himſelfe, and plead ignorance, becauſe the will of God is put into, and written in our Minds, ſo that wee very well know what wee ſhould doe: and all the Creatures beare witneſſe againſt us: Moreover, wee have Gods Law and Commandements, ſo that there is no excuſe, but onely our drowſie lazie negligence and careleſneſſe, and ſo wee are found to be ſloathfull unprofitable ſervants in the Lords Vineyard.

8. Laſtly, it is in the higheſt meaſure moſt needfull for us to learne to know our ſelves, becauſe the Devill dwelleth with us in this world, who is both Gods Enemy and ours, and daily miſleadeth us, and entrappeth us, as he hath done from the beginning, that wee might fall away from our God, and Father, that ſo he might enlarge his Kingdome, and bereave us of our Eternall Salvation: as it is written; He goeth about as a roaring Lyon, and ſeeketh whom he may devour.

9. Seeing therefore wee are in ſuch horrible danger in this world, that wee are environed with enemies on every ſide, and have a very unſafe Pilgrimage or Journey to walke, and above all, wee carry our worſt Enemy within us, which wee our ſelves hide, and deſire not to learne to know it, though^[16] it be the most horrible Gueſt of all, which caſteth us headlong into the Anger of God; yea it ſelfe is the very Anger of God, which throweth us into the Eternall Fire of Wrath, into the Eternall unquenchable torment: therefore it is moſt needfull for us to learne to know this Enemy, what he is, who he is, and whence he is, how he cometh into us, and what in us is his proper own; alſo what right the Devill hath to us, and what acceſſe of entrance into us, how he is allyed with our own Enemy that dwelleth in us, how they favour and helpe one another, how both of them are Gods Enemies, and continually lay wait for us to murther us, and bring us to perdition.

10. Further, wee muſt conſider the great Reaſons why it is very neceſſary to learne to know our ſelves, becauſe wee ſee and know that wee muſt die and periſh for our own Enemies ſake, which is Gods Enemy and ours, which dwelleth in us, and is the very halfe of Man: and if he grow ſo ſtrong in us, that he get the upperhand, and be^[17] predominant, then he throweth us into the Abyſſe to all Devills, to dwell there with them Eternally, in an Eternall unquenchable paine and torment, into an Eternall Darkneſſe, into a loathſome houſe, and into an Eternall forgetting of all Good, yea into Gods contending will, where our God and all the Creatures are our Enemies for ever.

11. Wee have yet greater Reaſons, to learne to know our ſelves, becauſe wee are in Good and Evill, and have the promiſe of Eternall Life, that (if wee overcome our own Enemy and the Devill) wee ſhall be the children of God, and live in his Kingdome, with and in him, among his holy Angels, in Eternall joy,^[18] brightneſſe, Glory, and welfare, in meekneſſe, and favour with him, without any touch of Evill, and without any knowledge of it, in God Eternally. Beſides, we have the Promiſe, that if wee overcome and burie our Enemy in the Earth, wee ſhall riſe againe at the Laſt Day in a new Body, which ſhall be without evill and paine, and live with God in perfect joy, lovelineſſe, and bliſſe.

12. Alſo wee know and apprehend, that wee have in us a Reaſonable Soule,^[19] which is in Gods Love, and is Immortall: and that if it be not vanquiſhed by its adverſary, but fighteth as a ſpirituall Champion againſt its Enemy, God will aſſiſt it with his holy Spirit, and will enlighten and make it powerfull, and able to overcome all its Enemies, he will fight for it, and at the Overcoming of the evill, will Glorifie it as a faithfull Champion, and Crowne it with the^[20] brighteſt Crowne of Heaven.

13. Now ſeeing Man knoweth that he is ſuch a twofold Man, in the^[21] Capacity of Good and Evill, and that they are both his own, and that he himſelfe is that Onely Man which is both good and evill, and that he ſhall have the reward of either of them, and to which of them he inclineth in this life, to that his ſoule goeth when he dieth: and that he ſhall ariſe at the Laſt Day in power, in his Labour [and Works] which he exerciſed heere, and live therein Eternally, and alſo be Glorified therein: and that ſhall be his Eternall foode and^[22] ſubſiſtence: therefore it is very neceſſary for him to learne to know himſelfe, how it is with him, and whence the impulſion to Good and to Evill cometh, and what indeed the Good and Evill meerly are in himſelfe, and whence they are ſtirred, and what properly is the Originall of all the Good, and of all the Evill, from whence, and by what [means] Evill is come to be in the Devills, and in Men, and in all Creatures: ſeeing the Devill was a holy Angel, and Man alſo Created Good, and that alſo ſuch^[23] untowardneſſe is found to be in all Creatures, biting, tearing, worrying, and hurting one another, and ſuch Enmity, ſtrife, and hatred in all Creatures: and that every^[24] thing is ſo at oddes with it ſelfe, as wee ſee it to be not onely in the Living Creatures, but alſo in the Starres, Elements, Earth, Stones, Mettalls, in Wood, Leaves, and Graſſe, there is a Poyſon and Malignity in all things: and it is found that it muſt be ſo, or elſe there would be no life nor mobility, nor would there be any colour or vertue, neither thickneſſe nor thinneſſe, nor any perceptibility or ſenſibility, but all would be as Nothing.

14. In this high Conſideration it is found that all is through and from^[25] God Himſelfe, and that it is his own ſubſtance which is himſelfe, and he hath created it out of himſelfe: and that the Evill belongeth to the^[26] forming and mobility, and the Good to the Love, and the auſtere ſevere or contrary will, belongeth to the joy; ſo far as the Creature is in the Light of God, ſo far the wrathfull and contrary will maketh the riſing Eternall Joy, but if the Light of God be extinguiſhed, it maketh the riſing painfull Torment and the Helliſh Fire.

15. That it may be underſtood how all this is, I will deſcribe the Three Divine Principles, that therein all may be declared, What God is, what Nature is, what the Creatures are, what the Love and Meekneſſe of God is, what Gods deſiring or will is, what the wrath of God, and the Devill is, and in^[27] concluſion, what joy and ſorrow is: and how all took a beginning, and endureth Eternally, with the true difference between the Eternall and tranſitory Creatures: Eſpecially of Man, and of his ſoule, what it is, and how it is an Eternall Creature: and what Heaven is, wherein God and the H[•]ly Angels and holy Men dwell; and what Hell is, wherein the Devils dwell, and how all things originally were created, and had their beeing. In ſumme, what the^[28] Eſſence of all Eſſences is.

16. Seeing the Love of God hath favoured mee with this knowledge, I will ſet it downe in Writing for a Memoriall or remembrance to my ſelfe, becauſe we live in this world in ſo great danger between Heaven and Hell, and muſt continually wreſtle with the^[29] Devill, if perhaps through weakneſſe I might fall into the Anger of God, and thereby the Light of my knowledge might be withdrawne from mee, that it may ſerve mee to recall it to memory, and raiſe it up againe; for God willeth that all Men ſhould be helped, and will not the Death of a ſinner, but that he return, come to him, & live in him Eternally: for whoſe ſake, he hath ſuffered his own Heart, that is, his Sonne to become Man, that we might cleave to him, and riſe againe in him, and [departing] from our ſinnes and Enmity, or contrary will, be new-borne in him.

17. Therefore there is nothing more profitable to Man in this world, while he dwelleth in this miſerable corrupted houſe of fleſh, than to learne to know himſelfe: now when he knoweth himſelfe aright, he knoweth alſo his Creator, and all the Creatures too: alſo he knoweth how God entendeth towards him, and this knowledge is the moſt acceptable and pleaſant to me, that ever I found.

18. But if it ſhould happen, that theſe Writings ſhould come to be read, and perhaps the Sodomitiſh world, & the fatted ſwine thereof may light upon them, and roote in my Garden of Pleaſure, who cannot know or underſtand any thing, but to ſcorne, ſcandalize, reproach, and^[30] Cavill in a proud haughty way, and ſo doe know neither themſelves, nor God, much leſſe his children: I entend not my writing for them, but I ſhut and lock up my Book with a ſtrong Boult or Barre, from ſuch Ideots and wilde Heifers of the Devill, who lye over head and eares in the Devils murthering Denne, and know not themſelves, they doe the ſame which their^[31] Teacher the Devill doth, and remaine children of the ſevere Anger of God: But I will heere write plainly and clearly enough for the children of God; the world and the Devill may roare and rage till they come into the Abyſſe; for their Houre-Glaſſe is ſet up, when every one ſhall reape what he hath ſowen: and the Helliſh Fire will ſting many ſufficiently for his proud ſpitefull and deſpiſing haughtineſſe, which he had no beliefe of while he was heere in this life.

19. Beſides, I cannot well neglect to ſet this downe in writing, becauſe God will require an account of every ones Gifts, how they have employed them: for he will demand the Talent which he hath beſtowed, with the encreaſe or uſe, and give it to him that hath gained much; but ſeeing I can doe no more in it, I commit it to his will, and ſo goe on to write according to my knowledge.

20. As to the Children of God, they ſhall perceive and comprehend this my writing what it is, for it hath a very convincing Teſtimony, it may be proved by all the Creatures, yea in all things, eſpecially in Man, who is an Image and Similitude of God: but it continueth hidden and obſcure to the Children of Malignity or Iniquity, and there is a faſt^[32] Seale before it; and though the Devill diſ-reliſh the ſmell and ſavour, and raiſe a ſtorme from the Eaſt to the North: yet there will then in the wrathfull or Crabbed ſoure Tree, grow a Lilly with a roote as broad as the Tree ſpreadeth with its branches, and bring its ſent and ſmell even into Paradiſe.

21. There is a Wonderfull Time coming: but becauſe it beginneth in the^[33] Night, there are many that ſhall not ſee it, by reaſon of their ſleepe and great drunkenneſſe: yet the Sunne will ſhine to the^[34] Children at Midnight. Thus I commit the Reader to the^[35] Meeke Love of God. Amen.

The Firſt Chapter.

Of the Firſt Principle, of the Divine^[36] Eſſence.

BEing we are now to ſpeak of God, what he is, and where he is, we muſt ſay, that God himſelfe is the Eſſence of all Eſſences; for all is Generated or borne, Created and proceeded from him, and all things take their firſt beginning out of God: as the Scripture witneſſeth, ſaying; Through him, and in him are all things. Alſo, the Heaven and the Heaven of Heavens are not able to contain him: alſo, Heaven is my Throne, and the Earth is my footſtoole: and in Our Father is mentioned, thine is the Kingdome and the Power; underſtand All Power.

2. But that there is yet this difference [to be obſerved,] that Evill, neither is, nor is called God; this is underſtood in the firſt Principle, where it is the Earneſt fountaine of the Wrathfulneſſe, according to which, God calleth himſelfe an Angry, Wrathfull, and Zealous God: for the Originall of Life and of all Mobilitie, conſiſteth in the wrathfulneſſe: yet if the [tartneſſe] be kindled with the Light of God, it is then no more tartneſſe, but the ſevere wrathfulneſſe is changed into Great Joy.

3. Now when God was to Create the world and all things therein, he had no other^[37] Matter to make it of, but his own^[38] Beeing, out of himſelfe. But now, God is a Spirit that is incomprehenſible, which hath neither beginning nor end, and his Greatneſſe and Depth is All: yet a Spirit doth nothing but aſcend, flow, move, and continually generate it ſelfe: and in it ſelfe hath chiefly a threefold manner of forme in its Generating or Birth, viz. Bitterneſſe, harſhneſſe, and^[39] heate, and theſe three manner of forms are neither of them the firſt, ſecond, nor third; for all theſe three are but one, and each of them^[40] Generateth the ſecond and third. For between^[41] Harſhneſſe and Bitterneſſe Fire is Generated: and the wrath of the Fire is the bitterneſſe or ſting it ſelfe, and the harſhneſſe is the ſtock or father of both theſe, and yet is generated of them both; for a Spirit is like a will, ſence, [or thought] which riſeth up, and in its riſing beholdeth,^[42] perfecteth, and generateth it ſelfe.

4. Now this cannot be expreſſed or deſcribed, nor brought to the underſtanding by the Tongue of Man: for God hath no beginning: but I will ſet it down ſo as if he had a beginning, that it might be underſtood what is in the firſt Principle, whereby the difference between the firſt and ſecond Principle may be underſtood, and what God or Spirit is. Indeed there is no difference in God, onely when it is enquired from whence evill and good proceed; it is to be known, what is the firſt and originall fountaine of Anger, and alſo of Love, ſince they both proceed from one & the ſame original, out of one mother, and are one thing: thus we muſt ſpeak after a creaturely manner, as if it took a beginning, that it might be brought to be underſtood.

5. For it cannot be ſaid that Fire, bitterneſſe, or harſhneſſe is in God, much leſſe that aire, water, or earth are in him; onely it is plain that all things have proceeded out of that [Originall]: neither can it be ſaid, that Death, Hell-fire, or ſorrowfulneſſe is in God, but it is known that theſe things have come out of that [Originall]. For God hath made no Devill out of himſelfe, but Angels to live in Joy, to their comfort and rejoycing: yet it is ſeene that Devils came to be, and that they became Gods enemines; therefore the ſource or fountaine of the Cauſe muſt be ſought, viz. What is the Prima Materia, or firſt Matter of Evill, and that in the Originalneſſe of God as well as in the Creatures; for it is all but one onely thing in the Originalneſſe: All is out of God, made out of his^[43] Eſſence, according to the Trinitie, as he is one in Eſſence and Threefold in Perſons.

6. Behold, there are eſpecially three things in the Originalneſſe, out of which all things are, both ſpirit and life, motion and comprehenſibilitie; viz.^[44] Sulphur, ^[45] Mercurius, and^[46] Sal; but you will ſay that theſe are in Nature, and not in God: which indeed is ſo; but Nature hath its ground in God, according to the firſt Principle of the Father, for God calleth himſelf alſo an Angry Zealous God: which is not ſo to be underſtood, that God is angry in himſelfe; but in the Spirit of the [Creation or] Creature which kindleth it ſelfe; and then God burneth in the firſt Principle therein, and the Spirit of the [Creation or] Creature ſuffereth paine and not God.

7. Now to ſpeak in a Creaturely way, Sulphur, Mercurius, and Sal, are underſtood to be thus. SUL is the Soule or the Spirit that is riſen up, or in a ſimilitude, [it is] God: PHUR is the Prima Materia, or firſt Matter, out of which the Spirit is generated, but eſpecially the^[47] Harſhneſſe: Mercurius hath a fourfold forme in it viz. Harſhneſſe, bitterneſſe, fire, and water: Sal is the childe that is generated from theſe foure, and is harſh, eager, and a cauſe of the comprehenſibility.

8.^[48] Underſtand aright now what I declare to you: Harſhneſſe, bitterneſſe, and fire, are in the Originalneſſe, in the firſt Principle: the water-ſource is generated therein: and God is not called God according to the firſt Principle, but according to that he is called, wrathfulneſſe, angrineſſe, the earneſt [ſevere or tart] ſource, from which Evill, and alſo the woefull, tormenting, trembling, and burning, hath its Originall.

9 This is as was mentioned before; the harſhneſſe is the Prima Materia, or firſt matter, which is ſtrong, and very eagerly and earneſtly attractive, that is Sal: the bitterneſſe is^[49] in the ſtrong attracting: for the ſpirit ſharpeneth it ſelfe in the ſtrong attracting, ſo that it becometh wholly aking, [anxious or vexed.] For example, in man, when he is enraged, how his ſpirit attracteth it ſelfe, which maketh him bitter [or ſoure,] and trembling; and if it be not ſuddenly withſtood and quenched, we ſee that the fire of anger kindleth in him ſo, that he burneth in malice, and then preſently a^[50] ſubſtance or whole eſſence, cometh to be in the ſpirit and minde, to be revenged.

10 Which is a ſimilitude of that which is in the originall of the generating of Nature: yet it muſt be ſet down more intelligibly [and plainly.] Mark what Mercurius is, it is harſhneſſe, bitterneſſe, fire, and brimſtone-water, the moſt horrible^[51] Eſſence; yet you muſt underſtand hereby no Materia, matter, or comprehenſible thing; but all no other then ſpirit, and the ſource of the originall nature. Harſhneſſe is the firſt eſſence, which attracteth it ſelf; but it being a hard cold vertue or power, the ſpirit is altogether prickly [ſtinging] and ſharp. Now the ſting and ſharpneſſe cannot endure attracting, but moveth and reſiſteth [or oppoſeth,] and is a contrary will, an enemy to the harſhneſſe, and from that^[52] ſtirring cometh the firſt mobility, which is the third form. Thus the harſhneſſe continually attracteth harder and harder, and ſo it becometh hard and tart [ſtrong or fierce,] ſo that the vertue or power is as hard as the hardeſt ſtone, which the bittterneſſe, [that is, the harſhneſſes own ſting, or prickle] cannot endure: and then there is great anguiſh in it, like the horrible brimſtone-ſpirit; and the ſting of the bitterneſſe: which rubbeth it ſelf ſo hard, that in the anguiſh there cometh to be a twinkling flaſh, which flieth up terribly, and breaketh the^[53] harſhneſſe: but it finding no reſt, and being ſo continually generated from beneath, it is as a turning wheele, which turneth anxiouſly and terribly with the twinkling flaſh^[54] furiouſly, and ſo the flaſh is changed into a pricking [ſtinging] fire: which yet is no burning fire, but like the fire in a ſtone.

11 But being there is no reſt there, and that the turning wheel runneth as faſt as a ſwift thought, for the prickle driveth it ſo faſt; the prickle kindleth it ſelfe ſo much, that the flaſh (which is generated between the aſtringency and bitterneſſe) becometh horribly fiery, and flieth up like a horrible fire, from whence the whole Materia or matter is terrified, and falleth back, as dead, or overcome, and doth not attract ſo^[55] ſtrongly to it ſelfe any more, but each yeeldeth it ſelfe to go out one from another, and ſo it becometh thinne; for the fire-flaſh is now predominant, & the Materia, or matter which was ſo very harſh [aſtringent or attracting] in the originalneſſe, is now feeble, and as it were dead, and the fire-flaſh henceforth getteth ſtrength therein, for it is its mother: and the bitterneſſe goeth forth up in the flaſh together with the harſhneſſe, and kindleth the flaſh, for it is the father of the flaſh, or fire, and the turning wheel henceforth ſtandeth in the fire-flaſh, and the harſhneſſe remaineth overcome and feeble, which is now the water-ſpirit; and the Materia, or matter of the harſhneſſe, henceforth is like the brimſtone-ſpirit, very thin, raw, aking, vanquiſhed, and the ſting in it is trembling: and it drieth and ſharpneth it ſelfe in the flaſh; and being ſo very dry in the flaſh, it becometh continually more horrible and fiery, whereby the harſhneſſe or aſtringency is ſtill more overcome, and the water-ſpirit continually greater: and ſo it continually refreſheth it ſelf in the water-ſpirit, and continually bringeth more matter to the fire-flaſh, whereby it is the more kindled; for (in a ſimilitude) that is the^[56] fewell of the flaſh or fire-ſpirit.

12.^[57] Underſtand aright the manner of the exiſtence of this Mercurius. The word MER, is firſt the ſtrong, tart, harſh attraction; for in that word (or ſyllable Mer,) expreſſed by the tongue, you * underſtand that it jarreth [proceeding] from the harſhneſſe, and you * underſtand alſo, that the bitter ſting or prickle is in it: for the word MER, is harſh and trembling, and every word [or ſyllable] is formed or framed from its power or vertue, [and expreſſeth] whatſoever the power or vertue doth or ſuffereth. You [may] * underſtand that the word [or ſyllable] CU, is [or ſignifieth] the rubbing or unquietneſſe of the ſting or prickle, which maketh that the harſhneſſe is not at peace, but ^[58] heaveth and riſeth up; for that ſyllable [thruſteth it ſelfe or] preſſeth forth with the vertue [or breath] from the heart, out of the mouth: it is done thus alſo in the vertue or power of the Prima Materia, [or firſt matter] in the ſpirit, but the ſyllable CU having ſo ſtrong a preſſure ftom the heart, and yet is ſo preſently ſnatched up by the ſyllable RI, and the whole underſtanding [ſenſe or meaning] is changed into it, this ſignifieth and is the bitter prickly wheel in the^[59] generating, which vexeth and whirleth it ſelf as ſwiftly as a thought: the ſyllable US, is [or ſignifieth] the ſwift fire-flaſh, that the Materia, or matter, kindleth in the fierce whirling between the harſhneſſe and the bitterneſſe in the ſwift wheel: where you may very plainly underſtand [or obſerve] in the word, how the harſhneſſe is terrified, and how the power or vertue, in the word ſinketh down, or falleth back again upon the heart, and becometh very feeble and thin: yet the ſting or prickle with the whirling wheel, continueth in the flaſh, and goeth forth through the teeth out of the mouth; where rhen the ſpirit ſiſſeth, like fire a kindling, and returning back again, ſtrengtheneth it ſelf in the word.

13. Theſe four forms are in the originalneſſe of nature, and from thence the mobility doth exiſt, as alſo the life in the ſeed, and in all the creatures hath its originall from thence: and there is no comprehenſibility in the originalneſſe, but ſuch a vertue or power and ſpirit: for it is a poyſonous or venemous, hoſtile or enimicitious^[60] thing: and it muſt be ſo, or elſe there would be no mobility, but all [would be as] nothing, and the ſource of wrath or anger is the firſt^[61] originall of Nature.

14 Yet here I do not altogether [mean or] underſtand the Mercurius [Mercury or Quickſilver] which is in the third Principle^[62] of this created world, which the Apothecaries uſe, (although that hath the ſame vertue or power, and is of the ſame eſſence) but I ſpeak [of that] in the firſt Principle, viz. of the originalneſſe of the eſſence of all eſſences, of God, and of the eternall beginningleſſe nature, from whence the nature of this world is generated. Although in the originalneſſe of both of them there is no ſeparation; but onely the outward and third Principle, the ſydereall and elementary Kingdome, [Region or Dominion] is generated out of the firſt Principle by the Word and Spirit of God out of the eternall Father, out of the holy Heaven.

CHAP. II.

Of the firſt and ſecond Principle, what God and the Divine Nature is: wherein is ſet down a further deſcription of the Sulphur and Mercurius.

1. BEcauſe there belongeth a divine light to the knowledge and apprehenſion of this; and that without the divine light there is no comprehenſibility at all of the Divine Eſſence: therefore I will a little repreſent the high hidden ſecret in a creaturely manner, that thereby the reader may come into the depth: for the Divine Eſſence cannot be wholly expreſſed by the tongue; the ſpiraculum vitae, (that is, the ſpirit of the ſoul which looketh into the light) onely comprehendeth it. For every creature ſeeth and underſtandeth no further nor deeper then its mother is, out of which it is come originally.

2. The ſoul which hath its originall out of Gods firſt Principle, and was breathed from God into Man,^[63] into the third Principle, (that is, into the Sydereall and Elementary^[64] birth) that ſeeth further into the firſt Principle of God, out of, in and from the eſſence and property of which it is proceeded. And this is not marvellous: for it doth but behold it ſelfe onely in the riſing of its birth; and thus it ſeeth the whole depth of the Father in the firſt Principle.

3. This the Devils alſo ſee and know; for they alſo are out of the firſt Principle of God, which is the ſource of Gods originall nature: they wiſh alſo that they might not ſee nor feel it: but it is their own fault, that the ſecond Principle is ſhut up to them, which is called, and is, God, one in eſſence, and threefold in perſonall diſtinction, as ſhall be mentioned hereafter.

4. But the ſoul of Man, which is enlightned with the holy Spirit of God, (which in the ſecond Principle proceedeth from the Father and the Sonne in the holy Heaven, that is, in the true divine Nature,^[65] which is called God;) this ſoul ſeeth even into the light of God into the ſame ſecond principle of the holy divine^[66] Birth, into the heavenly eſſence: but the^[67] Sydereall Spirit wherwith the ſoul is cloathed, and alſo the Elementary [Spirit] which^[68] ruleth the ſource, or ſpringing and impulſion of the blood; they ſee no further then into their mother, whence they are, and wherein they live.

5. Therefore if I ſhould ſpeak and write that which is pure heavenly, and altogether of the clear Deity; I ſhould be as dumb to the reader, which hath not the knowledge and the gift [to underſtand it.] Yet I will ſo write in a Divine and alſo in a creaturely way, that I might ſtirre up any one to deſire and long after the conſideration of the high things: and if any ſhall perceive that they cannot do it, that at leaſt they might ſeek and knock in their deſire, and pray to God for his holy Spirit, that the door of the ſecond Principle might be opened to them; for Chriſt biddeth us to pray, ſeek, and knock, and then it ſhall be opened unto us. For he ſaith, All that you ſhall aſk the Father in my name, he will give it you: Aſk and you ſhall teceive; ſeek, and you ſhall finde; knock, and it ſhall be opened unto you.

6. Seeing then that my knowledge hath been received by ſeeking and knocking; I therefore write it down for a memoriall that I might occaſion a deſire in any to ſeek after them, and thereby my talent might be improved, and not be hidden in the earth. But I have not written this for thoſe that are wiſe aforehand, that know all things, and yet know and comprehend nothing, for they are^[69] full ſatisfied already, and rich; but I have written it for the ſimple, as I am, that I may be refreſhed with thoſe that are like my ſelfe.

Further, of the Sulphur, Mercurius, and Sal.

7. The word [or ſyllable] SUL, ſignifieth and is the ſoul of a thing; for in the word it is the oyle or light that is generated out of the ſyllable PHUR; and it is the beauty or the^[70] welfare of a thing, that which is lovely and deareſt in it: in a creature it is the light by which the creature ſeeth [or perceiveth:] and therein Reaſon and the Senſes conſiſt, and it is the ſpirit which is generated out of the PHUR. The word or ſyllable PHUR, is the prima materia [or firſt matter,] and containeth in it ſelf in the third Principle, the^[71] Macrocoſme, from which the Elementary Dominion, or Region, or Eſſence is generated: But in the firſt Principle it is the eſſence of the moſt inward birth, out of which God generateth or begetteth his Sonne from eternity, and thereout the holy Ghoſt proceedeth, underſtand out of the SUL and out of the PHUR. And in Man alſo it is the light which is generated out of the Sydereall ſpirit, in the^[72] ſecond center of the Microcoſme: but in the Spiraculum and ſpirit of the ſoul in the the moſt inward center, it is the light of God, which that ſoul onely hath, which is in the love of God, for it is onely kindled and blown up from the holy Ghoſt.

8. Obſerve now the depth of the Divine^[73] birth: there is no Sulphur in God, but it is generated from him, and there is ſuch a vertue or power in him: For the ſyllable PHUR, is [or ſignifieth] the moſt inward vertue or power of the originall ſource or ſpring of the anger of the fierce tartneſſe, or of the mobility, as is mentioned in the firſt chapter, and that ſyllable PHUR hath a fourfold form, [property or power] in it, as firſt, harſhneſſe [or aſtringency] and then bitterneſſe, fire and water: the harſhneſſe is attractive, and is rough, cold and ſharp, and maketh all hard, hungry, and full of anguiſh: and that attracting is a bitter ſting or prickle, very terrible, and the firſt ſwelling, or boyling up exiſteth in the anguiſh; yet becauſe it cannot riſe higher from its ſeat, but is thus continually generated from beneath, therefore it falleth into a turning, or wheeling, as ſwift as a thought, in great anguiſh, and therein it falleth to be a twinkling flaſh, as if a ſteel and flint, or ſtone, were ſtrongly ſtruck together, and rubbed one againſt another.

9. For the harſhneſſe is as hard as a ſtone [or flint] and the bitterneſſe ruſheth and rageth, like a^[74] breaking wheel, which breaketh the harſhneſſe, and ſtirreth up the fire, ſo that all falleth to be a terrible^[75] crack of fire, and flieth up; and the harſhneſſe or aſtringency breaketh in pieces, whereby the dark tartneſſe is terrified, and ſinketh back, and becometh as it were feeble or weak, or as if it were killed and dead, and runneth out, becometh thin, and yeeldeth it ſelf to be overcome: But when the ſtrong flaſh of fire^[76] ſhineth back aagain upon or into the tartneſſe, and is mingled therein, and findeth the harſhneſſe ſo thin and overcome, then it is much more terrified; for it is as if water were thrown upon the fire, which maketh a crack: yet when the crack or terror is thus made in the overcome harſhneſſe, thereby it getteth another ſource [condition ot property,] and a^[77] crack, or noiſe of great joy, proceedeth out of the wrathfull fierceneſſe, and riſeth up in the fierce ſtrength, as a kindled light: for the crack in the twinkling of an eye becometh white, clear, & light; for thus the kindling of the light, cometh in that very moment, as ſoon as the light (that is the new crack of the fire) is infected or^[78] impregnated with the harſhneſſe, the tartneſſe, or aſtringency kindleth, and ſkreeketh, or is affrighted by the great light that cometh into it in the twinkling of an eye, as if it did awake from death, and becometh ſoft or^[79] meek, lively and joyfull, it preſently loſeth its dark, rough, harſh, and cold vertue, and leapeth or ſpringeth up for joy, and rejoyceth in the light: and its ſting or prickle, which is the bitterneſſe, that triumpheth in the turning wheel for great joy.

10. Here obſerve, the ſhreek or crack of the fire is kindled in the anguiſh in the brimſtone-ſpirit, and then the ſkreek flieth up triumphantly; and the aking or anxious harſhneſſe, or brimſtone-ſpirit, is made thin and ſweet by the light: for as the light or the flaſh becometh clearer or brighter from the crack of the fire in the vanquiſhed harſh-tartneſſe, and loſeth its wrathful fierce^[80] property, ſo the tartneſſe loſeth its authority by the infection or mixture of the light, and is made thin or tranſparent and ſweet by the white light: For in the originall the harſhneſſe, or aſtringency was altogether dark, and aking with anguiſh, by reaſon of its hardneſſe and attracting; but now it is wholly light, and thereupon it loſeth its own quality, or property, and out of the wrathfull harſhneſſe there cometh to be an^[81] eſſence, that is ſharp, and the light maketh the ſharpneſſe altogether ſweet.

The^[82] Gates of God.

11. Behold now, when the bitterneſſe, or the bitter ſting [or prickle,] (which in the originall was ſo very bitter, raging and tearing, when it took its originall in the harſhneſſe) attaineth this clear light, and taſteth now the ſweetneſſe in the harſhneſſe, which is its mother, and then it is ſo joyfull, and cannot riſe or ſwell ſo any more, but it trembleth and rejoyceth in its mother that bare it, and triumpheth like a joyfull wheel in the birth. And in this triumph the birth attaineth the fifth form, and then the fifth ſource ſpringeth up, viz. the^[83] friendly love, and ſo when the bitter ſpirit taſteth the ſweet water, it rejoyceth in its mother [the ſoure tart harſhneſſe] and ſo refreſheth and ſtrengtheneth it ſelfe therein, and maketh its mother ſtirring^[84] in great joy; where then there ſpringeth up in the Sweet-water-ſpirit, a very ſweet pleaſant ſource or fountain: for the Fire-ſpirit (which is the root of the light which was a ſtrong [fierce rumbling ſkreek, crack, or] terrour in the beginning) that now riſeth up very lovely, pleaſantly and joyfully.

12. And here is nothing but the kiſſe of love, and wooing, and here the Bridegroome embraceth his beloved Bride: and is no otherwiſe then when the pleaſing life is born or generated in the ſoure tart, or harſh death; and the birth of life is thus in a creature: for from this^[85] ſtirring, moving, or wheeling of the bitterneſſe in the eſſence of the harſh aſtringent tartneſſe of the Water-ſpirit, the birth attaineth the ſixth^[86] form, viz. the ſound or noiſe of the motion. And this ſixth form, is rightly called Mercurius; for it taketh its form, vertue, and beginning, in the aking or anxious harſhneſſe, by the raging of the bitterneſſe; for in the riſing it taketh the vertue of its mother (that is, the^[87] eſſence of the ſweet harſhneſſe) along with it, and bringeth it into the fire-flaſh, from whence the light kindleth: And here the triall [or experience] beginneth, one vertue beholding the other, in the fire-flaſh, one [vertue] feeleth the other by the riſing up, by the ſtirring they one hear another, in the eſſence they one taſt another; and by the pleaſant, lovely [ſource, ſpring, or] fountain, they one ſmell another, from whence the ſweetneſſe of the light ſpringeth up out of the eſſence of the ſweet and harſh ſpirit, which from henceforth is the water-ſpirit: and out of theſe ſix forms now in the birth, or generating, cometh a ſixfold ſelf-ſubſiſting eſſence, which is inſeparable; where they one continually generate another, and the one is not without the other, nor can be, and without this birth or ſubſtance, there could be nothing: for the ſix forms have each of them now the eſſences of all their ſixfold vertue in it, and it is as it were one onely thing, and no more: onely each form hath its own condition.

13 For obſerve it, although now in the harſhneſſe there be bitterneſſe, fire, ſound, water, and that out of the ſpringing vein of the water there floweth love (or oyle from whence the light ariſeth and ſhineth: yet the^[88] harſhneſſe retaineth its firſt property, and the bitterneſſe its property, the fire its property, the ſound or the ſtirring its property, and the overcoming the firſt harſh or tart anguiſh, (viz. the returning down back again,) or the water-ſpirit, its property, and the ſpringing fountain, the pleaſant love, which is kindled by the light, in the tart or ſoure bitterneſſe, (which now is the ſweet [ſource or] ſpringing vein of water,) its property: and yet this is no ſeparable eſſence, parted aſunder, but all one whole eſſence or ſubſtance in one another: and each form or birth taketh its own form, vertue, working and ſpringing up from all the forms; and the whole birth now retaineth chiefly but theſe foure forms in its generating or bringing forth: viz. the riſing up, the falling down, and then through the turning [of the wheele in the foure, harſh] tart eſſence, the putting forth on this ſide, and on that ſide; on both ſides like a Croſſe; or, as I may ſo ſay, the going forth from the point, [or center] towards the Eaſt, the Weſt, the North and the South: For from the ſtirring, moving, and aſcending of the bitterneſſe in the fire-flaſh, there exiſteth a croſſe birth. For the fire goeth forth upward, the water downward, and the eſſences of the harſhneſſe ſidewayes.

CHAP. III.

Of the endleſſe and numberleſſe manifold engendring, [^[89] generating] or birth of the eternall Nature.

The Gates of the great Depth.

1. REader, underſtand [and conſider] my writings aright, we have no power or ability to ſpeak of the birth of God [or the birth of the Deity] for it never had any beginning from all eternity: but we have power to ſpeak of God our Farher, what he is, and how he is, and how the eternall^[90] geniture is.

2 And though it is not very good for us to know the auſtere, earneſt [ſtrong, fierce, ſevere] and originall birth, into the knowledge, feeling and comprehenſibility of which our firſt parents hath brought us, through the^[91] infection [inſtigation] and deceit of the Devil; yet we have very great need of this knowledge, that thereby we may learn to know the Devill, who dwelleth in the moſt ſtrong [ſevere or cruell] birth of all: and [that we may learn to know] our own enemy Self, which our firſt parents^[92] awakened and purchaſed for us, which we carry within us, and which we our ſelves now are.

3. And although I write now, as if there were a beginning in the eternall Birth, yet it is not ſo: but the eternall Nature thus begetteth [or generateth] it ſelf without beginning; my writings muſt be underſtood in a creaturely manner, as the birth of man is, who is a ſimilitude of God: although it be juſt ſo in the eternall Being [eſſence or ſubſtance] yet that is both without beginning and without end: and my writing is onely to this end, that Man might learn to know what he is, what he was in the beginning, how he was a very glorious eternall holy man, that ſhould never have known the Gate of the ſtrong [or auſtere] birth in the eternity, if he had not ſuffered himſelf to luſt after it through the^[93] infection of the Devill, and had not eaten of that^[94] fruit which was forbidden him; whereby he became ſuch a naked and vain man in a beſtiall form, and loſt the heavenly garment of the divine power, and liveth now in the kingdome of the Devill in the^[95] infected Salnitre, and feedeth upon the infected food. Therefore it is neceſſary for us to learn to know our ſelves what we are, and how we might be redeemed from the anguiſhing auſtere birth, and be regenerated or born anew, and live in the new Man, (which is like the firſt Man before the fall,) in Chriſt our^[96] Regenerator.

4. For though I ſhould ſpeak or write never ſo much of the Fall, and alſo of the Regeneration in Chriſt; and did not come to the root and ground, what the fall was, and by what it was we come to periſh, and what that property is which God abhorreth, and how that was effected, contrary to the command and will of God: What ſhould I underſtand of the thing? juſt nothing! and then how ſhould I ſhun or avoyd that which I have no knowledge of: or how ſhould I endeavour to come to the New birth, and give my ſelfe up into it, if I knew not how, wherein, nor wherewith to doe it.

5. It is very true, the world is full of Books, and Sermons of the Fall, and of the New birth. But in moſt part of the Books of the^[97] Divines, there is nothing but the Hiſtory that ſuch a thing hath been done, and that we ſhould be regenerated in Chriſt, but what doe I underſtand from hence? nothing: but onely the Hiſtory, that ſuch a thing hath been done, and done againe, and ought to be done.

6. Our^[98] Divines ſet themſelves hand and foot with might and main, with their utmoſt endeavour, by perſecution and reproach, againſt this [and ſay] that men muſt not [dare to] ſearch into the deep Grounds, what God is, men muſt not ſearch nor curiouſly pry into the Deity: but if I ſhould ſpeak plainly what this trick of theirs is? it is the dung and filth wherewith they cover and hide the Devill, and cloake the injected malice and wickedneſſe of the Devill in Man, ſo that neither the Devill, nor the anger of God, nor the^[99] Evill Beaſt in Man,^[100] can be diſcerned.

7. And this is the very reaſon, becauſe the Devill ſmelleth the matter, and therefore he hindereth it, that his kingdome might not be revealed, but that he might continue to be the Great Prince [of the world ſtill]: for otherwiſe, if his kingdome were knowne, men might flie from him; where is it more needfull for him to oppoſe, than on that part where his Enemy may break in? He therefore covereth the hearts, minds, thoughts, and ſenſes of the Divines, he leadeth them into covetouſneſſe, pride, and wantonneſſe, ſo that they ſtand amazed with feare and horror at the Light of God, and therefore they ſhut it up, for they are naked, nay they grutch the light to thoſe that ſee it; this is rightly called the ſervice and worſhip of the Devill.

8. But the time is coming, when the Aurora or Day-ſpring will break forth, and then the Beaſt that evill childe [or childe of perdition] ſhall ſtand forth naked and in great ſhame, for the judgement of the Whore of the Great Beaſt goeth on: therefore awake and flie away ye children of God, that you bring not the Mark of the Great Evill Beaſt upon your forehead with you, before the cleare Light; or elſe you will have great ſhame and confuſion of face therewith: It is now high time to awake from ſleepe, for the Bridegroom maketh himſelfe ready to fetch home his bride, and he cometh with a cleere ſhining Light; they that ſhall have oyle in their Lampe, their Lamps ſhall be kindled, and they ſhall be Gueſts: but thoſe that ſhall have no oyle, their Lamps ſhall continue dark, and they ſhall ſleep ſtill, and retaine the marks of the Beaſt till the Sun riſe, and then they ſhall be horribly affrighted, and ſtand in eternall ſhame: for the judgement ſhall be executed; the children of God ſhall obſerve it, but thoſe that ſleep ſhall ſleep till day.

Further of the Birth.

9. The Birth of the Eternall Nature, is like the [thoughts or] ſenſes in Man, as when a [thought or] ſenſe is generated by ſomewhat, and afterwards propagateth it ſelf into infinite many [thoughts] or as a roote of a Tree generateth a ſtock and many buds and branches, as alſo many roots, buds, and branches from one roote, and all of them from that one firſt roote. Therefore obſerve what is mentioned before: whereas nature conſiſteth of ſix formes [or properties]: ſo every forme generateth againe a forme out of it ſelfe of the ſame quality and condition of it ſelfe, and this forme now hath the quality and condition of all the formes in it ſelfe.

10. But^[101] obſerve it well: the firſt of the ſix formes generateth but one^[102] ſource like it ſelfe, after the ſimilitude of its own fountaine-Spirit, and not like the firſt Mother the harſhneſſe, but as one twig or branch in a Tree, putteth forth another ſprout out of it ſelfe. For in every fountaine-Spirit, there is but one centre wherein the fire-ſource or fountaine ariſeth, and the light ariſeth out of the flaſh of the fire, and the firſt ſix-fold forme is in the^[103] ſource or fountaine.

11. But mark the depth, in a ſimilitude which I ſet down thus; the harſh-ſpring in the Originall, is the Mother out of which the other five Springs are generated, viz. Bitterneſſe, fire, love, ſound, and water. Now theſe are members of this Birth [of their Mother] and without them there would be nothing but an anguiſhing dark vale [or vacuum] where there could be no mobility, nor any light or life: But now the life is borne in her by the kindling of the light, and then ſhee rejoyceth in her own property, and laboureth in her owne tart, ſoure quality to generate againe, and in her own quality there riſeth a life againe, and a centre openeth it ſelfe againe, and the life cometh to be generated againe out of her in a ſix-fold forme, yet not in any ſuch anguiſh as at the beginning, but in great joy.

12. For the Spring of the great anguiſh, which was in the beginning before the light, in the [tart] harſhneſſe, from which the bitter ſting or prickle is generated; that is now in the ſweet fountaine of the love in the light, changed from the water-ſpirit, and from bitterneſſe or pricklineſſe is now become the fountaine or ſpring of the joy in the light. Thus now henceforth the fire-flaſh is the father of the light, and the light ſhineth in him, and is now the onely cauſe of the moving Birth, and of the birth of the love; that which in the beginning was the^[104] aking ſource, is now SUL, or the oyle of the lovely pleaſant fountaine, which preſſeth through all the fountaines, ſo that from hence the light is kindled.

13. And the ſound or noiſe, in the turning wheele, is now the declarer, or pronouncer in all the fountaines, that the beloved childe is borne; for it cometh with its ſound before all Doores, and in all Eſſences; ſo that in its awakening, all the vertues or powers are ſtirring, and ſee, feele, have ſmell, and taſte one another in the light, for the whole Birth nouriſheth it ſelfe in its firſt mother, viz. the^[105] harſh eſſence; being now become ſo thin [or pure] meek, ſweet, and full of joy, and ſo the whole birth ſtandeth in very great joy, love, meekneſſe, and humility, and is nothing elſe than a meere pleaſing taſte, a delighting ſight, a ſweet ſmell, a raviſhing ſound to the hearing, a ſoft touch, beyond that which any tongue can utter or expreſſe, how ſhould there not be joy and love, where, in the very midſt of death the Eternall Life is generated, and where there is no feare of any end, nor can be?

14. Thus in the harſhneſſe there is a new birth againe: underſtand, where the tart [ſoure aſtringency] is predominant in the Birth, and where the fire is not kindled according to the bitter ſting or prickle, or from the beginning of the anguiſh: But the riſing [or exulting] Joy, is now the Centre and kindling of the light, and the tartneſſe [or aſtringency] hath now^[106] in its own quality the SUL, Oyle, and Light of the Father: Therefore now the Birth out of the Twig or Branch of the firſt tree is qualified altogether according to the^[107] harſh fountaine: and the fire therein is a tart [or ſoure] fire, and the bitterneſſe, a tart bitterneſſe: and the ſound a tart ſound: and the love a tart love, but all in meere perfection, and in a totally glorious love and joy.

15. And thus alſo the firſt bitter ſting or prickle, or the firſt bitterneſſe (after the Light is kindled, and that the firſt Birth ſtandeth in perfection) generateth againe out of its own quality an^[108] eſſence, wherein there is a Centre, where alſo a new fountaine or ſource ſpringeth up in a new fire or life, having the condition and property of all the qualities, and yet the bitterneſſe in this new ſprout is chiefeſt among all the qualities: ſo that there is a bitter bitterneſſe, a bitter tartneſſe, a bitter water-ſpirit, a bitter ſound, a bitter fire, a bitter love, yet all perfectly in the^[109] riſing up of Great Joy.

16. And the fire generateth now alſo a fire, according to the property of every quality, in the tart ſpirit it is tart; in the bitter, bitter; in the love, it is a very hearty yearning, kindling of the love, a totall, fervent, or burning kindling, and cauſeth very vehement deſires; in the ſound, it is a very ſhrill tanging^[110] fire, wherein all things are very clearly and properly diſtinguiſhed, and where the ſound in all qualities telleth or expreſſeth, as it were with the lips, or tongue, whatſoever is in all the fountain ſpirits, what joy, vertue, or power, eſſence, ſubſtance, or property, [they have] and in the water it is a very drying fire.

17. The propagation of the Love is moſt eſpecially to be obſerved, for it is the lovelieſt, pleaſanteſt, and ſweeteſt fountain of all, when the love generateth again a whole birth, with all the fountains of the original eſſences out of it ſelf, ſo that the love in all the^[111] ſpringing veins in that new birth be predominant and chiefe, ſo that a center ariſeth therein, then the firſt eſſence, viz. the Tartneſſe, is wholly deſirous or longing, wholly ſweet, wholly light, and giveth it ſelf forth to be food to all the qualities, with a hearty affection towards them all, as a loving mother hath towards her children; and here the Bitterneſſe may be rightly called Joy; for it is the riſing or moving [thereof:] what joy there is here, there is no other ſimilitude of it, than when a man is ſuddenly and unexpectedly delivered out of the pain and torment of hell, and put into the light of the Divine Joy.

18. So alſo the ſound, where the Love is predominant, it bringeth moſt joyfull tidings, or newes into all the forms of the Birth, as alſo the fire in the love, that kindleth the love rightly in all the Fountain-ſpirits, as is mentioned above; and the Love kindleth Love in its eſſence. When the Love is predominant in Love, it is the ſweeteſt, meekeſt, humbleſt, lovingeſt fountain of all that ſpringeth in all the fountains: and it confirmeth and fixeth the heavenly birth, ſo that it is a holy divine Eſſence or Subſtance.

19. You muſt alſo mark the form of the Water-ſpirit, when that generateth its like, ſo that it is predominant in its regeneration or ſecond birth, and that a center be awakened in it, (which it ſelf in its own eſſence doth not awaken, but the other fountain-ſpirits do it therein) it [the Water-ſpirit] is ſtill and quiet as a meek mother, and ſuffereth the other to ſow their ſeed into it, and to awaken the center in it, ſo that the fire riſeth up, from whence the life^[112] is moved. In this [form] the fire is not a hot burning [ſcorching] fire, but cool, milde, ſoft and ſweet: and the bitterneſſe is no bitterneſſe, but cool, milde, budding, and flowing forth, from whence the forming [or figuring and beauteous ſhape] in the heavenly glory proceedeth, and is a moſt beautifull ſubſtance; for the ſound alſo in this birth, floweth forth moſt pleaſantly and harmoniouſly, all as it were palpably or feelingly; or in a ſimilitude, as a word that cometh to be an eſſence, or a comprehenſible ſubſtance. For in this regeneration that is brought to paſſe in the water-ſpirit, (that is, in the true mother of the regeneration of all the fountain-ſpirits) all is as it were comprehenſible or ſubſtantiall: although no comprehenſibility muſt be underſtood here, but ſpirit.

CHAP. IV.

Of the^[113] true eternall Nature, that is, of the numberleſſe, and endleſſe^[114] generating of the Birth of the eternal Eſſence, which is the Eſſence of all Eſſences; out of which were generated, born, and at length created, this World, with the Starres and Elements, and all whatſoever moveth, ſtirreth, or liveth therein.

The open Gate of the great Depth.

1. HEre I muſt encounter with the proud and ſeeming wiſe conceited, who doth but grope in the dark, and knoweth or underſtandeth nothing of the Spirit of God, and muſt comfort both him and alſo the deſirous longing Reader who loveth God, and muſt ſhew them a little doore to the Heavenly Eſſence; and ſhew them in what manner they ſhould underſtand theſe writings, before I come to the chapter it ſelf.

2. I know very well, and my ſpirit and minde ſheweth me as much, that many will be offended at the ſimplicity and meanneſſe of the Authour, for offering to write of ſuch high things; and many will think, (with themſelves) he hath no authority to do it, and that he doth very ſinfully in it, and runneth clean contrary to God and his will, in preſuming, being but a man, to goe about to ſpeak and ſay what God is.

3. For it is lamentable, that ſince the fall of Adam, we ſhould be ſo continually cheated and befooled by the Devill, to think that we are not the children of God, nor of his^[115] eſſence. He continually putteth the monſtrous ſhape or form into our thoughts, as he did into our mother Eve, which ſhe gazed too much upon, and by her repreſenting it in her imagination, ſhe became a childe of this world, wholly naked and vain, and void of underſtanding: And ſo he doth to us alſo continually ſtill; he would bring us into another Image, as he did Eve, that we might be aſhamed to appeare in the preſence of the Light and power of God, as Adam and Eve were, when they hid themſelves behinde the trees, (that is, behinde the monſtrous ſhape or form,) when the Lord appeared in the centre of the birth of their lives, and ſaid, Where art thou Adam? And he ſaid, I am naked, and am afraid; which was nothing elſe, but that his beliefe [or faith] and knowledge of the holy God, was put out: for he beheld the monſtrous ſhape which he had made to himſelfe by his imagination and luſt, by the Devils [inſtigation] repreſentation, and falſe perſwading, to eat of the third Principle wherein^[116] corruption was.

4. And now when he ſaw and knew by that which God had told him, that he ſhould die and periſh, if he did eat of the knowledge of good and evill: it made him continually imagine that he was now no more the child of God, and that he was not created out of Gods own eſſence or ſubſtance, out of the firſt Principle: he conceived that he was now but a meere child of this world, when he beheld his corruptibility, and alſo the monſtrous image which he^[117] was in; and that the Paradiſicall^[118] underſtanding, delight and joy was departed from him, ſo that his ſpirit and perfection was driven out of Paradiſe, (that is, out of the ſecond Principle of God, where the Light or the Heart of God is generated from eternity to eternity, and where the holy Ghoſt proceedeth from the Father and the Sonne) and that he now lived no more meerly by the word of God, but did eat and drink, viz,, the^[119] birth of his life henceforward conſiſted in the third Principle, that is, in the [Region, Kingdome, or dominion of the Starres and Elements, and he muſt now eat of the vertue and fruit thereof, and live thereby: and thereupon he then ſuppoſed, that he was paſt recovery, and that the noble image of God was deſtroyed. And beſide, the Devill alſo continually repreſented his corruptibility and mortality to him, and himſelfe could ſee nothing elſe, being he was gone out of paradiſe, that is, out of the incorruptible holy^[120] geniture [or operation] of God; wherein he was Gods holy image and childe, in which God created him to continue therein for ever. And if the mercifull love of God had not appeared to him again in the center of the birth of his life, and comforted him; he would have thought that he were wholly departed, or quite ſeparated from the eternall Divine birth, and that he were no more in God, nor God any more in him, and that he were no more of Gods eſſence.

5 But the favourable love, (that is, the^[121] onely begotten Sonne of God, or that I may ſet it down ſo that it may be underſtood, the lovely fountain where the light of God is^[122] generated,) ſprung up, & grew again in Adam in the center of the birth of his life in the fifth form of his birth; whereby Adam perceived that he was not broken off from the Divine root, but that he was ſtill the childe of God, and repented him of his firſt evill luſt: and thereupon the Lord ſhewed him the treader upon the Serpent, who ſhould deſtroy his monſtrous birth; and ſo he ſhould from the monſtrous birth be regenerated anew, in the ſhape, form, power and vertue of the treader upon the Serpent, and be brought with power again into Paradiſe, into the holy birth, and eat of the^[123] Word of the Lord again, and live eternally, in ſpite of all the^[124] gates of the wrathfulneſſe, wherein the Devil liveth: concerning which there ſhall be further mention made in its due place.

6. But mark and conſider this well, dear Reader, and let not your ſimplicity deceive you, the Authour is not greater than others, he knoweth no more, neither hath he any greater authority than other children of God. Do but look upon your ſelf, why have you earthly thoughts of your ſelf? why will you be mocked by the Devill, and be fooled by the world, [ſo as to be led to think] that you are but a kinde of Figure like God, and not generated or begotten of God?

7. Your monſtrous form or ſhape indeed is not God, nor of his eſſence, or ſubſtance, but the hidden man,^[125] which is the ſoul,^[126] is the proper eſſence of God, foraſmuch as the love in the light of God, is ſprung up in your own centre, out of which the holy Ghoſt proceedeth, wherein the ſecond Principle of God conſiſteth: How then ſhould you not have power and authority to ſpeak of God, who is your Father, of whoſe eſſence you are? Behold, is not the world Gods, and the light of God being in you, it muſt needs be alſo yours, as it is written, The Father hath given all things to the Sonne, and the Sonne hath given all to you. The Father is the eternall power, or vertue, and the Sonne is the heart and light continuing eternally in the Father, and you continue in the Father and the Sonne. And now being the holy Ghoſt proceedeth from the Father and the Sonne, and that the eternall power or vertue of the Father is in you, and that the eternall light of the Sonne ſhineth in you, why will you be fooled? Know you not what Paul ſaid? That our converſation is in heaven, from whence we expell our Saviour Jeſus Chriſt, who will bring us out of this monſtrous Image, or Birth (in the corruption of the third principle of this world, in the^[127] Paradiſicall birth to eat the word of the Lord.

8. Why will you be fooled by Antichriſt: by his lawes [precepts] and pratings? Where will you ſeek God? In the deep above the ſtarres? You will not be able to finde him there. Seek him in your heart^[128] in the centre of the birth of your life, and there you ſhall finde him, as our father Adam and mother Eve did.

9. For it is written, You muſt be born anew through the water and the Spirit, or elſe you ſhall not ſee the kingdome of God. This birth muſt be done within you: the heart, or the Sonne of God muſt ariſe in the birth of your life; and then the Saviour Chriſt is your faithfull Shepherd, and you are in him, and he in you, and all that He and his Father hath, is yours, and none ſhall pluck you out of his hands; and as the Sonne (viz. the heart of the Father) is one [with the Father,] ſo alſo thy new man is one in the Father and the Sonne, one vertue or power, one light, one life, one eternall Paradiſe, one eternall heavenly^[129] birth, one Father, Sonne, and holy Ghoſt, and thou his childe.

10. Doth not the Sonne ſee plainly what the Father doth in his houſe? and now if the Sonne learn to do the ſame thereby, what diſpleaſure will the Father have towards his Sonne for it? Nay, will not the Father be well pleaſed that his Sonne is ſo apt [and forward to learn?] Then why ſhould the heavenly Father be ſo diſpleaſed with his children in this world, which depend upon him, and enquire after him? which would fain learn to know him, fain labour in his works, and do his will? Doth not the Regenerator bid us come to him, and whoſoever cometh to him, he will not reject? Why ſhould any^[130] reſiſt the ſpirit of Propheſie, which is Gods? Look upon Chriſts Apoſtles, did any other teach them than God, who was in them, and they in him?

11, O dear children of God in Chriſt, flye away from Antichriſt, who hath ſet up himſelfe over all the coaſts of the earth, and who ſeteth a painted image before you, as the Serpent did before our mother Eve, and^[131] painteth your own image of God [as if it were] farre off from God: But conſider what is written, The word is near thee, yea in thy heart and lips. And God himſelf is the word which is in thy heart and lips.

12. But Antichriſt hath never ſought any thing elſe but his own pleaſure in the third principle, and to fulfill it in the houſe of fleſh: and therefore he hath detained people with lawes of his own inventing, which are neither grounded in Nature, nor in the Paradiſe of God, neither are they to be found in the centre of the birth of life.

13. Dear children, conſider, how mightily and powerfully, with wonders, miracles, and works, the Spirit of God went forth in word and deed in the times of the Apoſtles, and after, till Antichriſt, and the ſpirit of ſelf-pride, with his invented lawes and Aſtrall wiſdome brake forth, and ſet himſelf up by that worldly and fleſhly arm [or by the authority of the worldly Magiſtrate] meerly for his own pleaſure and honour ſake, where the moſt precious words of Chriſt (who gave no lawes to man, but the law of Nature and the law of Love, which is his own heart) muſt be a cloak for him, viz. for Antichriſt, who is a Prince in the third Principle: what he ordains muſt be as the voyce to Moſes out of the Buſh: and ſo the man of Pride makes as if himſelfe had^[132] Divine power upon Earth, and knoweth not in his blindneſſe the Holy Ghoſt will not be^[133] tied [or bound up to their Cannons and Humane Inventions].

14. But if any would attaine ſalvation, he muſt be borne againe, through the Water in the^[134] Centre of the Birth of Life, which ſpringeth up in the Centre in the light of God: for which end God the Father hath by his Sonne commanded Baptiſme, that ſo wee might have a Law, and a remarkable ſigne of Remembrance, ſignifying how a^[135] childe voyd of underſtanding receiveth an Outward ſigne, and the Inward Man the power and the New Birth in the centre of the Birth of Life; and that there ariſeth the confirmation, which the light of God brought into Adam, when the light of God the Father, in the centre of the fift forme of the birth of the Life of Adam brake forth or ſprung up. Thus it is both in the Baptiſme of an Infant or childe, and alſo in the repenting Convert that in Chriſt returneth againe to the Father.

15. The laſt Supper of Chriſt with his Diſciples, is juſt ſuch another Covenant as the [Paedobaptiſme or] Baptiſme of Infants. That which is done to the Infant in Baptiſme, that is done alſo to the poore ſinner which awakeneth from the ſleepe of Antichriſt, and cometh to the Father, in, and through Chriſt; as ſhall be handled in its place.

16. I have therefore been deſirous to warne you, and tell you beforehand, that you muſt not looke upon fleſh and bloud in theſe high things, nor upon the worldly wiſdome of the Univerſities, or high Schooles: but that you ſhould conſider, that this wiſdome is planted and ſown by God himſelfe in the firſt, and laſt, and in all Men: and you need onely to returne with the Prodigall loſt Sonne to the Father, and then he will cloath you with a new Garment, and put a ſeale-ring upon the hand of your minde: and in this Garment onely you have power to ſpeak of the^[136] Birth of God.

17. But if you have not gotten this Garment on, and will prattle and talke much of God, then you are a thiefe and a murderer, and you enter not into the Sheepfold of Chriſt by the Doore, but you climbe over into the Sheepfold with Antichriſt and the Robbers, and you will doe nothing but murder and ſteale, ſeeke your owne reputation, eſteeme, and pleaſure, and are farre from the kingdome of God: your Univerſitie-Learning, and Arts, will availe you nothing: it is your poyſon that you are promoted by the favour of Man to ſit in great Authority and Place, for you fit upon the ſtoole of Peſtilence: you are but a meere ſervant or miniſter of the Antichriſt; but if you be new borne, and taught by the Holy Ghoſt, then your place or office is very pleaſing and acceptable to God, and your ſheep will heare your voyce, and you ſhall feed them and bring them to the chiefe Shepherd: God will require this at your hands, therefore take heed what you teach and ſpeak of God without the knowledge of his Spirit, that you be not found to be a lyar.

Now here followeth the Chapter.

18. The Eternall^[137] Generating is a not-beginning Birth, and it hath neither number nor end, and its depth is bottomleſſe, and the band of life^[138] uncorruptible: The^[139] Sydereall and Elementary Spirit cannot diſcerne it, much leſſe comprehend it: it onely feeleth it, and ſeeth a glimpſe of it in the minde: which [minde] is the chariot of the ſoule, upon which it rideth in the firſt Principle in its own ſeate in the Fathers Eternall Generating [or Begetting]: for its own ſubſtance is altogether^[140] crude, without a body, and yet it hath the forme of the body in its own ſpirituall forme, underſtand according to the Image: which ſoule, if it be regenerated in the light of God, it ſeeth in the light of God the Father (which light is his Glance, Luſtre, or Sonne,) in the Eternall Birth, wherein it liveth and remaineth eternally.

19. Underſtand and conſider it aright O Man: God the Father made Man: the beginning of whoſe body is out of the [one] Element, or Roote of the foure Elements from whence they proceed, which [one Element] is the fift Eſſence, [or Quinteſſence] hidden under the foure Elements, from whence the dark Chaos [miſt, cloud, or duſt] had its beeing, before the times of the Earth: whoſe originall is the ſpring of Water, and out of which this world with the Starres and Elements, as alſo the Heaven of the third Principle, was created.

20. But the ſoule was breathed into man, meerely out of the originall Birth of the Father by the moving Spirit (underſtand, the Holy Ghoſt which goeth forth from the Father out of the light of the Father). Which originall Birth, is before the Light of Life, which is in the foure^[141] Anguiſhes, out of which the light of God is kindled, wherein is the originall of the Name of God: and therefore the ſoule is Gods own Eſſence or ſubſtance.

21. And if it elevate it ſelfe back into the Anguiſh of the foure formes of the Originall, and will horribly^[142] breath forth out of pride in the Originall of the Fire, knowing it ſelfe [ſhall] ſo [become] powerfull; it ſo becometh a Devill: For the Devils alſo with their Legions, had this Originall, and they out of pride would live in the^[143] fierce wrath of the fire, and ſo they periſhed, and remained Devils.

22. Yet if the ſoule elevate its^[144] Imagination forward into the light, in meekneſſe and comelineſſe or humility, and doth not (as Lucifer did) uſe the ſtrong power of its fire, in its qualification [or breathing] then it will be fed by the^[145] Word of the Lord, and getteth vertue, power, life, and ſtrength, in the^[146] Word of the Lord, which is the heart of God; and its owne Originall ſtrong [fierce wrathfull] ſource of the Birth of the Eternall life, becometh Paradiſicall, exceeding pleaſant, friendly, humble, and ſweet, wherein the^[147] rejoycing and the fountaine of the Eternall^[148] Songs of Praiſe ſpringeth up: and in this Imagination it is an Angel and a childe of God, and it beholdeth the Eternall Generating of the^[149] indiſſoluble Band; and thereof it hath abilitie to ſpeak (for it is its own Eſſence or ſubſtance) but [it is] not [able to ſpeak] of the infinite generating, for that hath neither beginning nor end.

23. But if it undertaketh to ſpeak of the unmeaſurable ſpace [or infinite Geniture] then it becometh full of lyes, and is troubled and confounded: for it belyeth the unmeaſurable Deity; as Antichriſt doth, which will have the Deity to be onely above the ſtarry Heaven, that thereby himſelfe may remaine to be God upon Earth, riding upon the great Beaſt, which yet muſt ſhortly goe into the originall lake of Brimſtone, into the^[150] Kingdome of King Lucifer; for the time is come that the Beaſt ſhall be revealed and ſpewed out; concerning which wee may be well enough underſtood here by the Children of Hope; but there is a wall and ſeale before the ſervants or miniſters of^[151] Antichriſt, till the wrath be executed upon her whoredome, and that ſhee have received her full wages, and that the^[152] Crowne of their Dominion which they have worne, be their ſhame, and till the eyes of the blinde be opened: and then ſhee will ſit as a ſcorned whore which every one will adjudge to Damnation.

The very ſublime Gate of the Holy Trinity, for the Children of God.

24. If you lift up your thoughts and minds, and ride upon the Chariot of the ſoule, as is before-mentioned, and looke upon your ſelfe, and all creatures, and conſider how the Birth of life in you taketh its Originall, and the light of your life, whereby you can behold the ſhining of the Sunne; and alſo looke with your Imagination, without the light of the Sunne, into a huge vaſt ſpace, to which the eyes of your body cannot reach: and then conſider what the cauſe might be that you are more Rationall than the other Creatures, ſeeing you can ſearch what is in every thing: and conſider farther, from whence the Elements, Fire and Aire take their Originall, and how the Fire cometh to be in the Water, and generateth it ſelfe in the Water: and how the light of your body generateth it ſelfe in the Water.

25. And then if you be borne of God, you attaine to what God and the Eternall Birth is: for you ſee, feele, and finde, that all theſe muſt yet have a higher roote, from whence they proceed, which is not viſible but hidden: eſpecially if you look upon the ſtarry Heaven which endureth thus unchangably, therefore you ought to conſider from whence it is proceeded, and how it ſubſiſteth thus, and is not corrupted, nor riſeth up above, nor falleth downe beneath, though indeed there is neither above nor beneath there. Now if you conſider what preſerveth all thus, and whence it is: then you finde the Eternall Birth that hath no beginning, and you finde the Originall of the Eternall Principle, viz. the eternall indiſſoluble Band: and then ſecondly, you ſee the ſeparation; in that the materiall world, with the Starres and Elements, are out of the firſt Principle, which containeth the outward and third Principle in it: for you finde in the Elementary Kingdome or Dominion, a cauſe in every thing, wherefore it is, generateth and moveth as it doth: but you finde not the firſt cauſe, from whence it is ſo: there are therefore^[153] Two ſeverall Principles; for you finde in the viſible things a corruptibility, and perceive that they muſt have a beginning, becauſe they have an end.

26. And thirdly, you finde in all things a glorious power and vertue, which is the life, growing and ſpringing of every thing, and you finde that therein lyeth its beauty and pleaſant welfare, from whence it ſtirreth. Now look upon an hearb or plant, and conſider it, what is its life which makes it grow? and you ſhall finde in the Originall, harſhneſſe, bitterneſſe, fire, and water, and if you ſhould ſeparate theſe foure things one from another, and put them together againe, yet you ſhall neither ſee nor find any growing, but if it were ſevered from its own mother that generated it at the beginning, then it remaineth dead; much leſſe can you bring the pleaſant ſmell, nor colours into it.

27. Thus you ſee that there is an Eternall Roote, which affordeth this; and if you could bring the colours and vegetation or growing into it, yet you could not bring the ſmell and vertue into it: and thus you will finde in the Originall of the ſmell and of the taſte, there muſt be another Principle, which the ſtock it ſelfe is not, for that Principle hath its originall from the light of Nature.

28. Now look upon the humane life a little further, you neither ſee, finde, nor apprehend any more by your ſight, than fleſh and bloud, wherein you are like other Beaſts: ſecondly, you finde the Elements of aire and fire which^[154] worke in you, and that is but an animall or beaſtiall life, for every beaſt hath the ſame in it, from whence proceedeth the luſt to fill them, and to propagate themſelves, as all plants, hearbs, and graſſe, and yet you finde no true underſtanding to be in all theſe living creatures; for although the Starres or Conſtellations doe operate in^[155] Man, and afford him the ſenſes, yet they are onely ſuch ſenſes as belong to nouriſhment and propagation, like other Beaſts.

29. For the Starres themſelves are ſenſleſſe, and have no knowledge or perception, yet their ſoft operation in the water maketh a ſeething, flowing forth, or boyling up one of another, and in the tincture of the bloud, they cauſe a riſing, ſeeing, feeling, hearing, and taſting. Therefore conſider from whence the tincture proceedeth, wherein the noble life ſpringeth up? That thus becometh ſweet from harſhneſſe, bitterneſſe, and fire, and you ſhall certainly finde no other cauſe of it than the light: but whence cometh the light, that it can ſhine^[156] in a dark body? If you ſay it cometh from the light of the Sunne, then what ſhineth in the night, and enlighteneth your^[157] ſenſes and underſtanding ſo? that though your eyes be ſhut, you perceive and know what you doe? Here you will ſay, the noble minde doth lead you, and it is true. But whence hath the minde its originall? You will ſay, the^[158] ſenſes make the minde ſtirring; and that is alſo true. But whence come they both? What is their birth or off ſpring? Why is it not ſo with the Beaſts?

30. My deare Reader, if you be able,^[159] breake open all, and looke into the pith, yet you ſhall not finde it, though you ſhould ſeek in the Deepe, in the Starres, in the Elements, in all living Creatures, in Stones, Plants, Trees, and in Metalls; alſo in Heaven and Earth, you ſhall not finde it. Now you will ſay, Where then ſhall I finde it? Deare Reader, I cannot ſo much as lend you the Key that will lead you to it. But I will direct you where you ſhall finde it; it lyeth in the third Chapter of the Evangeliſt St John; in theſe words; You muſt be borne anew by water and by the Holy Ghoſt. This Spirit is the Key, when you attaine it, receive it, and goe before the firſt Principle, out of which this world and all Creatures are created, and open the firſt roote, from which ſuch viſible and ſenſible things did ſpring.

31. But you will ſay, this is onely God, and he is a ſpirit, and hath created all things out of nothing. Tis very true, he is a Spirit, and in our ſight he is as nothing: and if wee had not ſome knowledge of him by the Creation, wee ſhould know nothing of him at all; and if he himſelfe had not been from all Eternity, there could nothing have ever been.

32. But what doe you thinke there was before the times of the world, out of which the Earth and Stones proceeded, as alſo the Starres and Elements? That out of which theſe proceeded was the Roote: But what is the Roote of theſe things? Looke, what doe you finde in theſe things? Nothing elſe but fire, bitterneſſe, and harſhneſſe, [or aſtringent ſourneſſe] and theſe three are but one thing, and hence all things are generated. Now this was but a Spirit before the times of the world; and yet you cannot finde God in theſe three formes: the pure Deity is a light which is incomprehenſible, and unperceivable, alſo allmighty and all-powerfull, where is it then that men may finde God?

33. Here open your noble minde, ſee and ſearch further; ſeeing God is onely Good, from whence cometh the Evill? And ſeeing alſo that he alone is the life, and the light, and the holy power, as it is undeniably true, from whence cometh the anger of God? From whence cometh the Devill, and his [evill] will; alſo Hell-fire, from whence hath that its Originall? Seeing there was nothing before the time of this world, but onely God, who was and is a Spirit, and continueth ſo in Eternity: From whence then is the firſt Materia, or matter of Evill? For reaſon giveth this judgement, that there muſt needs have been in the Spirit of God, a will to generate the ſource or fountaine of Anger.

34. But now the Scripture ſaith, The Devill was a holy Angel: and further, it ſaith: Thou art not a God that willeth evill: and in Ezekiel: As ſure as I live, I will not the death of a ſinner: this is teſtified by Gods earneſt ſevere puniſhing of the Devils, and all ſinners, that he is not pleaſed with death.

35. What then moved the Devill to be angry, and evill? What is the firſt matter [of it] in him, ſeeing he was created out of the Originall Eternall Spirit? Or from whence is the Originall of Hell, wherein the Devils ſhall remaine for ever, when this world, with the Starres, and Elements, Earth, and Stones, ſhall periſh in the end.

36. Beloved Reader, Open the eyes of your minde here; and know, that no other [anguiſh] ſource will ſpring up in him [and torment him] than his own^[160] quality: for that is his Hell out of which he is created and made: and the light of God is his eternall ſhame, and therefore he is Gods enemy, becauſe he is no more in the light of God.

37. Now you can here produce nothing more, that God ſhould ever uſe any matter out of which to create the Devill, for then the Devill might juſtifie himſelfe, that he made him evill, or of evill matter: for God created him out of nothing, but meerly out of his owne Eſſence or Subſtance, as well as the other Angels: As it is written; Through him, and in him, are all things: and his onely is the Kingdome, the Power, and the Glory; and all in him, as the holy Scriptute witneſſeth: and if it were not thus, no ſinne would be^[161] imputed to the Devill, nor men, if they were not eternall, and both in God, and out of God himſelfe.

38. For to a Beaſt, (which is created out of matter) no ſinne may be imputed; for its Spirit reacheth not the firſt Principle; but it hath its originall in the third Principle in the Elementary and ſyde-reall kingdome, in the corruptibility, and it reacheth not the Deity, as the Devil and the ſoul of man doth.

39 And if you cannot beleeve this, take the holy Scripture before you, which telleth you, that when man was fallen into ſinne, God ſent him his own heart, life or light, out of himſelf into the fleſh, and opened the gate of the birth of his life, wherein he was united with God, and being broken off in the light [part] (yet continued in the originall of the firſt Principle) he hath kindled that light, and ſo united himſelf to man again.

40. If the ſoul of man were not [ſprung] out of God the Father out of his firſt Principle, but out of another matter, he could not have beſtowed that higheſt earneſt or pledge of his own heart and light upon him, as himſelf witneſſeth, ſaying, I am the light of the world, and the life of Man: but he could very well have redeemed or helped him ſome other way.

41. But what do you think that he brought to man into the fleſh when he came? Nothing elſe but what Adam and our mother Eve had loſt in Paradiſe: the ſame did the treader upon the Serpent bring again to the monſtrous birth, and delivered man out of that Elementary and Sydereall houſe of fleſh, and ſet him again in Paradiſe: of which I will write at large hereafter.

42 If therefore you will ſpeak or think of God, you muſt conſider that he is all: and you muſt look further into the three Principles, wherein you will finde what God is, you will finde what the Wrath, the Devill, Hell and Sinne are; alſo, what the Angels, Man and Beaſts are, and how the ſeparation or variation followed, from whence all things have thus proceeded, you will finde the creation of the world.

43. Onely (Reader) I admoniſh you ſincerely, if you be not in the way of the prodigall, or loſt ſonne, returning to his father again, that you leave my book, and read it not, it wil do you harm: for the^[162] great Prince will not forbear to deceive you; becauſe he ſtandeth naked in this book before the children of God, and is exceedingly aſhamed, as a man that is put to open ſhame before all people for his miſdeeds: therefore be warned. And if you love and ſavour the tender delicate fleſh ſtill, do not read my book: but if you will not take warning, and a miſchief befall you, I will be guiltleſſe, blame no body but your ſelf: for I write down what I know at preſent, for a memoriall to my ſelfe; yet God knoweth well what he will do [with it] which in ſome meaſure is hid from me.

44. Seeing now that we can finde nothing in all Nature, of which we may ſay, This is God, or here is God, from whence we might conclude, that God might be ſome ſtrange thing; and ſeeing himſelf witneſſeth, that his is the kingdome and the power from eternity to eternity; and that he calleth himſelf Father (and the Sonne is begotten out of the loyns of his Father,) therefore we muſt ſeek for him in the originall,^[163] in the Principle out of which the world was generated and created in the beginning: and we can ſay no otherwiſe but that the firſt Principle is God the Father himſelf.

45. Yet there is found in the originall the moſt horrible and [fierce or] ſtrong birth, viz. the Harſhneſſe, Bitterneſſe, and Fire; of which we cannot ſay, that it is God: and yet it is the moſt inward firſt^[164] ſource of all, that is in God the Father; according to which, he calleth himſelf, an Angry, Zealous, [or Jealous] God: and this ſource (as you finde before in the firſt three chapters concerning the originall of the eternall Birth) is the firſt Principle, and that is God the Father in his originality, out of which this world hath its beginning.

46. But the Angels and the Devils, as alſo the ſoul of man, are meerly and purely,^[165] out of the ſame Spirit. The Devils and the Angels, in the time of^[166] their bodifying, continued therein: and the ſoul of man, in the time of the creating of the body, [is] breathed in from the Spirit of God, in the^[167] root of the third Principle, and now continueth therein, in eternity, unſeparably and unmoveably in the eternall originall Subſtance or Eſſence of GOD, and as little as the pure eternall Birth, and the indiſſoluble band of the Father endeth or vaniſheth; ſo little alſo will ſuch a ſpirit have an end.

47. Yet in this Principle there is nothing elſe but the moſt horrible begetting, the greateſt anguiſh and hoſtile quickning, like a Brimſtone-ſpirit, and is ever the gate of Hell, and the Abyſſe wherein Prince Lucifer (at the extinguiſhing of his light) continued; and wherein (viz. in the ſame abyſſe of Hell) the ſoul continueth, which is ſeparated from the ſecond Principle, and whoſe light ([which ſhineth] from the heart of God) is extinguiſhed, and for which cauſe alſo, at the end of this time, there will be a ſeparation or parting aſunder of the Saints of light from the damned, whoſe^[168] ſource will be without the light of God.

48. Now we have here ſhewed you the firſt Principle, out of which all things take their beginning: and muſt ſpeak ſo of it, as if there were a place, or a ſeparable eſſence, where there is ſuch a kinde of ſource; to the end that the firſt Principle might be underſtood, ſo that the eternity, as alſo the anger of God, ſinne, eternall death, the darkneſſe, (which is ſo called in reſpect of the extinguiſhment of the light) alſo hell-fire, and the Devill might be known and underſtood [what they are.]

49. So I will now write of the ſecond Principle, of the cleare pure Deity, of the^[169] heart of God. In the firſt Principle (as I have mentioned above) is^[170] Harſhneſſe, Bitterneſſe, and Fire; and yet they are not three things, but one onely thing, and they one generate another: Harſhneſſe is the firſt Father, which is ſtrong, [fierce or tart] very ſharp and attracting to it ſelf; and that attracting is the [ſting] or prickle, or bitterneſſe, which the harſhneſſe cannot endure, and it will not be captivated in death, but riſeth and flieth up like a ſtrong fierce ſubſtance, and yet cannot remove from off its place: And then there is a horrrible anguiſh, which findeth no reſt: and the birth is like a turning wheel, twitching ſo very hard, and breaking or bruiſing as it were furiouſly, which the harſhneſſe cannot endure, but attracteth continually more and more, harder and harder; as when ſteel and a flint are ſtruck one againſt another, from which the twinkling flaſh of fire proceedeth: and when the harſhneſſe perceiveth^[171] it,^[172] it ſtarteth and ſinketh back, as it were dead and overcome: and ſo when the flaſh of fire cometh into its mother, the harſhneſſe, and findeth her thus ſoft and overcome, then it is much more terrified [than the harſhneſſe] and becometh in the twinkling of an eye white and clear: And now when the harſh tartneſſe attaineth the white clear light in it ſelf, it is ſo very much terrified, that it [falleth or] ſinketh back as if it were dead and overcome, and expandeth it ſelf, and becometh very thin and [pliable or] vanquiſhed: For its own ſource was dark and hard, and now is become^[173] light and ſoft; therefore now it is firſt rightly become as it were dead, and now is the water-ſpirit.

50. Thus the birth getteth an eſſence that hath ſharpneſſe from the harſhneſſe, and ſweetneſſe, thinneſſe, and expanſion from the light: and now when the flaſh of fire cometh into its mother, and findeth her ſo ſweet, thin and light,^[174] then it loſeth its own propriety in the qualification, and flieth aloft no more, but continueth in its mother, and loſeth its fiery right [or propriety] and trembleth and rejoyceth in its mother.

51. And in this joy, in the water-ſpring, [or ſource] the pleaſant^[175] ſource of the^[176] bottomleſſe love riſeth up, and all that riſeth up there, is the ſecond Principle: for the whole begetting or generating, falleth into a glorious love; for the harſhneſſe now loveth the light dearly, becauſe it is ſo refreſhing, chearly and beautifull: for from this pleaſant refreſhing it becometh thus ſweet,^[177] courteous and humble [or lowly] and the bitterneſſe now loveth the harſhneſſe, becauſe it is no more dark, nor ſo ſtrongly [eagerly or fiercely] attractive to it ſelfe, but is ſweet, milde, pure, and light.

52. And here beginneth the taſte, whereby one continually [trieth, taſteth and] proveth the other, and with great deſire mingle one within another, ſo that there is nothing but a meer courteous embracing; thus the bitterneſſe now rejoyceth in its mother, and ſtrengtheneth it ſelf therein, and for great joy riſeth up through all the eſſences, and declareth to the ſecond Principle, that the loving childe is^[178] born; to which then all the eſſences give heed and rejoyce at that dear childe: from whence the hearing ariſeth, which is the ſixth form where the wheel of the birth ſtandeth in triumph. And in this great joy the birth cannot contain it ſelf [within its bounds,] but expandeth it ſelf, flowing forth very joyfully, and every eſſence [or ſubſtance] generateth now again a centre in the ſecond Principle.

53. And there beginneth the unfathomable [or unſearchable] multiplication; for the flowing and ſpringing ſpirit, that proceedeth from the firſt and ſecond Principle, confirmeth, fixeth and eſtabliſheth all; and in the whole birth it is as a growing or multiplying in one will: and the birth attaineth here the ſeventh form, viz. the multiplication^[179] into an eſſence of love: and in this form conſiſteth Paradiſe, or the Kingdome of God, or the numberleſſe divine birth, out of one onely eſſence,^[180] into all eſſence.

54 Although here the tongue of man cannot utter, declare, expreſſe nor fathome this great depth, where there is neither number nor end; yet we have power to ſpeak thereof as children talk of their father: but to dive into the whole depth, that troubleth us, and diſturbeth our ſouls: for God himſelf knoweth neither beginning nor end in himſelf.

55. And now being to ſpeak of the holy Trinity, we muſt, firſt ſay, that there is one God, and he is called the Father and creator of all things, who is Almighty, and All in All, whoſe are all things, and in whom and from whom all things proceed, and in whom they remain eternally. And then we ſay, that he is three in perſons, and hath from eternity generated his Sonne out of himſelfe, who is his Heart, Light, and Love: and yet they are not two, but one eternall eſſence. And further we ſay, as the holy Scripture telleth us, that there is a holy Ghoſt, which proceedeth from the Father and the Sonne, and that there is but one eſſence in the Father, Sonne, and holy Ghoſt, which is rightly ſpoken.

56. For behold, the Father is the originall eſſence of all eſſences: and if now the ſecond Principle did not break forth and ſpring up in the birth of the Sonne, then the Father would be a dark^[181] valley. And thus you ſee, that the Sonne (who is the Heart, the Love, the brightneſſe and the milde^[182] rejoycing of the Father) [in whom he is well pleaſed] openeth another Principle in his birth, and maketh the angry and wrathfull Father (as I may ſay, as to the originality of the firſt Principle) reconciled, pleaſed, loving, and as I may ſay, mercifull: and he is another [manner of] perſon than the Father: for in his^[183] centre there is nothing elſe but meer joy, love, and pleaſure: And yet you may ſee that the Holy Ghoſt proceedeth from the Father and the Sonne, for when the heart or light of God is generated in the Father; then there ſpringeth up (in the kindling of the light in the fift forme) out of the^[184] Water-ſource in the light, a very pleaſant ſweet ſmelling and ſweet taſted Spirit: and this is that Spirit which in the Originall was the bitter ſting or prickle in the harſhneſſe [or tartneſſe]; and that maketh now in this Water-ſource, many thouſand^[185] Centres without number or end; and all this in the fountaine of the Water.

57. Now you may well perceive that the birth of the Sunne taketh its Originall in the fire; and attaineth his perſonality and name in the kindling of the ſoft, white, and cleere light, which is himſelfe, and himſelfe maketh the pleaſant ſmell, taſte, and ſatisfaction [or reconciliation and well-pleaſing] in the Father: and is rightly the Fathers heart, and another perſon: for he openeth and produceth the ſecond Principle in the Father; and his own Eſſence is the power or vertue and the light: and therefore his is rightly called the power or vertue of the Father.

58. But the Holy Ghoſt is not^[186] knowne in the Originall of the Father before the light [breake forth]; but when the ſoft fountaine ſpringeth up in the light, then he goeth forth as a ſtrong allmighty Spirit in great joy, from the pleaſant ſource of water, and [from] the hight, and he is the power and vertue of the ſource of water, and of the light; and he maketh now the forming [ſhaping figuring] and Images [or ſpecies,] and he is the centre in all Eſſences; in which [Centre] the light of life, in the hight of the Sunne, or heart of the Father taketh its originall. And the Holy Ghoſt is a ſeverall Perſon, becauſe he proceedeth (as a living power and vertue) from the Father and the Sonne, and confirmeth the^[187] Birth of the Trinity.

59. Now wee pray thus: Our Father [which art] in Heaven, hallowed, (or ſanctified) be thy Name; and in the firſt of Geneſis it is written; God created the Heaven out of the midſt of the Water: by which is [meant or] underſtood the Heaven of the third Principle: and yet indeed he hath created it out of his own Heaven wherein he dwelleth. Thus you may eaſily finde, that the Birth of the Holy Deity ſtandeth in the ſource of Water, and the powerfull Spirit is moreover the former, framer, and faſhioner [or moulder] therein.

60. Thus now the Heaven in this forming or framing, and the framing and generating out of it in infinitum, or endleſly, is the Paradiſe of God: as the highly worthy Moſes writeth: The Spirit of God moved upon the Water, in the framing [forming or faſhioning] of the world. This is and continueth ſo in its Eternity, that the Spirit of God (in the birth of the Sonne of God) moveth upon the Water; for he is the vertue, or power, and out flowing in the Father, out of the kindled^[188] light, [a] water, out of the water and light of God.

61. Thus God is one onely undivided Eſſence, and yet threefold in perſonall diſtinction, one God, one will, one heart, one deſire, one pleaſure, one beauty, one almightineſſe, one fullneſſe of all things, neither beginning nor ending, for if I ſhould goe about to ſeeke for the beginning or ending of a [ſmall dot point punctum] or of a perfect Circle, I ſhould miſſe and be confounded.

62. And although I have written here, as if it tooke a beginning (writing as it were of the beginning [and firſt ſpringing] of the ſecond Principle, and the^[189] birth of the divine Eſſence) yet you muſt not underſtand it as having any beginning: for the eternall birth is thus, [without beginning or end,] and that in the Originalneſſe: but I write to the end that man might learne to know himſelfe, what he is, and what God, Heaven, Angels, Devils, and Hell are, as alſo what the wrath of God and Hell-fire is. For I am permitted to write as far as of the Originalneſſe.

63. Therefore O childe of Man, conſider what thou art in this time, eſteeme not ſo ſleightly or poorly of thy ſelfe, but conſider that you remaine in Paradiſe, and put not out the divine light in you; or elſe you muſt hereafter remaine in the Originall of the ſource of anger or wrath in the valley of darkneſſe; and your noble Image out of God, will be turned into a Serpent and Dragon.

64. For you muſt know, that as ſoone as the divine light went out in the Devils, they loſt their beauteous forme and Image, and became like Serpents, Dragons, Wormes, and evill Beaſts; as may be ſeene by Adams Serpent; and thus it is alſo with the damned ſoules. For this wee know in the Originall of the firſt Principle very well. If you aske how ſo; reade this following.

A deſcription of a Devill, how he is in his own proper forme, and alſo how he was in the Angelicall forme.

65. Behold O childe of Man. All the Angels were created in the firſt Principle; and by the^[190] flowing Spirit were formed, and bodified in a true Angelicall and ſpirituall manner, and enlightened from the light of God, that they might encreaſe the Paradiſicall joy, and abide [therein] eternally: but being they were to abide-eternally, they muſt be figured [or formed] out of the indiſſoluble Band; out of the firſt Principle, which is an indiſſoluble Band: and they ought to looke upon the heart of God, and feed apon the Word of God, and this food would be their holy preſervation, and would make theit Image cleere and light; as the heart of God in the beginning of the ſecond Principle, enlighteneth the Father, (that is the firſt Principle;) and there the Divine Power, Paradiſe, and kingdome of Heaven, ſpringeth up.

66. Thus it is with thoſe Angels that continued in the kingdome of heaven in the true Paradiſe, they ſtand in the firſt Principle in the indiſſoluble Band, and their food is the divine Power, and their Imagination (or Imagining) [in their thoughts and minde] is the will of the holy Trinity in the Deity: the confirmation [or eſtabliſhing] of their life, will, and doings, is the power of the Holy Ghoſt, whatſoever that doth in the generating of Paradiſe, the Angels rejoyce at, and they ſing the^[191] joyfull ſongs of Paradiſe, concerning the pleaſant ſaving fruit, and eternall birth: all they doe is an increaſing of the heavenly Joy, and a delight and pleaſure to the heart of God, a holy ſport in Paradiſe, a [ſatisfying of the deſire or] will of the eternall Father: to this end their God created them, that he might be manifeſted, and rejoyce in his Creatures, and the Creatures in him, ſo that there might be an eternall ſport of love, in the centre of the multiplying (or eternall Nature) in the indiſſoluble eternall Band.

67. This [ſport of love] was ſpoiled by Lucifer himſelfe, (who is ſo called, becauſe of the extinguiſhment of his light, and of being caſt out of his Throne) who was a Prince and King over many Legions, but is become a Devill, and hath loſt his beautifull, [faire, bright,] and glorious Image. For he as well as other Angels, was created out of the Eternall Nature, out of the eternall indiſſoluble Band, and [hath alſo] ſtood in Paradiſe, alſo felt and ſeene the^[192] Birth of the holy Deity, the birth of the ſecond Principle, of the heart of God, and the confirmation of the Holy Ghoſt: his food ſhould have been of the Word of the Lord, and therein he ſhould have continued an Angel.

68. But he ſaw that he was a Prince, ſtanding in the firſt Principle, and ſo deſpiſed the birth of the heart of God, and the ſoft and very lovely^[193] qualification thereof, and meant to be a very potent and terrible Lord in the firſt Principle, and would qualifie [or work] in the ſtrength of the Fire: he deſpiſed the meekneſſe of the heart of God: he would not ſet his imagination therein [or his thoughts upon it] and therefore he could not be fed from the Word of the Lord, and ſo his light went out; whereupon preſently he became a loathſomeneſſe in Paradiſe, and was ſpewed out of his princely Throne, with all his Legions that ſtuck to him [or depended on him].

69. And now when the heart of God departed from him, the ſecond Principle was ſhut up to him, and ſo he loſt God, the kingdome of heaven, and all Paradiſicall knowledge, pleaſure, and joy; he alſo preſently loſt the Image of God, and the confirmation of the holy Ghoſt; becauſe he deſpiſed the ſecond Principle, wherein he was an Angel and Image of God: thus all things departed from him, and he remained in the^[194] dark valley: and could no more raiſe his imagination up into God, but he continued in the foure Anguiſhes of the Originalneſſe.

70. And when he raiſed up his Imagination, then he kindled to himſelfe the ſource or roote of the fire, and then when the roote of the fire did ſeeke for the water (viz. the true Mother of the eternall Nature) it found the ſterne [or tart aſtringent] harſhneſſe, and the mother in the aking death: and the bitter ſting [or prickle] formed the birth to be a fierce raging Serpent, very terrible in it ſelfe, riſing up in the indiſſoluble Band, an eternall Enmity, a will ſtriving againſt it ſelfe, an eternall deſpaire of all-good: [the bitter ſting alſo formed] the minde to be [as] a breaking ſtriking wheele, having its will continually aſpiring to the ſtrength of the fire, and to deſtroy the heart of God, and yet could never at all be able to reach it.

71. For he is alwayes ſhut up in the firſt Principle (as in the eternall Death) and yet he raiſeth himſelfe up continually, thinking to reach the heart of God, and to domineere over it: for his bitter ſting in the birth, climeth up thus eternally in the^[195] ſource of the fire, and affordeth him a proud will to have all [at his pleaſure] but he attaineth nothing, his food is the^[196] ſource of water, viz. the Brimſtone-ſpirit, which is the moſt aking mother; from which the indiſſoluble band is fed and nouriſhed: his refreſhing is the eternall^[197] fire, an eternall freeſing in the harſh mother: an eternall hunger in the bitterneſſe, an eternall thirſt in the ſource of the fire: his climeing up is his fall, the more he climeth up in his will, the greater is his fall: like one that ſtanding upon a high clift, would caſt himſelfe downe into a bottomleſſe pit, he looketh ſtill further, and he falleth in further and further, and yet can finde no ground.

72. Thus he is an eternall enemy to the heart of God, and all the holy Angels: and he cannot frame any other will in himſelfe. His Angels and Devils are of very many ſeverall ſorts, all according to the Eternall Birth: For at the time of his Creation he ſtood (in the kingdome of Heaven) in the point, Locus, or place (where the holy Ghoſt in the birth of the heart of God, in Paradiſe, did open infinite and innumerable Centres) in the eternall Birth; in this ſeate or place, he was^[198] bodified, and hath his beginning in the opening of the^[199] Centres in the Eternall Nature.

73. Therefore (as is mentioned before in the third Chapter) when the Birth of life ſprung up, every Eſſence had againe a Centre in it ſelfe, according to its owne property or quality, and figureth a life according to its Eſſences, viz. Harſhneſſe, bitterneſſe, fire, and ſound: and all further according to the ability of the eternall birth, which is^[200] confirmed in the kingdome of Heaven.

74. Seeing then that they ſtood in Heaven in the time of their Creation, therefore their quality was alſo manifold; and all ſhould have been and continued Angels, if the great fountaine Lucifer (from whence they proceeded) had not deſtroyed them: and ſo now alſo every one in his fall continueth in his own Eſſences, onely the ſecond Principle is extinguiſhed in them: and ſo it is alſo with the ſoule of man, when the light of God goeth out in it: but ſo long as that ſhineth therein, it is in Paradiſe, and eateth of the word of the Lord, whereof ſhall be clearly ſpoken in its due place.

CHAP. V.

Of the third Principle, or creation of the materiall world, with the Starres and Elements; wherein the firſt and ſecond Principle is more clearly underſtood.

1. BEcauſe I may happen not to be underſtood clearly enough by the deſirous Reader; and ſhall be as one that is altogether dumb to the unenlightned, (for the eternall and indiſſoluble band, wherein the Eſſence of all Eſſences ſtandeth, is not eaſily nor in haſte to be underſtood;) therefore it is neceſſary that the deſirous Reader do the more earneſtly conſider himſelf what he is, and from whence his Reaſon and^[201] Senſes do proceed, wherein he findeth the ſimilitude of God, eſpecially if he conſider and meditate what his Soul is, which is an eternall uncorruptible Spirit.

2. But if the Reader be^[202] born of God, there is no neerer way for him to come to the knowledge of the third Principle; then by conſidering the new Birth, how the ſoul is new born by the love of God, in the light; and how it is tranſlated out of the priſon or dungeon of darkneſſe into the light by a ſecond birth. And now if you conſider that darkneſſe wherein it muſt be without the new birth; and conſider what the Scripture ſaith, and what every one findeth by experience, that falleth into the wrath of God; and whereof there are terrible examples; that the ſoul muſt endure irkſome torment in it ſelf, in the birth of the life of its own ſelf, ſo long as it is in the wrath of God: and then that if it be born again, exulting great joy ariſeth in it: and thus you finde very clearly and plainly two Principles, as alſo, God, Paradiſe, and the kingdome of Heaven.

3. For you finde in the root of the originall of the ſpirit of the ſoule, in it ſelf, in the ſubſtance of the eternall birth and uncorruptible eternall band of the ſoul, the moſt exceeding horrible inimicitious irkſome^[203] ſource, wherein the ſoul (without the light of God) is like all Devils, wherein their eternall ſource conſiſteth, being an enmity in it ſelf, a will ſtriving againſt God [and goodneſſe,] it deſireth nothing that is pleaſant or good, it is a climbing up of pride in the ſtrength of the fire, a bitter, [fierce, odious malice, or] wrathfulneſſe againſt Paradiſe, againſt God, againſt the kingdome of heaven, alſo, againſt all creatures in the ſecond and third Principle, lifting up themſelves alone, [againſt all this] as the bitterneſſe^[204] in the fire doth.

4. Now the Scripture witneſſeth throughout, and the new-born man findeth it ſo, that when the ſoul is new born in the light [•]f God, then on the contrary it findeth, how very humble, meek, courteous, and cheerly it is, it readily beareth all manner of croſſes and perſecution, it turneth the body from out of the way of the wicked, it regardeth no reproach, diſgrace, or ſcorn put upon it from the Devill, or Man, it placeth its confidence, refuge, and love in the heart of God; it is very cheerfull, it is fed by the word of God, in which there is a Paradiſicall exulting and triumph, it cannot be [hurt, or ſo much as] touched by the Devill: for it is in its own ſubſtance (wherein it ſtands in the firſt Principle of the indiſſoluble band) enlightned with the light of God; and the holy Ghoſt, who goeth forth out of the eternall^[205] birth of the Father in the heart, and in the light of the heart of God, he goeth forth in it, and eſtabliſheth it the childe of God.

5. Therefore all that it doth (ſeeing it liveth in the light of God) is done in the love of God: the Devill cannot ſee that ſoul, for the ſecond Principle wherein it liveth, and in which God and the kingdom of heaven ſtandeth, as alſo the Angels, and Paradiſe, is ſhut up from him, and he cannot get to it.

6. In this conſideration you may finde what I underſtand by a Principle: For a Principle is nothing elſe but a new birth, a new life; beſides, there is no more than one Principle wherein there is an eternall life, that is, the eternall Deity: and that would not have been manifeſted, if God had created no creatures in himſelf, (viz. Angels and Men) who underſtand the eternall and indiſſoluble band, and^[206] how the birth of the eternall light is in God.

7. Thus now herein is underſtood, how the divine Eſſence in the divine Principle, hath wrought in the root of the firſt Principle, which is the begettreſſe, matrix, or genetrix in the eternall birth in the^[207] Limbus, or in the originall water-ſpirit: by which operation at laſt, the earth and ſtones come forth. For in the ſecond Principle, (viz. in the holy birth) there is onely ſpirit, light, and life; and the eternall wiſdome hath wrought in the eternall^[208] inanimate, genetrix which is void of underſtanding (viz. in her own property) before the originall of the light; out of which came the^[209] dark Chaos, which in the elevation of Lord Lucifer (when the light of God departed from him, and the fierceneſſe of the ſource of the fire was kindled) became hard matter (viz. ſtones and earth,) whereupon followed the gathering together of the earth, as alſo the ſpewing out of Lucifer from his Throne, and the creating of the third Principle: and thereupon it followed, that he was ſhut up in the third Principle as a priſoner, expecting henceforth the [judgement or] ſentence of God. Now whether it be not a ſhame, diſgrace, and irkſomneſſe to him to be ſo impriſoned between Paradiſe and this world, and not to be able to comprehend either of them, I propound it to be conſidered.

8. Thus now if we will ſpeak of the third Principle, viz. of the beginning and birth of this world; then we muſt conſider the root of the genetrix, or begettreſſe, ſeeing every Principle is another birth, but out of no other eſſence; and ſo we may finde, that in the firſt Principle in the indiſſoluble band (which in it ſelf is inanimate, and hath no true life, but the^[210] ſource of the true life is born by the moving ſpirit of God, which from eternity hath its originall in the firſt Principle, and goeth forth from eternity in the ſecond Principle, as in the birth of the heart or Sonne of God) the matrix of the genetrix is ſet open, which is originally the^[211] harſhneſſe; yet in the light it is the ſoft mother of the water-ſpirit. Thus it is ſeen & found clearly and plainly before our eyes, that the Spirit of God hath wrought there in the matrix, ſo that out of the incomprehenſible Matrix, (which is but a Spirit) the comprehenſible and viſible water is proceeded.

9 Secondly, you [may] thus ſee the ſeparation clearly by the ſtarres and fiery Heaven, that the eternall ſeparation [or diſtinction] is in the eternall matrix: for you may ſee that the ſtarres and the fiery heaven, and the watery, the aiery, and earthly, are generated out of one mother, that they qualifie with, [or have influence upon] one another, and that the birth of their ſubſtance is in one another, alſo that one is the caſe or veſſell to hold the other in, and yet they have not one and the ſame [property] qualification [or condition.] Thus here in the ſeparation you [may] know, that the eternall matrix hath a ſeparation in it ſelfe, as is mentioned before in the third chapter concerning the eternall birth of the four anguiſhes, where the fire is generated between Harſhneſſe and Bitterneſſe, and the light in the flaſh of fire, and ſo every ſource retaineth its own due.

10. Underſtand it thus, as the Spirit moved this Matrix, ſo the matrix wrought, and in the kindling from rhe Spirit of God in the fift form of the matrix, the fiery heaven of the Conſtellations did exiſt, which is a meere Quinta eſſentia, or Quinteſſence, born in the fifth form of the matrix, in which place the light hath its originall: out of which at laſt the Sunne is born [or brought forth,] wherewith the third Principle becometh opened and manifeſted, which [Sun] now is the life in the third Principle, and the opener of the life of every life in the matrix, in this place, or Locus; as the heart of God in Paradiſe in the immateriall heaven and birth, openeth the eternall power of God, wherein the eternall life continually ſpringeth up, and wherein the eternall wiſdome continually ſhineth. Thus alſo the light of the Sunne (which is ſprung up in the inanimate matrix) by the [flowing, hovering, or] moving ſpirit in the matrix, openeth the third principle of this materiall world, which is the third and beginning Principle; which as to this forme taketh an end, and returneth into its^[212] Ether in the end of this^[213] enumeration, as the Scripture witneſſeth.

11. And then all in this third Principle remaineth again in the firſt matrix; onely that which hath been ſown in this Principle, and that hath its originall out of Paradiſe, out of heaven, and out of the ſecond Principle (viz. Man) that continueth eternally in the matrix. And if he have in this [lifes] time atrained the ſecond Principle, ſo that he is born therein; it is well with him: but if he have not, then he ſhall remain ſtill eternally in the matrix, yet not^[214] reach the light of God.

12. Now I know very well, that I ſhall not onely in part be as it were dumb or obſcure to the deſirous Reader, but alſo tedious, and he will be ſomewhat troubled at me; in that I have written of the eternall mother (wherein the divine eſſence ſtandeth;) and that I now write, that this matrix is^[215] inanimate and void of underſtanding, out of which alſo a Principle void of underſtanding is generated; as is plain before our eyes, that in this world there is no true underſtanding either in the Starres or in the Elements; and alſo in all its creatures there is but an underſtanding to qualifie [or to operate] to nouriſh it ſelf, and to increaſe, as the matrix in it ſelf is.

13. Hereupon you are to know, that the matrix in the ſecond Principle (which yet hath its originall and eternall root in the firſt Principle) is but meerly an eternall, beginningleſſe, ſoft [or meek] ſpirit, which hath no ſuch fiery^[216] intolerable light, but all there is pleaſant and cheerfull, and the eternall originall matrix is not known there; but the ſoft light of the heart of God, maketh all courteous and cheerfull.

14 Therefore alſo the ſpirit which goeth forth in the ſoft matrix, is the Holy Ghoſt: and God dwelleth in himſelf, and he calleth himſelf an Angry, Zealous [or Jealous] God, onely according to the moſt originall matrix, which is not manifeſted in Paradiſe: and in the beginning alſo it was forbidden to man, to eat of the fruit [of] good and evill, from the moſt originall matrix: neither ſhould man have known this moſt originall matrix, if he had not imagined [thought or longed] after it, and eaten of the fruit thereof, whereby the Matrix preſently took hold of him, captivated him, [acteth or] qualifieth in him, nouriſheth and alſo driveth him, as is plaine before our eyes.

15. And thus you are to know, that the ſecond Principle hath it [in its power,] and there onely is wiſdome and underſtanding; alſo therein now is the omnipotence [almightineſſe]: and this third Principle is the ſeconds proper own, not ſeperate, but one eſſence in it [and with it] all over, and yet there is a birth between them, as may be ſeen, by the Rich Man and Lazarus, Luk. 16. the one being in Paradiſe, and the other in the moſt Originall Matrix, or Hell.

16. And therefore God [created or] generated the third Principle, that he might be^[217] manifeſted by the materiall world: he having created the Angels and Spirits in the ſecond Principle in the Paradiſicall world; they could thereby underſtand, the eternall^[218] Birth in the third Principle, alſo the wiſdome and omnipotence of God, wherein they could behold themſelves, and ſet their Imagination meerly^[219] upon the heart of God, in which^[220] forme they could remaine in Paradiſe, and continue to be Angels: which the Devils have not done, but they meant to riſe up in the Matrix, and domineere in great power over Paradiſe, and all Angelicall^[221] Regions, upon which they fell out of Paradiſe: and beſides were driven out of their place (or Locus) into^[222] reſtraint, ſo that the Matrix of this world alſo holdeth them captive.

17. For the^[223] Locus or ſpace of this world was their Angelicall [Dominion or] Kingdome where they were, in the place of this world.

18. But though wee ſpeake of the Paradiſicall Eſſence, and alſo of the principle of this world, of its power and wonderfull birth, and what the Divine and Eternall Wiſdome is, yet it is impoſſible for us to utter and expreſſe it [all]: for the^[224] Lake of the Deepe can be comprehended in no Spirit (whether it be Angel or Man): therefore the innumerable Eternall^[225] Birth and Wiſdome maketh a wonderfull eternall joy in Paradiſe. This innumerable power and wiſdome, may now alſo be knowne by us men, in the third Principle; if we will take it into our conſideration; if we looke upon the Starry Heaven, the Elements and living Creatures, alſo upon trees, hearbs, and graſſe, wee may behold in the materiall world, the ſimilitude of the Paradiſicall incomprehenſible world: for this world is proceeded out of the firſt roote, wherein ſtand both the materiall, and alſo the Paradiſicall ſpirituall world, which is without beginning or tranſiſtorineſſe.

19. And now if wee meditate and conſider of the Originall of the foure Elements, wee ſhall cleerly finde, ſee, and feele the Originall in our ſelves, if we be men and not beaſts, full of malice and gainſayings againſt God and the^[226] Matrix of this world: for the Originall is as well knowne in man, as in the Deepe of this world: although it ſeemeth wonderfull to the unenlightened Man, that any ſhould [be able] to ſpeake of the originall of the Aire, Fire, Water, and Earth, as alſo of the Starry Heaven: he ſuppoſeth this impoſſible to be knowne: thus he^[227] ſwimmeth in his own Mother, and deſireth not to know it: neither was it good for man to know it: but ſince the Fall of Adam hath caſt us headlong into it, it is highly neceſſary for us to know it, that wee may flie from the beaſtiall Man, and learne to know the true Man.

20. And if you open the eyes of your minde, you will ſee that fire is in water, as may be ſeene in a ſtorme of Lightening, and yet it is no durable fire, though it be true fire, which ſetteth houſes on fire, and burneth them: ſo alſo you may ſee that there goeth forth from it a mighty forcible aire, and that they are in one another, and beſides you ſee that water is generated in the ſtorme.

21. But you will not finde this roote here, you muſt looke into the^[228] Matrix, and there it is wholly manifeſt, and you may know it in all things, for the Matrix of this world ſtandeth in the eternall Matrix, from which, Paradiſe and the kingdome of Heaven hath its Originall. Now as the Eternall Matrix is a Birth that goeth forth, where, in the Originall there is harſhneſſe, darkneſſe, hardneſſe, and anguiſh: ſo you may ſee, that when the Spirit of God hath^[229] kindled the inward Matrix, then it becometh ſtirring, working, and active.

22. For there is in the Originall, firſt,^[230] harſhneſſe, which attracteth, ſhutteth up, maketh darkneſſe, and ſharpe cold: but the tartneſſe cannot endure the attracting: for the attracting in the cold, maketh in the bitterneſſe a ſting [or prickle] which rageth and reſiſteth againſt the hard death, but not being able to come away out of the tartneſſe, (being its Mother wherein it ſtandeth) therefore it rageth very horribly, as if it would breake the harſhneſſe [in pieces]: it flieth out upwards and ſidewayes, and yet findeth no reſt, till that the Birth of the harſhneſſe fall into an aking horrible eſſence, like a Brimſtone Spirit, very rough, hard, ſtinging in it ſelfe [or kindling in it ſelfe] like a whirling wheele, and that the bitterneſſe flie up very ſwiftly, from whence proceedeth a twinckling flaſh; at which the darke harſhneſſe is terrified, and ſinketh backe as vanquiſhed. And ſo when the bitterneſſe findeth the mother overcome, and as it were halfe dead, or ſoft, [or meeke,] it is terrified more than the mother: But the skreek or terrour being paſt in the harſh mother, which is now halfe dead or ſoft, [pliable or meeke] then the bitterneſſe looſeth its terrible right [or property] and becometh white, light, and cleere: and thus is the kindling and birth of the Fire, as is mentioned before.

23. Deare Reader, account not this ridiculous; that this birth (which alſo is juſt ſo in the^[231] beginning of your life) may not trouble or confound you: and obſerve it further.

24. When God in the firſt Matrix moved himſelfe to create, and created the Angels, he created them in Paradiſe, in the light holy Matrix, (which is this and no other) but the Matrix with its fiery, dark, and harſh bitter property, remained altogether hidden: for the light of God from eternity preſerved it, and kept it pleaſant, cleare, and bright: But when God moved himſelfe to create, then it became manifeſted: for the Angels were created out of the indiſſoluble Band, out of the Matrix, and were bodified from the moving Spirit of God.

25. Now when God had created great potent princely Angels, and that in the place of the fourth forme in the Matrix, where the ſource of Fire hath its originall; they ſtood not, neither did they caſt their^[232] imaginations forward into the fift forme, wherein the ſprouting forth of Paradiſe conſiſteth; but they caſt their Imaginations back into themſelves, and formed [or created] a will [or purpoſe] in the Matrix, to domineere in the fire over the light of God and Paradiſe. For the fiery Matrix (viz. the abyſſe of Hell) moved it ſelfe in the creation ſo hard, that Lucifer (that great Prince) hath formed his will out of it, and is continued therein, ſuppoſing that ſo he ſhould be a Great and terrible Lord in his whole place [of Dominion.]

26. Thus the Devill moved the Matrix, and the fiery forme moved the Devill; for^[233] that alſo would be creaturely, as [well as] all the other formes in the Matrix, which yet was oppoſite to the fift forme in the Matrix, where in the meeke and cleere light, the pleaſant ſource of love ſpringeth up, wherein the ſecond principle ſtandeth eternally.

27. When this ſtorme was in the Creation (in the firſt Principle) the Matrix became very big [or much impregnated] and kindled: and every forme in the Matrix wrought [ſtirred or acted]. But becauſe the anger and the wrath had there elevated it ſelfe, and that this place could not thus ſubſiſt in Paradiſe, therefore God moved this place yet more in the Matrix, which was yet the more kindled, where then is to be the Devils Bath, [repoſitory or dwelling place], and the fourth forme ſtood in the flaſh of the fire, which reflected back into the mother, and^[234] found the Spirit of God in the forming [or creation], where in a moment [that fourth forme] loſt its wrathfull [ſmart, fierce property, authority, or] right, and became in great joy, white, cleere, and^[235] light; and in th[•]s place [or thing conſiſteth or] ſtandeth the Fiat, by which God created Heaven and Earth: for before the fiat, the third Principle was not manifeſted, but there was meerly Paradiſe in the place of this world.

28. But God ſeeing that the great Prince Lucifer would domineere in the Matrix, in the ſtrength of the fire in his place, therefore he ſhut up the fift forme in the Matrix of Paradiſe from him, for it is ſhut up both in its inward corporeall forme, and outwardly alſo.

^[236]29. For when the Matrix became thin again, dead and vanquiſhed, from the riſen light, then the materiall [Matrix] turned to water, as wee may perceive; and in this kindling before the light of the Sunne (when the Matrix was ſtill in the harſh fierceneſſe) the Matrix attracted, that which was wrought, together into a water-ſpirit, out of which came the rocky clifts, ſtones, and the dark earth, which before the time of the Creation was but a^[237] Chaos: and in that time ſprung forth the third Principle, the fiery Heaven, in the fift forme in the Matrix; by the fiat, which the Father ſpake through his heart or Son, by and in the going forth of his Spirit: who there,^[238] upon the Matrix in the fift forme, framed the fiery Heaven, as the highly worthy Moſes hath cleerly written of it: for the Matrix, is the water-ſpirit in the originall, in the firſt forme: and now when it became materiall in the place of this world, then the Spirit moved upon the Water in the heavenly Matrix, which is immateriall, (from whence the materiall water is generated) and ſo formed the Creatures.

30. Thus in this ſpringing up [or going forth] the materiall Matrix was extinguiſhed, and the wrathfulneſſe [tartneſſe or fierceneſſe] is come in the ſtead thereof; And the Devill remained in the originall of the Matrix (which cannot be altered in Eternity) between Paradiſe and this world, in the dark Matrix; and with the creation of the Earth, he was thruſt downe from his high Throne [or ſeate,] where now the fiery ſtarry Heaven is.

CHAP. VI.

Of the Separation in the Creation, in the third Principle.

1. IF ye conſider of the^[239] Separation and the ſpringing forth in the third Principle of this world, how the ſtarry Heaven ſhould ſpring up: and how every Starre hath a peculiar forme and property in it ſelfe, in every of which a ſeverall Centre is obſerved, ſo that every one of them is fixed [or ſteady] and maſter [or guider] of it ſelfe, and that every one of them ruleth in the Matrix of this world, and^[240] worketh and generateth in the Matrix after their kinde. And then afterwards if wee conſider the Sunne, which is their King, heart, and life: without whoſe light and vertue,^[241] they could neither act nor effect any thing, but remain in the hard dark death; and this world would be nothing (but a fierce rough hardneſſe.) And further, if we conſider the elements of fire and water, [and obſerve] how they continually generate one in another, and then how the conſtellations doe rule in them, as in their own propriety: and alſo conſider what the mother is, from whence all theſe things muſt proceed, then we ſhall come to ſee the ſeparation, and the eternall mother, the^[242] genetrix of all things.

2. Nay, we have it clearly and plainly to be ſeen in our ſelves, and in all things, if we would not be ſo mad, blinde, and ſelf-conceited, and would not be ſo drawn and led by a^[243] School-boy; but did ſtick cloſe to the Schoolmaſter himſelfe, who is the maſter of all maſters; for we ſee indeed that all things ſpring out of the eternall mother: and as ſhe is in her own birth, ſo ſhe hath generated this world, and ſo is every creature alſo generated. And as that [mother] is in her ſpringing forth in multiplication, where every fountain [or ſource] hath another centre in it from the genetrix, and a ſeparation [or diſtinction] but undivided and not aſunder: ſo alſo this world is generated out of the eternall mother, which now is ſuch another genetrix, and yet is not ſeparated [or ſundred] from the eternall^[244] mother, but is come to be in a materiall manner, and it hath through the Sun attained another light and life, which [light and life] is not the wiſe maſter himſelfe, but the wiſe maſter (who is God) he keepeth that light and life, ſo that it ſtandeth and continueth in the eternall matrix, and yet it is not the eternall wiſdome it ſelfe.

3. Now becauſe this birth [of the Sun] hath a beginning through the will of God, and entreth again into its^[245] Ether, therefore it hath not the vertue or power of the wiſdome; but it continually^[246] worketh according to its kinde, it vivifieth and killeth: what it doth it doth, [not regarding whether it be] evill, crooked, lame, or good, beautifull or potent, it cauſeth to live and to dye, it affordeth power and ſtrength, and deſtroyeth the ſame again; and all this without any premeditated wiſdome: whereby it may be perceived, that it is not the divine providence and wiſdome it ſelf, as the heathens did ſuppoſe, and did fooliſhly relye upon the vertue thereof.

4. But if we would ſee the ground thereof, we muſt onely look upon the firſt mother in her birth, and ſo we ſhall ſee and finde it all: For as the firſt mother (conſidering her in the originall without the light) is ſoure, [or harſh] dark, hard, and cold, and yet there is the^[247] water-ſpirit in the bringing forth▪ Thus you may finde (when the materiall world ſprung up) that God then on the firſt day created the heaven and the earth.

5. Now the heaven cometh out of the ſoure matrix, which in the Paradiſicall [heaven] is the water-ſpirit: and out of that Paradiſicall [water-ſpirit, or matrix] the materiall [heaven or matrix] is created; as Moſes writeth, that the heaven was created out of the midſt of the waters: and it is very right. And alſo in that very houre the earth and the ſtones, and all metals (the matrix of this world being yet dark) were generated out of the matrix.

6. For when the matrix was ſtirred, and that Lord Lucifer would domineere in the fire, then the dark matrix attracted all that was wrought in the^[248] birth, together; from whence earth, ſtones, metals, brimſtone and ſalt did proceed: hereby the kingdome of Prince Lucifer was ſhut up, and he remained in the inward centre captivated in the outward.

7. But the vertue which was in the matrix, was that which could effect ſuch things in the matrix: for a ſtone is nothing elſe but a water,^[249] mercury, ſalt, and brimſtone, wherein an oyle is hidden. Now the birth of the matrix hath ſuch a form in its eternall Eſſence, and^[250] birth of its life. For firſt, there is the harſhneſſe [or ſourneſſe] fierceneſſe [or eager ſtrongneſſe] and hardneſſe, from whence the cold proceedeth. Now the ſourneſſe [or harſhneſſe] attracteth and ſharpneth the cold; and in its attracting it maketh the bitter ſting [or prickle] which pricketh and rageth, and cannot endure the hard attracting, but vexeth like a furious madneſſe, it riſeth up and rageth, and becometh like a brimſtone-ſpirit.

8. And in this form in the wrath [or fierce ſtrongneſſe] in the watry ſoure mother, the ſoure bitter earth, brimſtone and ſalt, is generated, before the kindling of the Sunne in the matrix that is void of underſtanding. But the ſeparation that is in it, is cauſed from the births ſtanding in great anguiſh, and from its deſiring the ſeparation in the birth: for the bitterneſſe agreeth not with the harſhneſſe [or ſourneſſe,] and yet they are as mother and ſonne, and as members one^[251] of another: and it muſt be ſo, or elſe nothing could be; for it is the eternall band, and the originall of life.

9. Moreover, when the bitterneſſe rageth, riſeth up, and^[252] vexeth in the [ſoure] harſh mother, then it falleth into a glimmering flaſh moſt terribly: in this form the Mercurius, or venome, or poyſon, is generated. For when the matrix perceiveth this flaſh of fire in its dark ſoure form, then it is terrified, and becometh dead in her hard ſoure property. And in this place death, poyſon,^[253] withering and corruption are generated in the matrix, and alſo the noble life in the Mercurius, and in the ſpringing up of the third Principle.

10. And further, when the horror [or crack or ſkreek] of the fire is come into its harſh mother, and hath thus overcome its mother, then it ſelfe is much more terrified, for there it loſeth its fierce or ſtrong property, becauſe the mother [hath] attained another^[254] ſource; and out of the horror of the fire a^[255] brightneſſe is come to be; in which in the inanimate matrix, the Materia, [or matter] in the midſt of the horror [or crack] is come to be a ſoft and bright^[256] mixt matter, viz. from the crack of the light [is prococeeded] Gold, Silver, Copper, Tin Lead,, &c. according as every place in the matrix ſtood in the wraſtling centre.

11. For the birth in the whole ſpace of this world (as farre as Lucifers kingdome did reach) was thus;^[257] and therefore there is much different kinde of earth, metals, and other things in one place than in another. And it is plain before our eyes, that all metals are mixt, which proceedeth from the^[258] bringing forth in infinitum; which we well underſtand and ſee, but cannot utter, nor dare we ſpeak it, for it troubleth us, and it reacheth into the Deity, which is without beginning, and eternall: therefore the creature muſt let it alone upon pain of the loſſe both of its reaſon and ſenſe.

12. But to declare this further; when the matrix ſtood thus in the birrh, where the matter of the earth was generated, then the matrix with the kindling, became water: you muſt underſtand it aright, not wholly in ſubſtance, but it hath generated the earth, ſtones, and metals, and yet the matrix continueth ſtill, ſo alſo the water ſtill continueth in the killing and overcoming; whereby the materiall world took beginning, where the globe of the earth was drawn together in this moving, and ſtandeth in the middle of the Circle from above and from beenath as a point [or punctum.]

13. And there in the centre in the Paradiſicall matrix,^[259] and in the Paradiſicall heaven, the Spirit of God ſtood in his own eternall ſeat, neither did it depart from thence; and moved upon the materiall water with the Fiat, and there formed the heaven, which was created out of the midſt of the watry matrix, and he ſeparated the root of the darkneſſe from the light in the matrix; in which darkneſſe the Devils remained, and they have not comprehended the matter in the matrix, nor the new light, which ſprung up in the matrix, and ſo with this creation and ſeparation, the length of one day was finiſhed, and out of beginning and end, and morning and evening was the firſt day, as Moſes writeth.

14. But that we may ſo ſpeak of the heaven, that the r[••]der might come to underſtand what that [heaven] is which God then created; [conſider] what Moſes writeth of it: God made a Firmament between the waters, and ſeparated the water beneath the Firmament from the waters above the Firmament, and the Firmament he called Heaven, which is very right: but hitherto it hath been very ill underſtood.

15. Now obſerve, the Heaven is the whole Deep, ſo farre as the Ethera, or Skies have^[260], given up themſelves to the birth of this world, and that heaven is the matrix, out of which earth, ſtones, and the materiall water is generated. And there God ſeparated the materiall water from the matrix: and here it is very plainly diſcerned, that the materiall water is as it were deaded, or hath death in it: for it could not abide in the^[261] moving mother, but was created [to be] upon the globe of the earth, and God called it Sea: [Méér:] in which [word] is underſtood in the language of Nature, as it were a ſpringing [or growing] in death, or a life in^[262] corruption:^[263] although herein I ſhall be as one that is dumb to the Reader, yet I^[264] know it very well, and I am very well ſatisfied therewith: but becauſe the beſtiall man is not worthy to know it, therefore I will not here caſt the Pearle before the Swine: but for the children of God, which will be benefited by it; the Spirit of God will certainly teach and inſtruct them in it.

16. Now when the heaven became cleare [or pure] and cleanſed from the earth and the dark miſt [or duſt] in the concretion [or driving together,] then in the matrix of the heaven there was the three Elements, Fire, Aire, and Water, which are three in one another, in one mother; and that mother is here called the Heaven, therefore henceforward in my writing, I ſhall uſe the word Heaven in ſtead of the word Matrix.

17. For the Heaven is the Matrix, and is called Heaven, becauſe of the ſeparation; becauſe the fifth eſſence of Heaven is ſevered, and ſet in the higher Heaven, where the Matrix is more firery, as it is properly, underſtood in the language of Nature, and is plain before our eyes. But here the quality, birth and property of the heaven ought to be deſcribed, becauſe the foure Elements ſprung out of it, as out of their mother; and beeauſe the vertue of every life conſiſteth therein, therefore the originall of the foure Elements muſt be deſcribed, wherein it will firſt truly be underſtood what the Heaven is.

CHAP. VII.

Of the Heaven and its eternall Birth and Eſſence, and how the foure Elements are generated: wherein the eternall band may be the more and the better underſtood, by meditating and conſidering the materiall world.

The Great Depth.

1. EVery Spirit ſeeth no further then into its mother, out of which it hath its originall, and wherein it ſtandeth: for it is impoſſible for any Spirit in its own naturall power, to look into another principle, and behold it, except it be regenerated therein: But the Naturall man, who in his fall was captivated by the matrix of this world, whoſe naturall ſpirit^[265] moveth between two principles, viz. between the Divine and the Helliſh, and he ſtandeth in both the gates, into which principle he falleth, there he cometh to be regenerated, whether it be as to the Kingdome of Heaven, or the Kingdome of Hell: and yet he is not able in this [life] time to ſee either of them both.

2. He is in his own eſſence and ſubſtance a twofold man: For his ſoule (in its own ſubſtance) is our of the firſt Principle, which from eternity hath no ground nor beginning; and in the time of the creation of man in Paradiſe, or the kingdome of heaven, the ſoule was truly^[266] bodified by the Fiat in a ſpirituall manner; but with the firſt vertue [or power] which is from eternity, in its own firſt vertue or power it hath remained inſeparably in its firſt root, and was illuſtrated [or made ſhining bright] by the ſecond principle, viz. by the heart of God: and therewith ſtanding in Paradiſe, was there by the moving Spirit of God, breathed into the matrix of the third Principle, into the ſtarry and Elementary man; and now therefore he may underſtand the ground of heaven, as alſo of the elements and of hell, as farre as the light of God ſhineth in him; for if that light be in him, he is born in all the three Principles: but yet he is onely a ſpark riſen from thence, and not the great ſource, or fountain, which is God himſelfe.

3. And therefore it is that Chriſt ſayth: If you had faith as a grain of Mustard-ſeed, you might ſay to the mountain, Caſt thy ſelfe into the ſea, and it ſhall be done. And^[267] in this power men have raiſed the dead, and healed the ſick, by the word, and the vertue and power of the Spirit, or elſe they could not have been able to have done ſuch things, if they had not ſtood in the power of all the three Principles.

4 For the created Spirit of man, which is out of the matrix of this world, that ruleth (by the vertue of the ſecond principle in the vertue of the light) over and in the vertue of the ſpirit of the ſtarres and elements very mightily, as in that which is its proper own. But in the fall of Adam we loſt this great power, when we left Paradiſe, and went into the third Principle, into the matrix of this world, which preſently held us captive in reſtraint: But yet we have the knowledge [of that power] by a glance [or glimmering] and we ſee as through a dim or dark glaſſe, the eternall^[268] birth.

5 And although we move thus weakly or impotently in all the three births, and that the gate of Paradiſe is ſo often darkned to us, and that the Devill doth ſo often draw us into the helliſh gate, and that alſo the elements do cover the^[269] ſydereall gate, and wholly cloud them, ſo that we oftentimes move in the whole matrix, as if we were deafe, dumb, or half dead, yet if the Paradiſicall light ſhineth to us, we may very well ſee into the mother of all the three principles: for nothing can hinder us, the threefold ſpirit of man ſeeth every form and quality in its mother.

6 Therefore though we ſpeak of the creation of the world, as if we had been by at preſent, and had ſeen it, none ought to marvell at it, nor hold it for impoſſible. For the Spirit that is in us, which one man inherits from the other, that was breathed out of the eternity into Adam, that ſame ſpirit hath ſeen it all, and in the light of God it ſeeth it ſtill: and there is nothing that is farre off, or unſearchable: for the eternall birth, which ſtandeth hidden in the centre of man, that doth nothing [that is] new, it knoweth, worketh and doth even the ſame that ever it did from eternity: it laboureth for the light and for the darkneſſe: and wotketh in great anguiſh: but when the light ſhineth therein, then there is meere joy and knowledge in its working.

7 So that when the heaven, and the birth of the elements are ſpoken of, it is not a thing afarre of, or that is diſtant from us, that is ſpoken of; but we ſpeak of things that are done in our body and ſoule: and there is nothing nearer us than this birth: for we live and move therein, as in the houſe of our mother, and when we ſpeak of heaven, we ſpeak of our native countrey, which the enlightned ſoule can well ſee, though indeed ſuch things be hidden from the body.

8 For as the ſoule of man moveth and ſwimmeth between the vertue of the Starres and Elements, ſo the created heaven alſo moveth between Paradiſe and the kingdome of Hell, and it ſwimmeth in the eternall matrix: its limit reacheth as farre as the Ethera [ſkies or receptacle] hath yeelded it ſelfe up to the creation, ſo farre as the kingdome of Lucifer did reach, where yet no end is to be found: for the vertue or power of God is without end; but our ſenſe reacheth onely to the fiery heaven of the Starres, which are a^[270] propagation in the fifth form of the eternall Mother (or a Quinta eſſentia) wherein the ſeparation in the time of the third Principle (or in the beginning of this world) the vertue or power of the matrix was^[271] ſeparated, where now the ſeparation is thus movind: and then every eſſence in the propagation in the manifold centres of the Starres, have a^[272] longing deſire one after the other, and a continuall will to infect [impregnate or mix influences:] and the one eſſence, or vertue, is the^[273] meat and drink, as alſo, the cheſt [caſe or] receptacle of the other.

9 For as in the Paradiſicall principle the holy Ghoſt in the Trinity of the Deity, continually goeth forth, & floweth very ſoftly, immoveably, and imperceptably, as to the Creature, and yet formeth and faſhioneth all in the Paradiſical matrix, ſo alſo doth the third Principle. After that the Matrix became viſible and materiall, every vertue in the matrix hath had a great attractive longing towards one another, a continuall ſpringing, bloſſoming, and fading again like a bud, or ſome boyling ſeething matter, wherein the ſourneſſe, coldneſſe, and [eager fierce] ſtrongneſſe attract without ceaſſng; and this attracting, prickle [or ſting] ſtirreth alwayes without ceaſing, and ſtriveth [or reſiſteth] ſo, that the ſoure matrix, (becauſe of the inward, helliſh, or moſt originall matrix) ſtandeth continually in anguiſh, with a great deſire of the light, which it eſpyeth in the root of the fire, and is continually affrighted at it, and becometh milde, ſoft, and materiall: whereby the Elementary water is continually generated.

10 In this manner you muſt underſtand the foure elements, which yet are not foure divided things, or eſſences, but one onely eſſence: and yet there are foure differences, or diſtinctions, in this birth; and each element lieth in the other as in a cheſt, and it is its receptacle, alſo it is a member therein. Underſtand and conſider the ground aright, which followeth. The^[274] ſourneſſe is the matrix, and a cauſe of all things, which in its own ſubſtance is very dark, cold, and as nothing: but the eternall Deity being there, and ſpeculating or beholding it ſelfe in the ſourneſſe; therefore the dark ſourneſſe is deſirous after the Divine vertue, and attracteth; although there is no life or underſtanding in the ſourneſſe, yet it is the gtound of the firſt eſſence, and the originall whence ſomwhat cometh to be: Here we can ſearch no further into the ground of the Deity, for it troubleth [diſturbeth or confoundeth] us.

11 Now the ſourneſſe (in its luſt or great longing [or panting] after the light) attracteth continually, and in its own ſubſtance it is nothing elſe but a vehement hunger very dry, and as [a vacuum or] nothing at all, a deſiring will, as the darkneſſe after the light: and its hunger, or attracting, maketh the bitterneſſe; the woe [or lamentation that it cannot be ſatiated or mollified, from whence the anguiſh ariſeth, ſo that the will, or prickle [or ſting] is rub'd [or^[275] ſtruck] in it ſelfe, from the luſt of the deſiring, and it will not yeeld it ſelfe to the dark nothing, or dead will; but ſetteth its deſire and anguiſh, and alſo its [eager or] ſtrong will ſo very hard towards the hidden light of God, that thereby the will becometh a twinkling flaſh, like a ſparkling or^[276] crackling fire, whereby the ſourneſſe, that is ſo very aking, is continually filled, and as it were deadned, whereby the ſoure ſpirit cometh to be ſoft, ſweet, and materiall, even water.

12 But the bitterneſſe being ſo very much affrighted at the flaſh of fire in the ſourneſſe, it catcheth its mother (the ſourneſſe) which is become materiall from the crack, and flieth out, and is clouded or^[277] ſwelled from the materiall ſourneſſe, as if it alſo were materiall, and moveth, and ſtrenghtheneth it ſelfe continually in the mother: and that is the element called Aire in this world, which hath its originall in the watry mother; and the water hath its originall from the aire, and the fire hath its originall from the longing anguiſh; and the earth and ſtones took their beginning in the ſtrong attraction at the fall of Lucifer, when the ſourneſſe was ſo fierce, ſtrong, riſing and attractive, which attraction is ſtopped again by the light in the third principle.

13 Thus it may very plainly be underſtood, that the light of God is a cauſe of all things, and you may hereby underſtand all the three Principles: For if the power, vertue, and light of God were not, then there would be alſo no attractive longing in the dark eternity, and alſo the ſoure deſire (which is the mother of the Eternity) would be nothing at all; and it may be underſtood, that the Divine vertue ſhineth in every thing, and yet it is not the thing it ſelfe, but the Spirit of God in the ſecond principle; and yet the thing is his Ray [glance or luſtre] which thus proceedeth from the longing, or attracting will. But now the Heart of God is in the Father [in] the firſt will, and the Father is the firſt deſiring or longing after the Soone, and the Sonne is the vertue and^[278] light of the Father, from whence the eternall nature becometh alwayes longing; and ſo from the heart of God, in the eternall dark matrix [it] generateth the third principle. For^[279] ſo God is manifeſt, but otherwiſe the Deity would remain hidden eternally.

14 Now therefore we ſay (as the Scripture informeth us) that God dwelleth in heaven: and it is the truth. Now mark, Moſes writeth, that God created the heaven out of the midſt of the waters, and the Scripture ſayth, God dwelleth in heaven; therefore we may now obſerve, that the water hath its originall from the longing of the eternall Nature after the eternall light of God; but the eternall Nature is made manifeſt by the longing after the light of God, as is mentioned before: and the light of God is preſent every where, and yet remaineth hidden to Nature: for Nature receiveth onely the vertue of the light, and the vertue is the Heaven wherein the light of God dwelleth and is hidden, and ſo ſhineth in the darkneſſe: The water is the Materia, or matter that is generated from the heaven, and therein ſtandeth the third, which again generateth a life and comprehenſible eſſence, or ſubſtance, out of it ſelfe, viz. the elements and other creatures.

15 Therefore, O noble Man, let not Antichriſt and the Devill be foole you, who tell you that the Deity is afarre off from you, and direct you to a heaven that is ſituated farre above you; whereas there is nothing nearer to you than the heaven is: you onely ſtand before the doore of heaven, and you are gone forth with Adam out of the Paradiſicall heaven into the third Principle: yet you ſtand in the gate, doe but as the eternall mother doth, which by great deſiring and^[280] longing after the Kingdome of God, attaineth the Kingdome of heaven, wherein God dwelleth, wherein Paradiſe ſpringeth up; doe you but ſo, ſet all your deſire^[281] upon the heart of God, and ſo you will paſſe in by force, as the eternall mother doth: and then it ſhall be with thee as Chriſt ſayd: The kingdome of heaven ſuffereth violence, and the violent take it by force: ſo you ſhall make to your ſelfe friends in heaven with your unrighteous Mammon, and ſo you come to be the true ſimilitude and Image of God and his proper own: for, all the three principles with the Eternity are in you, and the holy Paradiſe is again generated in you, wherein God dwelleth: then where will you ſeek for God? ſeek him in your ſoule onely, that is proceeded out of the eternall Nature, wherein the^[282] Divine Birth ſtandeth.

16 O that I had but the pen of man, and were able therewith to write down the Spirit of knowledge: I can but ſtammer of the great myſteries like a childe that is beginning to ſpeak; ſo very little can the earthly tongue expreſſe what the Spirit comprehendeth and underſtandeth; yet I will venture to try whether I may procure ſome to goe about to ſeek the pearle, whereby alſo I might^[283] labour in the works of God in my Paradiſicall garden of Roſes: for the longing of the eternall^[284] matrix driveth me on to write and exerciſe my ſelfe in this my knowledge.

17 Now if we will lift up our mindes, and ſeek after the heaven wherein God dwelleth; we cannot ſay that God dwelleth onely above the ſtarres, and hath incloſed himſelfe with the firmament which is made out of the waters, into which none can enter except it be opened (like a window) for him; with which thoughts men are altogether befooled [and wilderd:] neither can we ſay (as ſome ſuppoſe) that God the Father and the Sonne are onely with the Angels in the uppermoſt incloſed heaven, and rule onely here in this world by the holy Ghoſt, who proceedeth from the Father and the Sonne. All theſe thoughts are voyd of the very knowledge of God: for then God ſhould be divided and circumſcriptive, like the Sunne that moveth aloft above us, and ſendeth its light and vertue to us, whereby the whole deep becometh light and active all over.

18 Reaſon is much befooled with theſe thoughts; and the kingdome of Antichriſt is begotten in^[285] theſe thoughts, and Antichriſt hath by theſe opinions ſet himſelfe in the place of God, and meaneth to be God upon earth, and aſcribeth^[286] Divine power to himſelfe, and ſtoppeth the mouth of the Spirit of God, and will not heare him ſpeak: and ſo ſtrong deluſions come upon them that they beleeve the Spirit of lyes, which in hypocriſie ſpeaketh ſtrong deluſions, and ſeduceth the children of Hope, as St Paul witneſſeth.

19. The trve Heaven, wherein God dwelleth, is all over, in all places [or corners] even in the middeſt [or Centre] of the Earth: He comprehendeth the Hell where the Devils dwell, and there is nothing without God. For whereſoever he was before the Creation of the world, there he is ſtill, v[•]z. in himſelfe; and is himſelfe the Eſſence of all Eſſences: All is generated from him, and is originally from him: and he is therefore called God, becauſe he alone is the Good, the Heart, or [that which is] Beſt: underſtand, he is the light and vertue [or power] from whence Nature hath its Originall.

20. If you will^[287] meditate on God, take before you the eternall Darkneſſe, which is without God; for God dwelleth in himſelfe, and the Darkneſſe cannot in its own power comprehend him: which Darkneſſe hath a great [deſire of] longing after the Light, cauſed by the Lights^[288] beholding it ſelfe in the Darkneſſe, and ſhining in it: and in this longing or deſiring, you finde the^[289] ſource, and the ſource taketh hold of the power or vertue of the Light, and the longing maketh the vertue materiall, and the materiall vertue is the encloſure to God or the Heaven; for in the vertue, ſtandeth the Paradiſe, wherein the Spirit which proceedeth from the Father and the Sonne, worketh. All this is incomprehenſible to the^[290] Creation: but not impoſſible to be found in the minde; for Paradiſe ſtandeth open in the minde of a holy ſoule.

21. Thus you [may] ſee how God created all things out of nothing, but onely out of himſelfe: and yet the^[291] Out-birth is not from his Eſſence [or ſubſtance], but it hath its originall from the Darkneſſe. The^[292] ſource of the Darkneſſe is the firſt Principle, and the vertue [or power] of the Light is the ſecond Principle, and the Out-birth [generated] out of the Darkneſſe by the vertue of the Light, is the third Principle; and that is not called God: God is onely the Light, and the vertue of the Light, and that which goeth forth out of the Light is the Holy Ghoſt.

22. You have a ſimilitude [of this] in your ſelfe: your ſoule which is in you, giveth reaſon to you, whereby you think [conſider and perceive]: that repreſenteth God the Father: The light which ſhineth in your ſoule, whereby you know the vertue [or power in you] and leade [and direct or order] your ſelfe with, that repreſenteth God the Sonne, or the Heart, the eternall power and vertue: and the minde in which the vertue of the light is, and that which proceedeth from the light wherewith you governe your body, that repreſenteth the Holy Ghoſt.

23. The^[293] darkneſſe that is in you, which longeth after the light; that is the firſt Principle: the vertue or power of the light which is in you, whereby you can ſee in your minde without [bodily] eyes, that is the ſecond Principle: and the longing [power or] vertue, that proceedeth from the minde, and attracteth and filleth [or impregnateth] it ſelfe, from whence the materiall body groweth, that is the third Principle. And you [may] underſtand very exactly, how there is an incloſure [ſtop or knot] between each Principle; and how God is the beginning and the firſt vertue [or power] in all things: and you underſtand, that in this groſſe [ſluggiſh or dull] body, you are not in^[294] Paradiſe: for that [outward body] is but a miſty [excrementitious dusky opake procreation or] Out-birth in the third Principle, wherein the ſoule lyeth captive, as in a dark dungeon: of which you ſhall finde a very large deſcription, when wee come to write about the Fall of Adam.

24. Now mark, when God would manifeſt himſelfe by the materiall world, and the Matrix ſtood in the anguiſhing birth, wherein the Creator moved the firſt Principle to the creating of Angels; then the Matrix ſtood undivided in the inward^[295] Eſſence: for there was then no comprehenſibility, but ſpirit onely, and the vertue of the ſpirit: The Spirit was God, and the vertue was Heaven, and the ſpirit wrought in the vertue, ſo that thereby the vertue became attracting and longing: for the Spirit beheld it ſelfe in the vertue: and therein the Spirit created the vertue from whence the Angels came to be: and thus the vertue became the dwelling of the Angels, and the Paradiſe wherein the Spirit wrought: and the Spirit longed after the light, and the light ſhone in the vertue: ſo there is a Paradiſicall joy, and pleaſant ſport therein: and thus God is manifeſted.

25. Now thus the eternall light, and the vertue of the light, or the heavenly Paradiſe moveth in the eternall Darkneſſe; and the Darkneſſe cannot comprehend the light; for they are two ſeverall Principles; and the darkneſſe longeth after the light, becauſe that the Spirit beholdeth it ſelfe therein, and becauſe the divine vertue is manifeſted in it: but though it hath not comprehended the Divine vertue and light, yet it hath continually with great luſt lifted up it ſelfe towards it, till it have kindled the roote of the fire in it ſelfe, from the beames of the light of God: and there aroſe the third Principle: and it hath its originall out of the firſt Principle out of the dark Matrix, by the^[296] ſpeculating of the vertue [or power] of God: But when the kindled vertue in this ſpringing up [of the third Principle] in the darkneſſe became fiery; then God put the Fiat therein, and by the moving Spirit, which goeth forth in the vertue of the light, created the fiery ſource in a bodily manner, and ſevered it from the Matrix: and the Spirit called the fiery created properties, ſtarres, for their qualitie.

26. Thus it is plaine to our ſight, how the ſtarry heaven (or as I may better render it to the enlightened Reader) the Quinteſſence (or the fift forme in the Birth) is ſevered from the watery Matrix; or elſe there would have been no ceaſing from the generating of ſtones and earth, if the fiery^[297] nature had not been ſevered: but becauſe the eternall Eſſence (viz. God) would manifeſt himſelfe in the dark Matrix; and [hath deſired] to make the nothing ſomething; therefore he hath ſevered the kindled vertue, and made the Matrix cleere or pure.

27. And thus now the Matrix ſtandeth incomprehenſibly, and longeth after the fiery nature [or condition] and the fiery nature longeth after the Matrix: For the Spirit of God (which is a Spirit of meekneſſe,)^[298] beholdeth it ſelfe in the watery Matrix; and the Matrix receiveth vertue from thence: thus there is a conſtant will to generate and work: and the whole nature ſtandeth in a great longing and anguiſh; willing continually to generate the Divine vertue; God and Paradiſe being hidden therein: but it generateth after its kinde, according to its ability.

28. Now when God had ſevered the Matrix with [or from] its fiery forme, and would manifeſt himſelfe with this world; then he put the Fiat into the Matrix, and ſpake out of himſelfe: [ſaying,] Let there be Hearbs, Graſſe, Trees, and Beaſts, every one according to their kinde: This ſpeaking, was the heart, or the vertue [or power] of the Eternall Father: But the Spirit which had the Fiat, went from the Eternall Father (in the vertue of the heart of God) forth with the will (and the will was the Fiat) and^[299] made the Out-Birth in the third Principle, materiall, viſible, and comprehenſible, each according to its Eſſence: as the vertue was, ſo was alſo its body. For there the fiery Matrix, or the Conſtellation, gave its vertue to the Fiat; and the watery Matrix with the Elements received the vertue, and ſo were impregnated, and each Element generated its own creatures out of it ſelfe: as alſo each forme in the fiery and watery Nature out of themſelves: and yet it became no ſeperable Eſſence, but onely every creature was ſeperated according to its kinde, according to the Eternall vertue, which aroſe in the longing by the luſt, and became the third Principle, which was not before Time [began].

29. Thus the ſtarry Heaven ruleth in all creatures, as in its proper own: it is the [husband or] Man, and the Matrix, or the watery forme is its [wiſe or] Woman, which it continually impregnateth, and the Matrix is the genetrix, which bringeth forth the childe which the Heaven^[300] begetteth: and that is the created Heaven in the third Principle, from whence the Elements are proceeded; viz. the watery Matrix, out of which the viſible water generated it ſelfe, and ſtill alwayes doth generate it ſelfe in the anguiſh.

30. Therefore Moſes writeth; That, God created the Heaven out of the midſt of the Waters; [This you muſt] underſtand [to be] out of the eternall watery Matrix, which is but a Spirit, wherein the Paradiſe is, and the holy Heaven, viz. the Divine vertue, which the dark Matrix luſted after in its hunger, out of which the viſible Matrix of the foure Elements is proceeded, out of which, the Eſſence of all Eſſences that now are, were created by the Fiat through the eternall Spirit of God.

31. For every forme in the Matrix hath its viſible creatures, and ſuch as are inviſible to humane eyes: which creatures in part as to us are as it were but meere^[301] figured Spirits: as the fire hath ſpirits and creatures that are inviſible to our materiall eyes, and wee cannot ſee them: there are alſo in the Aire inviſible ſpirits, which wee ſee not; for the Aire being immateriall, ſo are alſo the ſpirits thereof: The water hath materiall creatures, which are not viſible to us: and becauſe they are not out of the fire nor aire, they are of another^[302] quality, and are hidden [as] to the fiery and airey [ſpirits] except they will manifeſt themſelves.

32. As Fire, Aire, Water, and Earth, lie in one caſe [or cheſt] and they foure are but one thing, and yet of foure diſtinct differences, and none of them can comprehend, nor retaine the other: and ſomewhat of one of the foure, being^[303] fix, in every creature: that creature cannot binde it ſelfe as to that: but is manifeſted therein, and according to that ſpirit is comprehenſible and perceptible, and yet is incomprehenſible to the ſpirits of the other Elements.

33. For all things are come to be ſomething out of nothing: and every creature hath the Centre, or the circle of the birth of life in it ſelfe: and as the Elements lie hidden in one another in one onely mother: and none of them comprehendeth the other; though they are members one of another: ſo the created Creatures are hidden and inviſible to one another: for every Creature looketh but into its mother that is fix [or predominant] in it: The materiall creature ſeeth a materiall ſubſtance, but an immateriall ſubſtance, (as the ſpirits in the fire and in the aire) it ſeeth not; as the body ſeeth not the ſoule, which yet dwelleth in it; or as the third Principle doth not comprehend, nor apprehend the ſecond Principle wherein God is; though indeed it ſelfe is in God, yet there is a^[304] birth between: As it is with the ſpirit of the ſoule of man, and the elementary ſpirit in man, the one being the caſe [cheſt] or receptacle of the other; As you ſhall finde, about the Creation of Man.

CHAP. VIII.

Of the Creation of the Creatures, and of the ſpringing up of every^[305] growing thing: as alſo of the Starres and Elements, and of the Originall of the^[306] Subſtance of this world.

1. IN the beginning of the laſt fore-going Chapter, it is mentioned, that it is not ſtrange for a man to write, ſpeak, and teach of the Creation of the world, though he was not preſent when it was doing, if he have but the knowledge in the Spirit: For there he ſeeth in the Mother, as in a glaſſe, the genetrix of every thing; for one thing alwayes lyeth in another, and the more is ſought, the more is found, and there is no need to caſt the minde beyond this world; for all is to be found in this world, yea in every thing that liveth and moveth. Whatſoever any looketh upon, and ſearcheth into, he ſhall finde the Spitit with the Fiat therein; and the divine vertue [or power diſcovereth or]^[307] beholdeth it ſelfe in all things, as it is written, The word is neare thee, even in thy heart and lips. For when the light of God dawneth, or breaketh forth in the centre of the ſpirit of the ſoule; then the ſpirit of the ſoule ſeeth very well the^[308] creation of this world, as in a cleare glaſſe, and nothing is afarre off.

2 Therefore now I direct the Reader to the creatures, that he may ſearch into them, and ſo he ſhall finde all things, and that more wonderfully than any man can write or ſpeak; if we be born of God. We muſt not^[309] think with our underſtanding and skill, of Gods making or creating, as of a man that maketh ſomewhat, as a Potter maketh a veſſell of a lump of clay, or a Stone-cutter, or Carver maketh an Image after his pleaſure; and if i[•] doth not pleaſe him, then he breaketh it again: No, the works of God in the creation of the world, were altogether fix and ſtedfaſt, good and perfect, as Moſes writeth: And GOD ſaw all that he had made, and behold, it was very good.

3 For he took not one lump after another, or many lumps together, and made beaſts of them, that is not likely; and it is much more a beſtiall than a humane thought But as is mentioned before, after that the Devil was fallen with his legions, (who had his throne^[310] in the place of this world, ſtanding bodily after the manner of a Spirit, in the firſt Principle, and^[311] throughly enlightned all over with the ſecond Principle, truly dwelling in Paradiſe, and in the divine vertue [or power,] and yet with pride fell from the light of God, and catched at his own mother the root of the fire, thinking to domineere over the meekneſſe of the heart of God) then his dwelling continued to be the firſt Principle in the fiery dark Matrix; and God created the Out-birth out of the matrix, for a Principle: and in the eternall matrix, in the longing will opened the centre or birth of life; and there (after the manner of the Deity, as the eternall Deity from eternity hath alwayes generated) aroſe [and ſprung up] the third Principle, in which the Deity ſtandeth as it were hidden; yet forming, imagining, or imprinting it ſelfe powerfully in all things: which is incomprehenſible and unprofitable for the Devill.

4 Yet the third Principle is a ſimilitude of the Paradiſicall world, which is ſpirituall, and ſtandeth hidden therein. And thus God manifeſted himſelfe, and ſeeing the ſpirituall world of the Angels in the place of this world continued not, therefore he gave another Principle to this place, wherein a light ſpringeth up ſtill, and where there is a pleaſant refreſhment: for the purpoſe of God muſt ſtand, and the firſt creatures muſt continue in darkneſſe rather [than that the purpoſe of God ſhould faile.]

5 So the matter of this world, as alſo the Starres and Elements muſt not be looked upon, as if God were not therein: his eternall wiſdome and vertue [or power] hath formed it ſelfe with the Fiat in all things, and he himſelfe is the Maſter-workman; and all things went forth in the Fiat, every thing in its own eſſence, vertue and property. For as every ſtarre in the Firmament hath a property different from the other; thus is it with the mother alſo, out of which the fifth^[312] eſſence of the ſtars went forth. For when the fiery form of the ſtarres was ſeparated from her, ſhe was not preſently ſevered from the firſt eternall Birth-right; but ſhe kept her firſt eternall vertue. Onely the riſing power of the fire is ſevered from her; ſo that ſhe is become a pleaſant refreſhment, and a kinde mother to her children.

6 Now when God on the firſt day had gathered together the lump of the earth in the great deep of this world, then the deep became purified, yet [the deep between the firmament and the earth though it was cleanſed from dregges, was] dark, and had no light in the matrix; but the fifth eſſence, that is, the fifth form in the matrix, ſhined as a fire, wherein the Spirit of God with the Fiat, moved upon the watry matrix: and the earth was naked, bare, and void, neither had it ſo much as one ſpile of graſſe.

7 Now, ſayth Moſes, And GOD ſayd, Let there be light, and there was light. This light now was the fifth form in the matrix: For the fifth eſſence was not yet created in the matrix, nor ſeparated till the fourth day, when God created the Sunne and Starres out of it, and ſeparated the light from the darkneſſe; where then the light got the vertue of the glance, or ſplendor into it ſelfe for its own, and the root of the fire in the centre remained hidden in the darkneſſe.

8 On the ſecond day God created the Firmament of the heaven, viz. the ſtrong encloſure [fence or ſtop] to the darkneſſe of the originall matrix, that it might no more kindle it ſelfe, and generate earth and ſtones. And therefore he made the encloſure or firmament out of the midſt of the waters, which ſtayeth the might [force or power] of the fire, and became the viſible heaven, whence the creatures are proceeded, whereout now the Elements, Fire, Aire, and Water proceed.

9 The third day God, by the Fiat, divided the waters upon the earth, and created them for ſeveral places, that there might be a dwelling upon the earth, and ſo the earth became dry. Now when this was done, then God did ſeek the creature, and the eternall Father ſayd, (that is, he wrought through the Sonne, who is his heart and glance) [or luſtre] in the Fiat in the earth: and there budded the life through death, and graſſe, hearbs, and all manner of trees and plants ſprung up, every one according to the eternall^[313] ſource, as it had been before. Thus every eſſence became viſible, and God manifeſted his manifold vertue with the manifold hearbs, plants and trees, ſo that every one that doth but look upon them, may ſee the eternall power, vertue, and wiſdome of God therein; if he be born of God he may know in every ſpile of graſſe, his Creator in whom he liveth. Thus in this time ſprung up all that grew [or was] in the earth.

^[314]If men would not be blinde, they might here ſee the myſtery of the Man Chriſts remaining in death till the third day, and his bringing of life out of the earth.

10 And the Matrix of the Earth ſtood ſtill till the third day, as it were in death, in reſpect of the great ſtorm: But in the Fiat the life ſprung up through the death; and the eternall vertue [or power] and wiſdome of God (which hath formed it ſelf together in the Fiat) diſcovered it ſelfe on the bloſſoming earth, where the ſimilitude of the Paradiſicall world may be clearly ſeen.

11 For although many thouſand ſeverall hearbs ſtand one by another in one and the ſame Meadow, and one of them fairer and more vertuall than another, yet one of them doth not grudge at the form of another, but there is a pleaſant refreſhment in one^[315] Mother: ſo alſo there is a diſtinct variety in Paradiſe, where every Creature hath its greateſt joy in the vertue and beauty of another; and the eternall vertue and wiſdome of God, is without number and end; as you found before in the third Chapter concerning the opening of the Centres of the eternall life. You ſhall finde no book wherein the Divine wiſdome may be more ſearched into, and found, than when you walk in a flowry freſh ſpringing Medow, there you ſhall ſee, ſmell, and taſte, the wonderfull power and vertue of God, though this be but a ſimilitude, and the divine vertue in the third Principle is become materiall; and God hath manifeſted himſelfe in a ſimilitude. But [this ſimilitude] is a loving Schoolmaſter to him that ſeeketh, he ſhall there finde many of them.

12 On the fourth day God took the place of this world rightly at the heart: for therein he created the^[316] wiſe maſter out of his eternall wiſdome in the third Principle, viz. the Sunne and Starres; herein men may firſt rightly ſee the Deity, and the eternall wiſdome of God, as in a cleare glaſſe, though indeed the eſſence or ſubſtance that is viſible to the eyes, is not God himſelfe, but it is the Goddeſſe in the third Principle, which in the end goeth into her Ether again, and taketh her end.

13 Though men muſt not caſt the Pearle in the way that the beaſts may tread it under foot, much leſſe muſt men throw it among the grains [or husks] to be devoured by the ſwine: (for that would not be beneficiall to the wanton world, becauſe that ſeeketh nothing thereby but to miſuſe it ſelfe therewith; for the Devill whom the world ſerveth, doth teach it, that when it learneth the ground of the Heaven, and of the Stars, to will preſently to be a God, as Lucifer did:) yet I will write ſomewhat of the beginning and vertue or power of the Starres (becauſe man and all creatures live in the vertue, working, and eſſences of them, and that every creature receiveth its property from them) for the ſake of him that ſeeketh, who would willingly flye from the beſtiall man, and would fain live in the true man, who is the image and ſimilitude of God: For to ſuch it is very highly neceſſary to be known. Alſo for the Lillyes ſake which groweth in the tree of the ſoure wrath towards the^[317] North in the Matrix.

14 Moſes writeth, God ſayd, Let there be lights in the Firmament of Heaven, which may ſeparate and diſtinguiſh day and night, and be for ſignes, for times and ſeaſons, for dayes and years. And to be for lights in the Firmament of heaven, to ſhine upon the earth, and it was ſo. And God made two great lights, the greater light to rule the day, and the leſſer light to rule the night: Alſo, he made the Starres. And God ſet them in the Firmament of heaven, that they might ſhine upon the earth, and rule the day and the night, and ſeparate the light from the darkneſſe.

15 And though Moſes hath written very rightly, that they ſhould govern the day and the night, and ſhould ſeparate the light from the darkneſſe, and make times and ſeaſons, yeares and dayes, yet is it not plain enough to be underſtood by the deſirous Reader. For there is found a very high thing in the vertue and power of the ſtars; [which is] that every life, growth, colour and vertue, thickneſſe and thinneſſe, ſmalneſſe and greatneſſe, good and evill, is moved and ſtirred by their power. For this cauſe the wiſe Heathens did relye upon them, and honoured them as Gods: therefore I will write ſomewhat of their originall, as farre as is permitted to me at this time, for their ſakes that ſeek and deſire the Pearle. But I have written nothing for the ſwine, and other beſtiall men, who trample the Pearle into the dirt, and ſcorn and contemn the ſpirit of knowledge; ſuch as they, may, with the firſt world, expect a deluge, or flood, of fire: and ſeeing they will beare no Angelicall image, therefore they muſt beare the images of Lions, Dragons, and other evill beaſts, and worms [or creeping things:] and if they will not admit of good counſell that God may help them, then they muſt look to finde by experience whether the Scriptures of Propheſie doe lie to them, or no.

16 The Evangeliſt St John writeth of the originality of the eſſence and creatures of this world, ſo very highly and exactly, as may be read in no other place of Scripture in the Bible: In the beginning was the Word, and the Word was with God, and that Word was God: This was in the beginning with God, all things were made by it, and without it was nothing made that was made. In it was the life, and the life was the light of men, and the light ſhone in the darkneſſe, and the darkneſſe hath not comcomprehended the light.

17. Mark what John ſaith: In the beginning of the Creation, and before the times of the world, was the Word, and the Word was God, and in the Word was the light, and it ſhone in the Darkneſſe, and the Darkneſſe could not comprehend the light. Wherein may be clearly underſtood, that the Eternall Light is God; and that it hath its eternall Originall in the eternall vertue or power; and that it is the eternall Word, which ſhone in the Darkneſſe. Seeing then that Word created all things in all places, therefore it alſo was in all places, for without it was nothing made.

18. Now that Word had no matter out of which it made any thing, but it created all things out of the Darkneſſe, and brought them to light, that it might ſhine forth, appeare, and preſent it ſelfe. For in it was the life, and it gave the life to the creature, and the creature is out of its vertue, and the vertue became materiall, and the light ſhineth therein, and the materiall vertue cannot comprehend it, for that is in Darkneſſe: but ſeeing the materiall vertue cannot comprehend the light, which from eternity ſhineth in the darkneſſe; therefore God hath given that [materiall vertue] another light, which proceedeth out of the vertue, (viz. the Sunne) which ſhineth in the creature, that ſo the creature is manifeſted in the light.

19. For as the Deity is the vertue [or power] and light of Paradiſe in the ſecond Principle: ſo the Sunne is the vertue [or power] and light of this materiall world in the third Principle: and as the Deity ſhineth in the darkneſſe in the firſt Principle, ſo the Sunne ſhineth in the darkneſſe in the third Principle. And as the Deity is the eternall vertue and the ſpirit of the eternall life; ſo the Sunne is the Spirit and the vertue in the^[318] corruptible life.

20. So now a Spirit is nothing elſe but a ſpringing will, and in the will there is the anguiſh to the birth, and in the anguiſh the fire generateth it ſelfe, and in the fire the light, and from the light the will becometh friendly, pleaſant, milde, and ſweet, and in the ſweet will the kingdome and the glory generateth it ſelfe. Thus the light keepeth the might [or power]; and if that be put out, then the vertue [or power] and glory ceaſeth, and the kingdome alſo.

21. God, who is the eternall light, he is the eternall will, he ſhineth in the Darkneſſe, and the Darkneſſe hath comprehended the will: and in that will (which hath comprehended the Darkneſſe) the anguiſh riſeth up, and in the ſoure [harſh] anguiſh the fire, and in the fire the light, and out of the light [cometh] the vertue [or power] and out of the vertue the kingdome. So now out of the fire [came] the Conſtellations, and moreover the Sunne, and out of the vertue came the Heaven; and the kingdome is Gods. All this was in the firſt will in the Creation, one with another: wherein God ſevered the fiery will, from the milde will of the light, and called the fiery [will] Starres, and the milde [will] Heaven, in reſpect of the vertue of each of them.

22. The Sun is the^[319] Goddeſſe in the third Principle; in the created world (underſtand, in the materiall vertue) it went forth out of the darkneſſe in the anguiſh of the will, in the way and manner of the eternall Birth. For when God ſet the Fiat in the Darkneſſe, then the darkneſſe received the will of God, and was impregnated^[320] for the Birth. The will, cauſeth the [ſoure] harſhneſſe, the harſhneſſe cauſeth the attracting, and the ſtirring of the attracting to mobility cauſeth the bitterneſſe, which is the woe: and the woe cauſeth the anguiſh: and the anguiſh cauſeth the moving, breaking, and riſing up. Now the ſoure harſhneſſe cannot endure the jirking, and therefore attracteth the harder to it ſelfe: and the bitterneſſe or the attracting will not endure to be ſtayed, but breaketh and ſtingeth ſo very hard in the attracting, that it ſtirreth up the heate, wherein the flaſh ſpringeth up, and the darke [ſoureneſſe or] harſhneſſe is affrighted by the flaſh, and in the skreeke the fire kindleth and in the fire the light. Now there would be no light if the ſkreek in the harſhneſſe had not been, but there would have remained nothing but fire; yet the ſkreek in the harſhneſſe of the fire killeth the hard harſhneſſe, ſo that it ſinketh down as it were to the ground, and becometh as it were dead and ſoft; and when the flaſh perceiveth it ſelfe in the harſhneſſe, then it is affrighted much more, becauſe it findeth the mother ſo very milde, and halfe dead in weakneſſe: and ſo in this ſkreek its fiery property becometh white, ſoft, and milde, and it is the kindling of the light, wherein the fire is changed into a white clarity [glance, luſtre, or brightneſſe.]

23 In ſuch a maner as this the Sunne roſe up in the Fiat, and out of the Sunne (in its firſt kindling) [aroſe] the other Planets, viz. upwards, out of the raging bitterneſſe Mars [aroſe] which the ſplendor of the Sunne ſtayed [or upheld] when it diſcovered^[321] it: and out of the vertue of the Sunne, which raiſed it ſelfe higher [aroſe] Jupiter impriſoned in the centre of the Fiat; and out of the chamber of anguiſh [aroſe] Saturnus: and downwards Venus [aroſe] from the ſoft mildneſſe, when the harſhneſſe was overcome, and that it was ſoft, ſweet, and ſinking down like water. And when the light kindled, then out of the ſoure harſh wrath came Love and Humility to be, running downwards: and out of the overcome vertue in the ſoure harſhneſſe [aroſe Mercurius) wherein ſtandeth the knowledge of what was in the Originall before the light: But when the light made the vertue in the place of the Sun materiall; as it were in an earthly manner [aroſe] the Moone.

24 This the world comprehendeth not, but ſcorneth it, therefore I will here no further caſt the Pearle before the ſwine: for there belongeth another light to this knowledge; therefore I will paſſe that by, and goe on.

25. Out of the anguiſh of Darkneſſe (when God ſpake the [word] Fiat therein) came forth all things: The anguiſh hath its Originall in the Fiat, and the Fiat [hath its Originall] in the will, and the will is eternall without Originall: for it is (in God) the Matrix of the Genetrix.

26. God is inviſible, and the will is alſo inviſible, and the Matrix alſo is inviſible, and yet they are in ſubſtance, and are from eternity, and continue in eternity: and the Word is the vertue of the will; and the vertue [or power] maketh the Fiat, and the Fiat maketh the kingdome, and it is all alike eternall in one onely ſubſtance: The will hath generated the Word from eternity; and the Word the vertue, and the vertue the ſpirit, and in the ſpirit is the light, and in the light is the power, underſtanding, and knowledge; otherwiſe it were altogether nothing.

27. That light hath wrought in the knowledge, and in the underſtanding, and generated a ſimilitude of its ſubſtance: and the ſubſtance which wrought was the Fiat, and the Fiat formed the ſimilitude which was generated out of the will, and made it viſible: and the ſimilitude was generated out of the darkneſſe, out of the eternall nothing; and yet ſomewhat was there, viz. the originalneſſe of the anguiſh, out of which the eternall will^[322] generateth it ſelfe from eternitie.

28. Now the ſimilitude alſo hath received ſuch a will out of the Fiat, as the eternall will is; and it hath generated the vertue [or power,] and the vertue is the Heaven; and the light which is become ſhining in the vertue, is the Sun: and that worketh in the vertue; ſo that there is underſtanding and knowledge; or elſe all in this world would be an immoveable ſubſtance, and all would lie ſtill, and ſo neither hearb nor graſſe would grow.

29. Therefore in the Fiat is ariſen out of the anguiſh, the ſimilitude of the knowledge and underſtanding; and that is the Conſtellation; and it is the fift forme of the Birth in the Fiat, and the Fiat hath ſevered the formes in the birth, ſo that every eſſence is ſeverall; as hard, ſoft, thick, thin, hot, cold, bitter, tart, ſoure, ſweet, and ſo forth as we ſee: and the ſpirit continued in the matrix of Heaven, which goeth out from thence, (viz. the aire) and the Spirit receiveth the underſtanding from the Conſtellation; for it is a member of the other in one onely Mother.

30. Now the Matrix (viz. the created Heaven) in the Fiat, together with the ſtarres, is the ſimilitude of all that was from eternity: though not viſible: and the Fiat is in the ſimilitude: and the Paradiſe wherein the Angels dwell, is hidden in the Matrix: and God is ſhining in the Paradiſe, and yet incomprehenſible; as the glanſe [or luſtre] of the Sunne cannot be comprehended.

31. And God is immenſe [immeaſurable], and the ſimilitude is alſo immeaſurable: he is in the ſimilitude and the ſimilitude comprehendeth him not: the ſimilitude is his worke, and he is the Maſter workman thereof; the Conſtellation is his inſtrument, and the^[323] Matrix with the Elements, are the Materia, [matter or materialls] out of which the^[324] Maſter cutteth and faſhioneth his work.

32. Now the Maſter alwayes worketh on and on, without conſideration, what he lighteth upon that he maketh: for the conſideration is in the worke. And therefore it is that the whole nature ſtandeth in anguiſh and longing, to be freed from the vanity; as alſo the Scripture witneſſeth. Becauſe it taſteth the Paradiſe in it ſelfe, and in the Paradiſe the perfection, and therefore it groaneth and lifteth it ſelfe up towards the light of God and Paradiſe; and ſo bringeth forth in its anguiſh alwayes ſomewhat that is fairer, higher and new; as may ſufficiently be found and underſtood in the minde of man; and is very viſible to a ſmall underſtanding: that in workes alwayes ſome ſpecial thing is brought to light, and if you be not blinde, you may ſee this in Men, Beaſts, yea even in hearbs and graſſe.

33. Thus on the fourth day, by the Fiat, out of the vertue, prepared the ſimilitude of his ſubſtance [and fitted it] to be a Matrix, which ſhould generate all whatſoever was a ſimilitude of his ſubſtance, out of the wiſdome which was in him from eternity: that ſo all formes might be brought forth and become viſible, which were from eternity in the Matrix; and the ſimilitude of the unſearchable manifold varieties and vertues, are the ſtarres, which altogether give [or ſend] their vertue into the matrix of the Heaven, and the Heaven giveth that ſame ſpirit to the Creatures. This is the courſe of all Creatures after the ſame eſſence [or ſubſtance] and they are formed after the ſame ſpirit, which is their vertue, ſpirit, and life.

34. When God had finiſhed this on the fourth day; he ſaw it, and conſidered it, and it was good, as Moſes writeth. Then God deſired in his externall will, that this Kingdome or Principle [of this world] ſhould alſo be creaturely, like the perfect Paradiſicall Kingdome; that there ſhould be living creatures therein: and the will ſet the vertue (that is, the Word) in the Fiat; and then the Matrix generated all manner of [living] creatures on the Fift Day, every one after its kinde. You muſt underſtand by the word, Kinde, as many various [formes] as the Matrix is [of]; as you may obſerve it in the Conſtellation.

35. Now I ſhall fall into the ſchoole of the Maſter in his^[325] Pontificallibus [hood and grace of his degree]: who will aske out of what the Beaſts, fowles, fiſhes, and wormes were made; for he will have it, that all of them were made out of the earth, and will prove it out of Moſes, and he underſtandeth as much of Moſes as of Paradiſe, which he will have to be altogether corporeall. Therefore there is a groſſe deadneſſe in the underſtanding: and though I write plaine enough; yet I ſhall be ſtill dumb to that deadned ſoule which is voyd of underſtanding: and yet I cannot help it: for it is ſaid; You muſt be borne anew, if you will ſee the ^[326] kingdome of God: would you faine know [whereout the Beaſts are made] then lay aſide your^[327] bonnet of pride that is in your minde, and walke along into the Paradiſicall Garden of Roſes, and there you ſhall finde an hearb, if you eate of it, your eyes will be opened, ſo that you ſhall ſee and know, what Moſes hath written.

36 The^[328] Gloſſes that are put upon Moſes from Reaſon, will not ſhew you Paradiſe, much leſſe the Creator. The Prophets and Apoſtles learned more in the Paradiſicall Schoole in one houre, than the Doctors in their^[329] Schooles in thirty years: Ones own wiſdome availeth nothing: God giveth it to him whom he loveth for nothing. It cannot be bought for money nor favour, as King Solomon will tell you.

37 If we will be ſtill ſo very earthly minded, as to think that God made all the beaſts of a lump of earth; of what then is their Spirit made? Seing that earth is not very fleſh, and the blood is not meere water: Beſides, the earth and the water is not life; and though the^[330] aire come in it, yet it ſtill remaineth ſuch an eſſence as ſpringeth only in the Fiat, and the tincture which riſeth up in the fire, and from whence the noble life is ſtirred, is hidden.

38 Moſes writeth, Let there come forth all manner of^[331] beaſts every one according to its kinde. Now then the queſtion is, Out of what ſhould they come forth? Anſwer, Out of the Matrix. What is the Matrix out of which they ſhould come forth? It is the foure Elements, which are together in the earth. The Fiat brought forth the beaſts [or living creatures] very^[332] indigeſtedly as they are in the eſſence: not from heaven; but out of the Matrix of the earth: and the Matrix of the earth is one [and the ſame] thing with the Matrix in the deep above the earth, and [hath] one [and the ſame]^[333] dominion. The conſtellation ruleth in all [things,] and it is the Limbus, or the^[334] Maſculine wherein the tincture conſiſts, and in the Matrix of the earth, is the Aquaſtriſh [or watery] Spirit: they come forth onely out of the Matrix of the earth, that they might be of the eſſence of the earth, that ſo they might eat of the fruits that grow out of the earth. For every Spirit luſteth after its mother from whence it came.

39 Now then if the Beaſts [or Animals nature] were meerly out of a lump of earth, then they would eat earth; but ſeeing^[335] it is proceeded out of the Matrix of the earth by the Fiat, therefore it deſireth alſo ſuch food as the matrix affordeth out of its own eſſence: and that is not earth, but fleſh: yet this fleſh now is a^[336] Maſſe whence the^[337] body cometh, and the ſpirit of the conſtellation maketh the^[338] tincture therein; which [Spirit] ruleth over all, as in one mother, and in every life it maketh the underſtanding: for the ſpirit of the conſtellation ruleth in all things, in the earth, ſtones, metals, elements and creatures.

40 For in the beginning of the creation, at the time when the earth became materiall, all was generated out of one onely ſubſtance, and there was no more done but a ſeparation made of one^[339] from another: therefore in every ſeparation there muſt needs be alwayes a vehement hunger of one^[340] after another: An example whereof you have in propagation; for the ſake whereof the ſeparation was ſo made: For you ſee that there is a male and a female; and that the one continually deſireth copulation with the other, that they may^[341] generate. This is a great hidden ſecret. Obſerve, when the Creator by the Fiat ſeparated the Matrix from the Aquaſter [or watery Mother;] for the firſt form is heavenly and incorruptible, as long as the kingdome of this world ſtandeth, and the root of the firſt form^[342] holdeth Paradiſe.

I will ſet it down more intelligibly [or plainly] for the ſimpleſt Readers ſake.

41 Obſerve, as hath been often mentioned, that as in the Fiat in the aking matrix, (viz. the dark harſhneſſe [or ſourneſſe]) the fire roſe up in the breaking wheele in the kindling; and that in the fiery, the light of the Sunne and of all the Starres [ſprung up (which is [done] in the harſh matrix, which from the light is become thin, lowly, and materiall water) and the pleaſant ſource of love [ſprung up] ſo that one form vehemently loverh the other, in reſpect of the kinde, meek light, which was come into all formes. So now the ſoft meekneſſe was become a new childe, which was not the dark originalneſſe in the anguiſhingneſſe. But this childe was the Paradiſe, yet being it ſtood not in the Materia [or matter] therefore the matrix of the harſhneſſe could not comprehend it; but^[343] it yeelded it ſelfe forth very deſirouſly, and longing with great earneſtneſſe (according to the fire and bitterneſſe) to comprehend the pleaſant ſource of love, and yet could not comprehend it, for^[344] it was Patadiſicall; and thus it ſtill ſtood in great longing and generated water.

42 But now God ſeparated the fire (viz. the fifth eſſence or form) from the water, and out of that made the ſtarres: and the Paradiſe is hid in the matrix. Therefore now the mother of the water deſireth with great earneſtneſſe the mother of the fire, and ſeeketh the childe of love; and the mother of the fire ſeeketh it in the mother of the water, where it was generated, and there is between them a continuall vehement hunger one after another to copulate.

43 Now God ſayd, Let all manner of beaſts come forth, every one after its kinde: and ſo there came forth out of the eſſence of every ones kinde, a male and a female. And thus the Spirit of the Starres, or the Spirit in the form of Fire, had now by its longing copulated with the watry [Spirit,] and two Sexes ſprung out of one eſſence; the one according to the Limbus in the forme of fire, and the other according to the Aquaſter [or ſpirit of the water] in the watry form: yet ſo [blended or] mixed, that they were alik as to the body; and ſo the Male was qualified according to the Limbus, or form of fire, and the female according to the Aqua[••]er in the watry forme.

44 And ſo now there is a vehement deſire in the creatures. The Spirit of the male ſeeketh the loving childe in the female, and the female in the male; for the irrationality of the body in the unreaſonable creatures, knoweth not what it doth; the body would not if it had reaſon, move ſo eagerly towards propagation; neither doth it know any thing of the impregnation [or conception,] onely its ſpirit doth ſo burne in deſire after the childe of love, that it ſeeketh love, (which yet is Paradiſicall) and it cannot comprehend it; but it maketh a^[345] ſemination onely, wherein there is again a centre to the birth. And thus is the originall of both Sexes, and their propagation: yet it doth not attain the Paradiſicall childe of love; but it is a vehement hunger, and ſo the propagation is acted with great earneſtneſſe.

45 But that I now write, that the ſtarres doe rule in all Beaſts, and other creatures; and that every creature received the Spirit of the ſtarres in the creation, and that all things ſtill ſtand in the ſame Regiment; this the ſimple will hardly beleeve; though the Doctor knoweth it well, and therefore we direct them to Experience. Behold, a Male and Female beget young ones, and that often: now they come forth out of one onely body, & yet are not of one kinde, [nor of the ſame] colour and vertue, nor [ſhape or] form of body. All this is cauſed by the alteration of the ſtarres, For when the ſeed is ſown, the^[346] Carver maketh an Image according to his^[347] pleaſure;^[348] yet according to the firſt eſſence, he cannot alter that; but he giveth the ſpirit in the eſſence, to it according to his power [or ability or dominion] as alſo manners, and ſenſes, colour and geſture, like himſelfe to be as he is, and as the Conſtellation is in its eſſence at that time (when the [creature] draweth breath) [firſt in its mothers body] whether [the eſſence] be in evill or in good [inclined] to biting, worrying and ſtriking; or to meekneſſe [or loving kindneſſe and gentleneſſe;] all as the^[349] heaven is at that time, ſo will alſo the ſpirit and the beaſt be.

CHAP. IX-

Of the Paradiſe, and then of the tranſitorineſſe of all creatures: how all take their beginning and end: and to what end they here appeared.

The Noble and moſt pretious Gate [or expoſition] concerning the reaſonable Soule.

1 NO Money, nor Goods, nor Art, nor Power, can bring you to the eternall reſt of the eternall ſoft meekneſſe of Paradiſe; but onely the noble Knowledge: into that you may wrap up your ſoule: that is the Pearle which no Moath can eat, nor Thiefe can ſteale away; therefore ſeek after it, and then you will finde the noble Treaſure.

2 Our wit [ſkill and underſtanding] is ſo very hard^[350] knit up, that we have no more any knowledge of Paradiſe at all; and except we be again born anew by water and the holy Ghoſt, the veile of Moſes lyeth continually before our eyes when we read his writings; and we ſuppoſe that was Paradiſe whereof Moſes ſayd: GOD placed^[351] him in the Garden of Eden which hee had planted, that he might till it.

3 O beloved Man, that is not Paradiſe, neither doth Moſes ſay ſo: but that was the Garden in Eden, where they were tempted; the expoſition whereof you may finde, about the fall of Adam. The Paradiſe is the Divine joy; and that was in their minde, when they were [ſtanding] in the love of God: But when diſobedience entred, they were driven out, and ſaw that they were naked: for at that inſtant the ſpirit of the world caught them, in which there was meere anguiſh, neceſſity, turmoyle and miſery, and in the end corruptibility and death. Therefore it was of^[352] neceſſity that the eternall World did become fleſh, and bring them into the Paradiſicall reſt again: whereof you ſhall finde [the expoſition] in its due place, about the fall of Adam.

4 Paradiſe hath another Principle: for it is the Divine and Angelicall joy, yet not without the^[353] place of this world. Indeed it is without the vertue and ſource [or active property] of it; neither can the ſpirit of this world comprehend it, much leſſe a creature: for it ſtandeth not in the anguiſhing^[354] birth; and although it thus taketh its originall, yet it conſiſteth in exact perfection, meere love, joy and mirth; wherein there is no feare, neither miſery nor death: no Devill can touch it, nor no beaſt can^[355] reach it.

5 But when we will ſpeak of the ſource [or fountain] and joy of Paradiſe, and of its higheſt ſubſtance; what it is: we have no ſimilitude of it in this world, we ſtand in need of Angelicall tongues and knowledge to expreſſe it; and though we had them, yet we could not expreſſe it with this tongue: it is well underſtood in the minde, when the ſoule rideth in the Chariot of the Bride, but we cannot expreſſe it with the tongue; yet we will not caſt away the^[356] A. B. C. but tattle [or ſtammer] with the children, till another mouth be given us to ſpeak withall.

6 When God had created the Beaſts, he brought them to Adam, that he ſhould give them their names, every one according to their eſſence and kinde, as they [the beaſts] were qualified, [or according to the quality and condition they were of.] Now Adam was in the Garden of Eden in Hebron, and alſo in Paradiſe at once, yet no beaſt can come into Paradiſe: for it is the Divine^[357] joy, wherein there is no unclean thing, alſo no death or corruptible [or tranſitory] life:^[358] much leſſe is there the knowledge of Good and Evill; yet Moſes writeth of it, that in the Garden of Eden there was the tree of temptation, which bare the knowledge of Good and evill; which indeed was no other Tree, than like the Trees we now eate of, in the^[359] corruptibility: neither was it any other Garden, than ſuch as wee now have, wherein earthly fruit (Good and Evill) grow; as is before our eyes.

7. But the Paradiſe is ſomewhat elſe; and yet no other place, but another Principle, where God and the Angels dwell, and where there is perfection, where there is meere love, joy, and knowledge; where no miſery is: which [Paradiſe] neither death nor the Devils doe touch, neither doe they know it: and yet it hath no wall of earth or ſtones about it, but there is a great Gulfe [or cliffe] between Paradiſe and this world, ſo that they who will paſſe from hence thither, cannot; and they who would come from thence to us, cannot neither: and the Hell and the kingdome of darkneſſe is between them: and none can come therein but by a new Birth: which Chriſt ſpake of to Nicodemus. The ſoules of the Saints [holy] and regenerate, muſt enter into it (by the death of Darkneſſe,) whom the Arch-Shepherd, with the Angels, bringeth thereinto upon his^[360] Bride-chariot: of which you ſhall finde [an expoſition] in its proper place in order.

8. But ſeeing ſomewhat is lent mee, from the grace of the power [or Divine vertue] of God, that I might know the way to Paradiſe: and ſeeing it behooveth every one, to work the works of God, in which he ſtandeth; of which God will require an account from every one, what he hath done in the labour of his dayes work in this world; and will require the work (which he gave every one to doe) with encreaſe; and will not have them empty; or elſe he will have that unprofitable ſervant to be bound hand and foot, and caſt into Darkneſſe; where he muſt be faine to worke, yet in the anguiſh, and in the forgetting of the Day-labour which was given him to doe here [or of the Talent which he had received here] wherein he was found an unprofitable ſervant.

9. Therefore I will not neglect my Day labour; but will labour as much as I can on the way; and although I ſhall ſcarce be able to^[361] tell the Letters, in this ſo high a way; yet it^[362] ſhall be ſo high, that many will have enough to learne in it all their life long: he that ſuppoſeth that he knoweth it very well; he hath not yet learnt the firſt letter of Paradiſe; for no Doctors are to be found on this way in this Schoole; but onely^[363] ſchollers [or learners.]

10. Therefore let not my Maſter of Art (in his^[364] Hood and Tippet) thinke himſelfe ſo cunning in this matter; nor powre out his meckings ſo preſumptuouſly [againſt the children of God]: for ſo long as he is a ſe[•]rner [or mocker] he knoweth nothing of this; he ought not to thinke, his cap doth become him ſo finely; nor ought he to boaſt of his humane calling; as if he did ſit in his calling by^[365] the Ordinance of God, whereas he is not ſet or confirmed therein from God, but by the favour of man. He ought not ſo much to prohibit [and forbid] the way to Paradiſe, which himſelfe doth not know; He muſt one day give a heavy account of his^[366] Ordination by the favour of man: becauſe he boaſteth of a Divine calling, and yet the Spirit of God is far from him, therefore he is a lyar, and belyeth the Deity.

11. Therefore let every one take care what he doth: I ſay againe; that whoſoever he be that intrudeth himſelfe to be a Paſtour [or^[367] Shepherd] without the Divine Calling, without the knowledge of God, he is a theefe and a murtherer, he entreth not through the doore into Paradiſe, but he creepeth in with the dogges and the wolves, into the den of theeves, and he doth it but for his bellies ſake, and his own honour [and eſteeme] he is no Paſtour [or Shepheard] but he dependeth on the great Whore, upon Antichriſt: and yet he ſuppoſeth that he is a Paſtour [or Shepherd;] but he is not knowne in Paradiſe.

12. Chriſt teacheth us and warneth us faithfully of the Times that were to come, wherein they ſhall ſay; Loe here is Chriſt, or, Loe there he is: he is in the wilderneſſe: he is in the chamber: goe not forth, beleeve it not: for as the lightening breaketh forth in the Eaſt, and ſhineth to the Weſt, ſo will the coming of the Son of man be.

13. Therefore O childe of Man, ſee whether it be not ſo; where the falſe Paſtours [or Shepherds] without the Divine calling, alwayes wrangle, [ſtrive, contend, and diſpute]; and every one of them ſaith^[368] Follow me, here is Chriſt, there is Chriſt, and they one judge [and condemne] another; and give one another over to the Devill: they abandon unity, and forſake the love wherein the Spirit of God is^[369] generated: and cauſe bitterneſſe, and lead aſtray the ſimple plaine people, to think that Chriſt is ſuch a wrangling Shepherd [Paſtour, Prieſt, or Miniſter] and doth ſo grapple with his^[370] Opponents, in raiſing warre and murther, as they doe; and that the Spirit of God muſt needs be in ſuch doings [which are accounted zeale for God]; and that this muſt be the way to Paradiſe.

14. Chriſt ſaid; Love one another, thereby ſhall men know that yee are my Diſciples: if any ſmite thee on one cheeke, turne to him the other cheeke alſo; if you be perſecuted for my Names ſake, then rejoyce, for your reward is great in the Kingdome of Heaven: But now there is nothing taught but meere ignominy [reproach, and revilings]: they that are dead for many hundred yeares agoe, and are in the Judgement of God, and ſome alſo may be in Paradiſe: theſe muſt be judged, and condemned, and curſed by the wrangling Shepherds [or contentious Prieſts]: Doth the Holy Ghoſt ſpeake by them, as they cry out, and ſay he doth; whereas they are ſtill full of gall and bitterneſſe, and nothing but covetouſneſſe and vengeance is kindled in them, and they are far from the way of Paradiſe?

15. Therefore thou childe of Man, take heed, let not your eares be tickled: When you heare the falſe Shepherds [or Paſtours] judge and condemne the children of Chriſt: that is not the voice of Chriſt, but of Antichriſt; the way to Paradiſe hath cleane another entrance; your heart muſt with all your power and ſtrength be directed to God [or Goodneſſe]: and as God deſireth that all men ſhould be ſaved, ſo his will is that we ſhould help to beare one anothers burthen [and beare with one another] and friendly, ſoberly, and modeſtly meet one another with entreaties in the Holy Ghoſt, and ſeek with earneſtneſſe the [ſalvation] and welfare of our neighbour in humility, and wiſh heartily that he might be freed from vanity, and enter with us into the^[371] Garden of Roſes.

16. The knowledge that is in the infinite God, is various and manifold, but every one ſhould rejoyce in the gifts and knowledge of another, and conſider, that God will give ſuch ſuperabundant knowledge in the Paradiſicall world, of which wee have here (in the variety and difference of Gifts) but a Type. Therefore we muſt not wrangle nor contend, about Gifts and knowledge; for the Spirit giveth to every one according to his Eſſence in the wonderfull God, to expreſſe that [Gift he hath] after his own forme [or manner]; for that [forme] in the perfection of love in Paradiſe, will be a very inward hearty ſport of love; where every one ſhall ſpeake from his knowledge, of the great wonders of the^[372] holy Birth.

17. O, what^[373] ſharp thornes the Devill hath brought into the ſport of love, that we practiſe ſuch proud contention in the noble knowledge, in ſo much that men binde up the Holy Ghoſt with Lawes! What are Lawes in the Kingdome of Chriſt, who hath made us free, that we ſhould walke in him in the Holy Ghoſt? To what purpoſe are they invented, but for the pleaſure of Antichriſt, who thereby doth ſtrut in might and pomp, and is God on Earth? O flie from him thou childe of Man, the time is come for us to awake from the ſleepe of Antichriſt. Chriſt cometh with the faire Lilly out of Paradiſe in the valley of Jehoſaphat: it is time for them to trim their Lamps that will goe to the Marriage [of the Lamb].

The Gate [or the Expoſition].

18. Paradiſe conſiſteth in the power [and vertue] of God: it is not corporeall, nor^[374] comprehenſible; but its corporeity or comprehenſibility is like the Angels, which yet is a bright, cleere, viſible ſubſtance, as if it were materiall; but it is figured meerly from the vertue [or power] where all is tranſparent and ſhining, where alſo the centre of the Birth is in all things, and therefore the birth is without meaſure or end.

19. I give you a ſimilitude in the minde of man, from which the thoughts are generated, which have neither number nor end (for every thought hath a centre to generate againe other thoughts) and thus is the Paradiſe from eternity to eternity. But being the light of God is eternall, and ſhineth without wavering or hinderance; therefore alſo in the birth there is an unchangeable ſubſtance, wherein all things ſpring up in meere perfection, in great love.

20. For the ſpirit of knowledge intimateth this, that there are fruits and things that grow in Paradiſe as well as in this world, in ſuch a forme or figure, but not in ſuch a ſource [or property] and palpability. For the matter or body of it is power, and it groweth in the heavenly^[375] Limbus, its roote ſtandeth in the Matrix, wherein there is neither earth nor ſtone; for it is in another Principle. The fire in that [Principle] is God the Father, and the light is God the Sonne: and the Aire is God the Holy Ghoſt: and the vertue [or power] out of which all ſpringeth, is Heaven and Paradiſe.

21. As we ſee that here out of the earth there ſpring plants, hearbs, and fruits, which receive their vertue from the Sunne, and from the Conſtellation: ſo the Heaven or the heavenly Limbus is in ſtead of the earth: and the light of God in ſtead of the Sunne: and the eternall Father in ſtead of the vertue of the Starres; the depth of this ſubſtance, is without beginning and end, its breadth cannot be^[376] reached, there is neither yeares nor time, no cold nor heate: no moving of the Aire: no Sunne nor Starres: no water nor fire: no fight of evill ſpirits, no knowledge nor apprehenſion of the affliction of this world: no ſtony rock nor earth: and yet a figured ſubſtance of all the creatures of this world. For all the creatures of this world have appeared to this end, that they might be an eternall figured ſimilitude: not that they continue in this ſpirit in their ſubſtance, no not ſo: All the creatures returne into their^[377] Ether, and the ſpirit corrupteth [or fadeth] but the figure and the ſhadow continue eternally.

22. As alſo all words (both the evill and the good) which were here ſpoken by a humane tongue, they continue ſtanding in the ſhadow and figured ſimilitude, and the Good reach Paradiſe in the Holy Ghoſt: and the falſe [evill] and wicked ones reach the abyſſe of Hell: and therefore it is that Chriſt ſaid; Man muſt give an account of every idle [or unprofitable.] word; and when the harveſt cometh, then all ſhall be ſeperated: for the Scripture ſaith alſo; That every ones works ſhall follow them, and all ſhall be tried by the fire of Nature: and all falſe [or evill] workes, words, and deeds, ſhall remaine in the fire of Nature (which ſhall be the Hell); at which, when the Devils heare it, they tremble and quake.

23. All ſhall remaine in the ſhadow, and every thing in its own ſource [or property]: therefore it will be an eternall ſhame to the wicked, that they ſhall ſee in the eternity all their works and words, as a menſtruous cloath, which ſhall ſtick full of the wrath of God, and ſhall burne, according to their eſſence, and according to their, here kindled, ſource [or property].

24. For this world is like a field, wherein good ſeed is ſowne, into which the enemy caſteth weeds [or Tares] and goeth his way; which grow together untill the time of the harveſt, when all the [fruit] ſhall be gathered, and brought into the Barne: of which Chriſt alſo faith, That the Tares [or weeds] ſhall be tyed up in bundles, and caſt into the fire, and the wheate ſhall be brought into the barne.

The Holy Gate.

25 REaſon (which is gone forth with Adam out of Paradiſe) aſketh, Where is Paradiſe to be had [or found]? Is it farre off, or neere? Or, when the ſoules goe into Paradiſe, whither do they goe? Is it in this world, or without the place of this world above the ſtarres? Where is it that God dwelleth with the Angels? And where is that deſirable Native Countrey where there is no death? Being there is no Sunne nor Starres in it, therefore it cannot be in this world, or elſe it would have been found long agoe.

26 Beloved Reaſon: One cannot lend the Key to another to [unlock] this [withall]: and if any have a key, he cannot open it to another; As Antichriſt boaſteth that he hath the keys of Heaven and Hell; It is true, he may have the keys of both in this [life] time; but he cannot open with them for any body elſe: every one muſt unlock it with his own key, or elſe he cannot enter therein; for the Holy Ghoſt is the key; when he hath that key, then he may goe both in and out.

27. There is nothing that is neerer you, than Heaven, Paradiſe, and Hell, unto which of them you are inclined, and to which of them you tend [or walke], to that in this [life] time you are moſt neere: you are between both: and there is a birth between each of them, you ſtand in this world between both the Gates, and you have both the births in you; God beckneth to you in the one Gate, and calleth you; and the Devill beckneth you in the other Gate, and calleth you; with whom you goe, with him you enter in. The Devill hath in his hand, power, honour, pleaſure, and [worldly] joy, and the roote of theſe is death and hell fire On the contrary, God hath in his hand, croſſes, perſecution, miſery, poverty, ignominy, and ſorrow: and the roote of theſe is a fire alſo, and in the fire [there is] a light, and in the light the vertue, and in the vertue [or power] the Paradiſe, and in the Paradiſe [are] the Angels, and among the Angels, joy. The^[378] groſſe eyes cannot behold it, becauſe they are from the third Principle, and ſee onely by the ſplendour of the Sunne; but when the Holy Ghoſt cometh into the ſoule, then he regenerateth it anew in God, and then it becometh a Paradiſicall childe, and getteth the key of Paradiſe, and that ſoule ſeeth into the midſt thereof.

28. But the groſſe body cannot ſee into it, becauſe it belongeth not to [Paradiſe]: it belongeth to the Earth, and muſt putrifie, or rot; and riſe in a new vertue [or power] (which is like Paradiſe) in Chriſt; at the end of dayes: and then it alſo may dwell in Paradiſe, and not before: it muſt lay off the third Principle: [viz.] this skin [fleece or covering] which father Adam and mother Eve are gotten into, in which they ſuppoſed they ſhould be wiſe when they ſhould weare, all the three Principles manifeſted on them, if they had rather worne two hidden in them, and had ſtayed in the^[379] one, it had been good for us, of which further about the Fall.

29. Thus now in the eſſence of all eſſences, there are three ſeverall diſtinct properties, which yet are not parted aſunder, with one ſource [or property] far from the other: but they are in one another as one onely eſſence, and yet the one doth not comprehend the other; as theſe three Elements, fire, aire, water, are all three in one another, and neither of them comprehendeth the other: and as one Element generateth another, and yet is not of the eſſence nor ſource [or property] thereof: ſo the three Principles are in one another, and one generateth the other: and yet none of them all comprehendeth the other, and none of them is the eſſence [or ſubſtance] of the other.

The Depth in the Centre [or Ground].

30. As hath been often mentioned: God is the eſſence of all eſſences: wherein there are two eſſences in one, without end, and without Originall; viz. the Eternall Light, that is, God, or the Good: and then the Eternall Darkneſſe, that is, the^[380] Source: and yet there would be no ſource in it if the Light were not. The Light cauſeth that the Darkneſſe longeth after [or is in anguiſh for] the Light, and this anguiſh is the ſource of the wrath of God (or the helliſh fire) wherein the Devils dwell: From whence God alſo calleth himſelfe an angry Zealous [or Jealous] God; theſe are the two Principles, the Originall of which we know nothing of, onely we know the^[381] birth (therein), the indiſſoluble Band: which is as followeth.

31. In the Originalneſſe of Darkneſſe, there is^[382] harſhneſſe and auſtereneſſe, this harſhneſſe cauſeth that it be light: for harſhneſſe is a deſirouſneſſe, an attracting; and that is the firſt ground of the willing [or longing] after the light, and yet it is not poſſible to comprehend it: and the attracting in the will, is the [ſting or] prickle, which the deſirouſneſſe attracteth, and the firſt ſtirring [or moving]. Now the prickle cannot endure the attracting in the will, but reſiſteth, flieth up, and yet cannot get away from thence: for it is generated in the attracting; but becauſe it cannot remove from thence, nor can endure the attracting, therefore there is a great anguiſh, a deſirouſneſſe [or longing] after the light, like a furiouſneſſe, and like a breaking whirling wheele: and the anguiſh in the bitterneſſe riſeth up in the^[383] wrath after the light, but cannot get it, being deſirous in the anxiety to lift up it ſelfe above the light, yet doth not overcome, but is infected [impregnated or mingled] with the light, and attaineth a twinckling flaſh: and as ſoone as the harſhneſſe, or the hardneſſe, (viz. the Darkneſſe) getteth the ſame into it, it is terrified and inſtantly goeth away into its^[384] Ether: and yet the darkneſſe continueth in the Centre. And in this horrour [terrour or skreeke] the hardneſſe or harſhneſſe becometh milde, ſoft, [ſupple] and thin; and the flaſh is made in the bitterneſſe, which flieth up thus in the prickle: thus the prickle diſcovereth it ſelfe in the Mother, which ſo terrifieth the mother with the flaſh, that ſhee yeeldeth her ſelfe to be overcome: and when the prickle ſtrengtheneth it ſelfe in the mother, and findeth her ſo milde, then that is much more terrified, and looſeth its [fierce, ſtrong] wrathfull propriety, and in the twinckling of an eye becometh white, cleere, and bright, and flieth up very joyfully, trembling with great delight, [luſt] and deſire; and the mother of harſhneſſe, from the light cometh to be ſweet, milde, thin, and materiall, even water. For ſhee looſeth not the eſſence of the harſh condition, and therefore the eſſence attracteth continually to it out of the mildneſſe, ſo that out of the nothing, ſomewhat cometh to be: viz. water.

32. Now as is mentioned before; when the joy riſeth up from the mother, as the light cometh into her (which yet ſhee cannot^[385] comprehend) then the joy, (in the aſcending will) hath a centre in it againe, and generateth out of it ſelfe againe a very ſoft and pleaſant ſource [or fountaine] an humble, amiable ſource, which is immateriall; for then there can be generated nothing that is more pleaſant and full of joy [and refreſhment]: therefore here is the end of Nature: and this is the warmth or the Barm, or as I may ſay the Barmhertzigkeit [the mercifulneſſe]: For here Nature neither ſeeketh nor deſireth further any^[386] Birth more, it is the perfection.

33. Now in this pleaſant ſource, the moving Spirit (which in the Originall, in the kindling, was the bitter aking Spirit) ſpringeth forth very joyfully without removing: and it is the Holy Ghoſt: and the ſweet^[387] ſource [or fountaine] which is generated in the centre from the light, it is the Word or heart of God: and in this joy is the Paradiſe; and the birth is the Eternall Trinity: in this you muſt dwell, if you will be in Paradiſe; and the ſame muſt be borne [or generated] in you, if you will be the childe of God, and your ſoule muſt be in it, or elſe you cannot enjoy nor ſee the kingdome of God.

34. Therefore the^[388] ſtedfaſt faith and confidence thus bringeth us into God againe: For it getteth the divine Centre^[389] of Regeneration in the Holy Ghoſt, or elſe there is nothing that availeth: Other matters which men doe here, are but^[390] eſſences, which follow him in the ſhadow wherein he ſhall ſtand: for as there is the birth in the holy Deity, which in the Originall ſtandeth in the willing [deſiring] and aking before the light [breake forth]: ſo alſo muſt thou O man (that art gone forth out of Paradiſe) in anguiſh, longing, and in a defirous will, goe into the birth againe, and ſo thou ſhalt attaine Paradiſe againe, and the light of God.

35. Behold thou reaſonable ſoule; to thee I ſpeake, and not to the body, thou onely apprehendeſt it: When the birth is thus continually generated, then every forme hath a centre to the Regeneration; for the whole divine eſſence [or ſubſtance] ſtandeth in continuall and in eternall^[391] generating (but unchangeably) like the minde of Man, the thoughts being continually generated out of the minde, and the will and deſirouſneſſe out of the thoughts, out of the will and deſirouſneſſe [is] the work [generated] which is made a ſubſtance, in the will, and then the mouth and hands, goe on to performe what was ſubſtantiall in the will.

36. Thus alſo is the Eternall Birth, wherein the vertue [or power] is continually generated from eternity: and out of the vertue, the light; and the light cauſeth and maketh the vertue: and the light ſhineth in the Eternall Darkneſſe; and maketh in the Eternall Minde the [defiring] attracting will: ſo that the will in the darkneſſe generateth the thoughts, the luſt and the deſirouſneſſe, and the deſirouſneſſe is the attracting of the vertue, and in the attracting of the vertue is the mouth that expreſſeth the Fiat, and the Fiat maketh the Materia [or matter] and the Spirit ſeperateth it, and formeth it according to the thoughts.

37. Thus is the Birth (and alſo the firſt Originall) of all the Creatures: and^[392] it ſtandeth yet in ſuch a^[393] birth in the Eſſence; and after ſuch a manner, it is, out of the eternall thoughts (viz. the wiſdome of God) by the Fiat, brought out of the Matrix; But being come forth out of the Darkneſſe; out of the^[394] Out-birth, out of the Centre (which yet was generated in the Time, in the will) therefore it is not eternall, but corruptible [or tranſitorie] like a thought: and though it be indeed materiall, yet every^[395] ſource taketh its own into it ſelfe againe, and maketh it to be nothing againe, as it was before the beginning.

38. But now, nothing corrupteth [or is tranſitory] but onely the ſpirit in the will, and^[396] its body in the Fiat; and the figure remaineth eternally in the ſhadow: and this figure could not thus have been brought to light and to viſibility, that it might ſubſiſt eternally; if it had not been in the^[397] Eſſence; but now it is alſo uncorruptible: for in the figure there is no^[398] Eſſence: The centre in the^[399] ſource is broken aſunder, and gone into its Ether [receptacle, or aire]: and the figure doth neither good nor evill, but it continueth eternally to the [manifeſtation of the] deeds of wonder, and the glory of God; and for the joy of the Angels.

39. For the third Principle of the materiall world ſhall paſſe away, and goe into its Ether, and then the ſhadow of all creatures remaine, alſo of all growing things [vegetables or fruits] and of all that ever came to light: as alſo the ſhadow and figure of all words and works; and that incomprehenſibly: alſo without underſtanding or knowledge, like a nothing or ſhadow in reſpect of the light.

40. This was the unſearchable purpoſe of God in his will: and therefore he thus^[400] created all things: and after this time, there will be nothing, but onely light and darkneſſe: where the ſource [or property] remaineth in each of them (as it hath been from eternity) where the one ſhall not comprehend the other, as it hath alſo not been done from eternity.

41. Yet whether God will create any thing more after this [worlds] time; that my ſpirit doth not know: for it apprehendeth no further than [what is] in its centre wherein it liveth, in which the Paradiſe and the kingdome of Heaven ſtandeth: as you may reade [afterwards] about the Creation of Man.

42. And ſo now the Angels and bleſſed men [will] remaine in the birth of the light: and the^[401] ſpirits of alteration out of light into the ſource [or torment], together with the ſpirits of the wicked men) [will remaine] in the eternall Darkneſſe, where no recalling is to be found: for their ſpirits cannot goe into the corruptibility [or tranſitorineſſe] againe; they are created out of the^[402] Limbus of God, out of the harſh Matrix, out of which the light of God exiſteth from Eternity; and not like the Beaſts out of the^[403] Out-birth, which went forth out of the Limbus of the conceived purpoſe of God, which is finite [or taketh an end] and hath been [or appeared] here, onely that it might be an eternall ſhadow and figure.

43. The eternall will is incorruptible [or intranſitory] and unchangeable, [or unalterable]: for the heart of God is generated out of it, which is the end of the nature and of the willing; If the^[404] ſpirits of the ſource [or torment] had put their imagination, and their deſiring will^[405] forward into the light of meekneſſe, into the end of Nature, they ſhould have continued Angels; but ſeeing they out of pride would faine be above the meekneſſe, and above the end of Nature, and awakened the centre; they found nothing more, for from Eternity there had been nothing more [than the end of Nature]; and therefore they awakened the^[406] Centre of the ſource [or torment] in themſelves; the ſame they now have: and they were thruſt out of the Light into the Darkneſſe.

44. If you be borne of God, then you [may] thus underſtand, God, Paradiſe, the kingdome of Heaven and Hell, and the entrance in, and end of the Creatures, [and] the creation of this world: but if not: then the vaile is as well before your eyes, as it was upon Moſes. Therefore ſaith Chriſt; Seck, and you ſhall finde; knock, and it ſhall be opened unto you: No ſonne asketh his Futher for an egge, that he ſhould give him a ſcorpion: Alſo my Father will give the Holy Ghoſt to them that aske it.

45. Therefore, if you doe not underſtand this writing, then doe not as Lucifer did, in taking the ſpirit of pride preſently, and fall a^[407] mocking, and deriding, and aſcribe it to the Devill: but ſeeke the humble lowly heart of God; and that will bring a ſmall graine of Muſtard-ſeed (from the^[408] Tree of Paradiſe) into your ſoule; and if you abide in patience, then a great Tree will grow out of that [ſeede] as you may well thinke, that the like hath come to paſſe with this Author. For he is to be eſteemed as a very ſilly perſon, in compariſon of the great learned men: But Chriſt ſaith; My power is ſtrong in the weake: Yea Father, it hath ſo pleaſed thee, to hide theſe things from the wiſe and prudent, and haſt revealed them to babes and ſucklings; and that the wiſdome of this world is fooliſhneſſe in thy fight. And although now the children of the world are wiſer in their generation than the children of light; yet their wiſdome is but a corruptible ſubſtance [eſſence or thing] and this wiſdome continueth eternally.

46. Therefore ſeeke for the noble Pearle: it is much more precious than this [whole] world; it will never more depart from you: and where the Pearle is, there will your heart be alſo: you need not here aske any further after Paradiſe, joy, and the heavenly delightfulneſſe; ſeeke but the Pearle, and when you finde that, then you finde Paradiſe, and the kingdome of Heaven, and you will be ſo taught, as being without it, you cannot beleeve.

47. It may be, you will turmoyle your ſelfe [with hard labour] and ſeek for it in Art, ſuppoſing to finde^[409] it there: O no: you need not: it lieth not therein; the Doctor that is without this way knoweth it not: But if he alſo have found this Pearle, then he is a^[410] perſon greater for the Publick benefit, than I; as St Paul was above the other Apoſtles, yet in one [and the ſame] way of gentle meekneſſe, as becometh the children of God. Whatſoever is wanting here, that you long after, ſeek further and you will finde the ground, according to the deſire [or longing] of your ſoule.

CHAP. X.

Of the Creation of Man, and of his ſoule, alſo of Gods^[411] breathing in.

The Pleaſant Gate.

1. I Have peruſed many Maſter-pieces of writing, hoping to finde the^[412] Pearle of the ground of Man: but I could finde nothing of that which my ſoule luſted after. I have alſo found very many contrary opinions: and partly I have found ſome who forbid me to ſearch [or ſeeke] but I cannot know with what ground or underſtanding, except it be that the blinde doe grutch at the eyes of them that ſee. With all this my ſoule is become very diſquiet within mee, and hath been as full of [pain and] anguiſh as a woman at her travaile, and yet nothing was found in it, till I followed the words of Chriſt; when he ſaid: You muſt be borne anew, if you will ſee the kingdome of God: Which at firſt ſtopped up my heart, and I ſuppoſed that ſuch a thing could not be done in this world, but [that it ſhould firſt be done] at my departure out of this world: and then my ſoule firſt was in anguiſh to the birth, and would very willingly have taſted the Pearle: and gave it ſelfe up in this way more vehemently to the Birth, till at laſt it obtained a Jewel. According to which [received Jewel] I will write, for a memoriall to my ſelfe, and for a light to them that ſeeke. For Chriſt ſaid; None lighteth a Candle and putteth it under a Buſhell, but ſetteth it upon a Table, that all that are in the houſe may ſee by the light thereof: And to this end he giveth the Pearle to them that ſeeke, that they ſhould impart it to the poore, for their health, as he hath very earneſtly commanded.

2. Indeed Moſes writeth: That God made Man of the duſt of the Earth: and that is the opinion of very many: and I ſhould alſo not have known how that were to be underſtood, and I ſhould not have learned it out of Moſes, nor out of the^[413] Gloſſes which are made upon it: and the vaile would have continued ſtill before my eyes, yet in great trouble. But when I found the Pearle, then I looked Moſes in the face: and found that Moſes had written very right, and that I had not rightly underſtood it.

3. For after the Fall God ſaid alſo to Adam and Eve; Earth thou art, and to Earth thou ſhalt returne againe: and if I had not confidered the^[414] Limbus (out of which the Earth was) I ſhould have been ſo blinde ſtill: that [Limbus] ſhewed me the Ground of what Adam was before and after the Fall.

4. For no ſuch earth or fleſh as wee carry about us, can ſubſiſt in the light of God: Therefore alſo Chriſt ſaid; None goeth to Heaven, but the Sonne of Man who is come from Heaven, and who is in Heaven. Thus our fleſh before the Fall, was heavenly, out of the heavenly Limbus: but when diſobedience came, in the luſt of this world, to generate it ſelfe in^[415] another Centre, then it [the fleſh] became earthly: for by the biting of the earthly Apple in the Garden of Eden; the earthly Dominion [or kingdome] tooke its beginning: and the mother of the great world inſtantly tooke the^[416] little world into its power [or vertue] and made it to be of a Beaſtiall^[417] kinde, both^[418] in forme and in ſubſtance.

5. And if the ſoule had not been^[419] within it, then Adam ſhould have continued to be an unreaſonable Beaſt: but being the ſoule out of the Limbus had been breathed into Adam by the Holy Ghoſt, therefore now the^[420] mercifulneſſe (viz. the heart of God) muſt doe its beſt againe, and bring againe the Centre out of the heavenly Limbus, and himſelfe become fleſh, and by the Fiat generate the New Man in the ſoule, which is hidden in the Old: for the Old belongeth onely to the corruptibility, and goeth into its Ether, and the New remaineth for ever. But how this came to paſſe, you have the following fundamentall information of it, wherein if you be regenerated from God, you may ſee the old and new man into the very heart, becauſe you have the Pearle: but if not; then you ſhall ſcarce ſee here the old Adam, and you ſhall not ſo much as looke upon the New.

6. The vaile of Moſes muſt be done away, and you muſt look Moſes in the face, if you will behold the New Man: and without the Pearle, you ſhall not be able to take away the vayle, nor know [what] Adam [was] before his Fall: for Adam himſelfe after the Fall, did no more know the firſt Man: and therefore he was aſhamed of his monſtrous forme [or ſhape] and did hide himſelfe behinde the Trees in the Garden: for he looked on himſelfe and ſaw that he had a beaſtiall forme: and thereupon he gat inſtantly beaſtiall members for propagation, which the Fiat in the third Principle created on him, through the Spirit of the Great world.

7. Men muſt not thinke that Man before his fall, had beaſtiall members to propagate with, but heavenly [members] nor no^[421] entrailes; for ſuch a ſtinck and [filthy] ſource [or property] as man hath in his body, doth not belong to the holy Trinity in Paradiſe, but to the Earth, it muſt goe againe into its Ether; but Man was created immortall, and alſo holy, like the Angels; and being he was created out of the Limbus, therefore he was pure. Now in what manner he is, and out of what he was made it followeth further.

8. Behold when God had created the third Principle, after the fall of the Devils, when they fell from their Glory (for they had been Angels, ſtanding in the place of this world) yet nevetheleſſe he would that his will and purpoſe ſhould ſtand; and therefore he would give to the place of this world an Angelicall^[422] Hoaſt againe, which ſhould continue to ſtand for ever. And now he having created the Creatures, whoſe ſhadows after the changing of the world ſhould continue for ever; yet there was no creature found that could have any joy therein [in the ſhadowes] neither was there any creature found that might mannage the Beaſts in this world: therefore God ſaid; Let us make Man an Image like unto us; which may rule over all the Beaſts, and creatures upon the Earth; and God created Man to be his Image, after the Image of God created be him.

9. Now the Queſtion is; What is Gods Image? Behold, and conſider the Deity, and then you will light upon it: for God is not a Beaſtiall Man; but Man ſhould be the Image and ſimilitude of God, wherein God ſhould dwell. Now God is a Spirit, and all the Principles are in him: and he would make ſuch an Image, as ſhould have all the three Principles in him, and that is rightly a ſimilitude of God; And he created him, &c. Whereby Moſes may be rightly underſtood, that God created him, and not made him of a lump of Earth.

10. But the Limbus out of which he created him, is the Matrix of the Earth: and the Earth was generated out of it: yet the Materia [or matter] out of which he created him was a Maſſa, a Quinta Eſſentia, out of the Starres and Elements; which inſtantly became earthly, when Man awakened the earthly centre, and did inſtantly belong to the earth and corruptibility.

11. But yet this Maſſa was out of the heavenly Matrix, which is the roote of the^[423] Out birth, or [the roote] of the Earth. The heavenly Centre ought to remaine^[424] fixed; and the earthly ought not to be awakened: and in this vertue [and power] he was Lord and ruler over the Starres and Elements: and all creatures ſhould have ſtood in awe of him, and he ſhould have been uncorruptible, he had the vertue and properties of all manner of Creatures in him: for his vertue was out of the vertue [or power] of the underſtanding. Now then he ought to have all the three Principles, if he were to be the ſimilitude of God, [viz.] the^[425] ſource of the Darkneſſe, and alſo of the Eight, and alſo the^[426] ſource of this world: and yet he ſhould not live and^[427] act in all three, but in one of them onely, and that in the Paradificall [property] in which his life [quickned] aroſe [or did exiſt].

12. Now that this is demonſtratively and certainly thus, [appeareth] in that it is written: And God breathed into him the ^[428] living breath, whereby Man became a living ſoule. All other Creatures which were produced out of the corruptible^[429] Limbus by the Fiat, in all thoſe, the will in the Fiat had awakened the ſpirit in their Centre, and every creatures ſpirit, went forth out of the eſſence and property of its own ſelfe; and mixed afterwards with the ſpirit of the great world, of the Starres and Elements, and that ought not to have been in Man, his ſpirit ought not to have mixt it ſelfe [or been united] with the ſpirit of the Starres and Elements: the two Principles (viz. the Darkneſſe and the Spirit of the Aire) ought to have ſtood ſtill in ſuch a ſubſtance [as ſhould be the Image of God]; and therefore he breathed into him the^[430] living breath: underſtand Gods breath, that is, the Paradificall Breath or Spirit, [viz.] the Holy Ghoſt; that ſhould be the Breath of the Soule, in the Centre of the Soule: and the Spirit which went forth out of the Limbus, or out of the Quinta Eſſentia (which is of the^[431] condition of the Starres) that was to have power over the fift Eſſence of this world: for Man was in one onely Eſſence [or ſubſtance] and there was alſo but one onely Man that God thus created: and he could have lived for ever: and although God had brought the Starres againe into their Ether, and alſo had withdrawn the matrix of the Elements, and the Elements alſo, back into the nothing; yet Man would have continued ſtill. Beſides, he had the Paradificall Centre in him, and he could have generated againe out of himſelfe, out of his will, and have awakened the Centre; and ſo ſhould have been able, in Paradiſe, to generate an Angelicall^[432] Hoaſt, without miſery or anguiſh, alſo without tearing [rending or dividing in himſelfe]: and ſuch a Man he ought to have been, if he muſt continue in Paradiſe, and be eternall without decay: for Paradiſe is holy, and in that reſpect man alſo ought to have been holy, for the vertue [and power] of God and Paradiſe conſiſteth in holineſſe.

The deep Gate of the Soule.

13. THe ſoule of Man, which God hath breathed into him, is out of the Eternall Father: yet underſtand it aright: there is a difference [to be obſerved; you muſt] underſtand [that it is] out of his unchangeable will, out of which he generateth his Sonne and Heart from Eternity, out of the divine Centre, from whence the Fiat goeth forth, which maketh ſeparation; and hath in^[433] it all the Eſſences of the Eternall Birth: [or all manner of things which are in the Eternall Birth:] onely the Birth of the Sonne of God, that very Centre, which the Sonne of God himſelfe is; he hath not; for that Centre is the end of Nature, and not creaturely: That is the higheſt centre of the Fire burning love and mercy of God, the perfection [or fulneſſe]: out of this centre no creature cometh, but it appeareth [or ſhineth] in the Creature, viz. in Angels, and in the ſoules of holy Men: for the Holy Ghoſt, and the Omnipotence [or Almightineſſe] which frameth the Eternall will in the Eternall Father, that goeth forth out of this [Centre].

14. Now therefore the ſoule ſtandeth in two Gates; and toucheth two Principles, viz. the Eternall Darkneſſe, and the Eternall light of the Sonne of God, as God the Father himſelfe doth. Now as God the Father^[434] holdeth his unchangeable Eternall will, to generate his heart and Sonne, ſo the Angels and ſoules keepe their unchangeable will in the heart of God. Thus it [the ſoule] is in Heaven and in Paradiſe, and enjoyeth the inutterable joy of God the Father which he hath in the Sonne, and it heareth the inexpreſſible words of the heart of God, and rejoyceth at the Eternall, and alſo at the created Images, which are not in eſſence [or ſubſtance] but in figure.

15. There the ſoule eateth of all the words of God; for the ſame are the food of its life; and it ſingeth the Paradificall^[435] ſongs of Praiſe, concerning the pleaſant fruit in Paradiſe, which groweth in the divine vertue [or power] of the divine Limbus, which is the food of the^[436] body, for the body eateth of the Limbus, out of which it is, and the ſoule eateth of God and of his word, out of which it is.

16. Can this be no joy and rejoycing? and ſhould not that be a pleaſant thing, with the many thouſand ſorts of Angels to eate heavenly bread, and to rejoyce in their communion and fellowſhip? What can be poſſibly named which can be more pleaſant? Where there is no feare, no anger, no death: where every voyce and ſpeech is; Salvation, power, ſtrength, and might, be to our God: and this voyce going forth into the Eternity. Thus with this ſound the divine vertue of Paradiſe goeth forth: and it is a meere growing in the divine Centre of the fruits in Paradiſe. And there is the place where St Paul heard words inutterable, that no man can expreſſe. Such a man was Adam before his Fall: and that you may not doubt, that this is very ſure and moſt truly thus, look upon the Circumſtances.

17. When God had created Adam thus, he was then in Paradiſe in the joyfulneſſe: and this clarified [or^[437] brightened] Man was wholly beautifull, and full of all manner of knowledge: and there God brought all the Beaſts to him, (as to the Great Lord in this world) that he ſhould look upon them, and give to every one their Name, according to their Eſſence and vertue; as the Spirit of every one was figured in them. And Adam knew all what every Creature was, and he gave every one their Name according to the quality [or working property] of their Spirit. As God can ſee into the heart of all things, ſo could Adam alſo doe, in which his perfection may very well be obſerved.

18. And Adam and all men ſhould have gone wholly naked, as he then went: his clothing was the clarity [or brightneſſe] in the vertue [or power]: no heat nor cold touched him: he ſaw day and night [cleerly] with open eyes; in him there was no ſleepe, and in his minde there was no night: for the divine vertue [and power] was in his eyes: and he was altogether perfect: he had the^[438] Limbus, and alſo the^[439] Matrix in himſelfe: he was no [male] or Man, nor [female or] Woman; as wee in the Reſurrection ſhall be [neither]: though indeed the knowledge of the marks [of diſtinction will] remaine in the figure, but the Limbus and the Matrix not ſevered, as now [they are].

19. Now Man was to dwell upon the Earth as long as it was to ſtand, and manage [rule and order] the beaſts, and have his delight and recreation therein: but he ought not to have eaten any earthly fruit, wherein the corruptibility [or tranſitorineſſe] did ſtick: it is true he ſhould have eaten, but onely with the mouth, and not into the body: for he had no [entrailes, ſtomack, or] guts, nor any ſuch hard dark fleſh, it was all perfect: for there grew Paradificall fruit for him, which afterwards^[440] went away;^[441] when he went out of Paradiſe: and then God curſed the Earth, and the heavenly Limbus was withdrawne from him, together with that fruit, and he loſt Paradiſe, God, and the kingdome of heaven: for before ſinne, when Paradiſe was upon the Earth, the Earth was not bad [or evill as now it is].

20. If Adam had continued in innocency, then he ſhould in all fruits have eaten Paradificall fruit, and his food ſhould have been heavenly, and his drink [ſhould have been] out of the mother of the heavenly water of the ſource [or fountaine] of the Eternall life. The^[442] Out-birth touched him not, the element of aire he had no need of in this manner [as now]: tis true, he drew breath from the aire, but he took his breath from the incorruptibility, for he did not^[443] mingle with the ſpirit of this world, but his Spirit ruled powerfully over the ſpirit of this world, over the Starres, and over the Sunne and Moone, and over the Elements.

21. This muſt be Adams condition: and thus he was a true and right Image and ſimilitude of God: he had no ſuch hard bones in his fleſh [as wee now have] but they were ſtrength, and ſuch [a kinde of] vertue: alſo his bloud was not out of the tincture of the^[444] aquaſtriſh Matrix, but it was out of the heavenly Matrix. In briefe, it was altogether heavenly, as wee ſhall appeare [and be] at the day of the Reſurrection. For the purpoſe of God ſtandeth, the firſt image muſt returne and come againe and continue in Paradiſe: and ſeeing it could be done in no other forme, [way, or manner], nor [that which was loſt] be reſtored againe, therefore God would rather ſpend his own heart; his eternall will is unchangeable, that muſt ſtand.

22. And when God had created Man, then he planted a Garden in Eden towards the Eaſt, and placed him therein: and cauſed to ſpring up and grow all manner of fruit, delightfull to behold, and all ſorts of Trees good to eate of: and the Tree of Life in the midſt of the Garden, and the Tree of knowledge of Good and Evill: and when God had placed Man in the Garden, he commanded him, and ſaid; You ſhall eate of every Tree in the Garden, but of the Tree of knowledge of Good and Evill thou ſhalt not eate; for in the day that thou eateſt thereof thou ſhalt die the Death. Here the vaile lieth upon Moſes; and they muſt be ſharp [or piercing] Eyes that can behold the face of Moſes: God hath not without cauſe let Moſes write this ſo very myſtically [hiddenly and obſcurely].

23. For what needed God to care ſo much for the biting of an Apple, as to deſtroy ſo faire a creature for it? Doth he not forgive many greater ſinnes? And he ſo exceedingly loved Man, that he ſpared not his onely Sonne, but let him become Man, and gave him unto Death: and could he not forgive a ſmall ſinne? ſeeing he was omniſcient, [or knew all things] therefore why did he let the Tree of knowledge of Good and Evill grow?

24. Reaſon judgeth thus, that if God would not have had it ſo, Adam ſhould not have eaten of it, or elſe he ſhould not have forbidden that Tree onely, ſure he made it for a ſtumbling ſtock to him. Thus the Reaſon of one [ſort] or party judgeth. The Reaſon of the other party will mend the matter, which is indeed ſomewhat the wiſer, but not much: They ſay, God tempted Adam, [to try] whether he would continue in his obedience or not: and when he became diſobedient, then God threw mighty anger and wrath upon him, and curſed him to Death; and that his wrath could not be quenched, except he be reconciled in ſuch a manner. This Reaſon of this party, maketh God to be a meere unmercifulneſſe, like an evill man of this world, who yet will be reconciled, when he hath once revenged himſelfe ſufficiently; and this Reaſon hath no knowledge at all of God, nor of Paradiſe.

25. O beloved ſoule! it is a very^[445] heavy buſineſſe, at which the very Heavens might well ſtand amazed: in this Temptation there is a very great matter hidden in Moſes, which the unenlightened ſoule underſtandeth not; God did not regard a bit of an Apple or Peare, to puniſh ſo faire a Creature for it: The puniſhment cometh not from his hand, but from the^[446] Spiritus majoris mundi from the Spirit of the great World, from the third Principle. God intended moſt mercifully towards Man, and therefore he ſpared not his own heart, but let it become Man, that he might deliver Man againe. You ought not to have ſuch thoughts. God is love, and the Good, in him is no angry thought, and Mans puniſhment was not but from himſelfe, as you ſhall [finde or] reade in its due place.

The ſecret Gate of the Temptation of Man.

26. Since many Queſtions fall to be in this place (for the minde of Man ſeeketh after its native Countrey againe, out of which it is wandered, and would returne againe home to the Eternall Reſt) and ſince it is permitted to mee in my knowledge; I will therefore ſet downe the deep Ground of the Fall, wherein Men may looke upon the eyes of Moſes: If you be borne of God, then it may well be apprehended by you, but the unenlightened minde cannot hit the mark: for if the minde deſireth to ſee what is in a houſe, it muſt then be within that houſe; for from heare ſay, without ſeeing it ones ſelfe, there is alwaies doubting whether a thing be as is related: But what the eye ſeeth, and the minde knoweth, that is beleeved perfectly, for [the eye and the minde] apprehendeth it.

27. The minde ſearcheth, wherefore man muſt be tempted, whereas God had created him perfect: and ſeeing God is omniſcient, [and knoweth all things] the minde therefore alwaies layeth the blame upon God: and ſo doe the Devils alſo: for the minde ſaith, If the Tree of knowledge of Good and Evill had not ſprung up, then Adam had not fallen.

28. O beloved Reaſon! If you underſtand no more than ſo, then ſhut up the eyes [of your minde] quite, and ſearch not; continue under patience in hope, and let God alone [he will doe well enough] or elſe you will fall into the greateſt unquietneſſe, and the Devill will drive you into deſpaire, who continually [pretendeth or] giveth it forth^[447], that God did will evill, [and that] he willeth not that all men ſhould be ſaved, and therefore he created the Tree of Anger.

29. Beloved Minde, put ſuch thoughts away from thee, or elſe thou wilt make of the kinde and loving God, an unmercifull and hoſtile will, but leave off ſuch thoughts of God, and conſider thy ſelfe what thou art: in thy ſelfe thou ſhalt finde the Tree of the Temptation, and alſo the will to have it, which made it ſpring up: yea the ſource [luſt or quality] whence it ſprung up, ſtandeth in thee, and not in God: [this muſt be underſtood] that when we will ſpeak of the pure Deity (which manifeſteth it ſelfe in the ſecond Principle through the heart of God) it is thus and not otherwiſe.

30. But when wee conſider [or meane] the originall of the firſt Principle, then wee finde the [nature, propertie, or] ſpecies of the Tree, and alſo the will to the Tree: wee finde there the abyſſe of Hell and of anger [and wrath]: and moreover wee finde the will of all the Devils: we finde the envious will of all the Creatures of this world, wherefore they all are the enemies one of another, and doe hate, bite, worry, kill and devour one another. My beloved Reaſon, here I will ſhew you the Tree of the Temptation, and you ſhall look Moſes in the face: keep but your minde^[448] ſtedfaſt, that you may apprehend it.

31. I have often given you to underſtand in this book already what the Eſſence of all Eſſences is: but becauſe it is moſt of all highly neceſſary in this place to know the Ground [thereof] therefore I will^[449] ſet you it downe all at large, and very fundamentally, ſo that you ſhall know it in your ſelfe: yea you ſhall underſtand it in all Creatures, and in all things that are, or that you look upon, or at any time may poſſibly think on, all theſe ſhall be witneſſe. I can bring heaven and earth, alſo the Sunne, Starres, and Elements for a witneſſe, and that not in bare words and promiſes onely, but it ſhall be ſet before you [very convincingly and] very powerfully in their vertue and eſſence: and you have no vertue [or power, or faculty] in your body, that ſhall not [convince you and] witneſſe againſt you; doe but not ſuffer the lying Spirit, the old Serpent to darken your minde, who is the inventor of a thouſand^[450] tricks.

32. When he ſeeth that he cannot catch [or overcome] Man by making him^[451] doubtfull of the mercy of God; then he maketh him careleſſe, ſo that he accounteth all as nothing: he maketh his minde very drowſie, ſo that he eſteemeth very lightly of himſelfe, as if all were not worth the looking after: let things be as they will, he will not break his heart [or trouble his head] with it. Let the^[452] Pope looke after it, they muſt anſwer for it. Thus the minde careleſly paſſeth it over, like a whirlwinde or ſtreame of water; concerning which Chriſt ſaid; The Devill ſtealeth the Word out of their hearts, that they doe not apprehend it, nor beleeve it, that they might be ſaved; ſo that it taketh no roote.

33. Or elſe if the Pearle ſhould grow, and the Lilly bud forth;^[453] he ſhould be revealed, and then every one would flie from him, and he ſhould ſtand in great ſhame. This Trade he hath driven ever ſince the beginning of the world: and though he reſiſt never ſo vehemently yet a Lilly ſhall grow in his ſuppoſed Kingdome, whoſe ſmell reacheth into the Paradiſe of God, in ſpite of all his raging and tyranny; this the Spirit of God doth witneſſe.

34. Behold thou childe of Man, if thou wilt eaſily draw neere to this knowledge, take but thy minde before thee, and conſider it, and therein thou wilt finde all. You know that out of it proceedeth joy and ſorrow, laughter and weeping, hope and doubting, wrath and love, luſt to a thing, and hate of the thing: you finde therein wrath and malice, alſo love, meekneſſe, and well-doing.

35. Now the Queſtion is, May not the minde ſtand in one onely will, (viz. in meere love) like God himſelfe? Here ſticks the mark, the ground, and the knowledge: behold, if the will were in one onely Eſſence, then the minde would alſo have but one quality that could give the will to be ſo, and it ſhould be an immovable thing, which ſhould alwayes lie ſtill, and ſhould doe no more but that one thing alwaies: in it there would be no joy, no knowledge, alſo no art or skill of any thing at all, and there would be no wiſdome in it: alſo if the quality were nor in infinitum, it would be altogether a Nothing, and there would be no minde nor will to any thing at all.

36. Therefore it cannot be ſaid, that the totall God in all the three Principles, is in one onely will and eſſence: there is a diſtinction [or difference to be obſerved]: though indeed the firſt and the third Principle be not called God, neither are they God, and yet are his eſſence [or ſubſtance], out of which from eternity the light and heart of God is alwaies generated, and it is one eſſence [or being] as body and ſoule in Man are.

37. Therefore now if the Eternall minde were not, out of which the Eternall will goeth forth, then there would be no God. But now therefore there is an Eternall minde, which generateth the Eternall will, and the Eternall will generateth the Eternall heart of God, and the heart generateth the light, and the light the vertue, and the vertue the Spirit, and this is the Almighty God which is one unchangeable will. For if the minde did no more generate the will, then the will would alſo not generate the heart, and all would be a nothing. But ſeeing now that the minde thus generateth the will, and the will the heart, and the heart the light, and the light the vertue, and the vertue the Spirit, therefore now the Spirit againe generateth the minde: for it hath the vertue, and the vertue is the heart: and it is an indiſſoluble Band.

The Depth.

38. BEhold now, the minde is in the Darkneſſe, and it conceiveth its will to the light, to generate it: or elſe there would be no will, nor yet any^[454] Birth: this minde ſtandeth in anguiſh, and in a longing [or is in labour]; and this longing is the will, and the will conceiveth the vertue: and the vertue fulfilleth [ſatisfieth or impregnateth] the minde, thus the kingdome of God conſiſteth in the vertue [or in power] which is God the Father, and the light maketh the vertue longing to [be] the will, that is God the Sonne, for in the vertue the light is continually generated from Eternity, and in the light, out of the vertue goeth the Holy Ghoſt forth, which generateth againe in the dark minde the will of the Eternall Eſſence.

39. Now behold deare ſoule, that is the Deity, and that comprehendeth in it the ſecond or the middlemoſt Principle. Therefore God is onely Good, the love, the light, the vertue [or power]. Now conſider, if the minde did not ſtand in the darkneſſe, there would no ſuch eternall wiſdome and skill be: for the anguiſh in the will to generate, ſtandeth therein: and the anguiſh is the quality: and the quality is the^[455] multiplicity [or variety] and maketh the minde, and the minde againe maketh the multiplicity [or plurality].

40. Now deare ſoule, ſee all over round about you, in your ſelfe and in all things, what finde you therein? you finde nothing elſe but the anguiſh, and in the anguiſh the quality, and in the quality the minde, and in the minde the will to grow and generate, and in the will the vertue [or^[456] power], and in the vertue the light, and in the light its forth-driving Spirit: which maketh againe a will to generate a twig [bud or branch] out of the Tree like it ſelfe; and this I call in my Booke the Centrum [the Centre] where the generated will becometh an Eſſence [or ſubſtance] and generateth now againe ſuch [another] Eſſence: for thus is the Mother of the Genetrix.

41. Now the anguiſh hath the firſt Principle^[457] in poſſeſſion; ſeeing it ſtandeth in the Darkneſſe, it is another eſſence, than the eſſence in the light is, where there is nothing elſe but meere love and meekneſſe, where no ſource [or torment] is diſcovered, and the quality which is generated in the Centre of the Light, is now no quality, but the eternall ſkill and wiſdome, of whatſoever was in the anguiſh before the Light [brake forth]: this wiſdome and ſkill, now alwaies cometh to helpe the conceived will in the anguiſh, and maketh in it ſelfe againe the Centre to the Birth, that ſo the ſprout may generate it ſelfe in the quality, viz. the vertue, and out of the vertue the fire, and out of the fire the Spirit, and the Spirit maketh in the fire the vertue againe, that thus there [may] be an Indiſſoluble Band: and out of this minde, which ſtandeth in the darkneſſe, God generated the Angels, which are flames of fire, yet^[458] ſhining through and through with the divine light: for in this minde a Spirit can and may be generated, and not elſe: for before it in the heart and light of God, there can no Spirit be generated, for the heart of God is the end of Nature, and it hath no quality: therefore alſo nothing cometh out of it more, but it continueth unchangeably in the Eternity, and it ſhineth in the minde of the quality of the darkneſſe, and the darkneſſe cannot comprehend it.

42. Now therefore in the anguiſhing minde of the darkneſſe, is the inexpreſſible [or unutterable] ſource [quall, or riſing property] from whence the name quality, exiſteth, as from many qualls [or ſources, or Wells] into one quall [or ſource] and out of theſe many ſources [running] into one ſource, ſpringeth forth the plurality of skill, ſo that there is a multiplicity, [or variety of it]: and the Spirit of God out of the light, cometh to helpe every skill▪ [or ſcience, or knowledge], and in every skill of the ſources [or quals] in the quality (by its kinde^[459] infecting of the love) it maketh againe a centre and in the centre a ſource [or quall, or ſpring] is generated againe, as a twig out of a Tree, where againe there ſpringeth forth a minde in the anguiſh: and the Spirit of Love with its infecting [or infuſing] of kindneſſe maketh all, every thought in the will, and [that] eſſentially.

43. For the will in the Centre climeth aloft till it generateth the fire, and in the fire is the ſubſtance and eſſentiality generated: for it is the ſpirit thereof, and the end of the will in the dark minde, and there can be nothing higher generated in the anguiſh than the fire, for it is the end of nature, and it generateth againe the anguiſh and the ſource, as may be perceived. Now therefore the dark anguiſhing [aking or anxious] minde hath not onely one ſubſtance, viz. one being [or eſſence] in it ſelfe, but many; or elſe no quality could be generated, and yet it is truely but one [being, eſſence, or] ſubſtance, and not many.

44. Thou deare ſoule, thus ſaith the high Spirit to thee; yeeld up thy minde here, and I will ſhew it thee. Behold, what doth comprehend thy will, or wherein conſiſteth thy life? If thou ſayeſt, in water and fleſh: No, it conſiſteth in the fire, in the warmth: if the warmth were not, then thy body would be ſtiff [with cold], and the water would dry away; therefore the minde and the life conſiſteth in the fire.

45. But what is the fire? Firſt, there is the Darkneſſe, the Hardneſſe, the eternall cold, and the Drineſſe, where there is nothing elſe but an eternall hunger. Then how cometh the fire to be? Deare ſoule; here [in the fires coming to be] the Spirit of God (viz. the eternall Light) cometh to helpe the hunger; for the hunger exiſteth alſo from the Light: becauſe the divine vertue beholdeth it ſelfe in the darkneſſe, therefore the darkneſſe is deſirous [and longing] after the Light: and the deſirouſneſſe is the will.

46. Now the will or the deſirouſneſſe in the drineſſe cannot^[460] reach the Light: and therein conſiſteth the anguiſh in the will [longing] after the Light; and the anguiſh is attractive, and in the attracting is the woe, and the woe maketh the anguiſh greater; ſo that the anguiſh in the^[461] harſhneſſe attracteth much more, and this attracting in the woe, is the bitter [ſting or] prickle, or the bitternes of the woe: and the anguiſh reacheth after the [ſting or] prickle, with attracting, and yet cannot^[462] comprehend it, becauſe it reſiſteth, and the more the anguiſh attracteth, the more the [ſting or] prickle raveth and rageth.

27. Now therefore the anguiſh, bitterneſſe, and woe in the [ſting or] prickle, are like a brimſtone ſpirit, and all ſpirits in Nature are Brimſtone: they [torment or] cauſe the anguiſh in one another, till that the light of God cometh to help them; and then there cometh to be a flaſh, and there is its end, for it can clime no higher in nature, and this is the fire, which becometh ſhining in the flaſh, in the ſoule, and alſo in the minde. For the ſoule reacheth the vertue of the light, which doth put it into meekneſſe; and in this world it is the burning fire: in Hell it is immateriall, and there it is the Eternall fire, which burneth in the^[463] quality.

48. Now thou deare ſoule! here you ſee in a Glaſſe, how very neere God is to us, and that he himſelfe is the heart of all things, and giveth to all vertue, [power] and life. Here Lucifer was very^[464] heedleſſe, and became ſo very proud: that when this Brimſtone Spirit in the will of the minde of God was created, then he would faine have fline out above the end of nature, and would drive the fire out above the meekneſſe, he would faine have had all burne in the fire, he would have ruled [or domineered]: the ſparks of fire in the Brimſtone Spirit, did elevate themſelves too high: and theſe Spirits pleaſed not the Creator, or the Spirit in the Fiat, and [therefore] were not [eſtabliſhed] Angels, although in the firſt minde (when the Centre was opened to the [creation of the] Spirits) he came to helpe them, and [^[465] beheld] them as well as the other Angels: but they indeed generated a fiery will, when they ſhould have opened their Centre to the regeneration of their mindes, and ſo ſhould have generated an Angelicall will.

49. The firſt will, out of which they were created, that was Gods, and that made them good, and the ſecond will, which they (as obedient [children]) ſhould have generated out of their Centre in meekneſſe, that was evill: and therefore the^[466] Father for generating ſuch a childe, was thruſt out from the vertue of God, and ſo he ſpoyled the Angelicall kingdome, and remained in the ſource of the fire: and becauſe the^[467] evill childe of their minde did turne away from the meekneſſe, therefore they^[468] attained what they deſired. For the minde is the God and the Creator of the will, that is free from the Eternall Nature, and therefore what it generateth to its ſelfe, that it hath.

50. Now if you aske; Wherefore came not the Love of God to helpe them againe? No, friend, their minde had elevated it ſelfe, even to the end of Nature, and it would faine have gone out above the Light of God: their minde was become a kindled ſource of fire in the fierce wrath, the meekneſſe of God cannot enter into it, the Brimſtone Spirit burneth eternally: in this manner he is an enemy to God, he cannot be helped: for the Centre is burning in the flaſh: his will is ſtill, that he would faine goe out above the meekneſſe of God; neither can he get [frame, or create] any other [will], for his ſource hath revealed the end of Nature in the fire, and he remaineth an unquenchable ſource of fire: the heart of God in the meekneſſe, and the Principle of God, is cloſe ſhut up from him, and that even to Eternitie.

51. To Conclude, God will have no fiery Spirit in Paradiſe, they muſt remaine in the firſt Principle, in the Eternall Darkneſſe, if they had continued as God had created them (when the meekneſſe ſhined [or appeared] to them) and had put the Centre of their mindes into the meekneſſe, then the light of God ſhould for ever have^[469] ſhined through them, and they ſhould have eaten of the Verbum Domini [the Word of the Lord]: and they ſhould with the roote of their Originall, have ſtood in the firſt Principle, like God the Father himſelfe, and with the will in the minde [they ſhould have ſtood] in the ſecond Principle: thus they ſhould have had a Paradiſicall ſource [quality or property] and an Angelicall will: and they ſhould have been friendly in the^[470] Limbus of Heaven, and in the love of God.

CHAP. XI.

Of all Circumſtances of the Temptation.

1. NOw the Higheſt Queſtion is, What that is, which cauſed the minde of the Devill, ſo to elevate it ſelfe, and that ſo great a number of them are fallen in the high mindedneſſe [or pride]? Behold, when God ſet the Fiat in the will, and would create Angels, then the Spirit firſt ſeparated all qualities, after that manner, as now you ſee there are many kinds of Starres, and ſo the Fiat created them [ſeverall]: Then there were created the Princely [Angels] and the Throne-Angels, according to every Quality, (as, hard, ſoure, bitter, cold, fierce, ſoft, and ſo forth^[471] in the Eſſences, till to the end of Nature) out of the ſource of the fire, a ſimilitude whereof you have in the Starres, how different they are.

2. Now the Thrones and Princely Angels, are every one of them a great fountaine: as you may perceive the Sunne is, in reſpect of the Starres, as alſo in the bloſſoming Earth. The great fountaine veine [or Well-ſpring] in the ſource, was in the time of the Fiat in the dark minde, the Prince or Throne-Angel; There out of each fountaine came forth againe a Centre in many thouſand thouſands; for the Spirit in the Fiat manifeſted it ſelfe in the nature of the Darkneſſe, after the manner of the Eternall Wiſdome: Thus the manifold various properties that were in the whole nature, went forth out of one onely Fountaine, according to the ability of the eternall wiſdome of God; or as I may beſt render it to be underſtood by a ſimilitude; as if one Princely Angel had generated out of himſelfe, at one time, many Angels: whereas yet the Prince doth not generate them, but the Eſſences: and the qualities goe forth with the Centre in every Eſſence, from the Princely Angels, and the Spirit created them^[472] with the Fiat, and they continue ſtanding eſſentially: Therefore every^[473] Hoſt (which proceeded out of one [and the ſame] fountaine) gat a will in the ſame fountaine which was their Prince (as you ſee, how the Starres give all their will into the vertue [or power] of the Sun) of this, much muſt not be ſaid to my^[474] Maſter in Arts, he holdeth it impoſſible to know ſuch things, and yet in God all things are poſſible, and to him a thouſand yeares are as one day.

3. Now of theſe Princely Angels One is fallen (for he ſtood in the fourth forme of the Matrix of the Genetrix in the dark minde, in that place in the minde where the flaſh of fire taketh its originall) with his whole hoſt that was proceeded from him: Thus the fiery kinde [condition or property] moved him to goe above the end of Nature, (viz. above the heart of God) that kinde ſtood ſo^[475] hard kindled in him.

4. For as God ſaid to the Matrix of the Earth, Let there come forth all kinds of Beaſts: and the Fiat created Beaſts out of all the Eſſences: and firſt divided the Matrix, and after that, the eſſences and qualities; and then he created them out of the divided Matrix, male and female. But becauſe the creatures were materiall, therefore every kinde [ſpecies or generation] muſt thus propagate it ſelfe from every Eſſence: but with the Angels not ſo: but [their propagation was] ſudden and ſwift, as Gods thoughts are, ſo were they.

5. But this is the Ground: every quality or quall [or ſource, would be creaturely, and the fiery [property] elevated it ſelfe too mightily, into which Lucifer had brought^[476] his will; and ſo it went with Adam as to the Tempting Tree; as it is written: And God ſuffered all ſorts of Trees to ſpring up in the Garden of Eden: and in the midſt of the Garden, the Tree of Life, and of the knowledge of Good and Evill.

6. Moſes ſaith: God ſuffered to ſpring up out of the Earth, all ſorts of Trees pleaſant to look upon, and good for food. But here is the vaile in Moſes, and yet in the Word it is bright, cleere, and manifeſt, that the fruits were pleaſant to behold, and good to eate, wherein there was no death, wrath, or^[477] corruptibility, but [it was] Paradiſicall fruit, of which Adam could live in clarity [or brightneſſe] in the will of God, and in his love in perfection in Eternity, onely the Death ſtuck in the Tree of knowledge of good aod evill, that onely was able to bring man into another Image.

7. Now wee muſt needs cleerely [conceive or] think, that the Paradiſicall fruit which was Good, was not ſo very earthly, for (as Moſes himſelfe ſaith;) they were of two ſorts; the one good to eate, and pleaſant to behold, and the other had the death and corruptibility in it: in the Paradiſicall fruit, there was no death nor corruptibility: for if there had been any death or corruptibility therein, then Adam had eaten death in all the fruits: but ſeeing there was no death therein, therefore the fruit could not be ſo altogether earthly; though indeed it ſprung out of the earth, yet the divine vertue of the ſecond Principle was imprinted therein, and yet they were truly in the third Principle, growne [or ſprung] out of the earth, which God curſed as to the earthly food, that no Paradiſicall fruit did grow any more out of the earth.

8. Beſides, if Adam had eaten earthly fruit, he muſt then have eaten it into his body, and have had gut [or entrailes]: and how could ſuch a ſtinck [and dung] (as wee now carry in the body) have been in Paradiſe in the holineſſe of God? Moreover, he ſhould by eating earthly food, have eaten of the fruit of the Starres and Elements, which would preſently have infected [or qualified] in him, as was done in the fall: alſo ſo his feare over all the beaſts would have ceaſed. For the eſſences of the Beaſts would preſently have been like the humane eſſences in vertue [and power]; and^[478] one would have domineered more ſtrongly over the other.

9. Therefore it was cleane otherwiſe with Adam: he was a heavenly Paradiſicall Man, he ſhould have eaten of the heavenly Paradiſicall fruit, and in the vertue [or power] of that [fruit] he ſhould have ruled over all Beaſts [or living creatures] alſo over the Starres and Elements: no cold nor heat ſhould have touched him; or elſe God would not have created him ſo naked, but like all Beaſts with a rough [or hairy] skin [or hide].

10. But the Queſtion is; Wherefore grew the earthly Tree of the knowledge of good and evill? for if that had not been, Adam had not eaten of it; or wherefore muſt Adam be Tempted? Hearken, Aske your minde about it, wherefore it ſo ſuddenly generateth and conceiveth in it ſelfe a thought of anger, and then of love? Doeſt thou ſay [it cometh] from the hearing and ſeeing of a thing? Yes that is true, this God alſo knew very well; and therefore he muſt be tempted. For the Centre of the minde is free, and it generateth the will, from hearing and ſeeing, out of which the imagination and luſt doth ariſe.

11. Seeing Adam was created an image and whole ſimilitude of God, and had all three Principles in him like God himſelfe, therefore alſo his minde and imagination ſhould meerly have looked into the heart of God, and ſhould have ſet his luſt and [deſire or] will thereon: and as he was a Lord over all, and that his minde was a threefold Spirit, in three Principles, in one onely Eſſence, ſo his Spirit alſo, and the will in the Spirit, ſhould have ſtood open [or free] in one onely Eſſence, viz. in the Paradiſicall heavenly [eſſence]: and his minde and ſoule ſhould have eaten of the heart of God, and his body [ſhould have eaten] of the heavenly Limbus.

12. But ſeeing the heavenly^[479] Limbus was manifeſted through the earthly, and was in the fruit in one onely Eſſence; and Adam ſo too, therefore it behoved Adam (having received a living ſoule our of the firſt Principle, and breathed in from the Holy Ghoſt, and enlightened from the light of God ſtanding in the ſecond Principle) not to reach after the earthly Matrix.

13. Therefore God here alſo gave him the Command, not to luſt after the earthly Matrix, nor after her fruit, which ſtood in the corruptibility, and tranſitorineſſe, but the Spirit of Man^[480] not. He ſhould eate of the fruit, but no otherwiſe than of the Paradiſicall kinde and property; [and] not of the earthly Eſſences. For the Paradiſicall Eſſences had imprinted themſelves in all fruits, therein they were very good to eate of, after an Angelical manner, and alſo pleaſant to behold or corporeall, as Moſes alſo ſaith.

Now it may be asked, What then was properly the Tempting in Adam?

The Gate of Good and Evill.

14. Wee have a very powerfull teſtimony hereof, and it is knowne in Nature, and in all her children, in the Starres and Elements, in the Earth, Stones, and Metalls; eſpecially in the living creatures, as you ſee, how they are evill and good, viz. lovely creatures, and alſo venomous evill beaſts; as Toads, Adders, and Serpents, [or Wormes]: ſo alſo there is poyſon and malice in every ſort of^[481] life of the third Principle: and the [fierceneſſe] or ſtrongneſſe muſt be in Nature, or elſe all were a Death and a Nothing.

The Depth in the Centre.

15. As is mentioned before, the eternall minde ſtandeth thus^[482] in the Darkneſſe, and vexeth it ſelfe, and longeth after the light, to generate that, and the anguiſh is the ſource, and the ſource hath in it many formes, till that it reacheth the fire in its ſubſtance, viz. [it hath] bitter, ſoure, hard, cold, ſtrong, darting forth, or flaſhing, in the roote of it ſelfe ſticketh the joy and paine alike; viz. when it cometh to the roote of the fite, and can reach the light, then out of the wrath [or ſternneſſe] cometh the great joy: for the light putteth the ſterne forme into great meekneſſe: on the contrary, that forme which cometh onely to the roote of the fire, that continueth in the^[483] wrath.

16. As wee are to know, that when God would manifeſt the Eternall Minde in the Darkneſſe, in the third Principle^[484] with this world, then firſt all formes in the firſt Principle till fire, were manifeſted, and that forme now which comprehended the light, that became Angelicall and Paradiſicall; but that which comprehended not the light, that remained to be wrathfull, murtherous, ſoure and evill, every one in its own forme and eſſence: for every forme deſired alſo to be manifeſted; for it was the will of the Eternall Eſſence to manifeſt it, ſelfe. But now one forme was not able to manifeſt it ſelfe alone in the Eternall Birth, for the one is the member of the other, and the one without the other would not be.

17. Therefore the Eternall Word, or heart of God, wrought thus in the dark and ſpirituall Matrix (which in it ſelfe, in the Originalneſſe without the light would be [as it were] dumb [or ſenſleſſe]) and hath generated a corporeall and palpable [or comprehenſible] ſimilitude of its eſſence, in which all the formes were brought forth out of the Eternall formation, and brought into Eſſence: for out of the ſpirituall forme, the corporeall [forme] is generated, and the eternall Word hath created it by the Fiat, to ſtand thus.

18. Now then, out of theſe formes, out of the Matrix of the earth, by the Fiat, in the Word, went forth all the Creatures of this world: alſo Trees, hearbs, and graſſe, every one according to its kinde: as alſo Wormes, evill and good, as every forme in the Matrix of the Genetrix had their originall; and thus it was alſo with the fruits in the Paradiſe of this world in the Garden of Eden: when the Word was ſpoken, let there come forth all ſorts of Trees and hearbs; then out of all formes [or the Genetrix or womb] Trees and hearbs came forth and grew, which were altogether good and pleaſant: for the word in the Fiat, had^[485] imprinted it ſelfe in all the formes.

19. But then the Darkneſſe and Quall [ſource or paine] were in the middeſt in the Centre, wherein Death, the wrathfulneſſe, decay, and the corruptibility did ſtick: and if that had not been, this world would have ſtood for ever, and Adam ſhould not have been tempted:^[486] they alſo like a^[487] Death, (or a corrupting worme of the Quall [or ſource]) did work together, and generated the Tree of Good and Evill in the midſt of its ſeate [or place] becauſe Death ſtuck in the midſt of the Centre, by which this world ſhall be kindled in the fire at the end of the dayes. And this Quall [or ſource] is even the anger of God, which by the heart or light of God in the Eternall Father, is continually put into the meekneſſe: and therefore the Word or heart of God is called the Eternall Mercifulneſſe of the Father.

20. Seeing then all the formes of the Eternall Nature were to come forth, [it is ſo come to paſſe] as you may ſee in Toads, Adders, Wormes, and evill Beaſts: for that is the forme which ſticketh in the midſt in the birth of all Creatures, viz. the poyſon [venome] or Brimſtone Spirit; as wee ſee that all Creatures have poyſon and gall: and the life of the Creatures ſticketh in the power [or might] of it [the poyſon]: as you may finde before in this booke in all the Chapters, how the Eternall Nature taketh its Originall, how it worketh, and how [or after what manner] its Eſſence [being or ſubſtance] is.

21. Now thus the Tree of the ſtrong [tartneſſe or wrath] (which is in the midſt of Nature) grew alſo in the midſt of the Garden of Eden; and was (according to the ability of its own forme, which it hath from the eternall quality, in the Originalneſſe) the greateſt and the mightieſt [Tree]. And here it may be ſeene very cleerly, that God would have preſerved and had Man to be in Paradiſe, for he forbad him this Tree, and cauſed other fruit enough [beſides] to grow in the formes and Eſſences.

The Gate of the Tempting.

22. St Paul ſaith; God foreſaw [or elected] Man, before the ground [or foundation] of the world was laid: Here we finde the ground ſo very [plaine or] faire, that wee have a delight to write on, and to ſeeke the^[488] Pearle; for behold, in the eternall wiſdome of God, before the Creation of the world, the fall of the Devils, and alſo of Man, appeared in the Eternall Matrix, and was ſeene; for the Eternall Word in the Eternall Light knew very well, that if it came to manifeſt the fountaine of the Eternall Birth, that then every forme ſhould breake forth: yet it was not the will of the love in the word of the Light, that the formes of the tart [ſoure ſtrong wrath] ſhould elevate themſelves above the meekneſſe; but it had ſuch a mighty [or potent] forme, that it is ſo come to paſſe.

23. Therefore the Devill alſo (in regard of the might of the tart [ſtrong fierce wrath] was called a Prince of this world in the [angry ſtrong] fierceneſſe, of which you ſhall finde [more] about the Fall. And therefore God created but one Man: for God would that Man ſhould continue in Paradiſe, and live eternally: and on the contrary, the ſternneſſe [or ſtrong fierce wrath] would tempt him [to trie] whether he would put his imagination and will wholly into the heart of God, and into Paradiſe, wherein he was.

24. And becauſe Adam was drawne forth out of the ſtrong [ſterne ſoure] Eſſences, therefore he muſt be tempted [to try] whether his Eſſences (out of which his imagination and luſt proceeded) could ſtand in the heavenly quality, or whether he would eate of the Verbum Domini, [the Word of the Lord] and [to try] which eſſence, (whether the Paradiſicall, or the ſtrong [fierce wrathfull] would overcome in Adam.

25. And this was the purpoſe of God, therefore to create but one Man, that the ſame might be tempted, [and tried] how he would ſtand, and that upon his Fall he might the better be helped: and the heart of God did before the foundation of the world in his love fore-intend [or prepurpoſe] to come to help [him]; and when no other remedy could doe it, the heart of God himſelfe would become Man, and regenerate Man againe.

26. For Man is not fallen of ſtrong [fierce angry] pride, like the Devill; but his earthly Eſſences have overcome his Paradiſicall Eſſences, and brought them into the earthly luſt, and in that regard he hath Grace againe beſtowed upon him.

The higheſt, ſtrongeſt, and the mightieſt Gate of the Temptation in Adam.

27. Here I will faithfully admoniſh the Reader, deeply to conſider Moſes, for^[489] here under the vaile of Moſes, he may looke upon the face of Moſes: Alſo he may ſee the ſecond Adam in the^[490] love of the Virgin: Alſo he may ſee him in his Temptation, and upon the Croſſe; as alſo in Death; and laſtly, in the vertue of the Reſurrection at the right hand of God: Alſo you may ſee Moſes on Mount Sinai; and laſtly, the Clarification [or Transfiguration] of Chriſt, Moſes and Elias on Mount Thabor: Alſo you may ſee herein the whole Scripture of the Old and New Teſtament; Alſo you finde herein all the Prophets from the beginning of the world hitherto, and all the might and power of all Tyrants, wherefore things have gone ſo, and muſt ſtill goe [as they doe]; Laſtly, you finde the Golden Gate of the Omnipotence, [or Allmightineſſe], and of the great power in the love and humility: and wherefore the children of God muſt ſtill be tempted: and wherefore the noble graine of Muſtard ſeed muſt grow in ſtormes, croſſes, and miſery, and wherefore it cannot be otherwiſe: Alſo herein you finde the Eſſence of all Eſſences.

28. And it is the Gate of the Lilly, concerning which the Spirit witneſſeth, that it will^[491] hereafter grow in the wrathfull Tree, and when it groweth it will bring us true knowledge, by its pleaſant and fragrant ſmell, in the holy Trinity: by which ſmell Antichriſt will be ſtifled,^[492] and the Tree of the ſterne anger be broken downe: and the Beaſt enraged, which hath its might and ſtrength from the Tree, for a time till it be dry and fiery, becauſe it can get no more ſap from the wrathfull Tree that is broken downe: and then it will ſmell [or lift up it ſelfe] in the [fierce, tart]^[493] wrath againſt the Tree and the Lilly, till the Tree (of which the Beaſt did eate and was ſtrong) deſtroy the Beaſt, and his power remaine in the fire of the Originalneſſe. And then all Doores [will] ſtand open in the great Tree of Nature, and the Prieſt Aaron [will] give his Garment and faire Ornament to the Lamb, that was ſlaine and is [alive] againe.

29. Reader, who loveſt God; hereby it will be ſhewne thee, that the great myſteries^[494] doe meete us, concerning the hidden things that were in Adam before his fall, and that yet there are much greater after his fall, when he was as it were dead, and yet living: and here is ſhewne the^[495] Birth of the Eternall Eſſence, and wherefore it ſtill muſt have thus been, that Adam muſt have been tempted, and wherefore it could not have been otherwiſe: though Reaſon continually^[496] gaine-ſayeth it, and alledgeth Gods Omnipotency, that it was in him to hinder, or ſuffer the doing of it.

30. Beloved Reaſon, leave off your thoughts, for with theſe thoughts and conceits, you know not God, nor the Eternity; then how will you with ſuch thoughts, know the ſimilitude which God generated out of the Eternall Minde? it hath here been ſundry times mentioned to you, that the minde (which yet is the greateſt Eſſence in Man) doth not ſtand in a^[497] Quall [or ſource].

31. If we thinke of [or conſider] the incliner, what that was which inclined and drew Adam to that which was forbidden, that he ſhould luſt contrary to the Command of God, whereas he was yet in great Perfection; then wee ſhall finde the Eternall Minde, out of which Adam was alſo created: and that becauſe he was an Extract out of the Eternall minde, out of all Eſſences of all the three Principles, therefore he muſt be tempted [to trie] whether he could ſtand in Paradiſe: for the heart of God deſired that he ſhould continue in Paradiſe, but now he could not continue in Paradiſe, except he did eate Paradiſicall fruit; therefore now his heart ſhould have been wholly^[498] inclined towards God: and ſo he ſhould have lived in the divine Centre, and God had wrought in him.

32. Now what oppoſed him, or what drew him from Paradiſe to diſobedience, ſo that he paſſed into another Image [forme or condition]? Behold thou childe of Man, there was a threefold ſtrife in Adam, without Adam, and in all whatſoever Adam beheld? Thou wilt ſay, What was it? It was the three Principles; firſt, the Kingdome of Hell, the power of the wrath; and ſecondly, the Kingdome of this world, with the Starres and Elements; and thirdly, the Kingdome of Paradiſe, that deſired to have him.

33. Now theſe three Kingdomes were in Adam, and alſo^[499] without him: and in the^[500] Eſſences there was a mighty ſtrife, all drew as well in Adam, as without Adam, and would faine have him: for he was a Great Lord [come] out of all the [powers or] vertues of Nature: the heart of God deſired to have him in Paradiſe, and [would] dwell in him; for it ſaid, it is my image and ſimilitude. And the Kingdome of wrath [and of the fierce Tartneſſe] would alſo have him: for it ſaid, he is mine, and he is [proceeded] out of my fountaine, out of the eternall minde of the Darkneſſe, I will be in him, and he ſhall live in my might, for he is generated out of [that which is] mine, I will, through him, ſhew great and ſtrong power. The Kingdome of this world ſaid, he is mine; for he beareth my Image, and he liveth in [that which is] mine, and I in him: he muſt be obedient to me, I will tame him and compell him, I have all my members in him, and he in mee: I am greater than he, he muſt be my^[501] houſholder, I will ſhew my faire wonders and vertues in him, he muſt manifeſt my wonders and vertues, he ſhall keepe and manage my herds, I will cloath him with my faire Glory; as now it is to be ſeene.

34. But when the Kingdome of the fierceneſſe, of the wrath, of Death, and of Hell ſaw, that it had loſt; and could not keepe Man, then it ſaid, I am^[502] Death, and a Worme, and my vertue [or power] is in him, and I will grinde him and breake him to pieces, and his ſpirit muſt live in mee: and although thou world ſuppoſeſt that he is thine, becauſe he beareth thy Image, yet his Spirit is mine, generated out of my kingdome; therefore take what is thine, from him, I will keep that which is mine.

35. Now what did the vertue in Adam, in this ſtrife? It flattered with all the three [Kingdomes]. It ſaid to the Heart of God, I will ſtay in Paradiſe, and thou ſhalt dwell in me: I will be thine, for thou art my Creator, and thou haſt thus concreted [or extracted] mee out of all the three Principles, and created mee: thy refreſhment is pleaſant, and thou art my Bridegroom, I have received of thy fulneſſe, and therefore I am impregnated [or with childe], and I will bring forth a virgin, that my kingdome may be great: and that thou mayeſt have meere joy in mee: I will eate of thy fruit, and my ſpirit ſhall eate of thy vertue [or power]: and thy Name in mee ſhall be called IMMANUEL, God with us.

36. And when the Spirit of this world perceived that; then i[•] ſaid; Wherefore wilt thou onely eate of that which thou comprehendeſt not, and drinke of that which thou feeleſt not: thou art not yet meerely a Spirit, thou haſt from me all the kindes of comprehenſibility in thee: behold, the comprehenſible fruit is ſweet and good, and the comprehenſible drink is^[503] mighty and ſtrong, eate and drinke from mee, and ſo thou ſhalt come to have all my vertue and beauty, thou mayeſt in mee be mighty [and powerfull] over all the Creatures, for the kingdome of this world ſhall be thy owne, and thou ſhalt be Lo[•]d upon Earth.

37. And the vertue in Adam ſaid: I am upon Earth, and dwell in this world, and the world is mine, I will uſe it according to my luſt, [will, and pleaſure]: then came the Command of God^[504] (which was received in the Centre of God, out of the Circle [or Circumference] of the Eternall life,) and ſaid: In the day that thou eateſt of the earthly fruit, thou ſhalt die the Death: This Command was comprehended or encloſed (and hath its originall in the Eternall Father) in the Centre, where the Eternall Father continually from Eternity generateth his heart or ſonne.

38. Now when the Worme of darkneſſe ſaw the command of God, it thought with it ſelfe, here thou wilt^[505] not prevaile, thou art ſpirit without body, and contrariwiſe, Adam is corporeall, thou haſt but a third part in him, and beſides, the Command is in the way, thou wilt even ſlip [or creepe] into the Eſſences, and flatter with the Spirit of this world, and take a creaturely forme upon thee, and ſend a Legat [or Embaſſadour] out of my kingdome, cloathed in the forme of a Serpent, and wilt perſwade him to eate of the earthly fruit, and then the command deſtroyeth his body, and the ſpirit remaineth [to be] mine. Here now the Legat [or Embaſſadour] the Devill was very willing [and ready] at this, eſpecially becauſe Adam in Paradiſe, was in his place, where he ſhould have been; and thought with himſelfe, now thou haſt an opportunity to be revenged: thou wilt mingle lyes and truth ſo together, that Adam may not [obſerve or] underſtand it [the treachery], and ſo thou wilt tempt him.

Of the Tree of knowledge [of] good and evill.

39. I have told you before, out of what^[506] power the Tree is grown; viz. that it grew out of the earth, and hath wholly had the nature of the earth in it, as at this day all earthly Trees are [ſo] (and no otherwiſe, neither better nor worſe) wherein corruptibility ſtandeth, as the Earth is corruptible, and ſhall paſſe away in the end, when all ſhall goe into its^[507] Ether, and nothing elſe ſhall remaine of it beſides the figure; Now this was the Tree which ſtood in the midſt of the Garden in Eden, whereby Adam muſt be tempted in all Eſſences: for his Spirit ſhould rule powerfully over all Eſſences, as the holy Angels and God himſelfe doth.

40. Beſides, he was created by the Word, or heart of God, that he ſhould be his image and ſimilitude, very powerfully in all the three Principles, [and be] as great as a Prince or Throne-Angel. But this Tree ſtanding thus in the Garden, and of all the Trees that onely did beare earthly fruit; therefore Adam looked ſo often upon it, becauſe he knew that it was the Tree of knowledge of Good and Evill, and the vertue of the Tree preſſed him to it ſo very hard (which vertue was alſo in him) that the one luſt infected [poyſoned or mingled with] the other: and the Spirit of the great world preſſed Adam ſo very hard, that he became infected, and his vertue [or power] was overcome; here the Paradiſicall man was undone, and then ſaid the heart of God, it is not good, that man [ſhould] be alone, wee will make him a help, [or conſort] to be with him.

41. Here God ſaw his Fall, and that he could not ſtand, becauſe Adams imagination and luſt was ſo eager after the Kingdome of this world, and after the earthly fruit, and that Adam would not generate a perfect Paradiſicall Man out of himſelfe, but an infected [poyſoned Man] according to the luſt, and would fall into corruptibility. And the Text in Moſes ſoundeth further very right, thus: And God let a deep ſleep fall upon Man, and he ſlept, [or fell aſleepe].

CHAP. XII.

Of the Opening of the holy Scripture, that the Circumſtances may be highly conſidered.

The Golden Gate, which God affordeth to the laſt world, wherein the Lilly ſhall flouriſh [and bloſſome.]

1. LOving Reader, I had need have an Angelicall Tongue for this deſcription, and thou an Angelicall Minde, and then wee ſhould well underſtand one another: But ſeeing wee have them not, therefore wee will expreſſe the Great Deeds of God, with the earthly Tongue, according to our [received] gift and knowledge, and open the Scripture to the Reader, and give him occaſion to conſider further, whereby the Pearle might be ſought and found at laſt: therefore wee will worke in our Day-labour,^[508] according to our duty, till the^[509] Pearle of the Lilly be found.

2. Reaſon asketh: How long was Adam in Paradiſe before his Fall, and how long did the Temptation laſt? I cannot tell thee that, out of Moſes deſcription of the Creation, for it is for great cauſe concealed: yet I will ſhew thee the wonders of God, and^[510] expound them, according to the knowledge that is given mee, whereby thou mayſt the better learne to^[511] conſider the Temptation and the Fall of Adam.

3. Beloved Reaſon, look into the Glaſſe of the actions and deeds of God. When God appeared to Moſes in the^[512] burning Buſh, he ſaid, Pull off thy ſhooes; for here is a holy place: What was that? Anſwer: God ſhewed [Moſes] thereby his earthly Birth: For he would give him a Law, wherein Man ſhould live, (if it were poſſible) and attaine ſalvation: But who was it that gave the Law, and commanded Man to live therein? Anſwer. It was God the Father, out of his Centre, and therefore it was done with fire and thunder: for there is no fire and thunder in the heart of God, but kinde love.

4. Hereupon Reaſon will ſay, is not God the Father one [and the ſame] Eſſence with the Sonne? Anſwer. Yes, [they are] one eſſence and will. By what meanes then did he give the Law? Anſwer. By the Spirit of the great world: becauſe Adam after the Fall, and all men, lived^[513] therein, therefore it muſt be tried, whether man could live^[514] therein, in confidence towards God: therefore he eſtabliſhed it with great wonders [or miracles], and gave^[515] it clarity] ſhining brightneſſe or glory]: as may be ſeene in Moſes, who had a [glorious bright] ſhining face: and when he had choſen to himſelfe this people, he deſtroyed the children of unbeliefe: and brought^[516] them out with wonders, into the W[•]lderneſſe: and there it was tried whether men could live in perfect obedience under this clarity [Glory or brightneſſe].

5. What was done there? Anſwer. Moſes was called by God (out from [among] the children of Iſrael) up into Mount Sinai, and ſtayed there forty dayes: and then he would trie the people whether it were poſſible for them to put their truſt [or confidence] in God: that they might be fed with^[517] heavenly Bread: that ſo they might attaine perfection. And there now ſtood the minde Majoris mundi, of the^[518] great world; and on the contrary, the eternall minde of God, in ſtrife one againſt another; God required obedience, and the minde of this world required [or deſired] the pleaſure of this tranſitory life, as, eating, drinking, playing, dancing: therefore they choſe them moreover their Belly-God, a Golden Calfe, that they might be free and live without Law.

6. Here you ſee againe, how the three Principles ſtrove one againſt another about Man: The Law that was given to Adam in the Garden of Eden brake forth againe, and deſired to have obedience; in like manner alſo, the Spirit of ſtrong [fierceneſſe or] wrath brake forth againe in the falſe fruit and voluptuouſneſſe, and ſought the corruptible life. And this ſtrife now laſted forty dayes, before they ſet up the Calfe, and fell [wholly like Adam] from God, ſo long the strife of the three Principles continued.

7. But now when they were fallen away from God [as Adam was] then came Moſes with Joſuah, and ſaw the apoſtacie [or falling away], and brake the Tables in pieces, and led them in the Wilderneſſe: where they muſt all die except Joſua and Caleb: for the clarity [or brightneſſe] of the Father in the fire, in the firſt Principle, could not bring them into the promiſed Land: and although they did eate Manna, yet it did not helpe [in] the triall, onely Joſua and at length JESUS muſt doe it.

8. And when the time came, that the true Champion, [or Saviour] returned againe out of Paradiſe, and became the childe of the Virgin, then the ſtrife of the three Principles^[519] came againe. For there he was againe ſet before the tempting Tree, and he muſt endure the hard brunt before the tempting Tree, and ſtand out the temptation of the three Principles, which was not poſſible for the firſt Adam to doe. And there the ſtrife continued forty dayes and forty nights, juſt ſo long as the ſtrife with Adam in Paradiſe continued, and not an houre longer; and then the Champion [or Saviour] overcame; therefore open your eyes aright, and look upon the Scripture aright: although it be briefe and obſcure [to reaſon] yet it is very true.

9. You finde not in Moſes, that Adam was driven out of Paradiſe the firſt day: the temptation of Iſrael, and of Chriſt, informeth us quite otherwiſe: for the temptation of Chriſt, is to a tittle (in all Circumſtances) the ſame with the temptation of Adam.

10. For Adam was tempted forty dayes in Paradiſe, in the Garden of Eden before the tempting Tree; [and tried] whether he could ſtand, whether he could ſet his inclination on the heart of God and onely eate of the Verbum Domini [the Word of the Lord], and then [if he had ſtood] God would have given him his body (the heavenly Limbus) to eate, that he ſhould eate it in his mouth, not into his body: he ſhould have brought forth the childe of the Virgin out of himſelfe: for he was neither Man nor Woman [male nor female]: he had the Matrix, and alſo the Man [or maſculine nature] in him, and ſhould have brought forth the Virgin full of modeſty and chaſtity out of the Matrix, without rending of his body.

11. And here is the ſtrife in the Revelation of John, where a Woman brought forth a ſonne, which the Dragon and the^[520] Worme would devour: and there ſtood the Virgin upon the earthly Moone, and deſpiſeth the earthineſſe, and treadeth it under feet. And ſo ſhould Adam alſo have troden the earthineſſe underfoot, but it overcame him: therefore afterwards the childe of the Virgin (when it had overcome the tempting Tree) muſt alſo enter into the firſt death of the ſtrong [fierce] wrath, in the death, and overcome the firſt Principle.

12. For he ſtood forty dayes in the Temptation in the Wildernes, where there was no bread nor drink, then came the Tempter, and would have brought him from obedience: and ſaid, He ſhould out of the ſtones make Bread; which was nothing elſe, but that he ſhould leave the heavenly bread, (which man receiveth in Faith and in a ſtrong confidence in God) and put his imagination into the Spirit of this world, and live therein.

13. But when the childe of the virgin laid the heavenly bread before him, and ſaid; Man liveth not onely^[521] from this world,^[522] from the earthly eating and drinking, then came the ſecond way [or kinde] of Temptation forth, viz. the might [power, dominion, and authority] of this world; the Prince of the wrath [or ſtrong fierceneſſe] would give him all the power of the Starres and Elements, if he would put his imagination into him, and pray to [or worſhip] him: that was the right ſcourge [or whip] wherewith Adam was^[523] ſcourged [viz.] with the might, riches, and beauty of this world, after which at laſt Adam luſted, and was taken; But the childe of the Virgin laid before him, that the kingdome was not his [viz.] belonging to the Prince of the [fierce, ſtrong] wrath, but [it belonged] to the word and heart of God, he muſt worſhip God, and ſerve him onely.

14. The third Temptation was the ſame into which the Devill alſo was fallen^[524] with high mindedneſſe [or pride], when he [Chriſt] was tempted to have fline from above from the pinnacle of the Temple, and ſhould have elevated himſelfe above humility and meekneſſe: for the meekneſſe maketh the angry Father, in the Originalneſſe, ſoft and joyfull, ſo that the Deity [thus] becometh a ſoft and pleaſant Eſſence.

15. But Lord Lucifer would (in the Creation) have faine been above the meekneſſe of the heart of God, above the end of nature: therefore he would faine alſo have perſwaded the ſonne of the virgin to flie without wings, above the end of nature, in pride; of which ſhall be handled in its due place at large. I have brought this in thus, but in briefe, that my writing may be the better underſtood, and how it ſtands with [or upon] the ground, [or foundation] of the Scripture, and is not any new thing, neither ſhall there be any thing new [in them]; but onely the true knowledge, in the holy Ghoſt, of the Eſſence of all Eſſences.

Of Adams ſleepe.

16. Adam had not eaten of the fruit before his ſleepe, till his wife was created out of him; onely his eſſences and inclination had eaten of it in the ſpirit by the imagination, and not in the mouth: and thereupon the ſpirit of the great world captivated him, and mightily^[525] qualified in him [or infected him]: and then inſtantly the Sunne and Starres wreſtled with him, and all the foure Elements wreſtled ſo mightily and powerfully, that they overcame him; and [ſo] he ſunk downe into a ſleepe.

17. Now to an underſtanding Man, it is very eaſie to be found and knowne, that there neither was, nor ſhould be any ſleepe in Adam, when he was in the Image of God. For Adam was ſuch an Image as wee ſhall be at the reſurrection of the Dead, where wee ſhall have no need of the Elements, nor of the Sunne, nor Starres, alſo [of] no ſleepe, but our eyes ſhall be alwayes open eternally, beholding the glory of God,^[526] from whence will be our meate and drinke; and the Centre in the^[527] multiplicity, or ſpringing up of the Birth, affordeth meere delight and joy; for God will bring forth out of the earth into the kingdome of Heaven no other [kinde of] Man, than [ſuch a one] as the firſt [was] before the Fall: for he was created out of the eternall will of God, that [will] is unchangeable, and muſt stand; therefore conſider theſe things deeply.

18. O thou deare ſoule, that ſwimmeſt in a darke^[528] lake, incline thy minde to the gate of Heaven, and behold what the fall of Adam hath been, which God did ſo greatly loathe, that [becauſe of it] Adam could not continue in Paradiſe: Behold and conſider the ſleepe, and ſo you ſhall finde it all. Sleepe is nothing elſe but^[529] an overcoming: for the Sunne and the Starres are ſtill in a mighty ſtrife, and the Element of water [viz.] the Matrix, is too weake for the fire and the Starres, for that [Element] is the [^[530] being] overcome in the Centre of Nature, as you finde before in many places.

19. And the light of the Sunne is as it were a God in the Nature of this world, and by its vertue [and influence] it continually kindleth the Starres [or Conſtellations] whereby the Starres [or Conſtellations] (which are of a very terrible and anguiſhing Eſſence) continually exult in triumph very joyfully. For it [the Sunne] is an eſſence like the light of God, which kindleth and enlighteneth the dark minde of the Father, from whence, by the light there ariſeth the divine Joy in the Father.

20. And ſo it [the Sunne] maketh a triumphing, or riſing [to be] in the^[531] Matrix of the Water, alwayes like a^[532] ſeething: for the Starres altogether caſt their vertue [or influence] into the Matrix of the water, as^[533] being therein; in like manner alſo now the Matrix of the water is continually ſeething and riſing, from whence cometh the^[534] growing in Trees, plants, graſſe, and Beaſts: for the uppermoſt Regiment [or Dominion] of the Sunne and Starres, and alſo of the Elements, ruleth in all creatures, and it is a bloſſome or bud from them, and without their power, there would be in this world in the third Principle, no life, nor mobility in any manner of thing; nothing excepted.

21. But the living Creatures, as, Men, Beaſts, and fowles, have the tincture in them, for in the beginning they were an Extraction [taken] from the quality of the Starres and Elements by the Fiat: and in the tincture [there] ſtandeth the continuall kindling fire, which continually draweth the vertue or Oleum [the Oyle] out of the Water; from whence cometh the bloud, in which the noble-life^[535] ſtandeth.

22. Now the Sunne and the Starres [or Conſtellations] continually kindle the Tincture, for it is fiery: and the Tincture kindleth the body, with the Matrix of the water, ſo that they are alwayes boyling [riſing] and ſeething. The Starres [or Conſtellations] and the Sun are the fire of the Tincture, and the Tincture is the fire of the body, and ſo all are ſeething: and therefore when the Su[••]e is underneath, ſo that its beames [or ſhining] is no more [upon a thing;] then the Tincture is weaker, for it hath no kindling from the vertue of the Sunne: and although the vertue of the Starres and the quality are kindled from the Sunne, yet all is too little, and ſo it becometh feeble [or as it were dead]: and when the Tincture is feeble, then the vertue in the bloud (which is the Tincture) is wholly weake and finketh into a ſweet reſt, as it were dead or overcome.

23. But now in the Tincture onely is the underſtanding, which governeth the minde, and maketh the [thoughts or] ſenſes; therefore all is as it were dead, and the Conſtellation now onely ruleth in the roote of the firſt Principle, where the Deity like a glance [luſtre] or vertue, worketh in all things: There the ſtarry Spirit in the glance of the Glaſſe of the divine vertue in the Element of fire, looketh into the Matrix of the water, and ſetteth his jawes open after the Tincture, but that is voyde of power: and therefore he taketh the vertue of the Tincture, (viz. the minde) and mingleth [or qualifieth] with it, and then the minde ſealeth the Elements, and worketh therein, Dreames and^[536] viſions, all according to the vertue of the Starres; for it^[537] ſtandeth in the working and quality of the Starres: and theſe are the Dreames and viſions of the night in the ſleepe.

The gate of the higheſt depth of the life of the Tincture.

24. Though the Doctor, it may be, knoweth what the Tincture is, yet the ſimple and unlearned doth not, who many times (if they had the Art) have better gifts and underſtanding than the Doctor, therefore I write for thoſe that ſeeke; though indeed I hold that neither the Doctor, nor the Alchimiſt, hath the ground of the Tincture: unleſſe he be borne againe in the Spirit, ſuch a one ſeeth through all, whether he be learned or unlearned; with God the Peaſant is as acceptable as the Doctor.

25. The Tincture is a thing that ſeperateth, and bringeth the pure and cleere, from the impure: and that bringeth the life of all ſorts of Spirits, or all ſorts of Eſſences, into its higheſt [pitch] degree [or exaltation]. Yea it is the cauſe of the ſhining, or of the luſtre: it is a cauſe that all creatures ſee and live: but its forme is not one and the ſame [in every thing]; it is not in a Beaſt, as in Man: ſo alſo it is different in ſtones and hearbs: although it is truly in all things, yet in ſome things ſtrong, and in ſome weake.

26. But if we ſearch what it is in eſſence and propertie, and how it is generated, then wee finde a very worthy [precious] noble^[538] ſubſtance in its birth, for it is come forth from the vertue, and the fountaine of the Deity, which hath imprinted^[539] it ſelfe in all things: and therefore it is ſo ſecret and hidden, and is imparted to the knowledge of none of the ungodly, to finde it, or to know it: and although it be there, yet a vaine, falſe, [or evill] minde is not worthy of it, and therefore it remaineth hidden to him: And God ruleth all in all incomprehenſibly and imperceptibly to the Creature: the creature paſſeth away it knoweth not how: and the ſhadow and the figure of the Tincture continueth eternally: for it is generated out of the eternall will: but the Spirit is given to it by the Fiat, according to the kinde of every creature: alſo in the beginning of the Creation it was implanted and incorporated in jewels, ſtones, and metalls, according to the kinde of every one.

27. It was from Eternity in God, and therefore it is eternally in God: But when God would create a ſimilitude of his Eſſence, and that it ſhould be generated out of the darkneſſe, then it ſtood in the flaſh of fire that went forth, in the place, where the fift forme of the birth of love, generateth it ſelfe in the ſimilitude: for it was generated out of the fountaine of the will, out of the heart of God, and therefore its ſhadow continueth in the will of God eternally: and for the ſake thereof alſo the ſhadow of all creatures, and of every [eſſence] ſubſtance [or thing] which was ever generated in the ſimilitude, remaineth eternally: for it is the ſimilitude of God, which is generated out of the eternall will: yet its Spirit continueth not eternally in the third Principle of this world, that ceaſeth or paſſeth away with the ceaſing of the ſpringing or the ceaſing of the life.

28. For all whatſoever liveth in the third Principle, corrupteth, [or paſſeth away] and goeth into its Ether and end, till [it come] to the figure of the Tincture; and that continueth ſtanding eternally as a ſhadow or will; without ſpirit or mobility: But in the ſecond Principle the Tincture continueth eternally ſtanding in the ſpirit and in the ſubſtance [or eſſence], all very powerfully, viz. in Angels and Men, as alſo in the beginning [or firſt ſpringing] of every ſubſtance: for their Centre to the Birth, is eternally fixt [or ſtedfaſt].

Of its [the Tinctures] Eſſences and property. The deepe Gate of Life.

29. Its Eſſence is the flaſh in the Circle [or Circumference] of the ſpringing of the Life, which in the water maketh the glance and ſhining: and its roote is the fire, and the ſtock is the [ſoure] harſhneſſe. Now the flaſh ſeparateth the bitterneſſe and harſhneſſe from the water, ſo that the water becometh, ſoft, [fluid] and cleere, wherein then the^[540] ſight of all creatures doth conſiſt, ſo that the Spirit in the flaſh in the Matrix of the water doth ſee: and the flaſh ſtandeth therein like a glance [or luſtre] and^[541] filleth the Spirit of the Eſſences: from which the Eſſence draweth vehemently to it ſelfe: for it is the [ſoure] harſhneſſe: and the flaſh continually ſeparateth the darkneſſe from the light, and the impure from the pure: and there now ſtandeth the divine vertue [or power]: and the divine glance continually imagineth [or imprinteth] it ſelfe in the pure, from which the [ſoure] ſtrong [property] is ſeparated out from Nature: and the divine Glance maketh the pure ſweet: for it mingleth it ſelfe [or infecteth] there.

30. But the ſweetneſſe is like Oyle or fire, wherein the flaſh continually kindleth it ſelfe ſo that it ſhineth: But the Oyle being ſweet, and mingled with the Matrix of the water, therefore the ſhining light is ſteady [conſtant and fixt] and^[542] ſweet: But being it cannot in the nature of the water continue to be an oyle onely (becauſe of the infection of the water) therefore it becometh thick; and the [nature or] kinde of the fire coloureth it red: and this is the Bloud and the Tincture in a Creature, wherein the noble life ſtandeth.

Of the Death and of the Dying. The Gate of affliction and of miſery.

31. Thus the noble life in the Tincture ſtandeth in great danger, and hath hourely to expect the [corruption, or deſtruction, breaking or] diſſolution: for as ſoone as the bloud (wherein the Spirit liveth) floweth out [or paſſeth away] the Eſſence [breaketh or] diſſolveth, and the Tincture flieth away like a glance or ſhadow: and then the ſource [or ſpringing up] of the fire is out, and the body becometh ſtiffe.

32. But alas! the life hath many greater and more powerfull enemies; eſpecially the foure Elements and the Conſtellations [or ſtarres]; as ſoone as [any] one Element becometh too ſtrong, the Tincture flieth from it, and then the life hath its end: If it be overwhelmed with water, it groweth cold, and the fire goeth out; then the flaſh flieth away like a glance or ſhadow: if it be overwhelmed with earth, viz. with impure matter, then the flaſh groweth darke, and flieth away: if it be overwhelmed with aire, that it be ſtopt, then the Tincture is ſtifled, and the ſpringing Eſſences, and the flaſh breaketh into a glance, and goeth into its Ether. But if it be overwhelmed with fire or heate, the flaſh is enflamed, and burneth up the Tincture; from whence the bloud becometh darke, and ſwearthy, or black, and the flaſh goeth out in the meekneſſe.

33. O how many Enemies hath the life among the Conſtellations [or Starres] which qualifie [or mingle their influence] with the Tincture and Elements: when the Planets and the Starres have their conjunctions, and where they caſt their poyſonous rags into the Tincture, there ariſeth in the life of the meeke Tincture, ſtinging, tearing, and torturing. For the ſweet [or pleaſant] Tincture (being a ſweet and pleaſing refreſhment) cannot endure any impure thing. And therefore when ſuch poyſonous rags are darted into it, then it reſiſteth and continually cleanſeth it ſelfe; but as ſoone as it is overwhelmed, that it be darkned, then the flaſh goeth out, the life breaketh, and the body falleth away, and becometh a Cadaver Carkaſſe [or dead corps]; for the ſpirit is the life.

34. This I have here ſhewen very briefly and ſummarily, and not according to all the Circumſtances, that it might thereby be ſomewhat underſtood [by the way, what] the life [is]: in its due place all ſhall be expounded at large, for herein is very much contained, and there might be great Volumes written of it; but I have ſet downe onely this, that the overcoming and the ſleepe might be apprehended.

The Gate [or Expoſition] of the heavenly Tincture, how it was in Adam before the Fall, and how it ſhall be in us after this Life.

35. Great and mighty are theſe Secrets, and he that ſeeketh and findeth them, hath ſurpaſſing joy therein; for they are the true heavenly bread for the ſoule. If we conſider and receive the knowledge of the heavenly Tincture, then there riſeth up the knowledge of the divine kingdome of joy, ſo that wee wiſh to be looſed from the vanity, and to live in this Birth: which yet cannot be, but wee muſt finiſh our dayes-work.

36. Reaſon ſaith: Alas! If Adam had not luſted he had not fallen aſleepe: If I had been as he, I would have ſtood firme, and have continued in Paradiſe. Yes beloved Reaſon, you have hit the matter well, in thinking ſo well of thy ſelfe! I will ſhew thee thy ſtrength, and the Gate: and doe but thou conſider how firme thou ſhouldſt ſtand, if thou didſt ſtand as Adam did before the Tempting Tree.

37. Behold, I give you a true ſimilitude: Suppoſe that thou wert a young man, or young maid [or virgin] (as Adam was both of them in one [onely] perſon:) how doeſt thou thinke thou ſhouldſt ſtand? Suppoſe thus, ſet a young man of good complexion, beautifull, and vertuous: and alſo a faire chaſte modeſt virgin [or young maid] curiouſly featured, and put them together: and let them not onely come to ſpeake together, and converſe lovingly one with another, but ſo that they may alſo embrace one another: and command them not to fall in love t gether, not ſo much as in the leaſt thought, alſo not to have any inclination to it; much leſſe any infection in the will: and let theſe two be thus together forty dayes and forty nights, and converſe with one another in meere ioy: and command them further, that they keepe their will and minde ſtedfaſt, and never^[543] conceive one thought, to deſire one another, and not to infect [themſelves] with any eſſence or property at all; but that their will and inclination be moſt ſtedfaſt and firme to the command: and that the young man ſhall will [and purpoſe] never to copulate with this, nor no other maid [or virgin]; and in like manner, the maid [or virgin] be enjoyned to the ſame. Now thou Reaſon, full of miſery, defects, and infirmities, how doe you thinke you ſhould poſſibly ſtand here: would you not promiſe faire with Adam? but you would not be able to performe it.

38. Thus my beloved Reaſon, I have ſet a Gloſſe before you, and thus it was with Adam. God had created his worke wiſely and good, and extracted the one out of the other. The firſt ground was himſelfe, out of which he created the world, and out of the world [he created] Man, to whom he gave his Spirit, and intimated to him, that without wavering, or any other deſire, he ſhould live in him moſt perfectly.

39. But now man had alſo the ſpirit of this world, for he was [come] out of this world, and lived in the world: And Adam (underſtand the Spirit which was breathed into him from God) was the chaſte virgin; and the Spirit which he had inherited out of Nature, from the world, was the young man. Theſe were now both together, and reſted in one arme.

40. Now the chaſte virgin ought to be bent into the heart of God, and to have no imagination, to luſt after the beauty of the comely young man: but yet the young man was kindled with love towards the virgin, and he deſired to copulate with her; for he ſaid, thou art my deareſt Spouſe [or bride] my Paradiſe, and garland of Roſes, let me into thy Paradiſe: I will be impregnated in thee, that I may get thy eſſence, and enjoy thy pleaſant love: how willingly would I taſte of the friendly ſweetneſſe of thy vertue [or power]? If I might but receive thy glorious light, how full of joy ſhould I be?

41. And the chaſte virgin ſaid: Thou art indeed my bridegroome and my Companion; but thou haſt not my Ornament: my Pearle is more^[544] precious than thou, my vertue [o[•] power] is incorruptible [or unfadable] and my minde is over conſtant [or ſtedfaſt]: thou haſt an unconſtant minde, and thy vertue is corruptible [or brittle]: dwell in my^[545] Court, and I will entertaine thee friendly, and doe thee much good, I will adore thee with my Ornaments, and I will put my Garment on thee: but I will not give thee my Pearle, for thou art dark, and that is ſhining and bright.

42. Then ſaid the Spirit of Nature (viz. the young man) my faire Pearle and chaſtity, I pray thee let me enjoy thy comfort, if thou wilt not copulate with me, that I may impregnate in thee; yet doe but encloſe thy Pearle in my heart, that I may have it for my owne: art thou not my Golden Crowne, how faine would I taſt of thy fruit.

43. Then the^[546] chaſt Spirit out of God in Adam (viz. the virgin) ſaid: My deare Love, and my Companion; I plainly ſee thy luſt, thou wouldſt faine copulate with me; but I am a virgin, and thou a man; thou wouldſt defile my Pearle, and deſtroy my Crowne: and beſides, thou wouldſt mingle thy ſoureneſſe with my ſweetneſſe, and darken my bright light; therefore I will not [doe ſo]: I will lend thee my Pearle, and adorne thee with my Garment, but I will not give it^[547] to be thy owne.

44. And the companion (viz. the ſpirit of the world in Adam) ſaid, I will not leave thee, and if thou wilt not let me copulate with thee, then I will take my innermoſt and ſtrangeſt^[548] force, and uſe thee according to my will, according to the innermoſt^[549] power. I will cloath thee with the power of the Sunne, Starres, and Elements; wherein none will know thee, [and ſo] thou muſt be mine eternally: And although (as thou ſayſt) I am unconſtant, and that my vertue is not like to thine, and my light not like thine, yet I will keepe thee well enough in my Treaſure, and thou muſt be^[550] my owne.

45. Then ſaid the Virgin; Why wilt thou uſe^[551] violence? Am I not thy Ornament, and thy Crowne? I am bright, and thou art darke; behold, if thou covereſt mee, then thou haſt no glance [or luſtre]; and [then] thou art a dark [dusky or black] Worme; and [then] how can I dwell with thee? Let me alone; I [will] not give my ſelfe to be thy own: I will give thee my Ornament, and thou ſhalt live in my joy, thou ſhalt eate of my fruit, and taſt my ſweetneſſe; but thou canſt not^[552] qualifie with me: for the divine vertue is my Eſſence, therein is my faire [or Orient] Pearle, and my bright [ſhining] light generated: my fountaine is eternall: If thou darkeneſt my light, and defileſt my Garment, then thou wilt have no beauty [or luſtre], and canſt not ſubſiſt, but thy Worme [will corrupt or) deſtroy thee, and ſo I ſhall looſe my companion, which I had choſen for my Bridegroom, with whom I meant to have rejoyced: and then my Pearle and beauty would have no^[553] company: ſeeing I have given my ſelfe to be thy companion for my joyes ſake? if thou wilt not enjoy my beauty? yet pray continue in my ornament and Excellency, and dwell with me in joy, I will adorne thee eternally.

46. And the young man ſaid: thy Ornament is mine already, I [will] uſe thee according to my will: in that thou ſayſt I ſhall be broken (corrupted or deſtroyed) yet my Worme is eternall, I will rule with that; and yet I will dwell in thee, and cloath thee with my Garments.

47. And here the Virgin turned her to the heart of God, and ſaid, My heart and my beloved, thou art my vertue, from thee I am cleere and bright, from thy roote I am generated from eternity; deliver me from the Worme of darkneſſe which infecteth [poyſoneth] and tempteth my Bridegroom, and let me not be darkned in the Obſcurity, I am thy Ornament; And am come that thou ſhouldſt have joy in me; wherefore then ſhall I ſtand with my Bridegroom in the darke? And the divine Anſwer ſaid: The ſeed of the Woman ſhall breake the head of the Serpent, or Worme; and thou ſhalt, &c.

48. Behold deare Soule, herein lyeth the heavenly Tincture, which wee muſt ſet downe in a ſimilitude, and wee cannot at all expreſſe it with words: indeed if wee had the^[554] tongue of Angels, wee could then rightly expreſſe what the minde apprehendeth: but the Pearle is cloathed [covered or vayled] with a darke [cloake or] Garment: The virgin calleth ſtedfaſtly to the^[555] heart of God, that he would deliver her companion from the darke Worme: but the divine Anſwer^[556] ſtill is: The ſeed of the Woman ſhall breake the Serpents head; that is, the darkneſſe of the Serpent ſhall be ſeparated from thy Bridegroom: the dark Garment wherewith the Serpent cloatheth thy Bridegroom and darkneth thy Pearle and beauteous Crowne, ſhall be broken [corrupted or deſtroyed] and turne to Earth; and thou ſhalt rejoyce with thy Bridegroom in mee; this was my eternall^[557] will, it muſt ſtand.

49. Now then when we conſider the high myſteries, the Spirit openeth to us the underſtanding, that this [afore-mentioned] is the true Ground concerning Adam: For his Originall Spirit (viz. the ſoule) that was the Worme, which was generated out of the eternall will of God the Father, and in the time of the Creation, was by the Fiat (after the manner of a Spirit) created out of that place where the Father from eternity generateth his heart, between the fourth and the fifth forme in the centre of God, where the light of God from eternity diſcovereth it ſelfe, and taketh its beginning, and therefore the light of God came thus to helpe him, as a faire virgin, and tooke the ſoule to be her Bridegroom, and would adorne the ſoule with her faire heavenly Crowne, with the noble vertue of the Pearle, and beautifie it with her Garment.

50. Then the fourth forme in the Centre of the ſoule brake forth there where the ſpirit of the ſoule was created [viz.] between the fourth and the fifth forme in the Centre,^[558] neere the heart of God: and ſo the fourth forme was in the glance in the darkneſſe; out of which the world was created, which in its forme parteth it ſelfe in its Centre into five parts, in its riſing till [it attaine] to the light of the Sunne. For the Starres alſo in their Centre are generated betwixt the fourth and the fifth forme, and the Sunne is the^[559] ſpring of the fift forme in the Centre; as in the eternall Centre, the heart and light of God [is,] which hath no ground; but this [Centre,] of the Starres and Elements, hath its ground in the fourth forme in the dark minde, in the riſing up of the awakened [or kindled] flaſh of the fire.

51. Thus the ſoule is generated between both the Centres, between the Centre of God (underſtand [between the Centre] of the heart or light of God, where it is generated out of an eternall Place) and alſo between the [propagated or] out-ſprung Centre of this world: and it [the ſoule] hath its beginning from both, and qualifieth with both; and therefore thus it hath all three Principles, and can live in all three;

52. But it was the law and will of the virgin, that as God ruleth over all things, and^[560] imprinteth himſelfe every where, and giveth vertue and life to all, and yet the thing comprehendeth him not, although he be certainly there; ſo alſo ſhould the ſoule^[561] ſtand ſtill, and the forme of the virgin ſhould governe in the ſoule, and crowne it with the divine light, the ſoule ſhould be the comely young man which was created, and the vertue [or power] of God [ſhould be] the faire virgin: and the light of God [ſhould be] the faire [orient] Pearle and Crowne, wherewith the virgin would adorn the young man.

53. But the young man deſired to have the virgin to be his own, which could not be, becauſe ſhee was a degree higher in the birth than he: for the virgin was from Eternity, and the Bridegroom was given to her, that ſhee ſhould have joy and delight with him in God.

54. But now when the young man could not obtaine this of the virgin, then he reached back after the Worme in his own Centre. For the forme of this world preſſed very powerfully upon him, which alſo was in the ſoule, and [this forme] would faine have had the virgin to be its own, that he might make her his^[562] wife (as was done in the Fall: yet the wife was not from the Pearle, but out of the ſpirit of this world:) for it (viz. the nature of this world) continually groaneth [or longeth] after the virgin; that it might be delivered from vanity: and it meaneth to qualifie [or mingle] with the virgin; but that cannot be, for the virgin is of a higher^[563] Birth.

55. And yet when this world ſhall breake in pieces, and be delivered from the vanity of the Worm, it ſhall not obtaine the virgin; but^[564] it muſt continue without ſpirit and^[565] Worme, under its own ſhadow, in a faire and ſweet reſt, without any wreſtling [ſtrugling] or deſiring: for thereby it cometh into its higheſt degree and beauty: and ceaſeth [or reſteth] eternally from its labour. For the Worme which here tormenteth it, goeth into its owne Principle, and no more toucheth the ſhadow nor the figure of this world to eternity, and then the virgin governeth with her Bridegroom.

56. My beloved Reader, I will ſet it you downe more plainely: for every one hath not the^[566] Pearle, to apprehend the virgin: and yet every one would faine know, how the fall of Adam was. Behold, as I mentioned even now; the ſoule hath all the three Principles in it; viz. the moſt inward, [which is] the Worme or Brimſtone ſpirit, and the ſource according to which it is a Spirit: and then [it hath] the divine vertue, which maketh the Worme meeke, bright and joyfull, according to which the Worm or Spirit, is an Angel, like God the Father himſelfe (underſtand, in ſuch a manner and birth:) and then alſo it hath the Principle of this world; wholly undivided in one another, and yet none [of the three Principles] comprehendeth the other, for they are three Principles, or three Births.

57. Behold, the Worme is the eternall, and in it ſelfe peculiarly [a Principle], the other two [Principles] are given to it, each by a Birth: the one to the right, the other to the left. Now it is poſſible for it to looſe both the formes and Births that are given to it: for if it reach back into the ſtrong [or tart power or] might of the Fire, and become falſe to the virgin, then ſhee departeth from it, and [ſhee] continueth as a figure in the Centre, and then the doore of the^[567] virgin is ſhut.

58. Now if thou wilt [turne] to the virgin againe; then thou muſt be borne anew through the Water in the Centre and [through] the Holy Ghoſt; and then thou ſhalt receive her againe with greater honour and joy: of which Chriſt ſaid: There will be more joy in heaven for one ſinner that repenteth, than for ninety and nine righteous, who need no repentance; ſo very gloriouſly is the poore ſinner received againe of the virgin, that^[568] it muſt no more be a ſhadow, but a living and underſtanding Creature, and [an] Angel of God. This joy none can expreſſe, onely a regenerate ſoule knoweth it: which the body underſtandeth not: but it trembleth, and knoweth not what is done to it.

59. Theſe two formes, or Principles, the Worme looſeth at the departing of the body: although indeed it continueth in the figure, which yet is but of a Serpent, and it is a^[569] torment to it, that it was an Angel, and is now a horrible fierce poyſonous Worme and Spirit; of which the Scripture ſaith: That the Worme of the wicked dyeth not, and their plague [torment or ſource] continueth eternally. If the Worme had had no Angelicall and humane forme, then its ſource [torment or plague] would not have been ſo great: but that cauſeth it to have an eternall anxious deſire, and yet it can attaine nothing: it knoweth the ſhadow of the Glory [it had] and can never more live therein.

60. This therefore in briefe is the Ground of what can be ſpoken of the Fall of Adam, in the higheſt Depth. Adam hath loſt the^[570] virgin by his luſt, and hath received the^[571] Woman in his luſt, which is a^[572] Cagaſtriſh perſon, and the virgin waiteth ſtill continually for him, [to ſee] whether he will ſtep againe into the new Birth, and then ſhe will receive him againe with great Glory: therefore thou childe of man, conſider thy ſelfe; I write here what I certainly know, and he that hath ſeene it, witneſſeth it; or elſe I alſo ſhould not have knowne it.

CHAP. XIII.

Of the Creating of the Woman out of Adam.

The fleſhly, miſerable, and darke Gate.

1. I Can ſcarce write for griefe, but ſeeing it cannot be otherwiſe, therefore wee will for a while weare the Garment of the Woman, but yet live in the virgin: and although wee receive [or ſuffer] much affliction in the [Garment of the] Woman, yet the virgin will recompence it well enough: and thus wee muſt be^[573] bound with the^[574] Woman till we ſend her to the Grave; and then ſhee ſhall be a ſhadow and a figure: and the virgin ſhall be our Bride and precious Crowne: ſhee will give us her^[575] Pearle and Crowne, and cloath us with her ornaments; for which wee will give the venter for the Lillies ſake. And though wee ſhall raiſe a great ſtorme, and though Antichriſt teare away the Woman from us, yet the virgin muſt continue with us, becauſe wee are married to her, let every one take its own, and then I ſhall have that which is mine.

2. Now when Adam was thus in the Garden of Eden, and the three Principles having produced ſuch a ſtrife in him; his Tincture was quite wearied, and the virgin departed. For the Luſt-Spirit in Adam had overcome, and therfore he ſunk down into a ſleep. The ſame houre his heavenly body became fleſh and bloud, and his ſtrong vertue [or power] became bones: and then the virgin went into her Ether and ſhadow, yet into the heavenly Ether, into the Principle of the vertue [or power,] and there waiteth upon all the children of Adam, [expecting] whether any will receive her for their Bride againe, by the^[576] New Birth.

But what now was God to doe? He had created Adam out of his eternall will: and becauſe it could not now be, that Adam ſhould generate out of himſelfe the virgin in a Paradificall manner, therefore God put the Fiat of the great world into the midſt. For Adam was now falne^[577] home againe to the Fiat as a halfe broken Perſon. Now therefore ſeeing he was halfe killed by his own luſt and imagination, that he might live, God muſt help him againe: and if he be now to generate a Kingdome, then there muſt be a Woman, as all other Beaſts [have a Female] for propagation: The Angelicall kingdome in Adam was gone: therefore now there muſt be^[578] a kingdome of this world.

4. Then what was it that God now did with Adam? Moſes ſaith, When Adam ſlept, he took one of his ribs, and [made or] built a Woman of it, (viz. of the rib which he took from Man) and cloſed up the place with fleſh. Now Moſes hath written very right: but who is it that can underſtand him here: If I did not know the firſt Adam in his virgin like forme in Paradiſe; then I had been at a ſtand, and ſhould have known no other than that Adam had been made fleſh and bloud of a lump of Earth, and his wife Eve, of his rib and hard bones; which before the time [of my knowledge] hath oft ſeemed very ſtrange and wonderfull to my thoughts, when I have read the^[579] Gloſſes upon Moſes, that ſo [high or] deep learned men ſhould write ſo of it:^[580] ſome of them will dare to tell of a Pit in the [Orient or] Eaſt Countrey, out of which Adam ſhould be taken and made as a Potter maketh a veſſell or Pot.

5. If I had not conſidered the Scripture, which plainly ſaith, Whatſoever is borne of fleſh is fleſh; Alſo, Fleſh and bloud ſhall not inherit the kingdome of Heaven: Alſo, None goeth into Heaven but the ſon of Man, (viz. the pure virgin) which came from Heaven, and which is in Heaven: which was very helpfull to mee [to think] that the childe of the virgin was the Angel, which hath reſtored againe all that which was loſt in Adam, for God brought againe in the Woman (in her virgin-like body) the virgin childe, which Adam ſhould generate. And now if I had not conſidered the Text in Moſes, (where God ſaith, It is not good that man ſhould be alone, wee will make a helpe for him) I ſhould yet have ſtuck in the^[581] will of the Woman.

6. But that Text ſaith; God looked upon all that he had made, and behold, it was all very good; Now if it were good in the Creation, then it muſt needs have become evill when God ſaid [afterward] it is not good for Man to be alone. If God would have had them like all beaſts to have a beaſtiall propagation, he would at one and the ſame inſtant [at firſt] have made a Man and a Woman. But that God did abominate [the beaſtiall propagation] it appeared plainly in the firſt childe of the Woman, Cain the murtherer of his brother, alſo the fruit [or the curſe] of the earth ſheweth it plainly enough. But what ſhall I ſpend the time for, with theſe teſtimonies? the proofe of it will cleerly follow? And it is to be proved, not onely in the Scripture (which yet maketh a cover [over it]) but in all things, if we would take time to doe it, and ſpend our labour about vaine and unprofitable things.

7. Now thus ſaith Reaſon: What are then the words of Moſes concerning the Woman? to which I ſay; Moſes hath written right, but I (living thus^[582] in the Woman) underſtand it not right. Moſes indeed had a brightened [or glorified face or] countenance, but he muſt hang a vaile before it, ſo that none could ſee his face. But when the ſonne of the virgin (^[583] viz. the virgin [wiſdome]) came, he looked him in the face, and did the vaile away.

8. Then Reaſon asketh: What was the rib [taken] out of Adam to be [made] a Woman? The Gate of the Depth. Behold, the virgin ſheweth us this, that when Adam was overcome, and the virgin paſſed into her Ether, then the Tincture (wherein the faire virgin had dwelt) became earthy, weary, feeble, and weake: for the powerfull roote of the Tincture, from whence it had its potency without any ſleepe or reſt (viz. the heavenly Matrix, which^[584] containeth Paradiſe and the Kingdome of Heaven) withdrew in Adam, and went into its^[585] Ether.

9. Keader underſtand [and conſider] it aright: the Deity (viz. the faire virgin) is not^[586] deſtroyed and come to nothing: that cannot be; onely ſhee is remaining in the divine Principle: and the Spirit, or the ſoule of Adam is with its own proper Worme remaining in the third Principle of this world: But the virgin (viz. the divine vertue [or power] ſtandeth in Heaven, and in Paradiſe, and beholdeth her ſelfe in the earthly quality of the ſoule, viz. in the^[587] Sunne, and not in the Moone (underſtand in the higheſt point of the Spirit of this world, where the Tincture is nobleſt and moſt cleare, from whence the minde of man doth exiſt).

10. And ſhee would faine returne againe into her place to her Bridegroome, if the earthly fleſh, with the earthly minde and ſenſes [or thoughts did not hinder or] were not in the way, for the virgin doth not goe into them, ſhee will not be bound [to or] in the earthly Centre: ſhee finiſheth the whole time (while the Woman liveth in her ſtead) of her ſpeculation with longing and much calling, admoniſhing and hearty ſeeking: but [to] the regenerate ſhee appeareth in a high triumphing manner, in the Centre of the minde; [ſhee] alſo often diveth into the Tincture of the bloud of the heart, whereby the body, with the minde and ſenſes, come to tremble and triumph ſo highly, as if it were in Paradiſe, it alſo preſently getteth a Paradiſicall will.

11. And there the noble Graine of Muſtard-ſeed is ſowne, of which Chriſt ſaith; That it is at firſt ſmall, and afterwards groweth to be like a great Tree, ſo far [or ſo long] as the minde perſevereth in the will, but the noble virgin ſtayeth not continually: for her Birth is [of a] higher [deſcent]: and therefore ſhee dwelleth not in earthly veſſels; but ſhee ſometimes viſiteth her Bridegroom at a time when he is deſirous of her: although ſhee alwaies with obſervancy preventeth and calleth him, before he [calleth] her, which is onely underſtood in the Lilly, this the Spirit ſpeaketh in a high and worthy ſeriouſneſſe, therefore obſerve it ye children of God, the Angel of the great Councell cometh in the valley of Jehoſaphat with a Golden Charter, which he ſelleth for Oyle without Money, whoſoever cometh ſhall have it.

12. Now when the Tincture was become thus earthy and feeble, by the overcoming of the Spirit of the great world, then it could not generate [in a] heavenly [manner], and was alſo poſſeſſed with inability: and then the Counſell of God ſtood there, and ſaid: Seeing he is become earthly, and is not able [to propagate] wee will make a help for him: and the Fiat ſtood in the Centre, and ſevered the Matrix from the Limbus: and the Fiat took a rib in the midſt of Adam out of his right ſide, and created a Woman out of it.

13. But you muſt cleerly underſtand [or conceive]: that when the Fiat to the creating [of the woman] was in Adam, in his ſleepe, his body had not then ſuch hard grisſles and bones: O no: that came to paſſe firſt when Mother [•]ve did bite the Apple, and alſo gave to Adam: onely the infection and the earthly death, with the fainting and mortall ſickneſſe ſtuck in them: the bones and ribs were yet ſtrength and vertue, from which the ribs ſhould come to be.

14. But you muſt highly and worthily underſtand [and conſider] how it was taken out [of his ſide]: not as a ſpirit, but wholly in ſubſtance: thus it may be ſaid, that Adam did get a rent; and the Woman, beareth Adams ſpirit fleſh and bones: yet there is ſome difference in the Spirit: for the Woman beareth the Matrix, and Adam the Limbus or Man: and they two are one fleſh, undivided in nature, for now they two together muſt generate one man againe, which one alone could doe before.

A Pleaſant Gate.

15. Wee being here in deſcribing the corruptibility of Adam, the Spirit frameth in our thoughts a heavenly myſtery, concerning Adams rib, which the Fiat took from him, and made a Woman of it; which [Rib] Adam afterwards muſt want: for the Text in Moſes rightly ſaith, God cloſed up the place with fleſh.

16. But now the^[588] wrath of the Serpent hath ſo brought it to paſſe, that Adam is fallen in the luſt, and yet the purpoſe of God muſt ſtand: for^[589] Adam muſt riſe againe at the day of the Reſurrection wholly and unbroken in the firſt Image, as he was created. So likewiſe the Serpent and the Devill hath brought it about, that ſo terrible a Rent is made in him: wherefore the Spirit ſheweth us, that as little as the Worme or Spirit of the ſoule, could be helped, except that the virgin came and did goe into Death in the Worme in the abyſſe of the Spirit of the ſoule (which in its own abyſſe reacheth the Gate of Hell and the fierce anger of God) and regenerate^[590] him anew, and make him a new Creature in the firſt Image; which is done in the ſonne of the virgin, in Chriſt.

17. So little alſo could Adams Rib, and his hollow-ſide, where it ſtood, be helped [healed] or brought to perfection, except that the ſecond Adam (Chriſt) ſuffer himſelfe in the virgin to be wounded [pierced or cut) in the ſame place, that his precious bloud might come to helpe the firſt Adam, and repaire his broken ſide againe; this of high and precious worth wee ſpeake according to our knowledge: which when we ſhall write of the ſuffering and death of Chriſt the Sonne of the virgin, wee will ſo cleere it that thou O thirſty ſoule ſhalt finde a living fountaine, which ſhall be little beneficiall to the Devill.

Further concerning the Woman.

18. Reaſon asketh: Is Eve meerely created out of the Rib [taken] out of Adam? then ſhee ſhould be far inferiour to Adam? No beloved Reaſon, it is not ſo: the Fiat (being a ſharp attracting) tooke from Adam of all eſſences and properties of every vertue; but it took from him no more members in ſubſtance: for the Image ſhould be a man, after a maſculine kinde in the Limbus, yet not at all with this deformity. Underſtand it rightly in the ground, he ſhould be and (he was alſo) a man, and he had a virgin-like heart, wholly chaſte in the Matrix.

19. Therefore Eve was for certaine created out of all Adams Eſſences, and ſo Adam thereupon had a great Rent, and ſo likewiſe the Woman might come to her perfection to [be] the Image of God; and this againe ſheweth a great myſtery, wherehy the virgin very preciouſly witneſſeth againe, that the ſonne of the virgin hath not onely ſuffered his ſide to be pierced through, and ſhed his bloud out of the hole of his ſide, but he hath alſo ſuffered his hands and feete to be ſtruck through, and a Crowne of thornes to be preſſed upon his head, ſo that the bloud guſhed out from thence; and in his body he endured to be whipped, ſo that his bloud run down all over. So very lowly hath the Sonne of the virgin debaſed-himſelfe, to^[591] help the ſick and broken Adam and his weak and imperfect Eve, to repaire them and bring them againe into the firſt Glory.

20. Therefore you muſt know for certain, that Eve was created out of all Adams Eſſences: but there were no more ribs nor members broken from Adam: which appeareth by the feebleneſſe and weakneſſe of the Woman, and alſo by the Command of God, who ſaid: Thy will ſhall be in ſubjection under thy Man [or husband], and he ſhall be thy Lord [or Ruler]: becauſe the Man is whole and perfect, except a Rib, therefore the Woman is a help for him, and muſt help him to doe his work in humility and ſubjection: and the Man muſt know that ſhee is very weak, being out of his Eſſences: he muſt help her in her weakneſſe, and love her as his own Eſſences: in like manner the Woman muſt put her Eſſences and will into [the Eſſences and will] of the Man, and be friendly towards her Man [or husband]: that the Man may take delight in his own Eſſences in the Woman: and that they two might be but one only will. For they are one fleſh, one bone, one heart, and generate children in one [onely] will, which are neither the Mans nor the Womans alone, but of both together, as if they were from one onely body. And therefore the ſevere commandement of God is ſet before the children, that they ſhould with earneſtneſſe and ſubjection honour their father and mother, upon paine of temporary and eternall puniſhment:^[592] of which I will write concerning the Tables of Moſes.

Concerning the Propagating of the ſoule. The Noble Gate.

21. The minde hath from the beginning of the world had ſo very much to doe about this gate, and hath continually ſo ſearched therein, that I cannot reckon the weariſome heap of writers [about it]: but in the time of the Lilly this Gate ſhall flouriſh as a Bay-tree [or Lawrell tree]: for its branches will get ſap from the virgin, and therefore will be greener than^[593] Graſſe, and whiter than the [whiteſt] Roſes, and the virgin will beare the pleaſant ſmell thereof upon her Pearly-Garland, and it will reach into the Paradiſe of God.

22. Seeing then the myſtery preſenteth it ſelfe to us, therefore we will open the bloſſome of the Sprout: yet wee would not have our Labour given to the Wolves, Dogges, or Swine, which roote in our Garden of delight, like [wilde] Boares, but to thoſe that ſeek, that the ſick Adam may be comforted.

23. Now if wee will ſearch after the Tincture, what it is in its higheſt degree: wee ſhall finde the^[594] Spirit: for wee cannot ſay, that the fire is the Tincture, nor the aire neither; For the fire is wholly contrary to the Tincture: and the aire doth ſtifle it: it is a very pleaſant^[595] refreſhment: its roote out of which it is generated, is indeed the fire: but if I may rightly mention the ſeate where it ſitteth, I cannot ſay otherwiſe but that it is between the three Principles (viz. [between] the Kingdome of God, the Kingdome of Hell, and the Kingdome of this world) in the midſt, and [it] hath none [of the three] for its own, and yet it is generated from all three: and it hath as it were a ſeverall Principle, which yet is no Principle, but a bright pleaſant habitation: neither is it ſelfe the Spirit, but the Spirit dwelleth in it, and it ſo reneweth the Spirit, that^[596] it becometh cleere and viſible: its true name is wonderfull, and none can name [that Name] but he to whom it is given, he nameth it onely in himſelfe, and not without [or outwardly], it hath no place of its reſt in the ſubſtance, and yet reſteth continually in it ſelfe, and giveth vertue and beauty to all things, as the^[597] Glance of the Sunne giveth light, vertue, and beauty to all things in this world, and it is not the thing it ſelfe, though indeed it worketh in the thing, and maketh the thing grow and bloſſome; and yet it is found really [to be] in all things, and it is the life and heart of all things, but it is not the Spirit which is generated out of the Eſſences.

24. The Tincture is the pleaſant ſweetneſſe and ſoftneſſe in a fragrant hearb and flower, and the Spirit thereof is bitter and harſh, and if the Tincture were not, the hearb would get neither bloſſom nor ſmell: it giveth to all Eſſences vertue to grow. It is alſo in metalls and ſtones: it maketh that the Silver and Gold doe grow, and without it [the Tincture] there is nothing in this world could grow: among all the children in Nature, it [onely] is a virgin, and hath never generated any thing out of it ſelfe; neither can it generate, and yet it maketh that all things impregnate: it is the moſt hidden thing and alſo the moſt manifeſt, it is a^[598] friend of God, and a play-fellow of vertue: it ſuffereth it ſelfe to he deteined by nothing: and yet it is in all things; but if any thing be done to it againſt the right of Nature, then it flyeth [away] and that very eaſily: it ſtandeth not faſt, and yet it continueth immovable: it continueth in no kinde of decayi[••] of any thing; all the while that it ſtandeth in the roote of Natu[••] not altered nor deſtroyed, ſo long it continueth: it layeth no burthen upon any thing, but it eaſeth the burthen in all things: it maketh that all things rejoyce, and yet it generateth no^[599] ſhouting noyſe; but the voyce cometh out of the Eſſences and becometh loud in the Spirit.

25. The way to it is very neere, whoſoever findeth that [way] dareth not to reveale it, neither can he, for there is no language that can expreſſe it: and although any ſeek long after^[600] it, if the Tincture will not, he cannot finde it; nevertheleſſe, it meeteth them that ſeek after it aright, in its own way [or manner] as its nature is, with a virgin-like minde, not being [prone] to covetouſneſſe and [wantonneſſe or] voluptuouſneſſe; it ſuffereth it ſelfe to be imprinted [repreſented or imagined] in a thing (where it was not before) by^[601] Faith, if it be right in a virgin-like manner it is powerfull, and yet doth nothing: when it goeth out of a thing, it cometh not into it againe, but it ſtayeth in its^[602] Ether, it never breaketh [or corrupteth] more, and yet doth grow.

26. Now you will ſay, this muſt be God! No it is not God, but it is Gods^[603] friend. Chriſt ſaid; My Father worketh, and I work alſo; but it worketh not: it is in a thing imperceptably, and yet it may well be overpowred and uſed; eſpecially in Metalls, there it can (if it ſelfe be pure) make pure Gold of Iron, and of Copper: it can make a little grow to be a great deale, and yet it puts forth nothing. Its way is as ſubtile as the thoughts of a Man, and the thoughts do even ariſe from thence.

27. And therefore when a man ſleepeth, ſo that the Tincture reſteth, then there are no thoughts in the ſpirit: but the Conſtellation rumbleth in the Elements, and beateth into the braines, what ſhall (through their operation) come to paſſe, which yet is often broken againe by another^[604] Conjunction, ſo that it cometh not to effect: beſides, it can ſhew nothing exactly, except it come by a Conjunction of Planets and fixed Starres, and that onely goeth forward, but it repreſenteth all [in an] earthly [manner] according to the ſpirit of this world, ſo that where the^[605] Sydereall Spirit ſhould ſpeake of Men, it often ſpeaketh of Beaſts, and continually repreſents the contrary; as the earthly ſpirit fancieth from the ſtarry ſpirit, ſo he dreameth.

28. Seeing now wee have ſpoken of the Tincture, as of the houſe of the ſoule, ſo wee will ſpeake alſo of the ſoule, what it is, and how it can be propagated, wherein wee can the better bring the Tincture to^[606] light. The ſoule is not ſo ſubtile as the Tincture; but it is powerfull and hath great might [or ability]: It can by the Tincture (if it ride upon the virgins^[607] Bride-Chariot in the Tincture) turne mountaines upſide down; as Chriſt ſaid; which is done in the pure Faith, in the place where the Tincture is Maſter, which doth it, and the ſoule giveth the thruſt, whereas yet no power can be diſcerned. Even as the Earth^[608] moveth upon the heavenly Tincture, whereas there is not more than one onely Tincture in the Heaven, and in this world, yet [it is] of many ſorts, according to the Eſſence of every thing: in the beaſts it is not as in men, alſo not in fiſhes as in beaſts; alſo in ſtones and gemmes otherwiſe; alſo otherwiſe in Angels and in the ſpirit of this world.

29. But in God, Angels, and in virgin-like ſoules (underſtand pure ſoules) it is alike; where yet it is onely^[609] for God. The Devill hath alſo a Tincture, but a falſe one (and it ſtandeth not in the fire) wherewith he can gripe that man in the heart, that letteth him in, as a [ſlie ſoothing] flattering falſe Theefe, that inſinuateth himſelfe, deſiring to ſteale, concerning whom Chriſt warneth us, that wee ſhould watch.

30. And now if wee will ſpeake of the ſoule, and of its ſubſtance and Eſſences, wee muſt ſay that it is the^[610] rougheſt [thing] in man; for it is the originality of the other ſubſtances [or things]: it is fiery, harſh, bitter, and ſtrong, and it reſembleth a great [and] mighty Power, its Eſſences are like Brimſtone: its gate or ſeate out of the Eternall Originality is between the fourth and the fifth forme in the Eternall Birth, and in the^[611] not beginning Band, of the ſtrong might of God the Father, where the eternall light of his heart (which maketh the ſecond Principle) generateth it ſelfe, and if^[612] it wholly looſe the beſtowed virgin of the divine vertue [or power] (out of which the light of God generateth it ſelfe, which is given to the ſoule to be its Pearle, as is mentioned above), then it becometh and is a Devill, like all other [Devils] in Eſſences, forme, and in^[613] quality alſo.

31. But if it put its will^[614] forward into meekneſſe (viz. into the obedience of God, then it is in the ſource [or of the quality and property] of the heart of God, and receiveth divine vertue, and then all its rough Eſſences become Angelicall and joyfull; and then its rough Eſſences are very ſerviceable to it, and are better and more profitable to it, than that it were altogether ſweet in the Originality; in which [being ſweet] there would be no ſtrength, nor ſuch mighty power as in the harſh, bitter, and fiery [Eſſences].

32. For the fire in the Eſſence cometh to be a^[615] ſoft meeke light, and is nothing elſe but a zealous [or eagar] kindling of the Tincture, and the harſh eſſence cauſeth that the divine vertue can draw it to it ſelfe, and taſte it, for in the [ſoure or] harſh eſſence the taſte doth conſiſt, in nature: in like manner the bitter eſſence ſerveth to [make] the moving riſing joy, fragrancy and growing; and out of theſe formes the Tincture goeth forth, and it is the houſe of the ſoule; as the Holy Ghoſt [goeth forth] from the Father and the Sonne, ſo alſo the Tincture goeth forth from the light of the fiery ſoule, and then alſo from its vertuous [or powerfull] Eſſences, and ſo it^[616] reſembleth the Holy Ghoſt, but yet the Holy Ghoſt of God is a degree higher: for he goeth forth from the Centre of the light wholly in the fift forme, from the heart of God, at the end of Nature.

33. Therefore there is a difference between the Tincture in Man, and the Holy Ghoſt; and the beſtowed virgin of the divine vertue [or power], dwelleth in the Tincture of the ſoule [that is] if it be true and faithfull: but if [the ſoule be] not [faithfull] then^[617] ſhee departeth into her Centre, which is not wholly ſhut up: for there is but halfe a Birth between, except the ſoule paſſe into the^[618] ſtocke of harſhneſſe and malice [evill or wickedneſſe] and then there is a whole birth between. For the harſhneſſe ſtandeth in the fourth forme of the Darkneſſe, and the bitterneſſe in the fire, between the fourth and fift forme, as is mentioned before.

34. Now [Reaſon's] queſtion is; How hath Eve received the ſoule from Adam? Behold, when Gods^[619] harſh Fiat took the Rib^[620] out of Adam, then it attracted out of all Eſſences alſo to it, and the Fiat Imaged [formed, imagined, or impreſſed] it ſelfe together therein, [that it might] continually and eternally ſtay therein. But now the Tincture in Adam was not yet extinguiſhed, but the ſoule of Adam ſate yet wholly with might and vertue [or power] in the Tincture: onely the virgin was departed: and therefore now the Fiat^[621] took the Tincture, and the [ſoure] harſh Eſſences mingled [or qualified] with the [ſoure] harſh Fiat; for it, ([viz.] the Fiat) and the [ſoureneſſe or] harſhneſſe in the Eſſences, are one kinde of Eſſence.

35. Thus the Fiat inclined it felfe now to the heart of God, and the Eſſences received the divine vertue [or power]: and there ſprung up the bloſſome in the fire; and out of the bloſſome, [ſprung] againe the own [proper] Tincture, and thus Eve was a living ſoule: and the Tincture filled it ſelfe in the growth (even as it is a cauſe of all growing) ſo that^[622] inſtantly there was a whole body in the Tincture. For that was poſſible, they were not yet fallen into ſinne, neither were there yet any hard grisfles and bones.

36. You muſt underſtand [or conceive] it aright: Eve gat not Adams ſoule, nor Adams body: but one onely Rib: but ſhee was extracted from the Eſſences, and gat her ſoule in her Eſſences [that were] given her, in the Tincture, and the body grew for [or to] her in her own ſprung up Tincture; yet in vertue [or power]; but the Fiat had already formed [or made] her a Woman: indeed ſhee was not deformed, but altogether lovely: for ſhee was of a heavenly kinde, in Paradiſe, yet the^[623] Marks were already alſo ſet upon her by the Fiat of the^[624] Great world: and it could not otherwiſe be, ſhee muſt be a Woman for Adam: indeed they were in Paradiſe: and if they had not eaten of the Tree, and if they had returned againe to God, then they ſhould have continued in Paradiſe: but the propagation muſt now needs have been after a womanly manner; and ſhould not have ſtood [Eternally]: for Satan had brought it too farre, although he had not yet ſuffered himſelfe to be ſeene, onely he ſtrewed ſugar abroad in the ſpirit of this world, till at length the lovely beaſt, did lay it ſelfe forth upon the Tree as a flatterer and lyar.

The Gate of our Propagation in the Fleſh.

37. As I have mentioned above: the noble Tincture is now hence-forth generated thus in a manly [or maſculine] and womanly [or feminine] kinde [or ſex] out of the ſoule; The Tincture is ſo ſubtile and mighty, powerfull, that it [can goe or] goeth into the heart of another, into his Tincture; which the devilliſh bewitching whores well know, yet they underſtand not the noble Art, but they uſe the [falſe] Tincture of the Devils, and^[625] infect many in [their] marrow and bones, by their^[626] Incantation, for which they ſhall receive their wages, with Lucifer, who would faine have raiſed his Tincture to be above God.

38. But know that the Tincture is in the menkinde ſomewhat divers from that in the womenkinde; for the Tincture in the menkinde goeth out of the Limbus, or Man, and the Tincture in the womenkinde, goeth out of the Matrix. For the vertue of the ſoule frameth [imprinteth, faſhioneth or Imageth] it ſelfe not onely in the Tincture, but in the whole body: for the body groweth in the Tincture.

39. But thus the Tincture is the longing, the great deſire after the virgin, which belongeth to the Tincture: for it is ſubtile without underſtanding, but it is the divine inclination, and continually ſeeketh the virgin, [which is] its play-fellow: the^[627] maſculine ſeeketh her in the^[628] feminine, and the feminine in the maſculine; eſpecially in the delicate complexion, where the Tincture is moſt noble, cleere, and vigorous: from whence cometh the great deſire of the maſculine and feminine ſex, ſo that they alwayes deſire to copulate, and the great burning love, ſo that the Tinctures mingle together and [try, prove, or] taſte one another with their pleaſant taſte; whereas one [ſex] continually ſuppoſeth that the other hath the virgin.

40. And the Spirit of the great world now ſuppoſeth that he hath gotten the virgin; he graſpeth with his clutches, and will mingle his infection with the virgin, and he ſuppoſeth that he hath the prize, it ſhall not now run away from him, he ſuppoſeth now he will finde the Pearle well enough. But it is with him as with a Theefe, driven out of a faire Garden of Delight, where he had eaten pleaſant fruit, who cometh, and goeth round about the incloſed Garden, and would faine eate ſome more of the good fruit, and yet cannot get in, but muſt reach in with his hand, and yet cannot come at the fruit for all that; for the Gardiner cometh, and taketh away the fruit: and thus he muſt goe away empty, and his luſt is changed into diſcontent. Thus alſo it is with him [viz. with the ſpirit of this world]: he ſoweth thus in his fiery [or burning] luſt the^[629] ſeede into the Matrix, and the Tincture receiveth it with great joy, and ſuppoſeth that to be the virgin: but the [ſoure] harſh Fiat cometh thereupon, and attracteth the ſame to it, while the Tincture is ſo well pleaſed.

41. Now then the feminine Tincture cometh in to ayd, and ſtriveth for the childe, and ſuppoſeth that it hath the virgin: and the two Tinctures wreſtle both of them for the virgin [and yet neither of them both hath her) and which of the two overcometh, according to that the fruit getteth the Mark of diſtinction of ſex]. But becauſe that the feminine [Tincture] is weake, therefore it taketh the bloud alſo to it in the Matrix, whereby it ſuppoſeth it ſhall retaine the virgin.

The ſecret Gate of Women.

42. Hence I muſt ſhew the ground to them that ſeek: for the Doctor cannot ſhew it him with his Anatomie, and though he ſhould kill a thouſand men, yet he ſhall not finde that [ground], they onely know that [ground] that have^[630] been upon it.

43. Therefore I will write from the virgin, which knoweth well what is in the Woman: ſhee is as ſubtile as the Tincture: but ſhee hath a life, and the Tincture hath none: the Tincture is nothing elſe but an exulting joyfull mighty will, and a houſe [or habitation] of the ſoule, and a pleaſant Paradiſe of the ſoule, which is the ſoules propriety [or own portion] ſo long as the ſoule with its Imagination^[631] dependeth on God.

44. But when it becometh falſe, ſo that its Eſſences flatter with the Spirit of the great world, and deſire the^[632] fulneſſe of the world (viz. 1. [In] the [ſoure] harſhneſſe, [deſire] much wealth [or riches], to eate and drinke much, and to fill themſelves continually: 2. In the bitterneſſe [deſire] great power, authority, and might, to riſe high, to rule powerfully, and extoll themſelves above all, and put themſelves forth to be ſeene like a proud Bride: and 3. in the^[633] ſource of the fire, [to deſire] a fierce cruell power, and by kindling of the fire [of anger] ſuppoſing in the luſtre thereof to be brave, and ſo are much delighted in themſelves) then cometh the flatterer and lyar, and ^[634] formeth or figureth himſelfe alſo in the Spirit of the great world, as [he did] in the Garden of Eden, and leadeth the ſoule: 1. in covetouſneſſe, to eating and drinking [too much], and ſaith continually, thou ſhalt [want and] not have enough, get more for thy ſelfe how thou canſt, by hooke or by crooke, that thou mayſt alwayes have enough [to ſerve thy turne]. And 2. in the bitter forme he ſaith; thou art rich, and haſt much, aſpire and lift up thy ſelfe, thou art greater than other people, the inferiour is not like thee [or ſo good a man as thou]. And 3. in the might or power of the fire, he ſaith: Kindle [or ſtirre up] thy minde, make it implacable and ſtout, yeeld to none, terrifie the ſimple, and ſo thou ſhalt be dreadfull, and make thy authority continue, and then thou mayſt doe what thou liſteſt, and all whatſoever thou deſireſt, will be at thy ſervice: and is not this a fine brave Glory? Art thou not indeed a Lord on Earth.

45. And as ſoone as this is^[635] brought to paſſe, then the Tincture becometh wholly falſe: for as the Spirit in a thing is, ſo is alſo the Tincture; for the Tincture goeth forth from the Spirit, and is the habitation thereof. Therefore O Man! whatſoever you ſow here, that you ſhall reape, for your ſoule in the Tincture, remaineth eternally: and all your fruits ſtand in the Tincture, manifeſted in the cleere light, and follow after you, this the virgin ſaith in ſincerity [for a warning], with great longing after the Lilly.

46. And now if wee conſider of the Tincture, [and ſearch] how various it is, and [that it is] many times ſo wholly falſe; then we may [be able] fundamentally to demonſtrate the falſhood of the many various Spirits, [and] how they are generated. Therefore wee will make a ſhort entrance, concerning the propagation of the ſoule, which wee will enlarge [when wee ſpeake] about the Fall of Adam, and the birth of Cain. For the ſeede (as is above mentioned) is ſowne in the luſt of the Tinctures, where the [ſoure or] harſh Fiat receiveth it, and ſuppoſeth that it hath received the virgin: there both the Tinctures (the maſculine and the feminine) then ſtrive together about it, and there the Spirit of the great world (viz. the ſpirit of the Starres and Elements figureth [Imageth or imprinteth] it ſelfe alſo in it, and he filleth the Tinctures with his Elements, which the Tinctures in the Fiat receive with great joy, and ſuppoſe they have the virgin.

47. But being the Fiat is the mightieſt among them all, (for it is as it were a ſpirit, and although it be no ſpirit, yet it is the ſharpe Eſſence) therefore it attracteth the ſeed to it, and deſireth the Limbus of God in Paradiſe, out of which Adams body was created by the Fiat; and^[636] would create an Adam out of a heavenly Limbus: and then the Spirit of the great world inſinuates himſelfe and ſuppoſeth [and ſaith] the childe is mine, I will rule in the virgin; and he alwayes filleth it with the Elements, from whence the Tincture becometh full and very thick [groſſe, ſwelled, or impregnated]: and there then the Tincture getteth a loathing againſt the fulneſſe: for the Tincture it ſelfe is cleere, and the Fiat with the Elements is thick [groſſe and] ſwelled; from whence Women (when they^[637] grow bigge [with childe]) know well enough, that many of them loath ſome meats and drinks, and long ſtill after ſome ſtrange thing [to eate] for the Tincture cometh to have a loathing of all that the ſpirit of this world with his Elements filleth in, and willeth to have ſomewhat elſe; for this virgin doth not reliſh them, but becomes [diſcontented and] ſorry, and forſaketh them, and goeth into her^[638] Ether, and cometh not againe.

48. And then the Spirit of the Sunne, Starres, and Elements of this world ſuppoſeth with it ſelfe [ſaying] now thou art in the right, the childe is thine, the foundation is laid, thou wilt bring it up, the virgin muſt be thine, thou wilt live therein, and have thy joy, [delight, and habitation] in her, her ornament muſt be thine; and thus [he] attracteth alwayes to himſelfe in his great luſt, by the Fiat which in Eternity goeth not away; and [he] ſuppoſeth that he hath, the virgin.

♄ Saturnus: this is done in the firſt Moneth.

49. And there tne bloud of the Mother (wherein the Tincture of the Mother is) is drawne into the ſeede: and when the [ſoure] harſh Fiat hath tryed [and perceiveth] that to be ſweeter than its own Eſſence, then it frameth [Imageth or repreſenteth] it ſelfe with great earneſtneſſe [or longing] therein, and becometh ſharp in the Tincture, and will create Adam, and ſo ſevereth the Materia [or matter]; and then the Spirit of the Starres and Elements, is in the midſt, and ruleth mightily in the Fiat.

♃ Jupiter: this is done in the ſecond Moneth.

50. And then the Materia [or matter] is ſevered according to the wheele of the Starres, as they (viz. the Planets) ſtand in order at this time, and which of them [all] is predominant, that (by the Fiat) figureth the matter moſt, and the childe getteth a forme, after the kinde of that [Planet].

♂ Mars: All this which followeth is done in the third Moneth.

51. Thus the matter (by the Fiat) is ſevered into Members: and now when the Fiat thus attracteth the bloud of the Mother into the matter, then^[639] it is ſtifled [or choaked; and then the Tincture of the bloud becometh falſe, and full of unguiſh: for the [ſoure] harſh Eſſence (viz. the Fiat) is terrified, and all the joy (which the ſoure [harſh] Fiat gat in the Tincture of the bloud) withdraweth; and the Fiat beginneth to tremble in the terrour, in the ſoure [harſh] Eſſence: and the terrour goeth away like a flaſh, and would faine depart and fly away out of the Eſſence, and yet is withheld by the Fiat, which [terrour] is now turned hard and made tough by the Eſſence: which now cloſeth the childe about (this is the skin of the childe): and the Tincture flieth ſuddenly, flaſhing upwards in the terrour, and would be gone; yet it cannot neither (for it ſtandeth in the Out-birth [or procreation] of the Eſſences) but^[640] riſeth up ſuddenly in the terrour, and taketh the vertue [or power] of all the Eſſences with it. And there the Spirit of the Starres and Elements^[641] figureth it ſelfe alſo therein, and filleth it ſelfe alſo therein, in the flight, and ſuppoſeth that it hath the virgin, and will goe along with it: and the Fiat gripeth it all, and holdeth it [faſt], and ſuppoſeth that the Verbum Domini [the Word of the Lord] is there in the^[642] uproare, that ſhall create the Adam, and it ſtrengtheneth it ſelfe in the ſtrong might of the terrour, and createth againe the uppermoſt [part] of the body (viz. the Head:) and from the hard terrour (which is continually departing and yet cannot) cometh the skull, which encloſeth the uppermoſt Centre: and from the departing out of the Eſſences of the Tincture with the terrour into the uppermoſt Centre, come the veines and the neck to be, going thus from the body into the head, into the uppermoſt Centre.

52. So alſo all the veines in the whole body come from the terrour of the^[643] ſtifling, where the terrour goeth forth from all the Eſſences; and would be gone; and the Fiat withholdeth it with his great ſtrong might. And therefore one veine hath alwayes a divers Eſſence from the other, cauſed by the firſt departing, where then the Eſſences of the Starres and Elements doe alſo mingle [or figure themſelves] therein, and the Fiat holdeth it all, and createth it, and it ſuppoſeth that the Verbum Domini [the Word of the Lord] with the ſtrong mighty power of God is there, where the Fiat muſt create Heaven and Earth.

The Gate of the great neceſsitie and miſerie.

53. The Spirit of the virgin ſheweth us the myſtery againe, and the great ſecreſie; for the ſtifling [or ſtopping] of the bloud in the Matrix (eſpecially in the fruit) is the firſt dying of the Eſſences, where they are ſevered from the Heaven, ſo that the virgin cannot be generated there, which ſhould [have been] generated in Adam, from the heavenly vertue [or power] without Woman, alſo without rending of his body: and here the Kingdome [or Dominion] of the Starres and Elements begin in Man, where they take hold of Man and mingle [or qualifie] with him, make and fit him, alſo nouriſh and nourture him, of which you may reade more about Cain.

Further in the Incarnation.

54. And ſo when the Fiat thus holdeth the terrour in it ſelfe, ſo that the Elements fill it, then that filling becometh hard bones; and there the Fiat figureth the whole Man with his bodily forme, all according to the firſt wreſtling of the two Tinctures, when they wreſtle [or ſtrive] together in the ſport of love, when the ſeede is ſowne; and that Tincture which there getteth the upperhand (whether the maſculine or the feminine) according to that ſex the Man is figured: and the figuring [or ſhaping] is done very ſuddenly in the ſtorme of the anguiſhing terrour, where the bloud is ſtifled [or ſtopt]: and there the Elementary Man getteth up, and the heavenly [man] goeth downe: for in the terrour, the bitter^[647] ſting is generated, which rageth and raveth in the hard terrified [ſoureneſſe or] harſhneſſe in the great anxiety of the ſtifled [or ſtopped] bloud.

55. Women have ſufficient experience of this, in the third Moneth (when this is done in the fruit) [and feele] how the raging and pricking cometh into their teeth, loynes, back, and the like: this cometh upon them from the ſtifled [choaked or ſtopped] Tincture in the fruit, and from their ſtifled [or ſtopped] bloud in the Matrix becauſe the evill Tincture qualifieth [or mingleth] with the good [Tincture] of their bodies. Therefore in the ſame manner as the Tincture in the Matrix ſuffereth paine, after the ſame manner alſo the good [Tincture] ſuffereth in the members [limmes or parts] of the Mother, as in the hard bones, teeth, and ribs, as ſuch people know very well.

56. So now when the bitter ſting [or prickle], (which is generated in the anxious terrour in the ſtifling [or ſtopping] and in the entring in of death,) doth thus rage and rave, and ſhew forth it ſelfe in the terrour, and flieth upwards, then it is catched and withheld by the [ſoure] harſhneſſe, ſo that it cannot get up aloft: for the [ſoure] harſhneſſe draweth it continually the more eagarly and vehemently, becauſe of^[648] its raging, and cannot endure it, from whence the pricking often becometh more terrible, and this is after no other manner, than as when a man is dying, and ſoule and body part aſunder, for in the ſtifling [or ſtopping] of the bloud by the [ſoure] harſhneſſe, the bitrer death is alſo there: and therefore^[649] it is like a furious whi[•]ling wheele, or ſwift horrible thought, which worrieth and vexeth it ſelfe: and here is a Brimſtone Spirit, a venomous [poyſonous] horrible aking ſubſtance in the death; for it is the Worme to the ſpringing up of the life.

57. And now when the Spirit of the Starres and Elements, hath mingled [or figured] it ſelfe together in the Incarnation, then the vertue [or power] of the Starres and Elements is together wheeled in this raging, where then (in this anguiſh) the Spirit of the Starres attracteth the vertue of the Sunne to it, and^[650] manifeſteth it ſelfe in the vertue of the Sonne, from whence there ariſeth a twinckling flaſh in this raging, from whence the hard [ſoure] harſh anxiety is terrified, and ſinketh downe: and there the terrible Tincture goeth into its^[651] Ether; for the Eſſence of the [ſoure] harſhneſſe in the Fiat is ſo mightily terrified at the flaſh, that it becometh [faint] impotent [or feeble], and ſinketh back,^[652] expandeth it ſelfe and groweth thin.

58. And the terrour [ſkreeke], or flaſh of fire, is done in the bitter prickle; and when it reflecteth it ſelfe back in the dark [ſoure or] harſh anxiety in the Mother, and findeth her ſo very ſoft [gentle] and overcome, then it is much more terrified than the Mother: But this terrour happening thus in the ſoft Mother, ſhee becometh white and cleere in the twinckling of an eye, and the flaſh remaineth in the anguiſh, in the roote of the fire, and now therefore it is a ſkreeke [or terrour] of great joy, and it is as when water is throwne into the fire, where the [ſoure] harſh^[653] quality is then quenched, and the [ſoureneſſe or] harſhneſſe is then ſo mightily overjoyed with the light, and the light with the Mother the [ſoureneſſe or] harſhneſſe wherein it is generated, that there is no ſimilitude to [compare] it [with,] for it is the birth and the beginning of the life.

☉ Sol: All this which followeth is done in the entrance of the fourth Moneth.

59. And as ſoone as the light of life appeareth in the [ſoure] harſhneſſe and ſoft Mother, ſo that the [ſoureneſſe or] harſhneſſe cometh to taſte the light of life, [and findeth] that it is ſo meeke, pleaſant, [lovely] and full of joy; then it exulteth with great delight [deſire and longing] after the light, to^[654] mix it ſelfe therewith, and apprehend it, ſo that its luſt [or longing delight] and vertue goeth forth from it after the light; which luſt [or longing delight] is the vertue of the light; and this out-going^[655] luſt in the love, is the noble Tincture, which is there new generated to be the childes own: and the Spirit which is generated out of the anguiſh in the flaſh of the fire, is the true [and reall] ſoule which is generated in Man.

60. Now here it is eſpecially to be obſerved, where^[656] it dwelleth, and whence Heart, Lungs, and Liver come eſpecially the Bladder and^[657] Gutts, and the Braine in the Head; alſo the underſtanding and ſenſes; theſe I will here ſet down one after another: It cannot [well or] ſufficiently be expreſſed by a humane tongue, eſpecially the order which is^[658] obſerved in the twinckling of an eye in Nature; it would require a great Volume to deſcribe it in: and as the world accounteth us too^[659] weake to [be able to] deſcribe it; ſo wee account our ſelves much weaker [and more unable]: and it is with us as Iſaiah ſaith: I am found of them that ſought me not, and knowne of them that were ignorant of mee, and of ſuch as inquired not after mee.

61. I ſay,^[660] this hath not been ſought, but wee ſought the heart of God, that wee might hide us therein from the^[661] tempeſt of the Devill, but when we came there, then the loving virgin out of Paradiſe met us, and offered us her love, ſhee would be kinde [and friendly] to us, and be betrothed to us for a Companion, and ſhew us the way to Paradiſe, where wee ſhall be ſafe from the ſtormy tempeſt, and ſhee carried a branch in her hand, and ſaid, We will plant this, and a Lilly ſhall grow, and I will come to thee againe; from whence wee gat this longing, to write of the amiable virgin, which did ſhew us the way into Paradiſe: where we muſt goe through the kingdome of this world, and alſo through the kingdome of Hell; and no hurt done us, and according to that [direction of her's] wee write.

CHAP. XIV.

Of the Birth and Propagation of Man.

The very ſecret Gate.

1. IF wee conſider now the ſpringing up of the life, and in what place of the body it is where the life is generated, then we ſhall rightly finde the whole ground of Man, and there is nothing ſo ſecret in Man^[662] but that it may be found. For wee muſt needs ſay, that the Heart is the place, wherein the noble life is generated, and the life againe generateth the heart.

2. As it is mentioned above, ſo the life in the anguiſh with the kindling of the light, taketh its beginning from the glance of the Sunſhine, from the Spirit of the Starres and Elements in the great anguiſh, where death and life wreſtle one with the other. [•]or when man departed from Paradiſe into another Birth (viz. into the Spirit of this world, into the quality of the Sunne, Starres, and Elements) then the Paradificall [viſion or] ſeeing, ceaſed [or was extinguiſhed] where man ſeeth from the divine vertue, without [need of] the Son and Starres; where the^[663] ſpringing up of the life is in the holy Ghoſt, and the light of God is the glance of the Spirit, from whence^[664] he ſeeth; which went out: for the ſpirit of the ſoule went into the Principle of this world.

3. You muſt not ſo underſtand it, as if it were extinguiſhed in it ſelfe: No; but the ſoule of Adam went out, from the Principle of God, into the Principle of this world and therein now the Spirit of every ſoule is thus generated againe by humane propagation, as is mentioned before; and it cannot be otherwiſe: and therefore if wee would be fit for the kingdome of Heaven, wee muſt be regenerated anew in the Spirit of God, or elſe none can inherite the kingdome of God, as Chriſt taught us faithfully; of which I will write hereafter, that it may be a fountain for the thirſty, and a light to the noble way, in the bloſſome of the Lilly.

4. And wee muſt here know, that our life (which wee get in our Mothers body [or womb] ſtandeth meerly and onely in the power of the Sunne, Starres, and Elements; ſo that they not onely figure [or faſhion] a childe in the Mothers body, and give it life, but alſo bring it into this world, and nouriſh it the whole time of its life, and bring it up, alſo cauſe fortune and miſ-fortune to it, and at laſt, death and corruption, and if our Eſſences (out of which our life is generated) were not higher, in their firſt degree out of Adam, [than the Beaſts] then wee ſhould be wholly like the Beaſts.

5. But our^[665] Eſſences are generated much higher in the beginning of the life in Adam, than the beaſts, which have their Eſſences but meerly from the ſpirit of this world, and it muſt alſo, with the ſpirit of this world in a corruptible ſubſtance, goe into its eternall Ether: whereas on the contrary, the eſſences of Man are proceeded out of the unchangable eternall mind of God, which cannot in eternitie corrupt.

6. For wee have a certain ground of this, in that, our minde can finde and conceive all whatſoever is in the ſpirit of this world, which no beaſt can do: for no creature can^[666] conceive [further or] higher than [what is] in its own Principle, out of which its own Eſſences are proceeded in the beginning: but wee (that are Men) can certainly^[667] conceive [of that which is] in the Principle of God, and alſo [of that which is] in the anguiſhing kingdome of Hell (where the Worme of our ſoule in the beginning in Adam originally is) and this no other creature can doe.

7. But they thinke [conſider or imagine] onely how to fill themſelves and multiply, that their life may ſubſiſt: and wee alſo receive^[668] no more from the Spirit of the Starres and Elements: and^[669] therefore alſo our children are naked and bare, with great inability and without underſtanding, and now if the Spirit of this world had full [perfect and abſolute] power over the Eſſences of the childe, then he would eaſily put his rough garment upon it alſo (viz. a rough hide) but he muſt let that alone: and he muſt leave the Eſſences in the firſt and ſecond Principle, to Mans own chooſing, to binde and yeeld himſelfe to which [Principle] he will; which man hath (undeniably) in his full power, which I will expound in its own place according to its worth, and deeply demonſtrate it, in ſpite of all the Gates of the Devill, and this world, which ſtrive much againſt it.

8. Our life in the Mothers body hath its beginning wholly, as is above mentioned: and ſtandeth there now in the quality of the Sun and Starres, where then, with the kindling of the light, a Centre ſpringeth up againe, where inſtantly the noble Tincture thus generateth it ſelfe (out of the light, out of the joyfull Eſſences of the [ſoure] harſh, bitter, and fiery kinde [or qua[••••],]) and ſetteth the Spirit of the ſoule in a great pleaſant habitation: and the three^[670] Eſſences (viz. harſhneſſe, bitterneſſe, and fire) are in the kindling of the life ſo very faſt bound one to another, that they cannot (in eternity) be ſeparated one from another, and the Tincture is their eternall houſe, wherein they dwell, which [houſe] they themſelves generate from the beginning unto eternitie, which againe giveth them life, joy, and luſt [or delight].

The ſtrong Gate of the Indiſſoluble Band of the ſoule.

9. Behold, the three Eſſences, (viz. [ſoureneſſe or] harſhneſſe, bitterneſſe, and fire) are the Worme or Spirit [that dieth not]^[671] Harſhneſſe is one Eſſence, and it is in the Fiat of God, out of Gods eternall will: and the attracting of the [ſoure] harſhneſſe is the ſting [or prickle] of the bitterneſſe, which the [ſoure] harſhneſſe cannot endure, but attracteth continually the more forcibly to it, from whence the prickle continually groweth greater, which yet the [ſoure] harſhneſſe holdeth^[672] priſoner; and this together is the great anxiety, which was there in the darke minde of God the Father, when the darkneſſe was anxious [or longed] after the light; from whence in the anxiety (from the glance of the light) it attained the twinckling flaſh: out of which the Angels were created, which afterward were enlightened from the light of God (^[673]by their Imagination into the heart of God); and the other (like Lucifer) for their haughtineſſe [or prides] ſake, remained in the flaſh of fire and anxiety.

10. This Birth [or active property), with the Indiſſoluble Band, is generated in every ſoule: and there is no ſoule before the kindling of the light in the childe in the mothers body: for with the kindling, the eternall Band is knit [or tied] ſo that it ſtandeth eternally, and this Worme, of the three Eſſences, doth not die, nor ſever it ſelfe: for it is not poſſible, [becauſe] they are all three generated out of one [onely] fountaine, and have three qualities, and yet are but one being [or ſubſtance], (as the holy Trinity is but in one onely Eſſence [or ſubſtance]) and yet they have three Originalities in one Mother, and they are one [onely] being [or ſubſtance] in one another. Thus alſo (and not a whit leſſe) is the ſoule of man, but onely one degree in the firſt going forth: for it is generated out of the Fathers eternall will (and not out of the heart of God) yet the heart of God is the neereſt to it of all.

11. And now it may very exactly be underſtood by the Eſſences and property of the ſoule, that in this houſe of fleſh (where it is as it were generated) it is not at home: and its horrible fall may be alſo underſtood [thereby]: for it hath no light in it ſelfe of its own, it muſt borrow its light from the Sunne: which indeed ſpringeth up along with it in its Birth, but that is corruptible, and the Worme of the ſoule is not ſo: and is ſeene that when a man dyeth^[674] it goeth out. And if then the divine light be not againe generated in the Centre, then the ſoule remaineth in the eternall Darkneſſe, in the eternall anguiſhing [ſource or] quality of the Birth, where nothing is to be found in the kindled fire, but a horrible flaſh of fire, in which [ſource property or] quality alſo the Devils dwell: for it is the firſt Principle.

12. And the ſoule here in this world uſeth the light of the third Principle, after which the ſoule of Adam luſted, and thereupon was captivated by the Spirit of the great world. But if the ſoule be regenerated in the Holy Ghoſt, ſo that its Centre to the regeneration ſpring forth^[675], then it ſeeth with two lights, and liveth in two Principles: and the moſt inward [Principle] (viz. the firſt) is ſhut up faſt, and hangeth but to it, in which the ſoule is tempted and afflicted by the Devill; and on the contrary the^[676] virgin (which belongeth to [and is in] the Tincture of the Regeneration; and in the departure of the body from the ſoule, ſhall dwell [in the ſame Tincture]), is in continuall ſtrife and combate with the Devill, and trampleth upon his head in the vertue [and power] of the [ſoules] Prince and^[677] Champion, (viz. the ſonne of the virgin) when a new body (out of the vertue [or power] of the ſoule) ſhall^[678] ſpring forth in the Tincture of the ſoule.

13. And that (when the ſoule is^[679] departed from the body) it might no more be poſſibly tempted by the Devill and Spirit of this world, there is a quiet reſt for the ſoule included in its Centre in its own Tincture, which ſtandeth in Paradiſe, betwixt the kingdome of this world and the kingdome of Hell, to continue untill God ſhall put this world into its^[680] Ether, when the number of men, and figures (according to the depth of the eternall minde of God) ſhall be finiſhed.

14. And now when wee conſider how the temporary and tranſitory life is generated; we finde that the ſoule is a cauſe of all the^[681] members [or faculties] of [or to] the life of Man, and without it there would not be one^[682] member [to, or] of the life of man generated. For when wee ſearch [into] the beginning and kindling of life, wee finde ſtrongly with cleere evidences all manner of [faculties or] members; ſo that when the cleere light of the ſoule kindleth, then the Fiat ſtandeth in very great joy, and in the twinckling of an eye doth in the Matrix, ſever the pure from the impure, of which the Tincture of the ſoule in the light, is the^[683] worker, which there reneweth it, but the Fiat createth it.

15. And now when the [ſoure] harſh Matrix is [made] ſo very humble, thin, and ſweet, by the light, the [ſterne or] ſtrong horrour (which was ſo very poyſonous before the light [kindled]) flieth upward; for it is terrified at the meekneſſe of the Matrix; and it is a terrour of great joy, yet it retaineth its ſtrong [or ſterne] right [or property], and cannot be changed, neither can it get farre from thence (for it is withheld by the Fiat) but it raiſeth it ſelfe ſuddenly aloft, and the terrour maketh it a filme from the [ſoure or] harſh Fiat which holdeth the terrour faſt, and that is now the Gall^[684] of the heart.

16. But when the Matrix (from which the terrour was gone forth) was thus looſed from the terrour of the anxiety, and became ſo very ſweet, like ſweet water; then the ſpirit of the great world figured [or imprinted it ſelfe] inſtantly, in the Matrix, and filleth the foure Elements alſo within it; and thinketh with it ſelfe, now I have the ſweet virgin: and the Fiat createth^[685] it, and ſevereth the Elements, which alſo are in ſtrife; and each of them would have the virgin, and are in a wreſtling, till they one overcome another, and that the fire (being the mightieſt and the moſt ſtrong) ſtay above and the water ſink down: and the earth, being a hard groſſe thing muſt ſtay below; But the fire will have a^[686] Region of its own.

17. For it ſaith, I am the Spirit and the life, I will dwell in the virgin: and the [ſoure] harſh Fiat attracteth all to it, and maketh it a Meſch [Maſſa ^[687] concretion] and moreover [it maketh it] fleſh: and the fire keepeth the uppermoſt Region (viz. the heart:) for the foure Elements ſever themſelves by their ſtrife, and every one of them maketh it ſelfe a ſeverall^[688] Region: and the Fiat maketh all to be fleſh; onely the Aire would have no fleſh; for it ſaid, I dwell in no houſe, and the Fiat ſaid, I have created thee, thou art mine; and cloſed it in with an incloſure, that is the bladder.

18. Now the other Regions ſet themſelves in order; firſt the ſterne flaſh, that is the Gall: and beneath the flaſh, the fire, whoſe Region [••] the heart; and beneath the fire, the water, whoſe Region is the Liver: and beneath the water, the earth, whoſe Region is [in] the Lungs.

19. And ſo every Element qualifieth [or acteth] in its own ſource [or manner of operation], and one could doe nothing without the other, neither could one have any mobility without the other: for one generateth the other, and they goe all foure out of one Originall, and it is in its Birth, but one onely [thing or] ſubſtance, as I have mentioned before at large about the Creation, concerning the^[689] birth of the foure Elements.

20. The [ſoure ſtrong or] bitter Gall (viz. the terrible poyſonous flaſh of fire) kindleth the warmth in the heart, or the fire, and is it ſelfe the cauſe, from whence all elſe take their Originall.

21. Here we finde againe, in our conſideration, the lamentable, and horrible fall, in the Incarnation, becauſe when the light of life riſeth up, and when the Fiat in the Tincture of the ſpirit of the ſoule reneweth the Matrix, then the Fiat thruſteth the death of the ſtifling [choaking, checking, or ſtopping] and periſhing, in the ſternneſſe (viz. the impurity of the ſtifled [or checked] bloud) from it ſelfe, out of its Eſſences, and caſteth it away: and will not endure it in the^[690] body, but as a^[691] ſuperfluity, the Fiat it ſelfe, driveth it out, and of its tough [glutinous] ſoureneſſe, maketh an encloſure round about it, viz. a filme, or gut, that it may touch neither the flaſh nor the ſpirit, and leaveth the nethermoſt port open for it, and^[692] baniſheth it eternally, becauſe that impurity doth not belong to this Kingdome: as it happened alſo to the earth: when the^[693] Fiat thruſt it out of the Matrix in the middeſt in the Centre, upon a heape [as a lump], being it was unfit for heaven, ſo alſo^[694] here.

22. And we finde greater myſteries yet in^[695] evidence of the horrible fall: for after that the foure Elements had thus ſet themſelves every one in a ſeverall Region: then they made themſelves Lords over the ſpirit of the ſoule, which was generated out of the Eſſences, and they have taken it into their power, and qualifie with it. The fire, viz. the mightieſt of them, hath taken it into its^[696] Region [or juriſdiction] in the Heart: and there it muſt^[697] keepe, and the bloſſom and light thereof goeth out of the heart, and moveth upon the heart, as the kindled light of a Candle: where the Candle reſembleth the fleſhly heart, with the Eſſences out of which the light ſhineth. And the fire hath ſet it ſelfe over the Eſſences, and continually reacheth after the light, and it ſuppoſeth that it hath the virgin, viz. the Divine vertue [or power].

23. And there the holy Tincture is generated out of the Eſſences, which regardeth not the fire, but ſetteth the Eſſences (viz. the ſoule) in its pleaſant^[698] joy. Then come the other three Elements out of their Regions, and fill themſelves alſo by force therein, each of them would taſte of the virgin, receive her and qualifie [or mingle] with her: viz. the water, that filleth it ſelfe by force alſo therein, and it taſteth the ſweet Tincture of the ſoule: and the fire ſaith, I would willingly keepe the water, for I can quench my thirſt therewith, and refreſh my ſelfe therein. And the Aire ſaith; I am indeed the ſpirit, I will blow up thy heate and fire, that the water doe not choake thee. And the fire ſaith to the Aire, I will keepe thee, for thou upholdeſt my quality for mee, that I alſo goe not out. And then cometh the Element [of] (Earth) and ſaith, What will you three doe alone? you will ſtarve and conſume one another; for you depend all three on one another, and devour your ſelves, and when you ſhall have conſumed the water, then you extinguiſh; for the aire cannot move, unleſſe it have ſome water: for the water is the mother of the aire, which generateth the aire: Moreover, the fire becometh much too fierce [violent and eagar] (if the water be conſumed) and conſumeth the body, and then our^[699] Region is out, and none of us can ſubſiſt.

24. Then thus ſay the three Elements (the fire, the aire, and the water) to the Earth; Thou art indeed too dark, too rough, and too cold, and thou art rejected by the Fiat: wee cannot take thee in, thou deſtroyeſt our dwelling, and makeſt it dark and ſtinking, and thou afflicteſt our virgin, which is our onely delight and treaſure wherein wee live. And the Earth ſaith; yet pray take my^[700] Children in, they are lovely, and of good eſteemes, they afford you meate and drinke, and cheriſh you that you never ſuffer want.

25. Hereupon, thus ſay the three Elements: but ſo they may afterwards get a dwelling in us, and may come to be ſtrong and great, and then wee muſt depart, or be in ſubjection to them: and therefore wee will not take them in neither, for they may come to be as rough and cold as thou art: yet this wee will doe: thou mayſt let thy children dwell in our^[701] Courts and Porches, and wee will come and be their Gueſt, and eate of their^[702] fruit, and drinke of their drinke, elſe the water which is contained in the Element would be too little for us.

26. Now thus ſay the three Elements (fire, water, and aire,) to the Spirit, fetch us children of the earth, that they may dwell in our Courts, wee will eate of their^[703] Eſſences, and make thee ſtrong. Here the Spirit of the ſoule (like a captive) muſt be obedient, and muſt reach with his Eſſences, and fetch them forth. And then cometh the Fiat, and ſaith, No: thou^[704] mighteſt [ſo] out-run mee: and [the Fiat] created the reaching forth, and there came forth from thence, hands and all other eſſences and formes, as it is before our eyes, and the Aſtronomicus [Aſtronomer] knoweth it well, yet he knoweth not the ſecreſie of it, although he can expound the^[705] ſignes according to the Conſtellation and Elements, which qualifie [and mingle] together in the Eſſences of the Spirit of the ſoule.

27. And now when the hands (in the will) reach after the children of the Earth (which [reaching forth] yet, is no other than a will in the ſpirit of the childe in the Mothers body) then the Fiat is there, and maketh a great roome in the Courts of the three Elements, and a tough firme incloſure round about it, that they may not touch the fleſh: for the fleſh is afraid of the children of the earth, becauſe the earth is throwne away (for its rough ſtinking darkneſſe), and it trembleth for great feare: and it looketh ſtill about after the beſt [meanes] (leaſt the children of the earth ſhould be too rough for it, and might cauſe a ſtinke) that ſo it might have an^[706] opening, and might caſt away the ſtink and the filth, and [ſo] it maketh out of the Court (which is the maw [or ſtomack]) an outlet and Gate: and environeth the ſame with its tough [ſoure] harſhneſſe, and ſo there is a Gutt.

28. But becauſe the^[707] Enemy is not yet in ſubſtance, but onely in the will of the Spirit, therefore it goeth away very ſlowly downwards, and ſeeketh for the Port, where it will make an outlet and Gate, that it may caſt away the ſtinke and filth, from whence the Gutts are ſo very long and^[708] crooked.

29. Now when this Conference (which is ſpirituall, between the three Elements, fire, aire, and water) was perceived by the Spirit of the earth (viz. the Eſſences in the Region of the Lungs) then^[709] it cometh at laſt (when the habitation, or the Court was already built for the children of the earth) and ſaith to the three Elements, Wherefore will yee take the body for the Spirit? Will you take the children of the earth, and feed upon them? I am their ſpirit, and am pure, I can ſtrengthen the Eſſences of the ſoule with my vertue and eſſences, and uphold them well, take mee in.

30. And they ſay, yes, wee will take thee in, for thou art a member of our ſpirit, thou ſhalt dwell in us, and ſtrengthen the Eſſences of our ſpirit, that it may not faint; yet wee muſt alſo have the children of the earth (for they have our quality alſo in them) that wee may rejoyce: and the Spirit of the Lungs ſaith; Then I will live in you wholly, and rejoyce my ſelfe with you.

The Gate of the Sydereall, or^[710] ſtarry Spirit.

31. Thus now when the light of the Sunne; which had diſcovered and imprinted it ſelfe in the fire-flaſh of the Eſſences of the ſpirit, and was ſhining in the fire-flaſh (as in a ſtrange vertue, and not in the Sunnes own vertue) [when he] ſeeth, that he hath gotten the^[711] Region, and that the^[712] Eſſences: of the ſoule (which are the Worme or the Spirit) as alſo the Elements will rejoyce in his vertue and ſplendour, and that the Elements have made their foure Regions [or Dominions] and habitations, for an everlaſting poſſeſſion, and that^[713] he ſhould be a King, and that^[714] they ſhould ſerve at Court (in the Spirit of the Eſſences) in the heart, and ſo exceedingly love him, and rejoyce in their ſervice, and have beſides brought the^[715] children of the earth, that the ſpirit might preſent them (where then they will firſt be frolick and potent, and eate and drinke of the^[716] Eſſences of the children of the earth) then^[717] he thinketh with himſelfe, it is good to dwell here, thou art a King, thou wilt bring^[718] thy kindred [off-ſpring, or Generation] hither, and raiſe them up above the Elements, and make thy ſelfe a Region [or Dominion]; art not thou the King? (here is the Gate where the children of this world are wiſer than the children of light. O Man! Conſider thy ſelfe!) And he draweth the Conſtellations to him, and bringeth them into the Eſſences, and ſets them over the Elements, with their wonderfull and unſearchable various Eſſences (whoſe number is infinite,) and maketh himſelfe a Region and Kingdome of his Generation in a ſtrange Countrey.

32. For the Eſſences of the ſoule are not this Kings own, he hath not generated them, nor they him; but he hath, by luſt, imprinted himſelfe alſo in its Eſſences, and kindled himſelfe in its fire-flaſh, of purpoſe to finde its virgin, and live in her; which is the amiable divine vertue [or power:] becauſe the ſpirit of the ſoule is, out of the eternall, and had the virgin, before the Fall, and therefore now the Spirit of the great world continually ſeeketh the, virgin in the Spirit of the ſoule, and ſuppoſeth that ſhee is there ſtill, as before the Fall, where the Spirit of the great world appeared in Adams virgin with very great joy, and deſired alſo to live in the virgin, and to be eternall; becauſe he felt his corruptibility, and that he was ſo rough in himſelfe, therefore he would faine partake of the loving kindneſſe and ſweetneſſe of the virgin, and live in her, that ſo he might live eternally, and not break [corrupt or periſh] againe.

33. For by the great longing of the Darkneſſe, after the light and vertue of God, this world hath been generated out of the Darkneſſe, where the holy vertue of God [ſhone or] beheld it ſelfe in the Darkneſſe: and therefore this great deſiring and longing after the divine vertue, continueth in the Spirit of the Sunne, Starres, and Elements, and in all things: All groane and pant after the divine vertue, and would faine be delivered from the vanity of the Devill: but ſeeing that cannot be, therefore all creatures muſt waite till their^[719] Diſſolution, when they [ſhall] goe into their Ether, and get a place in Paradiſe, yet onely in the figure and ſhadow, and the Spirit [muſt] be^[720] diſſolved, which here hath had ſuch luſt [or longing].

34. But now this luſt [or longing] muſt be thus, or elſe no good creature could be, and this world would be a meere Hell and wrathfulneſſe. And now ſeeing the virgin ſtandeth in the ſecond Principle, ſo that the ſpirit of this world cannot poſſibly reach to her, and yet that the virgin doth continually behold her ſelfe [or appeare] in the Spirit of this world, to [ſatisfie] the luſt and longing in the fruit and growing of every thing, therefore^[721] he is ſo very longing, and ſeeketh the virgin continually: he exalteth many a creature in great skill and cunning ſubtilty, and he bringeth it into the higheſt degree that he can; and continually ſuppoſeth that ſo the virgin ſhall againe be generated for him; which he ſaw in Adam before his fall; which alſo brought Adam to fall, in that^[722] he would dwell in his virgin, and with his great luſt ſo^[723] preſſed Adam, that he fell a ſleepe; that is, he ſet himſelfe by force in Adams Tincture cloſe to the virgin, and would faine have qualified in her, and [mingled] with her, and ſo live eternally, whereby the Tincture grew weary, and the virgin withdrew.

35. And then Adam fell, and was feeble, which is called ſleepe: This was the^[724] Tree of Temptation [to try] whether it was poſſible for Adam to live eternally in the virgin, and to generate the virgin again out of himſelfe, and ſo generate an Angelicall Kingdome.

36. But ſeeing it could not ſo be (becauſe of the ſpirit of this world) therefore was the outward Temptation firſt taken in hand by the Tree of the fruit of this world. And there Adam became^[725] perfectly a man of this world, and did eate and drinke of the earthly Eſſences, and infected, [or mingled] himſelfe with the Spirit of this world, and became that [Spirits] own, as wee now ſee by wofull experience, how that [Spirit] poſſeſſeth a childe in the mothers body in the Incarnation: for he knoweth not any where elſe to ſeek the virgin, but in man, where he firſt of all eſpied her.

37. Therefore he doth wreſtle in many a man (that is of a ſtrong Complexion, in whom the virgin doth often behold her ſelfe) ſo very hard, continually ſuppoſing he ſhall get the virgin, and that ſhee ſhall be generated for him: and the more the ſoule reſiſteth him, and draweth neere to the heart of God, & panteth to yeeld it ſelfe over thereto (where the amiable virgin not onely freely looketh upon it, but dareth even for a long time even to fit in its neaſt, [viz. in] the Tincture of the ſoule,) the more ſtrong and [eagar or] deſirous doth the ſpirit of this world come to be.

38. Where then the King (viz. the light of the Sunne) is ſo very joyfull, in the Spirit, and doth ſo highly triumph, exult, and rejoyce, that he moveth all the Eſſences of the Starres, and bringeth them into their higheſt degree, to generate her; where then all Centres of the Starres flie open, and the loving virgin beholdeth her ſelfe in them. Where then the Eſſences of the ſoule (in the light of the virgin) can ſee in the Centres of the Starres, what is in its^[726] originall and ſource.

39. Of which my ſoule knoweth full well, and hath alſo received its knowledge thus; which^[727] the learned Maſter in the^[728] Hood of his degree, cannot beleeve: becauſe he cannot apprehend it, therefore he holdeth it to be impoſſible, and aſcribeth it to the Devill (as the Jewes did by the ſonne of the virgin, when he in [the vertue of] the virgin ſhewed ſignes and wrought miracles:) which my ſoule regardeth not, neither eſteemeth their pride, it hath enough in the Pearle: and it hath a longing, to ſhew the thirſty [where] the Pearle [lyeth]: the crowned Hood [or cornered cap] may play merrily behinde the Curtaine of Antichriſt;^[729] till the Lilly grow, and then the ſmell of the Lilly will [cauſe ſome to] throw away the Hood, [or Cap], ſaith the virgin; and the thirſty ſhall drinke of the water of life: and [at that time] the ſonne of the virgin will rule in the valley of Jehoſaphat.

40. Therefore ſeeing the myſtery in the light of the virgin thus wonderfully meeteth us, wee will here, for the ſeeking minde, (which in earneſt hope ſeeketh that it might finde the Pearle) open yet one Gate, as the ſame is opened to us in the virgin: For the minde asketh: ſeeing that the Sunne Starres and Elements were never yet in the ſecond Principle (where the virgin generateth her ſelfe out of the light) therefore how could they be able to know the virgin in Adam, ſo that they labour thus eagarly with longing after the virgin?

The Depth in the Centre.

41. Behold, thou ſeeking minde, that which thou ſeeſt before thy eyes, that is not the^[730] Element, neither in the fire, aire, water, nor earth: neither are there foure but one onely, and that is fix and inviſible, alſo imperceptible: for the fire which burneth is no Element, but [it is] the fierce [ſterne wrath] which come to be ſuch in the kindling of the anger, when the Devils fell out of the^[731] Element: the Element is neither hot nor cold, but it is the inclination [to be] in God, for the heart of God is Barm [that is, warmth] and its^[732] aſcention is attractive and alwayes finding: and then the hertz [that is, the heart] is the holding the thing before it ſelfe, and not in it ſelfe: and then the ig [the laſt ſyllable of the German word Barm-hertz-ig, (that is, warme-hearted, or mercifull) expounded according to the Language of Nature] is the continuall diſcovering of the thing, and this is altogether Ewig [eternall;] and that is the ground of the inward Element, which maketh the anger ſubſtantiall, ſo that it was viſible and palpable, which [anger] Lucifer with his Legions did awaken: and thereupon he now remaineth to be Prince in the anger [or wrath] (in the kindled Element) as Chriſt (according to this forme) calleth him a Prince of this world.

42. And the Element remaineth hidden to the anger and^[733] fierceneſſe [or wrath] and ſtandeth in Paradiſe; and the^[734] fierce-wrath goeth ſtill out from the Element: and therefore God hath captivated the Devils with the Element in the^[735] fierce-wrath, and he keepeth them [in] with the Element: and the^[736] fierce-wrath cannot [touch or] comprehend^[737] it, like the fire and the light: for the light is neither hot nor cold, but the^[738] fierce-wrath is hot; and the one holdeth the other, and the one generateth the other.

43. Here obſerve: Adam was created out of the Element, out of the attracting of the heart of God, which is the will of the Father, and therein is the virgin of the divine vertue [or power] and the outward Begiment (which in the kindling parted it ſelfe into foure parts) would faine have had the ſame [virgin] in it ſelfe; that is the fierceneſſe of the Devill would faine have dwelt in the heart of[•] God, and have domineered over it, and have opened a Centre there, [•]hich the fierceneſſe without the light cannot doe, for every Centre [••]s generated and opened with the kindling of the light: thus the fierceneſſe would faine be over the meekneſſe, and therefore hath God cauſed the Sunne to come forth, ſo that it hath thus opened foure Centres, viz. the going forth out of the Element.

44. And when the light of the Sunne appeared in the fierce [ſourneſſe or] harſhneſſe, then the harſhneſſe became thin and^[739] ſweet, even water, and the fierceneſſe in the fire-flaſh was extinguiſhed by the water, ſo that the anger ſtood ſtill, yet the will could not reſt, but went forth in the mother, out of the water, and moved it ſelfe, which is the aire: and that which the fierce ſoureneſſe had^[740] attracted to it, that was thruſt out of the Element, in the water, as you ſee that earth ſwimmeth in the water.

45. Thus the evill childe panteth after the Mother, and would get to be in the Mother in the Element, and yet cannot reach her; but in Adam that [childe] did perceive the Element; and thereupon the foure Elements have drawne Adam to them, and ſuppoſed then that they had the mother; becauſe the virgin there ſhewed her ſelfe in the living ſpirit of Adam.

46. Hereupon now the Spirit of the Starres and Elements would continually [get] againe into the Element; for in the Element there is meekneſſe and reſt; and in the^[741] kindling thereof there is meere enmity and contrary will, and the Devill ruleth alſo therein; and they would faine be releaſed from that abominable and naughty Gueſt, and they ſeeke with great anxiety after^[742] deliverance; as Paul ſaith; All creatures groane together with us, to be freed from vanity.

47. Then ſaith the minde: Wherefore doth God let it move ſo long in the Anxiety? alas! when will it be that I ſhall ſee the virgin? Hearken, thou noble and highly worthy Minde, it muſt all enter in, [and ſerve] to the glory of God, and praiſe God; as it is written, All tongues ſhall praiſe God; let it paſſe till the number, to the praiſe of God, be full, according to the eternall minde.

48. Thou wilt ſay, How great is that [number] then? Behold, tell the Starres in the Firmament, tell the Trees, the hearbs, and every [ſpile of] Graſſe, if thou canſt; ſo great is the number that ſhall enter in, to the glory and honour of God. For in the end all Starres paſſe againe into the Element, into the Mother: and there it ſhall appeare, now much good they have brought forth here by their working: for the ſhadow, and the image of every [thing or] ſubſtance, ſhall appeare before God, in the Element, and ſtand eternally; in the ſame thou ſhalt have great joy, thou ſhalt ſee all thy workes therein; alſo all the afflictions thou haſt ſuffered, they ſhall be altogether changed into great joy, and ſhall refreſh thee indeed, waite but upon the LORD; the Spirit intimateth that when the time of the Lilly is^[743] expired, then this ſhall be done.

49. Therefore it is that God keepeth it hidden ſo long (as to our fight) that the number of the glory of his Kingdome may be great; but before him it is but as the twinckling of an eye: have but patience, this world will moſt certainly be diſſolved, together with the fierceneſſe which muſt abide in the firſt Principle, therefore doe thou beware of that.

50. My beloved Reader, I bring in my^[744] Types of the Eſſences of the Incarnation in the Mothers body, in a [Colloquie or] Conference of the Spirit with the Eſſences and Elements,^[745] I cannot bring it to be underſtood in any eaſier way: onely you muſt know, that there is no conference, but it is done moſt certainly ſo in the Eſſences, and in the Spirit. Here you will ſay to mee, thou doeſt not dwell in the Incarnation, and ſee it: thou didſt once indeed^[746] become man, but thou kneweſt not how, nor what [was done then]: neither canſt thou goe againe into thy mothers body [or womb] and ſee how it came to paſſe there. Such a Doctor was I alſo: and in my own reaſon I ſhould be able to judge no otherwiſe; if I ſhould ſtick ſtill in my blindneſſe: But thanks be to God, who hath regenerated mee, by water and the Holy Ghoſt, to [be] a living Creature, ſo that I can (in his light) ſee my great in-bred [native] vices, which are in my fleſh.

51. Thus now I live in the ſpirit of this world in my fleſh, and my fleſh ſerveth the ſpirit of this world: and my minde [ſerveth] God: my fleſh is generated in this world, and hath its^[747] Region [or Government] from the Starres and Elements, which dwell in it, and are the maſter of the [outward]^[748] life: and my mind is^[749] regenerated in God, and loveth God. And although I cannot comprehend and hold the virgin (becauſe my minde falleth into ſinnes) yet the Spirit of this world ſhall not alwayes hold the minde captive.

52. For the virgin hath given mee her promiſe, not to leave mee in any miſery, ſhee will come to help me in the ſonne of the virgin: I muſt but hold to him againe: and he will bring mee well enough againe to her into Paradiſe; I will give the venture, and goe through the thiſtles and thornes, as well as I can, till I finde my native Countrey againe, out of which my ſoule is wandred, where my deareſt virgin dwelleth, I rely upon her faithfull promiſe, when ſhee appeared to mee, that ſhee would turne all my mournings into great joy: and when I lay upon the mountaine towards the^[750] North, ſo that all the trees fell upon mee, and all the ſtormes and winds beate upon me, and Antichriſt gaped at mee with his open jawes to devour me; then ſhee came and comforted mee, and married her ſelfe to mee.

53. Therefore I am but the more cheerfull, and care not for him, he ruleth [and domineereth] over mee no further than over the^[751] houſe of ſinne, whoſe Patron he himſelfe is; he may take that quite away, and ſo I ſhall come into my native Countrey: but yet he is not abſolutely Lord over it, he is but Gods Ape: for as an Ape (when its belly is full) imitateth all manner of tricks and prancks to make it ſelfe ſport, and would faine ſeeme to be the fineſt and the nimbleſt Beaſt [it can], ſo alſo doth he:^[752] His power hangeth on the Great Tree of this world, and a ſtorme of winde can blow it away.

54. Now ſeeing I have ſhewed the Reader, how the true Element ſticketh wholly hidden in the outward kindled [Elements], for a comfort to him, that he may know what he [himſelfe] is, and that he may not deſpaire in ſuch an earneſt manifeſtation [or Revelation as this is] therefore now I will goe on with my Conference between the Elements, Sunne and Starres, where there is a continuall wreſtling and overcoming, in which the childe in the Mothers body [or womb] is figured: and I freely give the Reader to know, that indeed the true Element lyeth hidden in the outward man, which is the chiſt of the Treaſure [or cabinet of the precious gemme and jewell] of the ſoule, if it be faithfull, and yeeld it ſelfe up^[753] to God.

55. So now when the heart, liver, lungs, bladder, ſtomack, and ſpirit, together with the other parts [or members] of the childe, are figured in the Mothers body, by the Conſtellation and Elements, then the Region or Regiment riſeth up, wh[•]ch at length figureth [faſhioneth or formeth] all whatſoever was wanting; And now it exceedingly concerneth us to conſider of the originality of ſpeech, minde, and^[754] thoughts, wherein Man is an image and ſimilitude of God, and wherein the noble knowledge of all the three Principles doth conſiſt.

56. For every Beaſt alſo ſtandeth in the ſpringing up of the life (formerly mentioned) in the Mothers body; and taketh its beginning after the ſame manner in the [Dammes or] Mothers body, and its Spirit liveth alſo in the Starres and Elements, and they have their [faculty of] ſeeing from the glance of the Sunne: and in the ſame [beginning of the life] there is no difference between Man and Beaſt. For a Beaſt eateth and drinketh, ſmelleth, heareth, ſeeth, and feeleth, as well as man: and yet they have no underſtanding in them, but onely to feed and multiply. Wee muſt goe higher, and ſee what the Image of God is, which God ſo dearly loved, that he ſpent his heart and ſonne upon it, and gave him to^[755] become Man, ſo that he came to help Man againe after the Fall, and freed and redeemed him againe from the beaſtiall Birth, and brought him againe into Paradiſe, into the heavenly^[756] Region.

57. Therefore wee muſt look after the ground [of it] how not onely a beaſtiall man with beaſtiall qualifications [or condition] is figured [or formed] but alſo a heavenly, and an Image of God, to the honour of God and [the magnifying of] his deeds of wonder: to which end he ſo very highly graduated Man, that he had an eternall ſimilitude and Image of his own ſubſtance: for to that end, he hath manifeſted himſelfe by heaven and earth, and created ſome creatures to [be] eternall, underſtanding, and rationall Spirits, to live in his vertue and Glory, and ſome to [be] figures; ſo that (when their Spirit goeth into the Ether and diſſolveth) the Spirits which are eternall might have their joy and recreation^[757] with them.

58. Therefore wee muſt ſearch and ſee, what kinde of Image that is, and how it taketh its beginning ſo, that Man beareth an earthly Elementary, and alſo an heavenly Image. And not onely ſo, but he beareth alſo a helliſh [Image] on him, which is inclined [or prone] to all ſinnes and wickedneſſe: and all this taketh beginning together with the beginning of the life.

59. And further, wee muſt look, where then the own will ſticketh, [whereby] Man can in [his] own power, yeeld up himſelfe how he will [either] to the Kingdome of Heaven, or to the Kingdome of Hell. To this looking Glaſſe, wee will invite them that hungar and thirſt after the noble knowledge, and ſhew them the ground, whereby they may in their minds be freed from the errours and contentions Controverſies in the Antichriſtian Kingdome. Whoſoever now ſhall rightly apprehend this Gate, he ſhall underſtand the^[758] Eſſence of all Eſſences, and if he rightly conſider it [he ſhall ſo] learne to underſtand what Moſes, and all the Prophets, and alſo what the holy Apoſtles have written, and in [or from] what kinde of Spirit every one hath ſpoken; alſo what hath ever been, and what ſhall or can be afterwards.

The moſt precious Gate in the Roote of the Lilly.

60. Now if wee conſider the three Principles, and how they are in their Originall, and how they generate themſelves thus; then wee [ſhall] finde the Eſſence of all Eſſences, how the one goeth out of the other thus, and how the one is higher graduated than the other, how the one is eternall, and the other corruptible, and how the one is fairer and better than the other: alſo thus wee [ſhall] finde, wherefore the one willeth [to goe]^[759] forward, and the other^[760] backward: Alſo, [thus wee ſhall] finde the love and deſire, and the hate [and enmity] of every thing.

61. But now wee cannot ſay of the Originalneſſe of the Eſſence of all Eſſences otherwiſe, than that in the Originall there is but one onely Eſſence, out of which now goeth forth the Eſſence of all Eſſences, and that one Eſſence is the eternall minde of God, that ſtandeth [hidden] in the darkneſſe, and that ſame Eſſence hath longed from Eternity, and had it in the will to regenerate the light: and that longing is the ſource [or eternall] working propertie,] and that will is the ſpringing up, now the ſpringing up maketh the ſtirring and the mobility, and the mobility maketh the attracting in the will, and the will maketh againe the longingneſſe, ſo that the will alwayes longeth after light: and this is an eternall Band, that is without beginning and without end: for where there is a willing, there is alſo deſiring, and where there is a deſiring, there is alſo in the wills deſiring, an attracting of that which the will deſireth. Now the deſiring is ſoure, hard, and cold, for it draweth to it, and holdeth it: for where there is nothing, there the deſiring can hold nothing: and therefore if the will deſireth to hold any thing, the deſiring muſt be hard, that the will may comprehend it: and being there was nothing from eternity, therefore the will alſo could comprehend and hold nothing.

62. Thus wee finde now that the Three, from eternity are a not beginning and indiſſoluble band; viz. ^[761] longing, willing, and deſiring, and the one alwayes generateth the other, and if one were not, then the other alſo would not be, of which none know what it is; for it is in it ſelfe nothing but a Spirit, which is in it ſelfe in the darkneſſe: and yet there it is no darkneſſe, but a nothing, neither darkneſſe nor light. Now then the^[762] longing is an hunger [ſeeking] or an infecting of the deſiring, and the will is a retention in the deſiring: and now if the [deſiring] muſt retaine the will, then it muſt be comprehenſible, and there muſt not be one [onely] thing alone in the will, but two, now then ſeeing they are the two, therefore the attracting muſt be the third, which draweth that [which is] comprehenſible, into the will. Now this being thus from eternity, therefore it is found of it ſelfe, that from eternity there is a ſpringing and moving: for that [which is] comprehended, muſt ſpring and be ſomewhat, that the will may comprehend ſomewhat: and ſeeing that it is ſomewhat, therefore it muſt be ſoure and attractive, that it [may] come to be ſomewhat. And then ſeeing it is ſoure and attractive, therefore the attracting maketh the comprehenſibility, that ſo the will [may] have ſomewhat to comprehend and to hold, and then it being thus comprehenſible, therefore it is thicker [groſſer or darker] than the will, and it ſhadoweth the will, and covereth^[763] that [which is attracted] and the will is in^[764] that, and the longing maketh them both, and ſeeing now that the will is in that [which is] comprehenſible, therefore that [which is] comprehenſible, is the darkneſſe of the will: for it hath with its comprehenſibility incloſed the will: now the will not being^[765] out of that [which is] comprehenſible, it longeth continually after the light, that it might be delivered from the darkneſſe, which yet it ſelfe maketh with the longing and attracting.

63. From whence now cometh the anxiety, becauſe the will is ſhut up in the darkneſſe: and the attracting of the will maketh the mobility, and that [which is] moveable maketh the wills riſing up out of the darkneſſe. Now therefore the riſing up is the firſt^[766] Eſſence; for it generateth it ſelfe in the attracting, and is it ſelfe the attracting. And yet now the will cannot endure the attracting neither, for it maketh that darke with the attracted Eſſence [being or ſubſtance] which the will comprehendeth, and reſiſteth it, and the reſiſting is the ſtirring, and the ſtirring maketh a parting or breaking in that [which is] attracted, for it ſevereth [it]: and this alſo the ſoureneſſe in the attracting cannot endure, and the anguiſh in the will is [thereby] the greater, and the attracting to hold the ſtirring [is] alſo the greater. So when the ſtirring is thus very hard knit together, and held by the ſoure attracting, then it eateth [gnaweth, preſſeth, or nippeth] it ſelfe, and becometh prickly, and ſtingeth in the ſoure anguiſh. And when the ſoureneſſe attracteth the more vehemently [or ſtrongly] to it, and then the prickle becometh ſo very great in anxiety, that the will ſpringeth up horribly, and ſet its purpoſe to flie away out of the darkneſſe.

64. And here the eternall minde hath its originall, in that the will, will [goe] out of that^[767] ſource, into another^[768] ſource of meekneſſe, and from thence the eternall^[769] ſource in the anguiſh, hath alſo its originall, and it is the eternall Worme which generateth and eateth it ſelfe, and in its own fierceneſſe in it ſelfe liveth in the darkneſſe which it ſelfe maketh: and there alſo the eternall infection [or mixture] hath its originall, back from which there is no further to be ſearched into,^[770] for there is nothing deeper, or ſooner, the ſame alwayes maketh it ſelfe from eternity, and hath no maker or creator: and it is not God, but Gods originall^[771] fierceneſſe [or wrath] an anxiety [or aking anguiſh], generating in it ſelfe, and gnawing [eating or derancing] in it, and yet conſuming nothing, neither multiplying nor leſſening.

65. Seeing then the eternall will, which is thus generated, getteth in the anxiety, a minde after ſomewhat elſe, that it might eſcape the ſoureneſſe [or fierceneſſe], and exult in the meekneſſe; and yet it cannot otherwiſe be done than out of it ſelfe: therefore the minde generateth againe a will to live in the meekneſſe: and the Originality of this will ariſeth out of the firſt will, out of the anguiſhed minde, out of the darke ſoureneſſe, which in the ſtirring maketh a breaking wheele: where the re-comprehended will diſcovereth it ſelfe in the breaking wheele in the great anxiety, in the eternall minde, where ſomewhat [muſt] be which ſtood in the meekneſſe: and this appearing [or diſcovery] in the anxious breaking wheele, is a flaſh of a great ſwiftneſſe; which the anguiſh ſharpneeh thus in the ſoureneſſe ſo that the ſharpneſſe of the flaſh is conſuming, and that is the fire-flaſh, as it is to be ſeene in Nature, when one^[772] hard ſubſtance ſtriketh againſt another; how it [grindeth or] ſharpeneth it ſelfe, and generateth a flaſh of fire, which was not before. And the re comprehended minde,^[773] comprehendeth the flaſh, and diſcovereth it ſelfe now in the ſoureneſſe: and the flaſh with its ſtrong [or fierce] ſharpneſſe conſumeth the comprehended ſoureneſſe, which holdeth it (viz. the will in the minde] captive in the darkneſſe; and now it is free from the darkneſſe.

66. Thus the ſoureneſſe receiveth the flaſh, and goeth in the terrour [ſhreek or crack] backwards, as it were overcome, and from the terrour [ſhreeke or crack] becometh ſoft: in which meekneſſe the flaſh diſcovereth it ſelfe, as in its own Mother: and from the meekneſſe it becometh^[774] white and cleere: and in the flaſh there is great joy, that the will therein is delivered from the darkneſſe.

67. Thus now the eternall minde^[775] uniteth it ſelfe in the re-comprehended [or re-conceived] will, in [or unto] the meekneſſe of the deliverance out of the darkneſſe of the anxiety: and the ſharpneſſe of the conſuming of the eternall darkneſſe ſtayeth in the flaſh of the meekneſſe: and the flaſh^[776] diſcovereth it ſelfe in the anxious minde in many thouſand thouſands, yea,^[777] without end and number, and in that diſcovery, the will and the inclination [or yeelding up it ſelfe diſcover themſelves] alwayes againe in a great deſire to goe forth out of the darkneſſe: where then in every will the flaſh ſtandeth againe, to [make an] opening, which I call the Centrum [the Centre] in my Writings all over in this Booke.

68. Thus then the firſt longing and deſiring (viz. the fierce [or ſterne] generating in the firſt will) with the darke minde, continueth^[778] in it ſelfe, and [hath] therein the [•••]covering of the alwayes enduring fire-flaſh in the darke minde, and the ſame darke minde ſtandeth eternally in anguiſh, and in the flaſh, in the breaking, attracting, riſing up, and deſiring without intermiſſion [to be] over the meekneſſe, when as in the breaking, with the fire-flaſh, (in the ſharpneſſe of the flaſh) in the Eſſence, the attracting ſpringeth up like a^[779] Centrum or Principium.

The Gate of God the Father.

69. And thus now in the ſharpneſſe of the fire-flaſh, the light in the eternall minde ſpringeth up out of the re-comprehended will to meekneſſe and light, that it might be freed from the darkneſſe: and ſo this freedome from the darkneſſe is a meekneſſe and^[780] ſatisfaction of the minde, in that it is free from the anxiety, and ſtandeth in the ſharpneſſe of the fire-flaſh, which breaketh the ſoure darkneſſe, and maketh it cleere and light in its [firſt glimps ſhining or] appearing.

70. And in this [ſhining or] appearing of the ſharpneſſe, ſtandeth the All-mightineſſe [or Omnipotency]: for^[781] it breaketh the darkneſſe in it ſelfe, and maketh the joy and great meekneſſe, like that, when a man is come out of an anguiſhing [or ſcorching] fire to fit in a temperate place of refreſhment; and thus the flaſh in it ſelfe is ſo fierce and ſudden, yea fiercer and ſuddener than a thought, and out of the darkneſſe in it ſelfe (in its kindling) ſeeth into the light; and then it is ſo very much terrified, that it lets its power (which it had in the fire) to ſinke downe: and this terrour [or ſkreek or crack] is made in the ſharpneſſe of the flaſh: and this now is the terrour [ſkreeke or crack] of great joy: and there the re-comprehended will deſireth the crack of joy in the meekneſſe: and the deſiring is the attracting of the joy, and the attracting is the infecting [or mingling] in the will: and that [which is] attracted maketh the will ſwell [or be impregnated], for it is therein, and the will holdeth it [faſt].

71. Now here is nothing which the will with the ſharpneſſe or eſſence could draw to it, but the meekneſſe, the deliverance from the darkneſſe: this is the deſire of the willing, and therein then ſtandeth the pleaſant ioy, which the will draweth to it ſelfe: and the attracting in the will, dwelleth [or impregnateth] the will, that it becometh full.

72. And thus the comprehended will is ſwelled [or impregnated] by the joy in the meekneſſe, which it deſireth (without intermiſſion) to generate out of it ſelfe; for its own joy againe, and for its ſweet taſt [or reliſh] in the joy: And the ſame will to generate, comprehendeth the meekneſſe in the joy (which ſtandeth in the ſwelled [or impregnated] will) and it bringeth the Eſſences (or the attracting) of the willing, againe out of the will, before the will: for the deſiring draweth forth the ſwelling [[〈◊〉] impregnation] out of the ſwelled [or impregnated] will, before the will: and that [which is] drawne forth is the pleaſant vertue,^[782] joy, and meekneſſe. And this now is the deſiring of the eternall will (and no more) but to eate and to draw againe this vertue into it, and to be ſatiated therewith, and [it can] deſire nothing higher or more^[783] refreſhing for therein is the perfection [or fulneſſe] of the higheſt^[784] joy and meekneſſe.

73. And ſo in this vertue (which is in God the Father, as is before-mentioned) ſtandeth the Omniſcience [or all knowledge] of what is in the Originalitie in the Eternity; where the flaſh then^[785] diſcovereth it ſelfe in many thouſand thouſands^[786] without number: for this vertue of joy in the [refreſhment or] habitation, is proceeded from the ſharpneſſe of the flaſh, and (in the ſharpneſſe of the All mightineſſe over the Darkneſſe) ſeeth [or looketh] againe in the eternall ſharpneſſe into the dark minde: and that minde inclineth it ſelfe to the vertue, and deſireth the vertue, and the vertue goeth not back againe in the darkneſſe, but^[787] beholdeth it ſelfe therein, from whence [it is] that the eternall minde is continually longing [panting or luſting] after the vertue [or power]: and the vertue is the ſharpneſſe, and the ſharpneſſe is the attracting; This is called the^[788] Eternall Fiat which there createth and corporiſeth, what the eternall will in the Allmighty meekneſſe, (which there is the might and the breaking [or deſtroyer] of the darkneſſe, and the building of the Principle,) and what the will in the eternall [skill or] knowledge diſcovereth, and in it ſelfe conceiveth [apprehendeth or purpoſeth] to doe: and whatſoever giveth it ſelfe up to the meekneſſe, that will the will create by the ſharpe Fiat which is the eternall Eſſence. And this now is the will of God, whatſoever inclineth it ſelfe to him, and deſireth him, that ſame he will ceate in the meekneſſe: even all whatſoever (out of the many thouſand thouſands, out of the infiniteneſſe) inclineth it ſelfe in^[789] its vertue to him.

74. Now thus the infiniteneſſe hath the poſſibility (while it is yet in the firſt Eſſence [or ſubſtance] that it can^[790] incline it ſelfe to him, but here you muſt not underſtand it any more concerning the whole, for God onely is the whole [totum univerſale] the great deepe all over: but this [which is] in the infiniteneſſe, is divided: and it is in the appearing [flaſh or ſparkling] of the plurality [or multiplicity], where the whole, in and through himſelfe in the eternall impregnated darkneſſe, [ſparkleth or] diſcovereth it ſelfe in infinitum, [or infinitely]: this diſcovery [or^[791] theſe ſparklings] ſtand altogether in the originality of the fire flaſh, and may againe, in the impregnated darkneſſe (viz. in the^[792] cold ſoureneſſe, and in the flaſh of the fire) diſcover [flaſh or ſparkle] and^[793] give up themſelves; or againe conceive a will out of the darkneſſe, to goe out of the anxiety of the minde (through the ſharpneſſe in the flaſh)^[794] in the meekneſſe, to God.

75. For the ſharpneſſe in the flaſh is alwaies the Centrum [or Centre] to the Regeneration in the ſecond Principle; to which now the Worme in the ſparke inclineth [or uniteth] to generate it ſelfe [in], whether it be in the eternall cold out of the ſharp eſſence through the flaſh in the fierceneſſe [or ſternneſſe] of the fire, or out of the ſharpneſſe in the Regeneration of the meekneſſe to God; therein it ſtandeth, and there is no^[795] recovery [back from thence]. For, the meekneſſe goeth not back againe into the darke fierce and cold Eſſence, in the firſt attracting (which from Eternity is before the recomprehended [or re-conceived] will:) but it cometh to help that [darkneſſe], and enlighteneth whatſoever cometh to it out of the ſtrong might of God, and this liveth in the vertue, and in the light, eternity with God.

76. And the deepe of the darkneſſe is as great as the habitation of the light: and they ſtand not one diſtant from the other, but together in one another, and neither of them hath beginning or end: there is no limit or place, but the ſharp regeneration is the mark [ſtroake, bounds] or limitation between theſe two Principles.

77. Neither of them is above or beneath, onely the Regeneration out of the darkneſſe in the meekneſſe, is ſaid to be above: and there is ſuch a [barre or]^[796] firmament between them, that neither of them both doth comprehend the one the other; for the [barre or] marke of limitation is a whole Birth or Principle, and a firme Centre, ſo that none of them both can goe into the other, but [onely] the ſharp fire-flaſh, the ſtrong might of God, that ſtandeth in the midſt in the Centre of the Regeneration, and that onely looketh into the Worme of the darkneſſe: and with its terrour in the darkneſſe, maketh the eternall anguiſhing ſource, the riſing up in the fire, which yet can reach nothing but onely the anguiſh, and in the anguiſh, the fierce [ſterne] flaſh: and ſo now whatſoever becometh corporiſed there in the ſterne [fierce or ſtrong] minde, in the ſparkling [or ſhining] of the infiniteneſſe, and doth not put its will (in the corporiſing)^[797] forward, into the Centre of the Regeneration, in the meekneſſe of God, that remaineth in the darke minde, in the fire-flaſh.

78. And ſo that creature hath no other will in it ſelfe, neither can it ever make any other will from any thing: for there is no more in it, but [a will] to fly up in its own unregenerated might above the Centre, and to rule [or domineere] in the might of the fire, over the meekneſſe of God, and yet it cannot reach it.

79. And here is the Originall [cauſe] that the Creature of the darkneſſe, willeth to be above the Deity, as the Devill did: and here is the originall of ſelfe-Pride; for ſuch as the^[798] ſource (viz. its Worme) is [proceeded] out of the eternall will of the darke minde.

80. And this will is not the will of God, nor it is not God neither, but the^[799] re-conceived will^[800] to meekneſſe in the minde, is Gods regenerated will; which ſtandeth there in the Centre of the Birth in the ſharpneſſe of the breaking [or deſtroying] of the darkneſſe; and in the pleaſant^[801] loving kindneſſe of the fulneſſe of the joy and ſpringing up of the light in the re-impregnating of the will, and to generate the vertue of the eternall Omniſcience and Wiſdome in the love, that is God: and the proceed from him, is his willing [or deſiring] which the eſſence (viz. the ſharp Fiat) createth: and God dwelleth in the ſecond Principle, which is eternally generated out of the eternall Centre out of the Eternall will, [and this] is the Kingdome of God without number and end, as it further followeth.

The Gate of the Sonne of God, the Pleaſant Lilly in the Wonders.

81. Therefore as the will doth thus impregnate it ſelfe from eternity, ſo alſo it hath an eternall willing [or deſiring] to^[802] bring forth the childe with which it is big [impregnated or conceived]: and that eternall will to^[803] bring forth, doth bring forth eternally, the childe which the will is conceived withall: and this childe is the eternall vertue [or power] of meekneſſe, which the will conceiveth againe in it ſelfe, and expreſſeth [or ſpeaketh forth] the Deepth of the Deity, with the eternall wonders of the wiſdome of God.

82. For the will [is it] that expreſſeth: and the childe of the [eternall] vertue, and eternall meekneſſe, is the word which the will ſpeaketh: and the going forth out of the ſpoken word, is the Spirit, which in the ſharp might of God in the Centre of the Regeneration, out of the eternall minde, out of the anxiety in the fire-flaſh in the ſharpneſſe of the [deſtroying or] breaking of the darkneſſe, and^[804] breaking forth of the light in the meekneſſe, out of the eternall will, from eternity goeth forth out of the word of God, with the ſharp Fiat of the great might of God: and it is the Holy Ghoſt [or Spirit] of God, which is in the vertue [or power] of the Father, and goeth eternally forth from the Father through the Word, out of the mouth of God.

The Gate of Gods Wonders in the Roſe of the Lilly.

83. Now Reaſon asketh: Whither goeth the Holy Ghoſt, when he goeth forth out of the Father and Sonne, through the Word of God? Behold thou ſick Adam, here the Gate of Heaven ſtandeth open, and very well to be underſtood, by thoſe that will [or have a minde to it]. For the Bride ſaith come, and whoſoever thirſteth let him come, and whoſoever cometh, drinketh of the fountaine of the knowledge of the Eternall Life in the ſmell and vertue of the Lilly of God in Paradiſe.

84. As is mentioned above, ſo the Ground of the holy Trinity is in one onely divine and undivided Eſſence [being, or ſubſtance,] God, the Father, Sonne, and Holy Ghoſt: from Eternity ariſing from nothing, alwayes generated from and out of it ſelfe from Eternity; not beginning nor ending; but dwelling in it ſelfe: comprehended by nothing, having neither beginning nor end, ſubject to no locality, nor limit [number] nor place: it hath no place of its reſt: But the Deepe is greater than wee [can perceive or] thinke, and yet it is no Deepe. But it is the unſearchable Eternity: and if any here will think [to finde] an end or limit, they will be confounded [or diſturbed] by the Deity, for there is none: it is the end of Nature: and whoſoever [goeth about to] thinke [or dive with his thoughts]^[805] deeper, doth like Lucifer, who in [high mindedneſſe or] Pride, would flie out above the Deity, and yet there was no place, but he went on himſelfe, into the fiery fierceneſſe, and ſo he periſhed [withered or became dry as] to the fountaine of the Kingdome of God.

85. Now ſee the Lilly, thou noble minde full of anguiſh and afflictions of this world; behold the holy Trinity hath an eternall will in it ſelfe, and the will is the deſiring, and the deſiring is the eternall Eſſences, wherein then ſtandeth the ſharpneſſe (viz. the Fiat) which goeth forth out of the heart, and out of the mouth of God by the Holy Ghoſt [or Spirit] of God: and the will [that is] gone forth out of the Spirit, [that] is the divine vertue, which conceiveth [or comprehendeth] the will, and holdeth it, and the Fiat createth it [viz. that vertue] ſo that in it, as in God himſelfe, all Eſſences are, and [ſo that] the bloſſome of the light in it may ſpring up [and bloſſome] out of the heart of God; and yet this is not God, but [it is] the chaſt virgin of the eternall wiſdome and underſtanding, of which I treate often in this Booke.

86. Now the virgin is [preſent] before God, and^[806] inclineth her ſelfe to the Spirit from which the vertue proceedeth, out of which ſhee (viz. the chaſt virgin) is: this is now Gods companion to the honour and joy of God: the ſame [appeareth] [or diſcovereth her ſelfe] in the eternall wonders of God: in the diſcovery, ſhee becometh longing after the wonders in the eternall wiſdome, which yet is her ſelfe, and thus ſhee longeth in her ſelfe, and her longing is the eternall Eſſences, which attract the holy vertue to her, and the Fiat createth them, ſo that they ſtand in [or become] a ſubſtance: and ſhee is a virgin, and never generateth any thing, neither taketh any thing into her: her inclination ſtandeth in the Holy Ghoſt, who goeth forth from God, and attracteth nothing to him, but^[807] moveth before God, and is the^[808] bloſſome [or branch] of the growth.

89. And ſo the virgin hath no will to conceive [or be impregnated with] any thing: her will is [onely] to open the wonders of God: and therefore ſhee is in the will in the wonders, to diſcover [or make] the wonders [appeare] in the eternall Eſſences; and that virgin-like will createth the ſoure fiat, in the Eſſences, ſo that it is [become] a ſubſtance, and ſtandeth eternally before God, wherein the eternall wonders of the virgin of the wiſdome of God are revealed.

88. And this ſubſtance is the eternall Element, wherein all Eſſences in the divine vertue ſtand open, and are viſible: and wherein the faire and chaſt virgin of the divine wiſdome alwayes diſcovereth her ſelfe according to the number of the infiniteneſſe, out of the many thouſand thouſands without end and number: and in this diſcovering there goe forth out of the eternall Element, colours, arts, and vertues, and the^[809] ſprouts of the Lilly of God; at which the Deity continually rejoyceth it ſelfe in the virgin of the wiſdome: and that joy goeth forth out of the eternall Eſſences; and is called Paradiſe, in regard of the ſharpneſſe of the generating [or bringing forth] of the pleaſant fruit of the Lilly [in infinitum or] infinitely: where then the Eſſences of the Lilly ſpringing up in wonders, in many thouſand thouſands without number, of which you have a ſimilitude in the [ſpringing or] bloſſoming earth.

89. Beloved Minde, behold, conſider this, this now is God and his heavenly Kingdome, even the eternall Element and Paradiſe, and it ſtandeth thus in the eternall originall from eternity to eternity: Now what joy, delight, and pleaſantneſſe is therein, I have no Pen that can deſcribe it, neither can I expreſſe it: for the earthly tongue is too much inſufficient to doe it; [all that men can ſay of it] is like droſſe compared with Gold, and much more inferiour: yea although the virgin^[810] b[•]ingeth it into the minde, yet all is too dark and too cold in the whole man, ſo that he cannot expreſſe ſo much as one ſpark [or glimps] thereof ſufficiently: wee will deferre it, till [wee come] into the boſome of the virgin: wee have here onely given a ſhort hint of it, that the Author of this Book may be underſtood: for wee are but a very little drop out of the fountaine of the wiſdome of God; and wee ſpeake as a little ſparkle [or glimps]; but [high] enough for our earthly [underſtanding] and^[811] for our weake knowledge here upon earth: for in this life we have no need of any higher knowledge of the eternall ſubſtance [being or eſſence]: if wee doe but barely and nakedly ſpeake of what hath been from eternity, it is enough.

CHAP. XV.

Of the^[812] knowledge of the Eternity in the corruptibility of the Eſſence of all Eſſences.

1. NOw if wee conſider of the Eternall will of God [and] of the^[813] Eſſence of all Eſſences; then wee finde in the Originalneſſe but one [onely beeing, ſubſtance, or] Eſſence, as is mentioned above: out of this [onely] Eſſence is generated from Eternity the other [beeing, ſubſtance, or] Eſſence (viz. the divine [Eſſence]) and wee finde that both the [beeings, ſubſtances or] Eſſences ſtand in Divine Omnipotence, but not in one^[814] ſource, neither doe they mix together, nor can either of them both be [deſtroyed, diſſolved, corrupted, or] broken.

2. But yet they have two ſorts of inclinations [or deſires,] each in it ſelfe for its own. Yet becauſe the divine [beeing or] Eſſence from Eternity is generated out of it ſelfe, therefore it is inclined to helpe the weake, and is rightly called Barmhertzigkeit [Mercifulneſſe].

3. And now ſeeing the virgin of the eternall wiſdome hath^[815] diſcovered her ſelfe▪ in the Eternall Originall, and in the eternall minde in the ſharpe Eſſence of the breaking of the darkneſſe in the fire-flaſh, [hath found] the depth of the [^[816] very] Image of God (and that the ſimilitude of God is there in the Eternall Originall), therefore ſhee hath longed after the ſimilitude, and that longing makes the attracting in the will, and the will ſtood [^[817] right] againſt the ſimilitude: and the Fiat in the attracting of the willing, created the will in the ſimilitude: out of which came the Angels altogether. But now the Eternall Eſſences were in the ſimilitude, and the wiſdome diſcovered [or manifeſted] her ſelfe in the Eſſences in many thouſand thouſands, that the eternall wonders might be revealed [or made manifeſt]: and thereupon there went forth (according to every eſſence, as out of a fountaine) many thouſand thouſands.

4. And from thence came the Names of the Thrones and Principalities, as according to the Eſſences of the firſt and great^[818] ſource, which in the diſcovering of the Eternall wiſdome of God goeth forth againe into many thouſand thouſands (yet there is a certaine number [of them] and in the Centre of God none: [or no number but infiniteneſſe]: and thus out of the fountaine of every Eſſence are gone forth, firſt the^[819] Thrones, and in the Throne many thouſand thouſands.

5. Theſe the Fiat created to a ſimilitude and Image of God: and overſhaddowed the ſame in the Fiat with the overflowing vertue of God: and the will of God^[820] ſet it ſelfe [right] againſt the Image and ſimilitude, and they now which received the will, they became Angels (for they ſet their imagination, in the will, in the heart of God, and they did eate of the Verbum Domini [of the Word of the Lord]) but they that ſet their Imagination in the darke minde, as Lucifer [did that he might] flie out above the Deity and meekneſſe in the might of the fire in the flaſh, in the ſharpe might of God, and be Lord alone, they became Devils: and they have that name from their being thruſt [or driven] out of the light; for they were in the light when the Fiat created them, for the Fiat which created them ſtood in the light.

6. Thus the Devill is the fault, and guilty of his own fall, for he ſuffered himſelfe to be moved by the Matrix of the^[821] ſternneſſe [fierceneſſe, ſoureneſſe, or wrath] whereas he yet had his own will to take hold of Light or Darkneſſe: And Lucifer was a Throne (that is, a ^[822] ſource [or fountaine] of a great eſſence] from whence went forth all his ſervants [or Miniſters], and [they] did like him: and ſo they were thruſt back into the darkneſſe, for the light of God goeth not into the [grimneſſe, wrath, or] fierceneſſe.

7. And there the Fiat (which created the fierce [wrathfull or grim] Devils, in hope that they would of Devills become Angels, who ſet their imagination therein, that thereby they might domineere over God and the Kingdome of Heaven) was infected in the figuring of the ſimilitudes: and ſo inſtantly kindled the Element in the ſimilitude (viz. in the out-Birth [or procreation]) in the ſpeculating [or beholding], ſo that the Eſſence hath generated to the higheſt Eſſences, from whence goe forth the foure Elements of this world, of the third Principle: and the ſharp Fiat of God (which ſtood in the Out-Birth [or procreation]) hath created the out-Birth, out of which the earth and ſtones are proceeded.

8. For when the Fiat kindled the Element in the Out-birth, then the kindled Materia [or matter] became palpable [or comprehenſible] this was not now fit for Paradiſe, but it was ex-created: [or made externall]: yet that the Element with its out-Birth might no more generate thus, therefore God created the Heaven out of the^[823] Element, and [cauſed or] ſuffered out of the Element, (which is the heavenly Limbus) the third Principle to ſpring up; where the Spirit of God againe diſcovered [or revealed] it ſelfe in the virgin, viz. in the Eternall Wiſdome: and found out, in the out-Birth, n the corruptible ſubſtance, the ſimilitude againe: and the diſcovering ſtood in the ſharp attraction of the Fiat, and the Fiat created it ſo that it became Eſſentiall [or ſubſtantiall]; and the ſame are the Starres, a meere Quinta eſſentia, an extract of the Fiat's, out of the Limbus of God, wherein the hidden Element ſtandeth.

9. But that the ſharp and ſevere Eſſence, with the attraction might ceaſe, therefore God generated a ſimilitude according to the fountain of the heart of God (viz. the Sunne) and herewith ſprung up the third Principle of this world, and that (viz. the Sunne] put all things into meekneſſe and^[824] well-fare.

10. Seeing then that the Eternall Wiſdome of God (viz. in the chaſt virgin of the divine vertue) had diſcovered it ſelfe in the Principle of this world (in which place the great Prince Lucifer ſtood in the Heaven in the ſecond Principle) therefore the ſame diſcovering was eternall, and God deſired to ſhed forth the ſimilitude out of the Eſſences, which the Fiat created according to the kinde of every Eſſence, that they ſhould (after the breaking [or diſſolution] of the outward ſubſtance) be a figure and Image in Paradiſe, and a ſhadow of this ſubſtance.

11. And that there ſhould goe nothing in vaine out of the ſubſtance of God, therefore God created Beaſts, fowles, fiſhes, wormes, trees and hearbs out of all Eſſences: and beſides [created] alſo figured Spirits out of the Quinta Eſſentia, in the Elements, that ſo, after the fulfilling of the Time (when the out-Birth [ſhall] goe into the Ether) they ſhould appeare before him, and that his eternall Wiſdome in his works of wonder might be knowne.

12. But ſeeing it was his will alſo in this Throne, in the eternall Element, to have creatures, that ſhould be in ſtead of the fallen Devils, and poſſeſſe the place [of them] in the Heaven in Paradiſe; therefore he created Man out of the^[825] Element.

13. And as this place was now twofold, and^[826] with the eternall Originality threefold, (viz. [having] the firſt Principle in the great anxiety, and the ſecond Principle in the divine habitation in Paradiſe, and then the third Principle in the light of ihe Sunne, in the quality of the Starres and Elements) ſo muſt man alſo be created out of all three, if he muſt be an Angel in this place, and receive all knowledge and underſtanding, whereby he might have eternall joy alſo with [or in] the figures and Images which ſtand not in the Eternall Spirit, but in the eternall figure, as all things in this world are [or doe].

14. And there God manifeſteth himſelfe according to his eternall Will, in his eternall Wiſdome of the noble virgin, in the Element, which in Paradiſe ſtandeth in the ſharpneſſe of the divine vertue [or power]: and the Fiat created Man out of the Element in Paradiſe, for it attracted to it out of the Quinteſſence of the Sunne, Starres, and Elements in Paradiſe in the Element of the Originality, from whence the foure Elements proceed: and created Man to the Image of God (that is, to the ſimilitude of God) and breathed into him into the Element of the body (which yet was nothing elſe but Paradiſicall vertue) the Spirit of the Eternall Eſſences out of the Eternall Originality; and there Man became a living ſoule, and an Image of God in Paradiſe.

15. And the Wiſdome of God, the pleaſant virgin did^[827] diſcover her ſelfe in him, and with the diſcovering opened Adams Centre, in [or to] many thouſand thouſands, which ſhould proceed out of this fountaine of this Image: and the noble virgin of the wiſdome and vertue [or power] of God, was eſpouſed [or contracted] to him, that he ſhould be modeſt and wholly chaſt to his virgin, and ſet no deſire in the firſt, nor in the third Principle, to qualifie [mix with] or live therein, but his inclination or longing muſt be to get into the heart of God, and to eate of the^[828] Verbum Domini [of the Word of the Lord] in all the fruits of this world.

16. For the fruits were alſo good, and their inclination [or that which made them to be deſired] proceeded out of the inward Element, out of the^[829] Paradiſe: now Adam could eate of every fruit in the mouth, but not^[830] in the corruptibility, that muſt not be, for his body muſt ſubſiſt eternally, and continue in Paradiſe, and generate a chaſt virgin out of himſelfe, like himſelfe, without rending of his body: for this could be, being his body was [proceeded] out of the heavenly Element, out of the vertue of God.

17. But when the chaſt virgin found her ſelfe thus in Adam with great wiſdome, meekneſſe, and humility, then the outward Elements became luſting after the eternall, that they might^[831] raiſe themſelves up in the chaſt virgin, and^[832] qualifie in her; ſeeing that Adam was extracted out of them, [viz. the foure Elements] out of the Quinta Eſſentia, therefore they deſired their own, and would qualifie therein, which yet God did forbid to Adam, [ſaying] that he ſhould not eate of the knowledge of good and evill, but live in [the] one [onely Element], and be contented with Paradiſe.

18. But the Spirit of the great world overcame Adam, and put it ſelfe in with force, in Quintam Eſſentiam, [into the Quinteſſence] (which there, is the fift forme, the extract out of the fou[•]e Elements and Starres:) and there muſt God create a Woman [or wife] for Adam out of his Eſſences, if he muſt be to fill the Kingdome, according to the appearing [diſcovering, ſhining, or ſparkling] of the noble virgin [with many thouſand thouſands] and build [or propagate] the ſame. And thus Man became earthly, and the virgin departed from him in Paradiſe; and there ſhee warned [called and told] him that he ſhould lay off the earthlineſſe, and then ſhee would be his Bride and loving Spouſe. And now it cannot be otherwiſe in this world with Man, he muſt be^[833] generated in the vertue of the outward Conſtellation and Elements, and live therein till the earthlineſſe fall away.

19. And thus he is in this life threefold, and the threefold Spirit hangeth on him, and he is generated therein, neither can he be rid of it, except he [corrupt or] breake to pieces: yet he can be rid of Paradiſe, whenſoever his Spirit imagineth in the fierceneſſe [or wrath] and falſhood, and giveth up himſelfe thereto, that ſo he might be above meekneſſe and righteouſneſſe in himſelfe, as a Lord like Lucifer [and] live in pride [and ſtatelineſſe]; and then Paradiſe^[834] falleth [away], and is ſhut up: and he looſeth the firſt Image which ſtandeth in the hidden Element in Paradiſe.

20. For the Adamicall^[835] however (according to the inward Element which ſtandeth open in the minde) can live in Paradiſe: If he ſtrive againſt evill, and wholly with all his ſtrength give himſelfe up to the heart of God, then the virgin dwelleth with him, (in the inward Element in Paradiſe,) and enlighteneth his minde, ſo that he can tame the Adamicall Body.

21. For theſe^[836] three Births are [inbred or] generated together with every one in the Mothers [womb or] body, and none ought to ſay, I am not elected; for it is a lye, [and he] belyeth the Element (wherein Man alſo liveth) and beſides [he] belyeth the virgin of wiſdome, which God giveth to every one which ſeeketh her with earneſtneſſe and humility: ſo [likewiſe] the poſſibility of ſeeking is alſo in every one, and it is inbred [or generated] in him with the all poſſible hidden Element [to which all things are poſſible] and there is no other cauſe of perdition in Man, than [was in or] with Lucifer, whoſe will ſtood free, he muſt either reach into God in humility, chaſtity, and meekneſſe, or into the darke minde, in the climing up of malice and fierceneſſe [or grimneſſe] which yet (^[837] in its flowing forth) deſireth not to lift it ſelfe up above God, but it inclineth it ſelfe onely above the meekneſſe, in the fire-flaſh, in the ſterne [or fierce] Regeneration: But the Devils would (as creatures) be above all, and be Lords wholly [of themſelves] and^[838] ſo it is alſo with Man here.

22. The pride of Nature indeed inclineth one man more ſtrongly than another, but it forceth [or compelleth] none that they muſt be proud: and if there be a force [or ſtrong compulſion upon any] then it is when Man willingly for temporall honour and pleaſure ſake lets the Devill into his eternall Eſſences; and then he [the Devill] ſeeth preſently how that Man is inclined [or led] by the Spirit of this world, and in that way tempteth him accordingly: if Man let him but in, he is then a Gueſt very hardly to be driven out againe; yet it is very poſſible, if that man intirely and ſincerely purpoſe to turne, and to live according to the will of God, then the virgin is alwayes ready [beforehand] in the way to helpe him.

23. It goeth very hard, when the [Graine of] Muſtard-ſeed is ſowne (for the Devill oppoſeth ſtrongly) but whoſoever perſevereth, findeth by experience what is written in this Booke: and although he cannot be rid of the untowardneſſe of the incitements of the foure Elements, yet nevertheleſſe the noble ſeed in the^[839] Limbus of God continueth with him, which ſeed ſpringeth and groweth, and at laſt becometh a Tree, which the Devill ſavoureth [or reliſheth] not▪ but he goeth about the Tree like a fawning curre which piſſeth againſt the Tree; and then by his ſervants he caſteth all miſhaps upon him: and by his crue [of followers and confederates] he truſteth many out of^[840] his houſe, that he may doe him no more diſpleaſure: But it goeth well with him [that feareth God] and he cometh into the land of the living.

24. Therefore wee ſay now, (according to our high knowledge) that the ſource [or active deſire] of all the three Principles doth imprint it ſelfe together^[841] with the childes incarnation [or becoming Man] in the mothers body. For after that Man is figured [or ſhaped] from the Starres and Elements, by the Fiat, ſo that the Elements have taken poſſeſſion of their Regions, [Kingdomes, or Dominions] (viz. the heart, liver, lungs, bladder, and ſtomack, wherein they have their Regions) then muſt the^[842] Artificer in his twofold forme riſe up out of all Eſſences: for there ſtandeth now the Image of God, and the Image of this world, and alſo is the Image of the Devill: now there muſt be wreſtling and overcoming, and there is need of the Treader upon the Serpent, even in the Mothers [womb or] body.

25. Therefore yee Fathers and Mothers be honeſt and live in the feare of God, that the Treader upon the Serpent may alſo be in your fruit. For Chriſt ſaith, A good Tree cannot bring forth evill fruit, and an evill Tree cannot bring forth good fruit: And although this indeed is meant of the minde that is^[843] brought up: which hath its own underſtanding [or meaning] thus, that no falſe minde bringeth forth good fruit, nor no good minde evill fruit, yet it is effectually neceſſary for the children [that the Parents be honeſt and vertuous] becauſe the childe is generated from the Eſſences of the Parents.

26. And though it be cleere that the Starres in the outward Birth [Geniture or operation] doe alter the Eſſences in every one according to their^[844] ſource [quality, influence, or property], yet the Element is ſtill there, and they cannot alter that with their power, except man himſelfe doe it, they have onely the outward Region; and beſide, the Devill dare not^[845] Image [or imprint] himſelfe, before the Time of the underſtanding, when Man can incline himſelfe to the evill or to the good: yet none muſt preſume upon this [impotency of the Devill, and foure Elements]: for if the Parents be wicked, God can well forſake a wicked ſeed: for he willeth not that the Pearle ſhould be caſt before ſwine: although he is very inclined to help all men, yet it is [effectuall] but for thoſe that turne to him: and although the childe is in innocency, yet the ſeed is not in innocency: and therefore it hath need of the Treader upon the Serpent [or Saviour]: Therefore ye Parents conſider what ye doe: eſpecially ye knaves and whores: ye have a hard leſſen [to learne here]: conſider it well, it is no jeſting matter, it ſhall be ſhewen you^[846] in its place, that the Heaven thundereth [and paſſeth away with a noyſe]: truly the time of the Roſe bringeth it forth, and it is high time to awake, for the ſleepe is at an end, there ſhall a great^[847] Rent be before the Lilly; therefore let every one take heed to his wayes.

27. If wee now ſearch into the life of Man in the Mothers [womb or] body, concerning his vertue [or power] ſpeech, and^[848] ſenſes, and the noble and moſt precious minde; then wee finde the cauſe wherefore wee have made ſuch a long^[849] Regiſter concerning the eternall Birth: for the ſpeech, ſenſes, and minde have alſo ſuch an Originall as is above mentioned concerning the Eternall Birth of God, and it is a very precious Gate [or Expoſition].

28. For behold, when the Gate of this world in the childe is made ready, ſo that the childe is [become] a living ſoule out of the Eſſences, and now [henceforth] ſeeth onely [by or] in the light of the Sunne, and not in the light of God: then cometh the true^[850] Artificer, inſtantly in the twinckling of an eye (when the light of the life kindleth) and figureth [that which is] his: for the centre breaketh forth in all the three Principles. Firſt, there are the foure Eſſences in the Fiat in the ſterne might of God, which there are the childes own, the Worme of its ſoule, which ſtandeth there in the houſe of the great anxiety, as in the Originality. For the ſeede is ſowne in the will, and the will receiveth the Fiat in the Tincture, and the Fiat draweth the will to it inwardly, and outwardly [draweth] the ſeede to a^[851] Maſſe: for the inward and outward^[852] Artificer is there.

29. When the will thus draweth to it, then it becometh inwardly and outwardly impregnated, and is darkned, the will cannot endure this, viz. to be ſet in the darke, and therefore falls into great anxiety for the light: for the outward Materia [or matter] is filled with the Elements, and the bloud is choaked [checked or ſtopped]: and there then the Tincture withdraweth, and there is then the right Abyſſe of Death, and ſo the inward [Materia or Matter] is filled from the Eſſences of the vertue, [or power,] and in the inward there riſeth up another will, out of the ſterne vertue of the eſſences [that it might] lift it ſelfe up into the Light of the meekneſſe, and in the outward ſtandeth the deſire to be ſevered, the impure from the pure, for that the outward Fiat doth.

30. Wee muſt conſider in the vertue [or power] of the virgin, that the will firſt is threefold, and each in its Centre is fix [ſtedfaſt or perfect] and pure, for it proceedeth out of the Tinct[••]e. In the firſt Centre there ſpringeth up between the Parents of the childe the inclination [or luſt] and the beaſtiall deſire to copulate, this is the outward Elementary Centre, and it is fix in it ſelfe. Secondly, there ſpringeth up, in the ſecond Centre the inclinable love to the copulation: and although they were at the firſt fight angry and odious one to another, yet in the copulating the Centre of love ſpringeth up, and that onely in the copulating: for the one pure Tincture receiveth [or catcheth] the other, and in the copulating the^[853] Maſſe receiveth them both.

31. Now thus the love qualifieth [or mixeth] with the inward [one] Element, and the Element, with the Paradiſe, and the Paradiſe is before [or in the preſence of] God: and the outward ſeede hath its Eſſences, wbich qualifie firſt with the outward Elements, and the outward Elements qualifie with the outward Starres, and the outward Starres qualifie with the outward ſternneſſe [grimneſſe, fierceneſſe, frowardneſſe] wrath and malice, and the wrath and malice in the fierceneſſe [ſeverity or auſterneſſe] qualifieth with the Originall of the firſt fierceneſſe of the Abyſſe of Hell, and the Abyſſe qualifieth with the Devills.

32. Therefore O Man! Conſider what thou haſt received with thy beaſtiall body, to eate and to drinke of evill and good, which God did forbid. Look here into the ground of the Eſſences, and ſay not with Reaſon; It was meerly for diſobedience, which God was ſo very angry at, that his anger could not be quenched: thou art deceived, for if the cleere Deity were angry, it would not have become Man for thy ſake to help thee; look but upon the^[854] mark, in the Eternity, and then thou wilt finde all.

33. Thus alſo the Kingdome of Darkneſſe and of the Devill is ſowne together in the copulating, and the third Centre of the^[855] great deſire ſpringeth up along with it, out of which the fierceneſſe [grimneſſe, or wrath] and the houſe of fleſh is generated: for the pure love, which reacheth the Element and conſequently the Paradiſe, hath a wholly modeſt and chaſt Centre, and it is^[856] fix in it ſelfe, of which I here give you a true Example.

Diligently and deeply to be conſidered.

34. Behold two young^[857] people, who have attained unto the^[858] bloſſome of the noble Tincture in the Matrix and Limbus, ſo that it be kindled; how very hearty, faithfull, and pure love, they beare one towards another, where one is ready to impart the very heart within them to the other, if it could be done without death: this now is the true Paradiſicall bloſſome, and this bloſſome^[859] qualifieth, with the [one] Element and Paradiſe: but as ſoone as ever they^[860] take one another, and copulate, they infect one another with their^[861] inflamation [or burning luſt] which is generated out of the outward Elements and Starres, and that reacheth the Abyſſe, and ſo they are many times at deadly enmity [or have venomous ſpitefull hatred] one againſt another: and though it happen that their Complexions were noble, ſo that ſtill ſome love remaineth, yet it is not ſo pure and faithfull as the firſt before copulation which is^[862] fiery, and that in the burning [or burnt] luſt [is] earthly and cold (for that muſt indeed keepe faithfull while it cannot be otherwiſe:) as is ſeene by experience in many, how afterwards in wedlock they hunt after whoredome, and ſeek after the Devils^[863] Sugar, which he ſtroweth in the noble Tincture, if Man will let him▪

35. Whereby then you ſee here, that God hath not willed the earthly Copulation: Man ſhould have continued in the fiery love which was in Paradiſe, and generate out of himſelfe: But the^[864] Woman was in this world in the outward Elementary Kingdome, in the inflamation of the forbidden fruit, of which Adam ſhould not have eaten. And although now he hath eaten and thus deſtroyed us, therefore it is now with him [the Adamicall Man] as with a Theefe that hath been in a pleaſant Garden, and went out of it to ſteale, and cometh againe and would faine goe into the Garden, and the Gardiner will not let him in, he muſt but reach into the Garden with his hand for the fruit, and then cometh the Gardiner and ſnatcheth the fruit out of his hand, and he muſt goe away in his burning luſt and anger, and cometh no more into the Garden: and in ſtead of the fruit there remaineth his deſirous burning luſt with him, and that he hath gotten in ſtead of the Paradiſicall Fruit, of that wee muſt now eate, and live in the^[865] Woman.

36. Thus I give you accurately to underſtand what Man is, and what Man ſoweth, and what groweth in the ſeede (viz. Three Kingdomes, as is above-mentioned:) and ſeeing the three Kingdomes are thus ſowen, ſo are they in like manner before the Tree of Temptation: and there beginneth the ſtrugling and great ſtrife, there ſtand the three Kingdomes in one another: the Element in Paradiſe, will keep the pure minde and will, which ſtandeth in the love in the Tincture of the ſeede: and the outward Elements (viz. that which went forth from the Element) will have the Element, and mix it ſelfe therewith: and then cometh the outward fierceneſſe of the Starres, and draweth it together^[866] with the outward Fiat, and ſetteth it ſelfe [in the rule or dominion] whereby the inward will in the love together with the Element and the Paradiſe becometh darkened, and the love in the Paradiſe goeth into its Ether, and is extinguiſhed in the Tincture of the ſeede: and the heavenly Centre goeth under, for it paſſeth into its Principle.

37. And then cometh the Woman with her ſtopped [or congealed] bloud, with the Starres and Elements, and ſetteth her ſelfe in [the Dominion.] And here is the Paradiſicall Death, where Adam, in the living body, dyed; that is, he dyed [as] to Paradiſe and the Element, and lived to the Sunne, Starres, and the outward Elements; concerning which, God ſaid to him, That day thou eateſt of good and evill, thou ſhalt dye the Death; and this is the Gate of the firſt Death in the Paradiſe, in which now Man liveth in the Elementary Woman of this world in the corruptibility.

38. And it highly concerneth us to know and apprehend, that when the ſeede is ſowne in the Matrix, and that it be drawne together by the Fiat (when the Starres and the outward Elements ſet themſelves in [the dominion] and that the love and meekneſſe is extinguiſhed; for there cometh to be a fierce ſubſtance in the ſtopping [or congealing] of the Tincture) that before the kindling of the light of life, in the childe, there is no heavenly Creature: and although^[867] it be figured [or ſhaped] with all the formes [or parts] of the body, yet for all that, the heavenly Image is not therein, but the beaſtiall▪ and if that body periſh [corrupt, or breake] before the kindling of the Spirit of the ſoule in the ſpringing up of the life, then nothing of this figure appeareth before God on the day of the Reſtitution but its ſhadow and ſhape; for it hath yet had no Spirit.

39. This figure doth not (as many iudge) goe into the^[868] Abyſſe, but as the Parents were, ſo is alſo their figure: for this figure is the Parents, till the kindling of its life, and then it is no more the Parents, but its own: The Mother affordeth but a lodge, and the nutriment: and therefore if ſhee deſtroyeth it willingly in her body, ſhee is a murthereſſe, and the Divine Law judgeth her to the Temporall Death.

40. Thus now the Starres and the Elements (after the withdrawing of the love in the Tincture) take the houſe into poſſeſſion, and fill it the firſt^[869] Moneth: and in the ſecond, they ſever the Members [or parts,] (by the ſoure Fiat) as is mentioned before: and in the third, the ſtrife beginneth about the Regions of the Starres and Elements, where then they ſeparate, and every Element maketh its own houſe and Region for it ſelfe; viz. the Heart, Liver, Lungs, Bladder, and Stomack; as alſo the Head to be the^[870] houſe of the Starres, where they have their Region [or dominion], and their Princely Throne, as it followeth further.

41. And now after that the Starres and Elements (as is mentioned before) have gotten their Region and the houſe to dwell in, then beginneth the mighty ſtrife in great anxiety about the King of the life: for the chamber of the building [or fabrick] ſtandeth in very great anguiſh, and [here] wee muſt conſider the Originall of the Eſſence of all Eſſences, the Eternall Birth and the Roote of all things: as that there is in the houſe of the Anguiſh, firſt one onely Eſſence [or Beeing], and that^[871] Eſſence is the mixing of all^[872] Eſſences, and it hath firſt a will to^[873] generate the light, and that will is attractive [aſtringent or ſoure].

42. For the deſiring is the attracting of whatſoever the will deſireth: and that will is firſt pure; neither darkneſſe nor light; for it dwelleth in it ſelfe, and it is even the Gate of the divine vertue that filleth all things. And thus the attracting filleth the will with the things which the will deſireth: and although it be pure, and deſireth nothing but the light, yet there is no light in the dark anxiety, that it can attract, but it draweth the Spirit of the Eſſences of the Starres and Elements into it ſelfe, and therewith the will of the divine vertue is filled, and the ſame is all rough and dark. And thus the will is ſet in the darkneſſe, and this is done alſo in the heart.

43. The will now ſtanding thus in the dark anxiety, it^[874] getteth another will to fly out of the anxiety again, and to generate the light: and this other will is the minde, out of which proceed the ſenſes [or thoughts] not to continue in the anxiety: and the will [appeareth] diſcovereth it ſelfe in the Eſſences of the ſoureneſſe, as in the fierce hardneſſe of Death: and the glimps [or glance] breaketh through the Eſſences of the ſoure hardneſſe, as a ſwift [or ſudden] flaſh, and ſharpeneth it ſelfe in the ſoure hardneſſe, that it becometh [pale, white, or]^[875] glimmering like a flaſh of fire, and in its ſudden flight breaketh the ſoure darkneſſe: and there ſtandeth the hardneſſe and the harſh ſoureneſſe of Death like a broken turning wheele, which with the flaſh of the breaking flyeth ſwiftly as a thought; as alſo then the re-conceived will (which is the minde) appeareth ſo very ſuddenly: and ſeeing it cannot flie forward out of the Eſſences, it muſt goe into the turning wheele, (for it cannot get from that place) and ſo it breaketh the darkneſſe: and when the darkneſſe is thus^[876] broken, [then] the ſharp glance diſcovereth it ſelfe in the pleaſant joy without [or beyond] the darkneſſe in the ſharpneſſe of the will (viz. in the minde) and findeth it ſelfe habitable therein, from whence the flaſh (or glance) is terrified, and flieth up with ſtrong might through the broken eſſences out of the heart, and would out at the mouth, and raiſeth it ſelfe farre from the heart, and yet is held by the ſoure [or harſh] Fiat, and yet then maketh it ſelfe a ſeverall Region (viz. the Tongue) wherein then ſtandeth the ſkreeke [or the crack] of the broken Eſſences: and ſeeing then it reflecteth [or recoileth] back againe into the heart, as into its firſt dwelling houſe, and findeth it ſelfe ſo very habitable and pleaſant (becauſe the Gates of the darkneſſe are broken) then it kindleth it ſelfe ſo highly in the loving will, by reaſon of the meekneſſe, and goeth no more like a ſterne [or fierce] flaſh through all Eſſences, but [it] goeth trembling with great joy: and the might of the joy is now many hundred times ſtronger, than firſt the flaſh [or glance] was, which yeelded [or diſcovered] it ſelfe through the ſoure harſh Eſſences of the Death, and goeth with ſtrong might out of the heart into the head, in the will [or purpoſe] to poſſeſſe the heavenly Region.

44. For^[877] it is Paradiſicall, and it hath its moſt inward roote therein: when Adam in ſinne, dyed the firſt Death, then ſaid God, The ſeed of the Woman ſhall ^[878] breake the Serpents head: the ſame word^[879] imprinted it ſelfe in Adam, in the centre of the ſpringing up of his life, and ſo forth, with the Creation of Eve in the ſpringing up of her life, and ſo forth, in all Men, ſo that wee can, in our firſt minde, through the word and vertue of God in the Treader upon the Serpent (who in the time became man [or was incarnate]) trample upon [or breake] the Head and will of the Devill, and if this might [or power] were not^[880] in this place, then wee were in the eternall Death. Thus the minde is its own, in the free will, and moveth in the vertue [or power] of God, and in his promiſe, in the Free ſubſtance [or beeing].

45. Seeing then that the ſkreek of joy in the vertue of God (which breaketh the doores of the deep Darkneſſe) thus ſpringeth up in the heart, and flieth with its glimpſe [or ſparkling] into the Head; then the vertue of the joy ſetteth it ſelfe above, as being the ſtrongeſt, and the flaſh [or glance] beneath, as being the weakeſt: and ſo when the flaſh [or glance] cometh into the Head into its ſeate, then it maketh it ſelfe two open Gates: for it hath broken the doores of the deep Darkneſſe, and therefore it continueth no more in the Darkneſſe, but it muſt be free as a victorious Prince [or Conquerour], and will not be held captive: (and this ſignifieth to us, the reſurrection of Chriſt from the dead, who is now free, and will not be held [therein], which in its due place ſhall be very deeply deſcribed.) And thoſe Gates which the glance holdeth open, they are the eyes, and the ſpirit of joy is their roote, which [ſpirit] ſpringeth up at firſt in the kindling of the life.

46. Thus then the ſtrong re-conceived will, (to flie out from the Darkneſſe and to be in the Light in the Heart) generateth it ſelfe; and therefore wee cannot know [or apprehend] it to be any other than the noble virgin, the wiſdome of God; which thus ſpringeth up in joy, and in the beginning, marrieth her ſelfe with the ſpirit of the ſoule, and helpeth it to the light, which after the ſpringing up of the ſoule (viz. after the kindling of the vertue of the Sunne in the Eſſences) putteth her ſelfe into its Paradiſicall Centre, and continually warneth the ſoule,^[881] of the ungodly wayes, which are held before it, by the Starres and Elements, and brought into its Eſſences. Therefore the virgin keepeth her Throne thus in the heart, and alſo in the head, that ſhee may defend and keep them off from the ſoule, all over.

47. And wee muſt further^[882] conſider, that when the skreek [or crack] maketh its dwelling houſe, in its ſtrong breaking through, out of the Gate of the anxious Darkneſſe, (viz. the Tongue) that the skreek [or crack] hath not then yet ſeene the virgin: but when it reflected [or ſhined] back again into the heart, into the opened darkneſſe, and found her ſo habitable, there then firſt ſprung up its joy, habitableneſſe, and pleaſantneſſe, and it became Paradiſicall, and deſired not [to goe] into the Tongue againe, but into the Head, and [deſired] there to have its Region out of the ſource of the Heart. Therefore the Tongue ought not in all [or altogether] to be beleeved, for it fitteth not in the heavenly Region, as the friendly pleaſant vertue [doth]: but it hath its Region in the crack and flaſh, and the flaſh is as neere the helliſh Region, as the crack is, for they are both generated in the^[883] ſharpneſſe of the Starres, in the Eſſences, and the Tongue ſpeaketh both lyes and truth, in which of the two the Spirit armeth it ſelfe according to that it ſpeaketh: alſo it many times ſpeaketh lyes in^[884] great Men, when it is armed from the Eſſences, then it ſpeaketh in the crack, like a Rider in his [haughty, furly, vaunting ſtate] or high mindedneſſe.

The Life of the Soule. The Gate.

48. Thus now when the vertue of the life, and the Spirit of the ſecond Principle,^[885] is generated in the firſt Originality of the firſt Principle, (viz. in the Gate of the deep Darkneſſe, which the will of the vertue of the virgin, in the fierce earneſt flaſh of the fierce might of God, did breake, and ſet it ſelfe in the pleaſant habitation) then inſtantly the Eſſences of the Starres and Elements, in the flaſh of the ſpringing up of the life, preſſed in alſo; yet after the building of the pleaſant habitation firſt [made].

49. For the habitation is the Element, and the vertue of the inward Element, is the Paradiſicall Love, which the outward Elements (being generated out of the Element,) will have for their mother, and the ſharp Fiat bringeth them into the habitation: and there the light of the life becometh rightly kindled, and all Eſſences live in the habitation. For in the beginning of the life, each Principle^[886] taketh its Light.

50. The firſt Principle (viz. the Darkneſſe) taketh the fierce and ſudden fire-flaſh; and ſo when the^[887] re-comprehended will, in the firſt will of the firſt attracted darkneſſe of the harſhneſſe, diſcovereth it ſelfe, and breaketh the Darkneſſe in the flaſh, then the harſh dark fire flaſh remaineth in the firſt will, and ſtandeth over the heart, in the Gall, and kindleth the fire in the Eſſences of the heart.

51. And the ſecond Principle retaineth its light for it ſelfe: which is the pleaſant^[888] habitation, which ſhineth there, where the darkneſſe is broken, [or diſpelled,] wherein the courteous loving vertue, and the pleaſantneſſe ariſeth, from whence the skreeke [or crack] in the ſtrong might becometh ſo very joyfull, and^[889] turneth its forcible ruſhing, into a joyfull trembling: where then the fire-flaſh of the firſt Principle ſticketh to^[890] it, which cauſeth its trembling: but its ſource [or active property] is pleaſantneſſe, and joy, that cannot ſufficiently be deſcribed, happy are they that finde it, [by experience].

52. And the third Principle retaineth its light wholly for it ſelfe, which (as ſoone as the light of life ſpringeth up,) preſſeth into the Tincture of the ſoule, to the^[891] Element; and teacheth after the Element: but it attaineth no more than to the light of the Sunne, which is proceeded, out of the Quinta Eſſentia, out of the Element: and thus the Starres and Elements rule in their light and vertue which is the Sunnes, and qualifie with the ſoule: and bring many diſtempers and alſo diſeaſes into the Eſſences, from whence come ſtitches, agues, ſwellings and [other ſickneſſes [as] the Plague, &c. into thoſe [Eſſences], and at laſt their corruption and death.

53. And now when the light of all the three Principles ſhineth, then the Tincture goeth forth from all the three Principles, and it is highly [worthy] to be obſerved, that the middlemoſt Principle receiveth no light from Nature, but as ſoone as the darkneſſe is broken up, [or diſpelled,] it ſhineth in moſt joyfull habitableneſſe, and [hath] the noble virgin dwelling in the joy, viz. in that Tincture: and the Deity appeareth ſo very highly and powerfully in Man, that wee cannot finde it ſo, in any other thing, let us take what wee will elſe into our Conſideration.

54. In the firſt Principle is the fire-flaſh, and in the Tincture thereof is the^[892] terrible light of the Sunne, which hath its originall very ſharply out of the eternall Originalneſſe, out of the firſt Principle, with its roote out of the fift Eſſence, through the Element: which may be expounded in another place, it would be too long to doe it here. And beſides it ſhould be hidden, he that knoweth it, will conceale it, as he would alſo [conceale] the ſpringing up of the Starres and Planets: for the cornered Cap will needs have it under the juriſdiction of his Schoole learning, though indeed he apprehendeth little or nothing at all in the light of Nature: let it remaine [hidden] till the time of the Lilly, there it ſtandeth all^[893] open: and the Tincture is [then] the light of the world.

55. And it is here very exactly ſeene how the third Principle^[894] uniteth it ſelfe with the firſt, and how they have one [onely] will: for they proceed from one another: and if the ſecond Principle were not in the midſt [between them] then they were but one [and the ſame] thing. But ſpeaking here of the Tincture in the life, wee will therefore ſhew in the light of Nature, the true ground of all the three Births.

56. The noble Tincture is the dwelling houſe of the Spirit, and hath three formes, one is eternall, and uncorruptible: the other, is mutable [or tranſitory], and yet with the holy, [or Saints,] continueth eternally: but with the wicked, it is mutable [or tranſitorie] and flieth into the Ether: the third is corruptible^[895] in Death.

57. The firſt Tincture of the firſt Principle is properly the^[896] habitation in the fire-flaſh: which is the ſource, [life, or active property,] in the Gall, which maketh the Brimſtone Spirit (viz. the indiſſoluble Worme of the ſoule, which ruleth powerfully in the ſharp Eſſences, and moveth and carrieth the body whither ſoever the minde, in the ſecond Centre, will:) to be its dwelling houſe; its Tincture is like the fierce [auſtere or grim] and ſharp might of God: it kindleth the whole body, ſo that it is warme, and that it grow not^[897] ſtiffe [or congealeth with cold] and upholdeth the wheele in the crack in the Eſſences, out of which the hearing ariſeth: it is ſharp, and proveth the ſmell of every thing in the Eſſences: it maketh the hearing, though it ſelfe is neither the hearing nor ſmelling: but it is the Gate that letteth in good and evill, as the tongue and alſo the eare [doth]: all which cometh from hence, becauſe that^[898] its Tincture hath its ground in the firſt Principle: and the kindling of the life hapneth in the ſharpneſſe, in the breaking through the Gate of the eternall Darkneſſe.

58. Therefore are the Eſſences of the Spirit of the ſoule ſo very ſharp and fiery, and [therefore] the Eſſences goe forth out of ſuch a ſharp fiery Tincture: wherein now ſtand the five ſenſes (viz. ſeeing, hearing, ſmelling, taſting, and feeling:) for the fierce ſharpneſſe of the Tincture of the firſt Principle, proveth, in its own Eſſences [in or] of the ſoule, (or [in the Eſſences] of the Worme of the ſoule, in this place rightly ſo called) [proveth I ſay] the Starres, and Elements, (viz. the out-birth out of the firſt Principle,) and whatſoever uniteth [or yeeldeth] it ſelfe to it, it taketh that into the Eſſences of the Worme of the ſoule; viz. all whatſoever is harſh [or ſoure] bitter, ſterne, [or fierce] and fiery: all whatſoever generateth it ſelfe in the fierceneſſe, and all whatſoever is of the ſame property with the Eſſences: all that which riſeth up along there, in the fiery ſource, and elevateth it ſelfe in the breaking of the Gate of the Darkneſſe, and boyleth [ſpringeth, or floweth up] above the meekneſſe: and all whatſoever is like the ſharp auſtere Eternity, and qualifieth [or mixeth] with the ſharpneſſe of the fierce anger of the God of the Eternity, wherein he holdeth the Kingdome of the Devils Captive.

O Man! conſider thy ſelfe here, it is the ſure Ground, knowne by the Author, in the light of Nature, in the will of God.

59. And in this Tincture of the firſt Principle, the Devill tempteth Man: for it is his ſource [well-ſpring, or property] wherein he alſo liveth. Herein he reacheth into the heart of Man, into his ſoules Eſſences, and leadeth him away from God, into the deſire to live in the ſharpe (viz. in the fiery) Eſſences, that it might be elevated above the humility and the meekneſſe of the heart of God, and above the love and meekneſſe of the Creatures, [of purpoſe to ſeeme] to be the onely faire and gliſtering Worme in the fire-flaſh, and to domineere over the ſecond Principle: and [thus] he maketh the ſoule of Man ſo extreame proud, as not to vouchſafe himſelfe to be in the leaſt like any meekneſſe, but to be like all whatſoever liveth in a quality [or property] contrary to it.

60. And in the bitter Eſſences^[899] he maketh the Worme of the ſoule prickly, ſpitefull, envious, and malicious, grudging every thing to any: as the bitterneſſe indeed is friends with nothing, but it ſtingeth and grindeth, raveth and rageth like the Abyſſe of Hell, and it is the true houſe of Death as to the pleaſant life.

61. And in the ſoure [or harſh] Eſſence of the Tincture of the Worme of the ſoule, he infecteth the ſoure^[900] harſh Eſſence, whereb[•] it becometh ſharply attractive, and getteth a will to draw all to it ſelfe, and yet is not able to doe it: for the conceived will, is not eaſily filled; but is a dry helliſh thirſty hunger to have all: and if it did get all, yet the hunger would not be the leſſe, but it is the eternall hunger and thirſt of the Abyſſe, the will of Hell-fire, and of all Devils, who continually hunger and thirſt, and yet eate nothing; but it is their ſatiating, that they [ſuck or] draw into themſelves, the ſtrong ſource of the Eſſences of the harſh, bitter might of the fire, wherein conſiſteth their life and ſatiating, and the Abyſſe of the wrath and of Hell is alſo ſuch [a thing].

62. And this is the ſource of the firſt Principle, which (without the light of God) cannot be otherwiſe, neither can it change or alter it ſelfe; for it hath been ſo, from Eternity; and out of this ſource, the Eſſences of the Worme of the ſoule, in the time of its creating, were extracted by the Fiat of God, and created in Paradiſe, [and ſet]^[901] before the light of God, which enlightened the fire-flaſh, and put it into very high meekneſſe and humility.

63. For becauſe Man was to be Eternall, therefore he muſt alſo come to be, out of the Eternall: for nothing is created out of the fountaine of the Heart of God: for that is the end of Nature, and hath no ſuch Eſſences; no comprehenſible [or palpable] thing entereth therein; otherwiſe it would be a filling and darkneſſe, and that cannot be: alſo from Eternity, there hath been nothing elſe but onely the ſource [or working property] where the Deity continually riſeth up, as is mentioned before.

64. And this ſource of the Spirit of the ſoule is Eternall, and its Tincture is alſo Eternall: and as the ſource is [in it] at all times^[902] of this world, (while it ſticketh in the Elementary houſe of fleſh), ſo is the Tincture alſo, and the dwelling houſe of the ſoule, and in which ſource the minde inclineth it ſelfe, whether it be in the divine or helliſh, in that [ſource] the Worme liveth, and of that Principle it eatteth, and is either an Angel or a Devill; although its judgement is not in this [lifes] time (for it ſtandeth in both the Gates, ſo long as it liveth in the fleſh) except it dive [or plunge it ſelfe] wholly into the Abyſſe, whereof (when I write of the ſinne of Man) I ſhall treate deeply and exactly, reade of it, concerning Cain.

65. The minde (which knoweth [or underſtandeth] nothing in the light of Nature) will marvell at ſuch writings, and will ſuppoſe that it is not true, that God hath extracted and created Man out of ſuch an Originall. Behold thou beloved Reaſon and precious Minde, bring thy five ſenſes hither, and I will ſhew thee whether it be true [or not]: I will ſhew thee [plainly] that thou haſt not the leaſt ſpark [of cauſe] to allow any other Ground [to build upon], except that thou wilt let thy heart be imbittered by the Devill in beaſtiall reaſon; and except thou wilt wilfully contemne the light of Nature, which ſtandeth in the preſence of God: and indeed if thou art in ſuch a beaſtiall way, leave my writings, and reade them not, they are not written for ſuch ſwine, but for the children [of wiſedome] that are to poſſeſſe the kingdome of God, but I have written them for my ſelfe, and for thoſe that ſeeke, and not for the wiſe and prudent of this world.

66. Behold, what are thy five ſenſes? in what vertue doe they conſiſt? or how come they in the life of Man? whence cometh thy ſeeing, that thou canſt ſee by the light of the Sunne, and not otherwiſe? conſider thy ſelfe deeply, if thou wilt be a Searcher into Nature, and wilt boaſt of the light of Nature? Thou canſt not ſay that thou ſeeſt onely by the light of the Sunne, for there muſt be ſomewhat which can receive the light of the Sunne, and which doth mix with the light of the Sunne (as the Starre doth which is in thine eyes) which is not the Sunne, but conſiſteth of fire and water: and its glance, which receiveth the light of the Sunne, is a flaſh, that ariſeth from the fiery ſoure and bitter Gall, and the water maketh it ſoft [or pleaſant]. Here you take the meaning to be onely, concerning the outward, viz. the third Principle, wherein the Sunne, Starres, and Elements are; but the ſame is alſo true in every the Creatures in this world.

67. Now what is it that maketh the hearing, that you can heare that which ſtirreth and maketh a noiſe? wilt thou ſay that it is cauſed by the noiſe of that outward thing which giveth the ſound? no! there muſt alſo be ſomewhat that muſt receive the ſound, and qualifie or mix with the ſound, and diſtinguiſh the ſound of what is played or ſung, the outward cannot doe that alone, the inward muſt receive and diſtinguiſh the noiſe; behold, here you finde the beginning of the life, and the Tincture wherein the life conſiſteth: for the Tincture of the crack in the ſpringing up of the life, in the breaking open of the dark Gate, ſtandeth in the ſounding, and hath its Gate open, (next the fire-flaſh neere the eyes), and receiveth the noiſe of whatſoever ſoundeth.

68. For the outward ſounding qualifieth with the inward, and is ſevered [or diſtinguiſhed] by the Eſſences: and the Tincture receiveth all, be it evill or good; and thereby teſtifieth that it ſelfe, with its Eſſences that generate it, are not generated out of the Deity, elſe the Tincture would not let in the evill and [that which is] falſe into the Eſſences of the ſoule.

69. Therefore wee muſt conſider, that the noiſe in the Tincture of Man is [of a] higher [nature]▪ than [that] in the Beaſts; for Man ſearcheth and diſtinguiſheth all things, which give a ſound, and knoweth from whence it cometh, and how it doth exiſt, which the Beaſts cannot doe, but ſtareth at it, and knoweth not what it is: whereby it may be underſtood, that the Originall of Man, is out of the Eternall: becauſe he can diſtinguiſh all things, that in the Out Birth, came out of the Eternall: and hence it is, that the body, (being all things out of the Eternall nothing, are cauſed to be ſomething which is comprehenſible [or palpable], and yet there, that nothing, is not a meere nothing, but it is a^[903] ſource) after the corrupting ſhall ſtand in the Eternall Figure, and not in the Spirit, becauſe it is not out of the Eternall Spirit: for otherwiſe if it were out of the [Eternall] Spirit, then it ſhould alſo ſearch out the beginning of every thing, as [well as] Man, who in his ſound receiveth and diſtinguiſheth all things.

70. Thus now the habitation of Mans ſound, wherein the underſtanding is, muſt be from Eternity, although indeed in the fall of Adam, Man hath ſet himſelfe in the corruptibility, and in great want of underſtanding, as ſhall follow here. In like manner alſo wee finde concerning the ſmelling: for if the Spirit did not ſtand in the ſound, then no ſmell of any thing would preſſe [or pierce] into he Eſſences: for the Spirit would be whole and ſwelled. But it ſtanding thus in the Gate of the^[904] broken darkneſſe in the crack and in the ſound, therefore every vertue of all things preſſe in, into that Gate, and try themſelves by one another, and what the Eſſences of the Spirit doe love, that it deſireth, and draweth the ſame into the Tincture: and then hands and mouth fall to it, and ſtuffe it into the ſtomack, into the^[905] outward Court of the foure Elements, from whence the earthly Eſſences of the Starres and Elements doe feede.

71. And the Taſt alſo is, a trying and attracting of the Tincture in the Eſſences of the Spirit. And ſo the feeling alſo: if the Spirit of Man with its Eſſences did not ſtand in the ſound, there would be no feeling; for when the ſoure Eſſences draw to them, then they awaken the bitter prickle [or ſting] in the fire flaſh, which ſtirreth it ſelfe, either by griping, thruſting, or ſtriking, and thereupon in all driving, the bitter prickle in the fire-flaſh is awakened: and therein ſtandeth the moving; [and] all in the Tincture.

CHAP. XVI.

Of the Noble Minde, of the Underſtanding, Senſes and Thoughts.

Of the threefold Spirit and Will, and of the Tincture of the Inclination, and what is inbred in a childe in the Mothers body [or womb].

Of the Image of God, and of the Beaſtiall Image, and of the Image of Abyſſe of Hell, and ſimilitude of the Devill, to be ſearched for, and found out in^[906] [any] one Man.

The Noble Gate of the Noble Virgin. And alſo the Gate of the Woman of this world, highly to be conſidered.

1. IF wee conſider our ſelves in the noble knowledge, which is openned to us in the love of God, in the noble virgin of the wiſdome of God, (not for our merit, honeſty, [vertue] or worthineſſe, but meerly of his own will, and original eternall purpoſe) even in thoſe things which appeare to us in his love; then wee muſt needs acknowledge our ſelves to be unworthy of ſuch a Revelation: and being wee are ſinners, wee are deficient in the Glory that wee ſhould have before him.

2. But being it is his Eternall will and purpoſe to doe us good, and to open his Secrets to us according to his counſell, therefore wee ought not to withſtand, nor to bury the beſtowed Talent in the earth, for we muſt give account of it in the appearing of his coming: Therefore wee will thus labour in our Vineyard; and commend the fruit to him, and will ſet down in writing a Memoriall for our ſelves, and leave it to him. For wee can ſearch or conceive no further, than onely what wee apprehend in the light of Nature: where our Gate ſtandeth^[907] open: not according to the meaſure of our purpoſe, when and how wee will, but according to his gift, when and how he will: wee are not able to comprehend the leaſt ſparkle of him, unleſſe the Gates of the Deepe be opened to us in our Minde; where then the zealous [earneſt] and highly deſirous kindled Spirit,^[908] is as a fire, to which the earthly body, ought to be ſubject, and will grudge no paines to ſerve the deſirous fiery minde. And although it hath nothing to expect for i[•] labour, but ſcorne and contempt from the world, yet it muſt be obedient to its Lord, for its Lord is mighty, and it ſelfe is feeble, and its Lord leadeth [driveth] and preſerveth it, and yet in its [ignorance or want of] underſtanding, it knoweth nothing of what it doth, but it liveth like all the Beaſts: and yet its will is [not] to live thus, but it muſt follow the worthy minde, which ſearcheth after the wiſdome of God▪ and the minde muſt follow the light of Nature: for God manifeſteth [or revealeth] himſelfe in that light, or elſe wee ſhould know nothing of him.

3. And now when wee conſider our minde, in the light of the Nature; and what that is, which maketh us zealous [or earneſt,] which burneth there [in] as a light, and is deſirous [thirſty or covetous] like fire, which deſireth to receive from that place where it hath not ſowen, and would reape in that Countrey where the body is not at home [or dwelleth not]; then the precious virgin of the Wiſdome of God meeteth us, in the middlemoſt ſeate in the Centre of the light of life, and ſaith: the light is mine, and the [power or] vertue and glory is mine, alſo the Gate of knowledge is mine, I live in the light of Nature, and without mee you can neither ſee, know, nor underſtand any thing of my vertue, [or power]. I am thy Bridegroom in the light: and thy deſire [or longing] after my vertue [or power], is my attracting in my ſelfe, I ſit in my Throne, but thou knoweſt mee not: I am in thee: and thy body is not in me: I diſtinguiſh [or ſeparate] and thou ſeeſt it not, I am the light of the ſenſes, and the roote of the ſenſes is not in mee, but neere mee. I am the Bridegroom of the roote, but ſhee hath put on a rough coate: I [will] not lay my ſelfe in her armes, till ſhee putteth that off, and then I will reſt eternally in her armes, and adorne the roote with my vertue [and power], and give her my beautiful forme, and will eſpouſe my ſelfe to her with my Pearle.

4. There are three things which the minde hath in it, and doe rule it, yet the minde in it ſelfe, is the deſirous will: and thoſe three things, are three Kingdomes, or Principles: one is eternall, and the ſecond is eternall, but the third is corruptible: the one hath no beginning, the ſecond is without beginning, eternally generated: and the third hath a beginning and end, and corrupteth againe [or periſheth].

5. And as the eternall minde is in the great unſearchable Depth, and from Eternity, is the Indiſſoluble Band, and the Spirit in the^[909] ſource, which continually generateth it ſelfe, and never decayeth, and that therein in the Centre of the deepe is the reconceived will to the light: and the will is the deſiring, and the deſiring attracteth to it, and that which is attracted maketh the darkneſſe in the will, ſo that in the firſt will, the ſecond will generateth it ſelfe againe, that it might fly out of the darkneſſe: and that ſecond will is the minde, which diſcovereth it ſelfe in the darkneſſe, and the [diſcovery or] glance, breaketh [or diſpelleth] the darkneſſe, ſo that it ſtandeth in the ſound and in the crack: where then the flaſh ſharpeneth it ſelfe, and ſo ſtandeth eternally in the broken darkneſſe, ſo that the darkneſſe thus ſtandeth in the ſound of the Starres: and in the breaking of the darkneſſe, the reconceived will is free, and dwelleth without the darkneſſe, in it ſelfe: and the flaſh which there is the ſeperation and the ſharpneſſe, and the noiſe [or ſound] is the dwelling of the will, or of the continually conceived minde; and the noiſe and the ſharpneſſe of the flaſh, are in the dwelling of the will, free from the darkneſſe: and the flaſh elevateth the will, and the will triumpheth in the ſharpneſſe of the flaſh, and the will diſcovereth it ſelfe in the ſharpneſſe of the ſound in the flaſh of the light,^[910] without the darkneſſe in the breaking, in the infiniteneſſe: and in that infiniteneſſe of the flaſh, there is in every diſcovery of the whole^[911] in the particular (in every reflection) againe a Centre of ſuch a Birth as is in the whole: and thoſe particulars are the ſenſes, and the whole is the minde out of which the ſenſes proceed: and therefore the ſenſes are mutable [or tranſitory] and not in the^[912] ſubſtance: but the minde is whole, and in the ſubſtance.

6. My beloved Reader, juſt thus is our minde alſo: it is the Indiſſoluble Band, which God by the Fiat in the moving Spirit breathed into Adam out of the Eternall Minde, [from whence] the Eſſences are a particular, or a ſparkle out of the Eternall Minde, which hath the Centre of the breaking, and in the breaking hath the ſharpneſſe in it ſelfe: and that will driveth [forth] the flaſh [or glimpſe] in the breaking, and the ſharpneſſe of the conſuming of the darkneſſe is in the glimpſe [or flaſh] of the willing, and the will is our minde: the glimpſe is the eyes in the fire-flaſh, which diſcovereth it ſelfe in our Eſſences^[913] in us, and without us, for it is free, and hath both the Gates open, that [Gate] in the Darkneſſe, and that Gate in the Light. For although it doe continue in the darkneſſe, yet it breaketh the darkneſſe, and maketh all light in it ſelfe: and where it is, there it ſeeeth: As our thoughts, they can^[914] ſpeculate a thing that is many miles off, when the body is far from thence, and it may be never was in that place; the diſcovery or glimpſe [or piercing ſight of the eye of the minde] goeth through wood and ſtone, through bones and marrow, and there is nothing that can^[915] withhold it, for it pierceth and breaketh the darkneſſe every where without rending the body of any thing, and the will is its horſe whereon it rideth. Here many things muſt be concealed, becauſe of the Devilliſh Inchantment: (or elſe wee would reveale much more here) for the Nigromanticu[•] [or Nigromancer] is generated here.

7. But now the firſt will in the minde is out of the ſource anxiety, and its glimpſe [or diſcovery] in the Originall, is the bitter, ſtrong, [or ſoure] fire-flaſh in the ſharpneſſe, which maketh the ſtirring and noiſe, and alſo the ſeeing in the Glance of the ſharpneſſe of the fire-flaſh, that ſo the reconceived Glimpſes [diſcoverings or Glances] in the thoughts] have a light in them from whence they ſee, when they run [along] like a flaſh.

8. Yet this^[916] firſt will in the minde, ought not to ſtay behinde in the Abyſſe of the ſoure fierceneſſe (in which the fierce malice is) but ought to goe forward in the Centre of the breaking forth out of the darkneſſe into the light: for in the light there is meere meekneſſe, lowlineſſe, humility, good will, and friendly deſires, that it might with its re-conceived will goe out of it ſelfe, and to open it ſelfe in its precious Treaſury: for in the re conceived will to the Birth of the Light, there is no ſource of anxiety, but onely meere friendly deſires: for the Glimpſe riſeth up out of the darkneſſe in it ſelfe, and deſireth the light: and the deſiring draweth the light into it ſelfe: and there the anguiſh becometh an exulting joy-in it ſelfe, an humble cheerfulneſſe, a pleaſant habitation: for the re-conceived will in the light, is impregnated, and its fruit in the body, is vertue [or power] which the will deſireth to generate, and to live therein: and this deſiring bringeth the fruit out of the impregnated will, [and preſenteth it] before the will, and the will diſcovereth it ſelfe [glimmereth or ſhineth] in the fruit in an infinite pleaſant number: and there goeth forth, in the pleaſant number, in the diſcovered [or manifeſted] will, the high Benediction [or Bleſſing] favour, loving kindneſſe, pleaſant inclination [or yeelding pliableneſſe], the taſt of joy, the well doing of meekneſſe [or affability], and [further] what my Pen cannot expreſſe: The minde would much rather be freed from vanity, and live therein without moleſtation or diſturbance.

9. Now theſe two Gates are in one another, the nethermoſt goeth into the Abyſſe, and the uppermoſt goeth into Paradiſe: and a third Gate cometh to theſe two, out of the Element with its foure iſſues, and preſſeth in together with the fire, aire, water, and earth; and their kingdome is the Sunne and Starres, which^[917] qualifie with the firſt will: and their deſire is to be filled, to ſwell and to be great: theſe draw into them, and fill the Chamber of the Deepe, [viz.] the free and naked will in the minde: they bring the Glimpſe [or Glance] of the Starres into the Gate of the Minde, and qualifie with the ſharpneſſe of the Glimpſe [or flaſh]: they fill the broken Gates of the Darkneſs with fleſh, and wreſtle continually with the firſt will (from whence they are gone forth) for the Kingdome [or Dominion], and yeeld themſelves up to the firſt will, as to their Father: which willingly receiveth their Region [or Dominion]: for he is obſcure and darke, and they are rough and ſoure, alſo bitter and cold: and their life is a ſeething ſource of fire, wherewith they governe in the Minde, in the Gall, Heart, Lungs, and Liver, and in all Members [or parts] of the whole body, and Man is^[918] their own, the Spirit which ſtandeth in the flaſh, bringeth the Conſtellation into the Tincture of its property, and infecteth the thoughts, according to the Dominion of the Starres: they take the body and tame it, and bring their bitter roughneſſe into it.

10. Now the Gate of the Light ſtandeth between both theſe Regions, as in one [onely] Centre incloſed with fleſh, and it ſhineth in the Darkneſſe in it ſelfe, and it moveth towards the might of the Darkneſſe and fierceneſſe, and ſheddeth forth its rayes, even unto the noiſe of the breaking through, from whence the Gates of ſeeing, hearing, ſmelling, taſting, and feeling, goe forth, and when theſe Gates apprehend the ſweet, loving, and pleaſant rayes of the Light, then they become moſt highly joyfull, and run into their higheſt Region into the heart (as into their right dwelling houſe) into the Eſſences, of the Spirit of the ſoule, which receiveth it with joy, and refreſheth it ſelfe therein; and there its Sunne ſpringeth up (viz. the pleaſant Tincture in the^[919] Element of Water) and by the ſweet joy becometh bloud: for all Regions rejoyce therein, and ſuppoſe that they have gotten the Noble virgin againe, whereas it is but her Rayes, as the Sunne ſhineth upon the earth, from whence all Eſſences of the earth, rejoyce, ſpring, grow, and bloſſom. Which is the cauſe that the Tincture riſeth up in all hearbs and Trees.

11. And here wee muſt accurately conſider wherein every Region rejoyceth: for the Sun and Starres apprehend not the Divine Light, as the Eſſences of the ſoule [doe] (and yet onely that ſoule which ſtandeth in the new Birth:) but^[920] they taſt the ſweetneſſe which hath imprinted [or Imaged] it ſelfe in the Tincture: for the bloud of the heart, wherein the ſoule moveth, is ſo very ſweet, that there is nothing to be compared to it. Therefore hath God by Moſes forbidden Man to eate the fleſh in its bloud; for the life ſtandeth in it: For the beaſtiall life ought not to be in Man, that his Spirit be not infected therewith.

12. The three Regions receive every one of them their light, with the ſpringing up of the Tincture in the bloud: and each [Region] keepeth its Tincture. The Region of the Starres keepeth the light of the Sunne: and the firſt Principle, [keepeth] the^[921] fire-flaſh: and the Eſſences of the holy ſoules receive the moſt deare and precious light of the virgin; yet in this body, onely her Rayes, wherewith ſhee fighteth in the minde againſt the crafty aſſaults of the Devill, as Saint Peter witneſſeth: and although the Deare light ſtayeth for a while in many in the New-birth [or Regeneration], yet it is not ſteady in the houſe of the Starres and Elements, in the outward Birth, but it dwelleth in its [own] Centre in the Minde.

The Gate of^[922] Speech.

13. Seeing now that the Minde ſtandeth in free will, therefore the will diſcovereth in ſelfe according to that which the Regions have brought into the Eſſences, whether it be evill or good; whether it be fitting for the Kingdome of Heaven, or for the Kingdome of Hell, and that which the glimpſe [or flaſh] apprehendeth, it bringeth that into the will of the minde. And in the minde ſtandeth the King, and the King is the light of the whole body: and he hath five Counſellours, which ſit altogether in the^[923] noiſe of the Tincture: and each of them trieth that, which the glimpſe with its infection, hath brought into the will, whether it be good or evill: and theſe Counſellours are the five Senſes.

14. Firſt the King^[924] giveth it to the eyes, to ſee whether it be good or evill, and the eyes give it to the eares, to heare from whence it cometh, whether out of a true or out of a falſe Region, and whether it be a lye or truth: and the eares give it to the noſe, (the ſmell) that muſt ſmell, whether that which is brought in (and ſtandeth before the King) cometh out of a good or^[925] evill Eſſence, and the Noſe giveth it to the Taſt, which muſt try whether it be pure or impure, and therefore the Taſt hath the Tongue, that it may^[926] ſpit it out againe if it be^[927] impure, but if it be a thought to [be expreſſed in] a word, then the lips are the doore keepers, which muſt keepe it ſhut, and not let the Tongue forth, but muſt bring it into the Region of the aire, into the^[928] Noſtrills, and not into the heart, and ſtifle it, and then it is dead.

15. And when the Taſt hath tryed it, and if it be good for the Eſſences of the ſoule, then it giveth it to the feeling, which muſt try what quality it is of, whether hot or cold, hard or ſoft, thick or thin, and then the feeling^[929] ſendeth it into the heart, [preſenting it] before the flaſh of the life, and before the King of the Light of life: and the will of the minde^[930] pierceth further into that thing, a great depth, and ſeeth what is therein, [conſidering] how much it will receive and take in of that thing, and when it is enough, then the will giveth it to the Spirit of the ſoule, (viz. to the Eternall^[931] Emperour) who bringeth it (with his ſtrong and auſtere might) out of the heart, in the ſound upon the Tongue under the roofe of the mouth, and there the Spirit diſtinguiſheth according to the ſenſes, as the will hath diſcovered [or manifeſted] it, and the Tongue^[932] diſtinguiſheth it in the noiſe.

16. For the Region of the Aire muſt here drive the work through the Throate, where then all the veines in the whole body tend and concurre, and bring the vertue of the Noble Tincture thitherwards, and mingle themſelves with the Word; and thither alſo all the three Regions of the Minde come, and mingle themſelves with the diſtinguiſhing [framing, articulating, or ſeparating] of words: and there is a very wonderfull ferme, [or manner of work]; for every Region [or Dominion] will diſtinguiſh [or ſeparate] the Word according to its Eſſences, for the ſound goeth out of the heart, out of all three Principles.

17. The firſt will faſhion it according to its fierce might and pomp, and mingleth therein prickly [ſtinging] ſoureneſſe, wrath and malice. And the ſecond Principle with the virgin ſtandeth in the midſt, and ſheddeth its Rayes of loving meekneſſe therein, and reſiſteth the firſt [Principle]. And if the Spirit be kindled in^[933] that, then the Word is wholly gentle, friendly, and humble, and inclineth it ſelfe to the love of our neighbour; it deſireth not to ſeize upon any with the haughty ſting [or prickle] of the firſt Principle, but it^[934] covereth the prickles of the Thornes, and qualifieth the Word with cleereneſſe, [and plainneſſe,] and armeth the Tongue with Righteouſneſſe and Truth, and it ſheddeth abroad its Rayes, even into the will of the Heart. And when the will receiveth the pleaſant friendly Rayes of love, then it kindleth the whole minde with the love, righteouſneſſe, chaſtity of the virgin, and the truth of all thoſe things that are by all Regions tryed upon the Tongue: and thus it together with the five ſenſes, maketh the Tongue ſhrill, and [thereby] the deare Image of God appeareth inwardly and outwardly, ſo that it may be heard and ſeene in the whole^[935] Abyſſe, what forme it is of. O Man! behold, what the Light of Nature diſcovereth to thee.

18. Thirdly, there cometh the^[936] third Regiment to the Imaging [or forming] of the Word, from the Spirit of the Starres and Elements, and it mingleth it ſelfe in the houſe and ſenſes of the minde, and deſireth to frame the Word from the might of its own ſelfe, for it hath^[937] great power, it holdeth the whole Man captive, and it hath cloathed him with fleſh and bloud, and it infecteth the will of the minde, and the will^[938] diſcovereth it ſelfe in the Spirit of this world, in luſt and beauty, might and power, riches and glory, pleaſure and joy, and on the contrary, in ſorrow and miſery, cares and poverty, paine and ſickneſſe, alſo, in art and wiſdome, and on the contrary, in folly and ignorance.

19. All this the glimps [or diſcovery] of the ſenſes, bringeth into the will of the minde [and ſetteth it] before the King, before the light of the life, and there it is tryed: and the King giveth it firſt to the eyes, which muſt ſee what good is among all theſe, and what pleaſeth them. And here now beginneth the wonderfull forme [or framing] of Man,^[939] out of the Complexions, where the Conſtellation hath formed the childe in the Mothers body [or womb] ſo variouſly in its Regions. For according to what the Conſtellation, in the time of the^[940] Incarnation of the childe, in the wheele that ſtandeth therein, hath its aſpect (when the dwelling of the foure Elements, and the^[941] houſe of the Starres in the head, in the Braines, are built by the Fiat) according to that is the vertue alſo in the braines, and ſo in the Heart, Gall, Lungs, and Liver, and according to that is the inclination of the Region of the Aire, and according to that alſo a Tincture ſpringeth up, to [be] a dwelling of the life, as may be ſeene in the wonderfull [^[942] variety in the] ſenſes and formes [or ſhapes] of Men.

20. Although indeed wee can ſay this with ground of Truth, that the Conſtellation Imageth and formeth no man, as to [make him to be] the ſimilitude and Image of God; but [it formeth onely] a Beaſt in the will, manners, and ſenſes, and beſides it hath no might nor underſtanding, to be able to figure [or forme] a ſimilitude of God: though indeed it elevateth it ſelfe in the higheſt [it can] in the will after the ſimilitude of God, yet it generateth onely a pleaſant, ſubtill, and luſty Beaſt in Man (as alſo in other creatures) and no more: Onely the eternall Eſſences, which are propagated from Adam in all men, they continue with the hidden Element (wherein the Image conſiſteth) ſtanding in man, but yet altogether hidden, without the New-Birth in the water, and the Holy Ghoſt [or Spirit] of God [be attained].

21. And thereupon it comes, that Man many times in the dwelling of the Braines, and of the Heart, as alſo in all the five ſenſes, in the Region [or Dominion] of the Starres, is in his minde^[943] often like a Wolfe, churliſh Dog, crafty, fierce, and greedy, and^[944] often like a Lyon, ſterne, cruell, ſturdy and active and devouring of his prey:^[945] often like a Dog, ſnappiſh, envious, malicious: often like an Adder and Serpent, ſubtle, venomous, ſtinging, pyſonous, ſlanderous in his words, and miſchievous in his deeds, ill conditioned and lying, like the quality of the Devill in the ſhape of a Serpent at the Tree of Temptation:^[946] often like a Hare, timorous, or fearfull, ſtarting and running away:^[947] often like a Toad, whoſe minde is ſo very venomous, that it poyſoneth a tender [or weak] minde to the temporall Death, by its Imagination (which many times maketh Witches and Sorcerers, for the firſt Ground ſerveth enough to it):^[948] often like a tame Beaſt: and^[949] often like a merry Beaſt, &c. all according as the Conſtellation ſtood, in^[950] its Incarnation in the wreſtling wheele, with its vertue of the Quinta Eſſentia, ſo is the ſtarry minde on^[951] its Region figured: although the houre of Mans^[952] Birth altereth much, and doth^[953] hold-in the firſt, whereof I will write hereafter in its place, concerning Mans Birth [or Nativity].

22. And now if the glance out of this minde, out of this or any other forme not here mentioned, glance [or dart] through the eyes, then it catcheth up its own forme out of every thing, as its ſtarry kingdome is moſt potent at all times of the Heaven, in the good or in the bad, in falſhood or in truth. And this is brought before the King, and there muſt the five Counſellours try it, which yet are unrighteous knaves themſelves, being^[954] infected from the Starres and Elements, and ſo ſet in their Region [or Dominion]: and now thoſe [Counſellours] deſire nothing more than the Kingdome of this world: and to which ſort the ſtarry houſe of the braines and of the heart is moſt of all inclined, for that, the five Counſellours alſo give their advice, and will have it, be it for pomp, pride, ſtatelineſſe, riches, beauty, or voluptuous life, alſo for art and^[955] excellency of earthly things,^[956] and for poore Lazarus there is no thought; there the five Counſellours are very ſoone agreed, for in their own forme they are all unrighteous before God: but according to the Region of this world they are very firme: Thus they counſell the King, and the King giveth it to the Spirit of the ſoule, which gathereth up the Eſſences, and falleth too with hands and mouth: But if they be words [that are to be expreſſed] then it bringeth them to the roofe of the mouth, and there the five Counſellours diſtinguiſh [or ſeparate] them according to the will of the minde: and further [the Spirit bringeth them upon the Tongue, and there the ſenſes [divide or] diſtinguiſh them in the flaſh [Glance, or in a Moment.]

23. And there ſtand the three Principles in ſtrife. The firſt Principle (viz. the kingdome of ſternneſſe [or wrathfull fierceneſſe]) ſaith, goe forth, in the midſt of the ſtrong might of the fire, it muſt be [ſo]: then ſaith the ſecond [Principle] in the minde, ſtay and conſider, God is here with the virgin, feare the Abyſſe of Hell: and the third [Principle] (viz. the kingdome of this world) ſaith, here wee are at home, wee muſt have it [ſo], that wee may adorne and ſuſtaine the body, it muſt be [ſo]: and it taketh the Region of the aire (viz. its own Spirit) and bringeth that [Region] out at the mouth, and keepeth the^[957] diſtinction according to the kingdome of this world.

24. And thus there goeth forth out of the earthly^[958] ſenſes and minde, lyes and folly, deceit and falſhood, [alſo] meere ſubtilty, [with luſt and deſire] to be elevated; many, [to be elevated] in the might of the fire, as by force and anger, and many, by humane are and^[959] policy of this world,^[960] which is but a knave, in the ſight of God, yet wreſtleth [or holdeth faſt] till it hath prevailed: many in the forme of a tame and gentle Beaſt, very cunningly alluring, and drawing to it ſelfe, under a^[961] faire pretence: many in pride, and ſtatelineſſe of body [in carriage] and manners, which is a right diabolical Beaſt: who contemneth all that doth not pleaſe him, and elevateth himſelfe above all meekneſſe and humility, and over the Image of God: yea, there is ſo very much of falſe untowardneſſe, that I may not mention it: every one followeth the Region [Rule or Dominion] of the Starres, even that which ſerveth moſt to the voluptuouſneſſe of the earthly life.

25.^[962] In briefe, the Regiment of the Starres [or ſtarry Region]^[963] maketh not a holy Man: and although men may converſe under a holy ſhew, yet they are but hyprocrites, and deſire to get honour [and eſteeme] thereby, their minde ſticketh nevertheleſſe in covetouſneſſe and pride, and in fleſhly pleaſure, in meere baſe lechery and luſt, and they are in the ſight of God (according to the^[964] deſire of this world) no other than meere knaves, proud, wilfull, [ſelfe conceited] theeves, robbers, and murtherers; There is not one, who (as to the Spirit of this world) is righteous, wee are altogether children of deceit and falſhood; and according to this Image (which wee have received from the Spirit of this world) wee belong to eternall Death, but not to Paradiſe; except it be, that we become regenerated anew, out of the Centre of the precious virgin, who with her rayes averteth the minde from the ungodly wayes of ſinne and wickedneſſe.

26. And if the love of God (which ſo deerly loved the Image of Man, that it ſelfe is become Man) did not ſtand in the Centre of the minde in the [midſt or]^[965] point of ſeperation, then man had been a living Devill, and he is indeed ſuch a one, when he deſpiſeth the Regeneration, and^[966] goeth on according to the in-bred nature of the firſt and third Principle.

27. For there remaine no more than two Principles eternally; the third [Principle] wherein he liveth here, periſheth: and if he deſireth not now the ſecond [Principle], then he muſt remaine in the firſt Originall eternally with the Devills: for after this time it will be no otherwiſe, there is no ſource which can come to helpe him [hereafter]: for the kingdome of God goeth not back into the Abyſſe, but it riſeth up forward in the light of meekneſſe: this wee ſpeak ſeriouſly and in earneſt, as it is highly knowne in the light of Nature, in the Ray of the^[967] Noble virgin.

The Gate of the Difference between Man and Beaſt.

28. My deare and loving Reaſon, bring thy five ſenſes hither, and conſider thy ſelfe, according to the things above-mentioned, what thou art, how thou wert created the Image of God, and how thou in Adam (by the infection of the Devill) didſt let thy Spirit of this world take poſſeſſion of thy Paradiſe, which now ſitteth in the roome of Paradiſe. Wilt thou ſay, that thou wert created thus [as] to this world in Adam at the beginning? then behold and conſider thy ſelfe: and thou ſhalt finde another Image in thy minde and ſpeech.

29. Every^[968] Beaſt hath a minde,^[969] having a will, and the five ſenſes therein, ſo that it can diſtinguiſh therein what is good or ill for it: But where remaine the ſenſes in the will [that come] out of the Gates of the Deepe, where the will diſcovereth it ſelfe [or glimmereth] in the firſt Principle in infinitum, [infinitely], out of which the underſtanding proceedeth, ſo that Man can ſee into all things into their Eſſences, how high they are graduated, whereupon followeth the diſtinction [or different articulation] of the Tongue? for if a Beaſt had them, then it could alſo ſpeake, and diſtinguiſh voices, and ſpeake of the things that are in ſubſtance [or beeing] and ſearch into the Originality: But becauſe it is not out of the eternall, therefore it hath no underſtanding in the light of Nature, be it never ſo nimble and crafty: neither doth its ſtrength and force availe to the lifting it up into underſtanding, no it is all in vaine.

30. Man onely hath underſtanding, and his ſenſes reach into the Eſſences and qualities of the Starres and Elements, and ſearch out the Ground of all things in the Region of the Starres and Elements. And this now hath its Originall in Man, in the Eternall Element, he being created out of the [Eternall] Element, and not out of the Out-Births of the foure Elements: and therefore the Eternity ſeeth into the^[970] beginning Out-Birth in the corruptibility: and the^[971] beginning in the Out-Birth cannot ſee into the Eternity; for the^[972] beginning taketh its Originall out of the Eternity, out of the Eternall minde.

31. But that Man is ſo very blinde and ignorant, or voyde of underſtanding, is becauſe he lyeth captive in the Regiment [or Dominion] of the Starres and Elements, which many times figure [or faſhion] a wilde Beaſt in the minde of Man, a Lyon, a Wolfe, a Dog, a Fox, a Serpent, and ſuch like: though indeed Man getteth no ſuch body, yet he hath ſuch a minde; of which Chriſt ſpake to the Jewes, and called ſome of them Wolves, Foxes, and Serpents: Alſo John the Baptiſt ſaid ſo of the Phariſees, and wee ſee apparently, how, many men live wholly like Beaſts, according to their beaſtiall minde; and yet are ſo audacious, that they judge and condemne thoſe that live in the Image of God, and^[973] ſubdue their bodies.

32. But if he ſpeaketh or judgeth any thing well, he ſpeaketh not from the beaſtiall Image of the minde, wherein he liveth, but he ſpeaketh from the hidden Man, which is hidden in the beaſtiall [Man], and judgeth againſt his own beaſtiall life; for the hidden Law of the eternall Nature ſtandeth hidden in the beaſtiall Man, and it is in a hard reſtraint, and judgeth [or condemneth] the [malicious] wickedneſſe of the^[974] carnall minde.

33. Thus there are three in Man that ſtrive againſt one another, viz. the eternall proud malicious anger, [proceeding] out of the Originality of the minde. And ſecondly, the Eternall holy chaſt humility, which is generated out of the Originality. And thirdly, the corruptible animall wholly beaſtiallneſſe, generated from the Starres and Elements, which holdeth the whole houſe in poſſeſſion.

34. And it is here with the Image of Man, as Saint Paul ſaid; To whom you give your ſelves as ſervants in obedience, his ſervant you are, whether it be of ſinne unto Death, or of the Obedience of God unto Righteouſneſſe, that driving [or property] you have. If a Man yeeld his minde up to malice, pride, ſelfe, power, and force, to the oppreſſing of the miſerable, then he is like the proud haughty Devill, and he is his ſervant in obedience, and looſeth the Image of God, and out of the Image cometh a Wolfe, Dragon, or Serpent to be, all according to his Eſſences, as he ſtandeth figured in the minde. But if he yeeld up himſelfe to another ſwiniſh and beaſtiall condition, as to a meere beaſtiall voluptuous life, to gurmandizing, gluttony, and drunkenneſſe, and lechery, ſtealing, robbing, murthering, lying, coſening, and [cheating deceit, then the eternall minde figureth him alſo in ſuch an Image as is like an unreaſonable ugly Beaſt and Worme. And although he beare the Elementary Image in this life, yet he hath indeed the Image of an Adder, Serpent, and Beaſt, hidden therein, which will be manifeſted at the breaking [or deceaſing] of the body, and it belongeth not to the Kingdome of God.

35. But if he give himſelfe up to the Obedience of God, and^[975] yeeld his minde up into God, to ſtrive againſt malice and wickedneſſe, and the luſts and deſires of the fleſh, alſo againſt all unrighteouſneſſe of life and converſation, in humility under the Croſſe; then the Eternall minde figureth him in the Image of an Angel, who is pure, chaſt, and vertuous, and he keepeth this Image in the breaking of the body, and hereafter he will be married with the precious virgin, the Eternall Wiſdome, chaſtity, and Paradiſicall purity.

36. And here in this life he muſt ſtick between the doore and the hinges, between the kingdome of Hell, & the kingdome of this world, and the noble Image muſt ſuffer much wrong, [or to be wounded] for he hath not onely enemies outwardly, but alſo in himſelfe: he beareth the beaſtiall and alſo the helliſh Image of wrath in him, ſo long as this houſe of fleſh^[976] endureth. Therefore that cauſeth ſtrife and diviſion againſt himſelfe, and alſo without him, againſt the wickedneſſe of the world, which the Devill mightily^[977] preſſeth againſt him, and tempteth him on every ſide, miſ-leadeth and wringeth him every where, and his own houſhold in his body, are his worſt enemies: therefore the Children of God are bearers of the Croſſe in this world, in this evill earthly Image.

37. Now behold thou childe of Man (ſeeing thou art an eternall Spirit) thou haſt this to expect after the breaking [or deceaſing] of thy body; thou wilt be either an Angel of God in Paradiſe, or a helliſh ugly Diabolicall Worme, Beaſt, or Dragon, all according as thou^[978] haſt been inclined [or given] here in this life; that Image which thou haſt borne here in thy minde, with that thou ſhalt appeare: for there can no other Image goe forth out of thy body at the breaking [or deceaſing of it], but even that which thou haſt borne here, that ſhall appeare in Eternity.

38. Haſt thou been, a proud vain-glorious, ſelfviſhly potent, and one that haſt for thy pleaſure ſake oppreſſed the needy, then ſuch a Spirit goeth forth from thee, and then ſo it is in the Eternity, where it can neither keep nor get any thing for [to feed] its covetouſneſſe, neither can it adorne its body with any thing, but with that which is there, and yet it climeth up eternally in its pride: for there is no other^[979] ſource in it, and thus in its riſing it reacheth unto nothing elſe but the ſterne might of the fire in its elevation: it inclineth its ſelfe in its will continually, in ſuch a purpoſe as it did in this world, as it was wont to doe here, ſo all appeareth in its Tincture, therein it climeth up eternally in the Abyſie of Hell.

39. But haſt thou been a baſe ſlanderer, lyar, deceiver, falſe murtherous Man, then ſuch a Spirit proceedeth from thee, and that deſireth in the Eternity nothing elſe but meere falſhood; it ſpitteth out from its fiery jawes, fiery Darts full of abomination and reproach, it is a continuall ſtirrer and breaker in the fierce ſternneſſe: devouring in it ſelfe, and conſuming nothing: all its [things, beeings, eſſences, works, or]^[980] ſubſtances appeare in its Tincture: its Image is figured according as its minde hath been here.

40. Therefore I ſay, a Beaſt is better than ſuch a Man, who giveth himſelfe up into the helliſh Images: for a Beaſt hath no Eternall Spirit, its Spirit is from the Spirit of this world, out of the^[981] corruptibility, and paſſeth away with the body, till [it come] to the figure without Spirit, that [figure] remaineth ſtanding: ſeeing that the Eternall minde hath by the virgin of the Eternall wiſdome of God, diſcovered it ſelfe in the Out-Birth, for the manifeſting of the Great Wonders of God, therefore thoſe [creaturely figures] and alſo the figured wonders, muſt ſtand before^[982] him eternally; although no beaſtiall figure or ſhaddow ſuffereth or doth any thing, but is as a ſhaddow or painted figure [or limmed Picture].

41. Therefore in this world all things are given into Mans power, becauſe he is an Eternall Spirit, and all other creatures [are] no other than a figure in the Wonders of God: and therefore Man ought well to conſider himſelfe, what he ſpeaketh, doth, and purpoſeth, in this world: for all his works follow after him, and he hath them eternally before his eyes, and liveth in them; except it be, that he is againe new regenerated out of evill and falſhood, through the bloud and Death of Chriſt, in the water and the Holy Ghoſt, and then he breaketh forth out of the helliſh and earthly Image, into an Angelicall [Image] and cometh into another kingdome, into which its untowardneſſe [or vices] cannot follow, and that [untowardneſſe, waywardneſſe, or vice] is drowned in the bloud of Chriſt, and the Image of God is renewed out of the earthly and helliſh.

42. Thus wee are to conſider, and highly to know in the light of Nature, the ground of the Kingdome of Heaven, and of Hell, as alſo, [the ground] of the kingdome of this world, and how Man in the Mothers body inheriteth three kingdomes, and how Man in this life beareth a threefold Image, which our firſt Parents by the firſt ſinne^[983] inherited for us, therefore wee have need of the Treader upon the Serpent, to bring us againe into the Angelicall Image: and it is needfull for Man to tame his body and minde [or bring them under ſubjection] with great earneſtneſſe [and labour], and to ſubmit himſelfe under the Croſſe: and not to hunt ſo eagarly after pleaſure, riches, and the bravery of this world, for therein ſticketh perdition.

43. Therefore ſaid Chriſt; A rich man ſhall hardly enter into the kingdome of Heaven; becauſe they take ſuch delight in pride, haughtineſſe, and fleſhly voluptuouſneſſe, and the noble minde is dead to the kingdome of God, and continueth in the Eternall Darkneſſe. For the Image of the ſpirit of the ſoule ſticketh in the minde; and to whatſoever the minde inclineth and giveth up it ſelfe, in that is the Spirit of the ſoule figured by the Eternall Fiat.

44. Now if the ſpirit of the ſoule remaine unregenerated in its firſt Principle (which it hath inherited out of the Eternity, with the beginning of its life) then alſo (at the breaking [or deceaſing] of its body) there proceedeth out of its Eternall Minde, ſuch a creature, as its continuall will hath been here in this life.

45. Now if thou haſt had an envious [ſpitefull] dogged minde, and haſt grutched every thing to others (as a Dog doth with a bone, which himſelfe cannot eate) then there appeareth ſuch a doggiſh minde, and according to that ſource [or property], is its Worme of the ſoule figured, and ſuch a will it keepeth in the Eternity, in the firſt Principle: and there is no revoking, all thy envious wicked proud works appeare in thy^[984] ſource, in thy own^[985] Tincture of the Worme of the ſoule, and thou muſt live eternally therein: nay, thou canſt not conceive or apprehend any deſire [or will] to abſtinence [or forbearance of it] but thou art Gods and the holy ſoules eternall enemy.

46. For the doore of the Deepe to the light of God appeareth to thee no more: for thou art now a perfect creature in the firſt Principle: and now though thou doſt elevate thy ſelfe, and wouldſt breake open the doore of the Deepe, yet that cannot be [done]: for thou art a whole Spirit, and not meerly in the will onely, wherein the doore of the Deepe can be broken open; but thou flieſt out aloft over the kingdome of God, and canſt not enter in: and the higher thou flieſt, the deeper thou art in the Abyſſe, and thou ſeeſt not God yet, who is ſo neere thee.

47. Therefore it can onely be done here in this life (while thy ſoule ſticketh in the will of the minde) ſo that thou breakeſt open the Gate of the Deepe, and preſſeſt in to God through a New Birth: for here thou haſt the highly worthy noble virgin of the Divine Love for thy aſſiſtance, who leadeth thee in through the Gate of the Noble Bridegroom, who ſtandeth in the Centre in the parting^[986] mark, between the kingdome of Heaven, and the kingdome of Hell, and generateth thee in the water and life, of his bloud and Death, and therein drowneth and waſheth away thy falſe [or evill] works, ſo that they follow thee not [in ſuch a ſource and property,] that thy ſoule be not^[987] infected therein: but according to the firſt Image in Man before the Fall, as a new, chaſt and pure noble virgins Image, without any knowledge of thy untowardneſſe [or vices] which thou hadſt here.

48. Thou wilt aske, What is the New^[988] Regeneration? or how is that done in Man? Heare and ſee, ſtop not thy minde, let not thy minde be filled by the Spirit of this world, with its might and pompe: Take thy minde and breake through [the Spirit of this world] quite:^[989] incline thy minde into the kinde love of God: make thy purpoſe earneſt and ſtrong, to breake through the pleaſure of this world with thy minde, and not to regard it: conſider that thou art not at home in this world, but that thou art a ſtrange Gueſt, captivated in a cloſe Priſon, Cry and call to him, who hath the key of the Priſon: yeeld thy ſelfe up to him, in obedience, righteouſneſſe, modeſty, chaſtity, and truth: and ſeeke not ſo eagarly after the kingdome of this world, it will ſtick cloſe enough to thee without that; and then chaſt virgin will meet thee in thy minde highly and deeply, and will leade thee to thy Bridegroom, who hath the key to the Gate of the Deepe; thou muſt ſtand before him, who will give thee to eate of the heavenly Manna, which will^[990] refreſh thee, and thou wilt be ſtrong, and ſtruggle with the Gate of the Deepe, and thou wilt break through as the^[991] Day-breake: and though thou lieſt captive here in the night, yet the rayes of the breake of Day will appeare to thee in the Paradiſe, in which place thy chaſt virgin ſtandeth, waiting for thee with the joy of the Angels: who will very kindly receive thee, in thy new-borne minde and Spirit.

49. And though indeed thou muſt^[992] walke here with thy Body in the dark^[993] night among thornes and thiſtles (ſo that the Devill and alſo this world doth read and teare thee, and not onely buffet, deſpiſe, deride, and vilifie thee outwardly, but alſo many times ſtop thy deare minde, and leade it captive in the luſt of this world into the Bath [or Lake] of ſwines) yet then the Noble virgin will help thee ſtill, and will call upon thee to deſiſt from thy ungodly^[994] wayes.

50. Look well to it, ſtop not thy minde and underſtanding: when thy minde ſaith, Turne, doe^[995] it not, then know that thou art ſo called by the deare virgin: and turne inſtantly, and conſider where thou art lodged, in how hard a houſe of bondage thy ſoule lyeth impriſoned: ſeek thy native Countrey, from whence thy ſoule is wandred, and whither it ought to returne againe.

51. And then if thou wilt follow^[996] it, thou wilt finde in thy ſelfe, not onely after this life, but in this life alſo in thy Regeneration, that ſhee will very worthily meete thee, and out of what kinde of Spirit this Author hath written.

CHAP. XVII.

Of the horrible, lamentable, and miſerable Fall of Adam and Eve in Paradiſe.

Mans Looking-Glaſſe.

1. IF the Gate of the Deep were not opened to mee in my minde (ſo that I can ſee the ſtrife that is againſt the kingdome of God) then I ſhould alſo ſuppoſe, that the matter [of the Fall] were meerly a Diſobedience about the biting of an Apple, as the Text in Moſes barely paſſeth it over, though Moſes hath written wholly right.

2. For [the matter] was about the earthly eating and drinking, wherewith the Paradiſicall Man was captivated by the Spirit of this world: which now muſt qualifie [or mix] with all Men. This the Holy Scripture witneſſeth, and alſo Reaſon, that Man is not at home, in the Elementary kingdome of this world: For Chriſt ſaid; My kingdome is not of this world; and to his Apoſtles he ſaid; I have called you out from this world: Alſo, Fleſh and bloud cannot inherit the kingdome of God.

3. Alſo wee ſee that the kingdome of this world, dieth to Man, and [paſſeth away or] breaketh; ſeeing then, that Adam did beare the Image of the kingdome of God (which was eternall and uncorruptible, and ſtood in Paradiſe) therefore wee can with no ground ſay, that he^[997] did beare the Image of the kingdome of this world: For this world is tranſitory and^[998] corruptible: but the Image in Adam was not tranſitory, but corruptible: alſo if wee will ſay, that Adam (before his fall) lived in the ſource [or property] of the foure Elements; then wee can no way maintaine, that Adam was not a corruptible Image. For at the end, the foure Elements muſt paſſe away, and goe into the Eternall Element.

4. Beſides, he ſhould have been ſubject to the^[999] ſource, for heate and cold ſhould have ruled over him; which wee may ſee plainly in Moſes, that God firſt after the fall (by the Spirit or Angel of the Counſell of this world) made cloathes of ſkins, and put them [then firſt] upon them; as the vaile of Moſes doth cover it, that men cannot ſee his face, as is to be ſeene by [the people of] Iſrael. Beſides, if he had been meerly of Earth, and of the foure Elements, then he might have been bornt in the fire, or drowned in the water, and be ſtifled in the aire; Alſo wood and ſtone could have bruiſed him and deſtroyed him, and yet it is written, that he [the Adamicall Man] at the Day of the Reſtitution ſhall paſſe through the fire, and be approved, and the fire ſhall not hurt him.

5. Now no other Man ſhall riſe [againe] but that which God created in the beginning; for he is created out of the Eternall will, as to his ſoule, which was breathed into him; and his body is created out of the Eternall Element, which was and is Paradiſe: and the foure iſſues (of the foure Elements) out of the one [Eternall] Element,^[1000] are this world, wherein Adam was not created.

6. The Text in Moſes ſaith; He was created in the Paradiſe in Hebron; that is, in the Gate of the Deep between the Deity and the Abyſſe of the kingdome of Hell: His body was out of the [one pure] Element, and his Spirit was breathed into him out of the Eternall Minde of God the Father, from the chaſt virgin of the Divine Wiſdome and Love.

7. For the Element^[1001] is without underſtanding, and that is that [which is attracted or] concreted in the will of God, wherein the Eternall Wiſdome of God doth [ſparkle or] diſcover it ſelfe in infinitum [infinitely], and in that ſpring up, colours, arts, vertues, and the Eternall Wonders: out of which [Element] in the beginning (in the kindling of the fire in the ſterne fierceneſſe) are the foure Elements proceeded.

8. For this is very well to be apprehended and perceived in the earth and ſtones, that the foure Elements are of one onely ſubſtance, and that the earth and ſtones were generated in the fierceneſſe from the kindling of the Elements; For a ſtone is but water; and therefore wee ſhould doe well to conſider, what kinde of fierceneſſe there muſt have been, that hath^[1002] drawne the water ſo hard together.

9. Moreover, the iſſue of the foure Elements may be perceived in the fierceneſſe of the fire, how inſtantly the ſtrong aire goeth forth from the fire; and the ſtone or wood, is nothing elſe but a^[1003] Sulphur from the water and from the earth: and if the Tincture be conſumed by the fierceneſſe, then the [wood or ſtone] would come to aſhes, and at laſt to nothing; as indeed at the end, this world with the foure Elements will come to nothing, and there ſhall remaine nothing elſe of^[1004] them in the Eternall Element, but the figure and the ſhaddow in the Wonders of God; How then canſt thou thinke that God hath created the Eternall Man out of the foure Elements, or^[1005] Iſſues, which are but corruptible.

10. Yet as concerning Eve, wee muſt acknowledge that ſhee was created to this corruptible life, for ſhee is the Woman of this world; and at this time it could not be othewiſe: for the Spirit of this world with its^[1006] Tincture, had overcome and poſſeſſed Adam, ſo that he fell down into a ſleepe, and could not generate out of himſelfe, the Image of the virgin according to the^[1007] diſcovery of the noble and chaſt virgin (the wiſdome of God) which was the Matrix in him, which was joyned [or eſpouſed] to him out of the heavenly^[1008] Limbus; where according to which (in his being overcome) the Elementary Woman was given to him (viz. Eve) who (in the Spirit of the worlds overcoming) was figured after a beaſtiall forme.

11. But that wee may in a briefe ſumme give the Reader to underſtand, what our knowledge and high^[1009] ſenſe in the light of Nature hath highly apprehended: wee therefore ſet it down thus, according to our knowledge. Adam was the Image of God, according to the ſimilitude of God, which God (the holy Trinity in one onely divine ſubſtance) through the virgin of his Eternall Wiſdome, in the wiſdome had [manifeſted or]^[1010] diſcovered [or purpoſed] (in the Eternall Element) to have in the roome of the fallen Devill; for his counſell (in the Eternall will) muſt ſtand: there ſhould and muſt be a Throne and Princely Region in this Place, which ſhould manifeſt the Eternall Wonders.

12. And ſo now God created the Image, and ſimilitude, out of the Eternall Element (in which the Eternall Wonders are Originally) and [God] breathed into him the Spirit of the Eſſences, out of his Eternall Originall will, out of the through broken Gate of the Deepe, where the wheele of the ſtirring and breaking-through, ſtandeth in the Eternall Minde, which reacheth the cleere true and pure Deity of the Heart of God.

13. This [Image] is not the Heart of God, but it reacheth into the Heart of God, and it receiveth vertue, light and joy from the Heart and Light of God: for it is in the Eternall will of the Father, out of which he [the Father] continually generateth his Heart and Word from Eternity; and^[1011] his Eſſences, which, in the Element of his body (viz. [in the Element]^[1012] of Ignorance in the Eternall Wonders of God) now breathed into him, they (in reſpect of the high triumphing Light, out of the Heart and Light of God) were Paradiſe: his meate and drinke was Paradiſe, out of the^[1013] Element, in his will: whereby then he drew the vertue (of the Eternall Wonders of God) into him, and generated the noiſe [voice] ſound, or the Eternall Hymne of the Eternall Wonders of God, out of himſelfe before the will; and all this ſtood before the chaſt, high, noble, and bleſſed virgin, (the Divine Wiſdome) in a pleaſant ſport, and was the right Paradiſe.

14. But now, what this is, my Pen cannot deſcribe: I rather long after it to comprehend it more in perfection, and to live therein: which wee here in the light of Nature (in the Gate of the Deepe)^[1014] know and behold: but wee cannot raiſe our threefold minde into it, till our^[1015] rough Garment be put off, and then wee ſhall behold it without moleſtation.

15. But becauſe the foure Elements went forth now further out of the [one] Element, and made, with the quinteſſence of the Starres, and with the heart of the Eſſences (viz. the Sunne) the third Principle, wherein alſo the great Wonders ſtood; and becauſe there was no creature found that could manifeſt thoſe [wonders], but onely that Image and ſimilitude of God (viz. Man) who had the chaſt virgin (the wiſdome of God) in him; therefore the Spirit of this world preſſed ſo hard upon the Image, for the virgin, that it might manifeſt its wonders, and did poſſeſſe Man; from whence he firſt gat the name Menſeh, [Man], as a mixt Perſon.

16. But when the Wiſdome of God ſaw, that man from the Spirit of the world came to luſt, to mingle himſelfe with the foure Elements, then came the Commandement and ſaid: Thou ſhalt not eate of the knowledge of good and evill; Now the knowledge of good and evill is not manifeſt in the Paradiſe, and in the kingdome of Heaven, but onely in the^[1016] iſſue out of the Element, in the fierceneſſe, there onely ſtandeth the knowledge of evill manifeſt: and there onely the Eſſences are kindleable: and ſo therein Death ſticketh; of which God ſaid, When thou eateſt thereof thou ſhalt dye.

17. God intended that the body which he ſhould get from the infection of the foure Elements, muſt dye: and it did alſo preſently (in his tender^[1017] virgin minde) dye to the Paradiſe, and gat the minde of this world, wherein ſticketh nothing but patching and piecing, as alſo frailty, and at laſt, Death.

18. But that the foure Elements, with the Sunne and Starres, had ſuch power to preſſe upon Adam, and to^[1018] infect him, the cauſe of it was, becauſe he was extracted out of them (viz. out of the Element; and had (in the Originality) all the three Kingdomes (all three Principles) in him; and therefore it was that he muſt be tempted whether he could ſtand in the Paradiſe, (in the Kingdome of Heaven): and there, both heavenly, and alſo earthly fruit, was ſet before him.

19. For the Tree of Temptation was earthly (as now adayes all the Trees are): all the other were Paradiſicall, from which Adam could eate Paradiſicall vertue in his mouth, and had no need of ſtomack and gutts for they [the Trees] were like his body and [like] the^[1019] Element, and the Tree of Temptation, was like the foure Elements.

20. But that Moſes preſſeth ſo hard upon it, and faith: God created Man of a lump of Larth; there the vaile is before his face, ſo that the earthly Man cannot looke him in the face; indeed he was rightly a [•]ump of earth and earth, when he had eaten earthly fruit which God did forbid him; but if Adam (before the Fall) had been of the earth earthly, then God would not have forbidden him the earthly fruit▪ as alſo, if he had been created out of the earthly Element, wherefore did not the Earthly Element put its cloaths upon him inſtantly with a rough skin? Wherefore did that [Earthly Element] leave Man naked and bare; and when it had plainly poſſeſſed him, yet it left him naked.

21. Moſes ſpeaketh onely of the Tables of God, which were^[1020] graven-through with the Ten Commandements, ſo that they could ſee through them into the Paradiſe: he hung the vaile before his face (as is to be ſeene concerning [the people of] Iſrael): becauſe Man was become earthly, and therefore muſt put off the earthly againe, and then he muſt with Joſua (or Jeſus) enter into the Paradiſicall Promiſed Land, and not with Moſes ſtay in the Wilderneſſe of this world, where the vaile of this world hangeth before him, before the Paradiſe.

22. Reaſon muſt not imagine, that God ever made any Beaſt out of a lump of Earth, as a Potter maketh a Pot: but he ſaid, Let there come forth all ſorts of Beaſts, every one after its kinde: that is, out of all Eſſences, every one after the property of its Eſſence; and ſo alſo it was (by the Fiat) figured according to the property of its own Eſſnce, and in like manner, all Trees, Hearbs, and Graſſe, all at once together; how then ſhould the Image of God be made out of the fragile [or corruptible] Eſſences? But it [muſt be and] was made in the Paradiſe out of the Eternall [Eſſences]?

23. The earth is not Eternall, and for the ſake of the fragility [or corruptibility] therefore mans body muſt breake [or periſh]; becauſe he hath attracted the corruptibility to him; thus alſo the Paradiſicall knowledge, delight and joy is departed from him, and he is fallen into the kindled anger, of the kindled foure Elements, which (according to their fierceneſſe,)^[1021] qualifie with the eternall anger in the Abyſſe; although the outward^[1022] Region of the Sunne is mitigated, ſo that it is a pleaſant habitation, as is ſeene before our eyes; yet if the Sunne ſhould vaniſh away, then thou wouldſt well ſee and feele the anger of God, conſider it well.

24. Thus it is ſhewed us in the light of Nature, that when Adam was thus impregnated [or poſſeſſed] from the Spirit of this world, then God^[1023] built [or made] a Garden in Eden upon earth,^[1024] in the Paradiſe, and cauſed to grow up, all ſorts of Paradiſicall fruit, pleaſant to behold, and good to eate, and the Tree of the Temptation in the midſt [of the Garden of Eden] which had its^[1025] Eſſences from the Spirit of this world; and the other [Trees and Fruits] had Paradiſicall Eſſences.

25. In this [Garden] now the Image of God ſtood altogether free: it might embrace [and take] what it would, onely the Tree of Temptation, that was forbidden; there he was forty dayes in the Paradiſicall knowledge, joy, and habitation; where yet there was neither day nor night to him, but onely the Eternity, he ſaw with his eyes [from or] out of the Divine Power [and vertue]: there was in him, no ſhutting of his eyes: he had no need of the Sunne at all, yet all things muſt ſerve and be ſubject to him. The Out-Birth [or iſſue] of the foure Elements did not touch him; there was no ſleepe in him, nor paine, nor feare: A thouſand yeares were to him but as a day: he was ſuch an Image as ſhall riſe at the laſt day: there will riſe no other Image, than that which God created in the beginning, therefore conſider it well.

26. But that I have ſaid, that he was forty dayes in the Paradiſe, the ſecond Adams (Chriſts) Temptation teſtifieth ſo much to mee, as alſo the Temptation of Iſrael at Mount Sinai, by Moſes [ſtayings] on the Mount, both which laſted forty dayes: which you m[•]y reade in Moſes, and concerning the Temptation of Chriſt, and you will finde wonders.

27. But when Adam was infected, from the luſt to eate of the knowledge of good and evill, and that the Spirit of this world preſſed [or ſwayed] Adam, where alſo the ſubtill Devill (which in the Spirit of this world ſlipt in) ſhot mightily at Adam, ſo that Adam became weary, and blinde to the Kingdome of God; [then] ſaid God, It is not good for man to be alone, for he will not now^[1026] bring forth the Paradiſicall virgin; becauſe he is infected from the Spirit of this world, ſo that the chaſtity of the modeſty is quite^[1027] at an end: wee will make a help for him, to be with him, out of whom he may build his Principality and propagate himſelfe, it cannot be otherwiſe now; and he let a deepe ſleep fall upon Man, and he ſlept.

28. Here it may be very properly and well underſtood, how the virgin in Adam departed into the Ether, into her Principle; for the Text ſaith, God let a deep ſleepe fall upon Adam; now where ſleepe is, there the vertue [or power] of God is hidden in the Centre: for where that [vertue of God] groweth, there is no ſleepe; for, the Keeper of Iſrael neither ſlumbreth nor ſleepeth; as it is written.

If thou askeſt, How long Adam ſlept.

29. Then conſider Chriſts Reſt in the Grave, and thou ſhalt finde the ground: for the ſecond Adam muſt (with his reſurrection out of the Grave) awaken [or raiſe] the firſt, (out of his Eternall ſleepe of the darkneſſe of Hell) out of the Grave of this world againe.

30. And ſo God, in^[1028] his ſleepe, made the Woman for him out of himſelfe, by which he muſt now generate his kingdome, for now it could not otherwiſe be. And when he awaked, he ſaw her, and tooke her to him and ſaid: This is fleſh of my fleſh, and bone of my bone; for Adam was (in his ſleepe) become cleane another Image: for God had permitted the Spirit of this world in him, to make his Tincture weary unto ſleepe.

31. Adam was in an Angelicall forme before the ſleepe; but after the ſleepe he had fleſh and bloud: and he was (in his fleſh) a lump of earth: and he ſaw from a threefold ſpirit: with his eyes he apprehended the light of the Sunne, and knew the firſt Image no more; although the foure Elements had not yet fallen upon him, nor touched him: for he was yet in innocency.

32. And there the Devill beſtirred him, and ſlipt into the Serpent (which he himſelfe is, in his own proper forme,) and laid himſelfe at the Tree, and^[1029] ſtrewed Sugar upon it; for he ſaw well the Eve was a Woman, and that ſhee was infected with the foure Elements, and although ſhee did ſtrive a little, and objected Gods Command [againſt the Devill], yet ſhee ſuffered her ſelfe very eaſily to be perſwaded when the lying Spirit ſaid, That the fruit would make her wiſe, and that her eyes ſhould be opened, and ſhee be as God, knowing Good and Evill; yet he told her not, that (if ſhee eate thereof) ſhee muſt dye: but [he ſaid] ſhee ſhould be wiſe and faire; which diſeaſe [deſire or luſt] ſticketh ſtill in the braines of the Woman, that ſhee would faine be the fayreſt Beaſt.

33. So ſhee pulled off an Apple and did eate, and gave to Adam alſo, and he eate of it likewiſe. That was a bit at which the Heavens might well have bluſhed, and the Paradiſe have trembled, as it was indeed really done, as is to be ſeene at the Death of Chriſt, (when he entered into Death, and wreſtled with Hell,) that the Earth and the Elements trembled, and the light of the Sunne was darkened; when this bit of the Apple was to be^[1030] healed up.

The Gate of the great Affliction, and Miſery of Man.

34. Reaſon ſticketh at the vaile of Moſes; and ſeeth not through the Tables that were graven-through, which God gave him upon Mount Sinai: as alſo Reaſon cannot take off the vaile from before^[1031] his eyes, and look him in the face, for he hath a brightned [clarified or ſhining] countenance in the crack of the fire: it [Reaſon] is afraid of it [that countenance] and trembleth at it: it ſaith continually to Moſes: Speake thou with the Lord, for wee are afraid; and moreover, altogether naked [and uncleane].

35. It preſenteth indeed the wrath of God to it ſelfe, and trembleth at its fall, but it knoweth not what hath hapned to it, it onely preſents the diſobedience before it ſelfe, and maketh [as if] God were, an angry malicious Devill; that cannot be reconciled: having indeed put on the Garment of anger (in Adam and Eve) on to it ſelfe in body and ſoule, and hath ſet it ſelfe (againſt the will of God) in the Bath [or Lake] of anger, on which God took ſuch^[1032] pitty [or compaſſion], that he hath not ſpared his own Heart, to ſend it into the depth of Anger, into the Abyſſe of Hell; [as alſo] into the Death and breaking of the foure Elements from the eternall holy Element, to help fallen Man, and to deliver him out of the anger and Death.

36. But ſince the vaile (in the Death of Chriſt) was taken away from the face of Moſes; in the ſtead whereof, the ſtarres with the foure Elements have yet caſt a myſt and cloud (through the infection of the Devill) before Man; (for the^[1033] Region of this world hath generated the Antichriſt, and ſet [him] before the countenance of Moſes, in a^[1034] cloud, as if he were Chriſt; ſo that the countenance of Moſes cannot be apprehended [or beheld],) therefore wee have need of the Lilly, which groweth through the Tables of Moſes, (that were graven through,) with its ſtrong ſmell, which reacheth into the Paradiſe of God: from whoſe vertue, the People [or Nations] ſhall be ſo vertuous and ſtrong, that they ſhall forſake the Antichriſt, and ſhall runne through the darkneſſe to the ſmell of the bloſſome; for the breaker-through the Gates, hath planted the Lilly, and he hath given it into the hand of the Noble virgin, and this [Lilly] groweth in the Element (wonderfully) againſt the horrible ſtorme of Hell, and [againſt] the^[1035] kingdome of this world; where then many^[1036] branches will fall to the ground, from whence Antichriſt becometh blinde, and groweth ſtark madde and raving in the fogge and miſt, and ſtirreth the^[1037] foure Elements in the [wrath or grimme] fierceneſſe; and then it is needfull for the children of God to awake from the ſleepe of the fogge; this the Spirit intimateth, in the light of Nature ſeriouſly and earneſtly.

37. Therefore, according to our knowledge, wee will ſet downe an Expoſition of the fall of Man, which is very perfectly manifeſted, and appeareth in the light of the Day, and^[1038] convinceth us: and wee have no need of the^[1039] fooleries of the Antichriſt, who with the bloud and death of Chriſt doth but ſeeke his own covetouſneſſe, pride, and voluptuouſneſſe, and draweth the vaile of Moſes before our eyes, that wee ſhould not ſee through the Tables that were graven through ([through] Joſua or Jeſus) into the promiſed Land of Paradiſe: that he may onely ſit and ride upon his horrible and devouring Beaſt of covetouſneſſe and pride: which [Beaſt] is become ſo very great and ſtrong, that it ſhaddoweth the circuit of the Earth, and ruleth ſo wonderfully over^[1040] Mountaines and Valleys, with his fierceneſſe: which [Beaſt] yet ſhall be broken by the Lilly without hands; at which the [People or] Nations ſhall wonder, and ſay, How art thou (O terrible and great might [and power]) founded upon ſo weake and looſe a ground.

38. Now then if wee conſider the miſerable fall of Adam and Eve, wee need not to runne long after the madde Antichriſt, to fetch [or learne] wiſdome from him, he hath none: Let us onely conſider our ſelves, and compare the heavenly and earthly Image one with the other, and ſo we [ſhall] ſee the whole^[1041] roote and ground thereof: wee have no need of a Doctour, nor of any ſtrange language about it, it ſtandeth written in our body and ſoule; and when we ſee it, it terrifieth us ſo much, that wee tremble at it, as Eve and Adam did in their Fall.

39. And if wee do not come to know [or have a glimpſe of] the Treader upon the Serpent in the marke of the partition [or limit of ſeperation] in the Gate of the Deepe, between the world and the Kingdome of Hell, then wee ſee [indeed] nothing elſe but meere miſery and Death, which might^[1042] well awaken us from ſleepe.

40. Doe but behold thy ſelfe thou blinde Minde, and conſider thy ſelfe, where is thy Angelicall^[1043] forme in thee? Why art thou ſo angry, ſterne, [fierce, froward] and malicious? Wherefore doeſt thou elevate thy ſelfe ſtill in thy wickedneſſe, in pride, in might [or authority] and pomp, and boaſteſt thy ſelfe for a brave and potent Beaſt? What is it that thou doeſt? Wherefore haſt thou let the Spirit of this world into thee, which ſeduceth thee (as it liſteth) into high mindedneſſe, into [proud] ſtoutneſſe, into^[1044] potency and pomp, into covetouſneſſe and lying, into falſhood and treachery, as alſo into ſickneſſe and corruption? [or frailty?]

41. What is it now that thou^[1045] haſt after thy corrupting, when thou dyeſt? Conſider thy ſelfe, what is it that thou art [then]? Thou art a Spirit: but what kinde of ſource [or property] is it that thou haſt in thee? [ſurely thou haſt in thee] anger, wickedneſſe, pride, ſelf-ſeeking, wilfulneſſe, (in raiſing up thy ſelfe after temporall pleaſure, but finding none;) [thou haſt] a falſe minde in the Spirit, full of lyes and deceit, and murtherous, [ariſing in thee] out of the Eſſences: as thou wert upon Earth towards Men, juſt ſo it is [then] with ſuch a Spirit as is gone forth from thee out of the corruptible body of the Elements. And where ſhall that [then] remaine when this world periſheth? Doeſt thou ſuppoſe that it ſhall [then] be an Angel? hath it an Angelicall quality [ſource or property]? is its ſource [or quality] in love, humility, and meekneſſe? is it in the Divine Obedience, in the light of Joy?

42. O thou blinde Minde, with thy might and ſtatelineſſe, full of wickedneſſe and devilliſh fierce wrath [wilt thou know where thou art after that thy body periſheth?] thou art even with all the Devills, in the Abyſſe of Hell; if thou doeſt not turne and (by earneſt unfained ſorrow and repentance for thy abominations) enter into the Angelicall footſteps, that the Saviour and Treader upon the Serpent of fierce wrath, wickedneſſe, lying, and deceit, may meet thee, and embrace thee in his armes, and [that thou] mayeſt be new-borne in him, and be yeelded up into the boſome of the^[1046] chaſt virgin, and become an Angel; or elſe thou art in the Eternall Death, in the Eternall Darkneſſe, and canſt in all Eternity not reach the kingdome of God any more.

43. Or doeſt thou ſuppoſe, that [write of the fall of Man without^[1047] light and underſtanding? Or that I doe not look and ſee into the holy Scripture, what that ſaith of it, [when I ſay] that Man before his fall was Angelicall in his minde and body? Then heare and ſee what Chriſt ſaith of it, Matth. 13. verſ. 22. In the reſurrection of the Dead, they will neither marry, nor be given in marriage, but they are as the Angels of God; and ſuch an Image God created in the beginning, [according] to his ſimilitude.

44. For an angry, malicious, proud, ſelf-ſeeking for honour and dignity, mend[•]cious, [or lying] theeving, robbing, murtherous, laſcivious, lecherous minde, is not the ſimilitude of God; but an humble, chaſt, modeſt, pure, courteous [minde] which inclineth it ſelfe with a longing deſire and love to the Heart of God, that is the ſimilitude of God; in which the fire flaming Spirit in the joy and the meekneſſe goeth forth out of the will, and for its brethren, the will of its Spirit (which goeth forth from it) readily inclineth towards them; and as the Proverb ſaith, Imparteth the very heart to them, which is done in Spirit, wherein the heavenly joy (in the Eternall Element) ſpringeth up, and the Wonders of God are manifeſted in the virgin, by a Hymne of praiſe to the Eternall Minde of God; where the minde playeth upon the Harp of David an Hymne to God: where then (in the eternall holy Minde) there ſpringeth up knowledge and colours in the [Eternall] Element, and in the Spirit wonders, with works and powers [or vertues].

45. And this is the Image of God, which God created for his glory and joy, and no other; and let not the madde Antichriſt perſwade thee concerning any other [Image of God] for there is no other: thy body and ſoule convinceth thee of it, as alſo Heaven and Earth, the Starres and Elements; look upon what thou wilt, all things convince thee; and if thou doeſt not turne and enter into that Image to which God created thee, then in the breaking of thy body (when thy minde in the Spirit of the ſoule ſhall ſtand naked without a body) thou ſhalt be aſhamed before all creatures, this wee ſpeake according to its high worth, as it is highly knowne in the will of God.

46. Thus it is highly [neceſſary] for us to know the miſerable Fall of our firſt Parents: wherefore it was ſo with God, that his anger is in us, and that wee muſt dye, and (if wee apprehend not the Treader upon the Serpent) muſt alſo periſh eternally. But that wee may ſet downe a ſhort Summary of the Fall (becauſe of our ſimple, cold, dull, and dark minde) for the Readers underſtanding, who it may be doth not yet apprehend our ſenſe and knowledge: therefore wee will explaine it briefly and clearly, and alſo readily impart our knowledge and minde to him, as indeed (^[1048] according to the Divine Image) wee ought to doe.

47. Adam ſtood forty dayes in an Angelicall Image before his ſleepe, and there was neither day nor night in him, alſo no time; though indeed he was not (as an Angel) a meere Spirit: for his body was out of the^[1049] Element, which is no underſtanding Spirit, but [is] the attraction [concretion or congelation] in the will of God, or the^[1050] Limbus, which ſtandeth before god, wherein the chaſt virgin (the Divine Wiſdome dwelleth) which diſcovered and created the Image out of the Element by the Fiat.

48. And out of this Limbus (at the time when the Earth was corporiſed) went forth the foure Elements, as out of a fountaine; and that which was diſcovered [or manifeſted] by the virgin (the wiſdome of God) in the innumerableneſſe, were the Starres, as a vertue [power] or procreation out of the Limbus: and they are the Quinteſſence^[1051] of the foure Elements, not ſevered from the foure Elements, but qualifying [or mixing vertues] one with another,^[1052] and yet extracted from the foure iſſues, with their ſharp Eſſences; and they are the ſeeking [longing or hunger] of the foure Elements (or as I may expreſſe it by a ſimilitude) [they are] the Man, and the Elements are the Woman; and the heart of theſe things is the Element, in one onely ſubſtance, and the Eſſences in that [one Element] are the vertues [or powers] of the Wonders of the Wiſdome of God, and are called Paradiſe, an exulting Joy.

49. And the Spirit of the Eternall Eſſences (which hath underſtanding and knowledge, and alſo the triall and proving of every thing, in which the ſource [or active property of quality] which is in Man, conſiſteth) that was breathed into him, by the wiſdome of God, through the driving will, which goeth^[1053] forward, out of the Eternall Minde, out of the opened Gates of the Deepe, through the Word, [together] with the moving Spirit of God; and he had the^[1054] Touch of the Centre of the Abyſſe [viz.] the Eternall ſource^[1055] behinde him, as a Band, and before him, the heart and light of God, as a Glance of the joy and kindling of Paradiſe, which ſpringeth up in the Eſſences with the light of the joy; and beneath him [he had] the foure Elements in the budding out of the Limbus which was in him.

50. And as long as he ſet his Imagination in the Heart of God, the Paradiſe was in him [and he in the Paradiſe] and the B[••]d of the Abyſſe, in him (in the^[1056] ſource) was a Paradiſe of tranſcendent Joy: and the Kingdome of this world held him from beneath alſo in the Band, becauſe it goeth forth from the Element: but ſo long as he ſet his minde in the Heart of God, it [the kingdome of the foure Elements] could not, lay hold on him [or maſter him], and it was impotent, as to him, as this world is impotent as to God.

51. And thus the Spirit and ſoule of Adam ſtood in the midſt, (in the joyfull Paradiſe) forty dayes, as one [onely] day, and all^[1057] inclined to him; one [whereof was] the kingdome of Hell, of the Eternall Originality out of the dark Minde, out of which his Worme of the ſoule (in the opened Gate) was gone forth: and ſecondly, [there inclined to him] the Deity of the Kingdome of Heaven in the opened Gate, in the pleaſant Luſtre: and thirdly, the Spirit of the Starres and Elements [inclined to him] drawing him to their Bands, and heartily deſiring him.

52. And thus Adam ſtood upright in the Temptation: for his angry minde (out of the Originality of the firſt Principle) ſtood in Joy [being enlightened] from the light of God; and the ſource of the fierce wrath, made the riſing joy, for the light made all meeke and friendly, that he might incline himſelfe to love, and thereby he ſtood (on earth) rightly in the Paradiſe.

53. The foure Elements of this world, together with the Sunne and Starres, they could not qualifie [or mix] with him: he drew no Aire into him: but the Spirit of God (in the virgin) was his breathing and [his] kindling of the fire in the Spirit.

54. But while he thus ſtood (between the kingdome of Hell and the kingdome of this world) in the Paradiſe, bound with Bands, and yet alſo wholly free, in the might of God; he [reflected himſelfe into or] diſcovered himſelfe in the great Deepe of the kingdome of this world: in which the great wonders alſo ſtand hidden in the Centre, as wee ſee, that Man hath (by his Eternall Minde) diſcovered it and brought it to^[1058] Light, as is ſeene before our eyes; and in his diſcovering [or reflecting] he imagined, and fell into luſt, for the Spirit of the world took hold of him ([and] as a Mother maketh a mark upon a childe in the Mothers womb) and [he] became (in the luſt) impregnated from the Spirit of this world: and then was blinde, as to God, and ſaw, neither God nor the virgin any more in his minde. And thus the Kingdome of Heaven continued in the opened Gate of the Omnipotence [or Almightineſſe] (in the Paradiſe) in its [own] Principle, to it ſelfe (and the virgin in it) hidden in the Centre, and was in Adam, and yet Adam (with his minde) was not in God, but in the Spirit of this world, and he became feeble as to the kingdome of Gods and ſo fell downe and ſlept.

55. And then God (by the Spirit of this world, through the Fiat) built [or formed] out of^[1059] him, the Woman of this world, by whom he^[1060] increaſed his Kingdome. The Woman was out of the Matrix, which (before the infection) was a chaſt virgin, which Adam ſhould have^[1061] brought forth out of himſelfe; but when the modeſty of the wiſdome, and ability [or potency] departed from him, (when he paſſed into the Spirit of this world) he could not then bring forth [or generate]; for in his ſleepe the Spirit of this world cloathed him with fleſh and bloud, and figured [formed or ſhaped] him into a Beaſt, as wee now ſee by very wofull experience; and know our ſelves to be blinde and naked as to the kingdome of God, [being] without any vertue, [or ſtrength], in the ſleepe of the great miſery, cloathed with corruptible [fraile and tranſitory] fleſh and bloud.

56. And now when Adam awaked from ſleepe, then he was a Man and no Angel: he drew breath from the aire, and therewith kindled his^[1062] Starry Spirit, which had taken poſſeſſion of him: he knew his wife to be a Woman, and that ſhee was^[1063] taken out of him, and tooke her to him, as all Beaſts couple together: yet he had then pure eyes, for the fierceneſſe [or grim wrath] did not yet ſtick in them, but the infection [or longing]: The Element of fire with its bitterneſſe (which qualifieth [or mixeth properties] with the Abyſſe of Hell) had not preſſed him wholly.

57. Thus now Adam with his wife, went (in great luſt and joy) into the Garden of Eden, where Adam told her of the Commandement concerning the Tree; but Eve (being a Woman of this world) regarded it but little, and turned her from Adam to the Tree, and looked upon it with luſt: and the luſt inſtantly took hold of her: and the lying Devill (when ſhee was talking with him, whom ſhee knew not, neither had heard of any Devill) perſwaded her, and ſhee laid hold on the Tree, and brake off [an Apple] and did eate of the fruit of the foure Elements and Starres, and gave to Adam; and when Adam ſaw that Eve dyed^[1064] not, then he eate alſo.

58. And then their eyes were opened, and they knew that they had fleſh and bloud, and were quite naked: for the Spirit of the great World took them captive with the foure Elements, and figured ([or framed in] them) Stomack and Gutts; though indeed in the ſleepe of Adam (when the Matrix was ſevered from the Limbus) the ſame formes were already figured, but they knew it not, till after the biting of the Apple: and then the Spirit of the fierceneſſe firſt gat in, and made its Region, (as may be ſeene, in the Heart, Liver, Lungs, Gall, and Bladder, as alſo in the Stomack) this Regiment, had Adam gotten in his ſleepe, and with the biting of the Apple, the Spirit of the great world hath ſet it ſelfe in that [Government].

59. And then they looked one upon another, and were aſhamed one before another, and they were afraid of the wrath [or ſeverity] that entered into them, for it was the anger of God; and thus they were captivated by the firſt Principle (as by the Abyſſe of Hell), and held Adam and Eve captive in their ſoules in the Eternall [part]: for it ſprung up with terrour, feare, and doubt, concerning the kingdome of God: and they could have no comfort, [in that condition]; for they ſaw the Paradiſe no more, but the Garden in Eden: ſo alſo they had loſt the Deity, they could ſet no will [or deſire] into it: for the wrath and doubt ſtood in the way.

60. Then came the Spirit of this world with its rough Garment, with heate and cold, and preſſed upon them, as upon naked people: and ſo ſtruck the Image of God halfe dead, (with their fierceneſſe, anguiſh, and doubt, with their quality [or property] of hot and cold) and let it lye in paine, anguiſh, and doubt. And here Man went from Jeruſalem (out of the Paradiſe) to Jericho, into the houſe of murthero[•]rs, who ſtript him of his Paradiſicall Garment, and robbed him, and ſtruck him (with their poyſon, torment, plague, and ſickneſſe, from their infection) halfe dead, and ſo left him and went their way, as the ſecond Adam ſaid in the Goſpel, in a ſimilitude [or Parable].

61. And here now was no remedy, neither in Heaven, nor in this world, they were captivated in hard ſlavery (in miſery and death): the Abyſſe of Hell did hold the ſoule, and the Spirit of this world held the body [captive]: Death and corruption was in the body: and there was nothing elſe in them but enmity to it ſelfe, [proceeding] from the tart Eſſences of the Starres, wherein one ſource [or quality] ſtriveth againſt the other, and one breaketh [or deſtroyeth] the other with greater paine and torment to the body, with trembling and skreeking, and at laſt [comes] corruption and death, as it is before our eyes.

62. There the Devill gat the Game: for the kingdome of this world to be his againe, he gat an entrance into Man, and he could reach into the Eſſences of his ſoule; for they were^[1065] now both in one kingdome.

63. He [the Devill] ſuppoſed [ſaying] the kingdome of this world is thine, thou ſhalt ſport thy ſelfe according to thy power, with the Image of Man, which ſhould have poſſeſſed thy Throne, his Spirit is in thy kingdome: and ſo [the Devill] mocked God in his minde; [ſaying] Where is now thy noble Image, which though didſt create to Rule over my Throne? am not I Lord of the great Might of the fire? I will rule over thy Throne, the might [or ſtrength] and vertue is mine: I flie up above the Thrones of vertue and ſtrength, and no might [or power] can withſtand mee.

64. Yes indeed the flieth up above the Thrones: but he cannot flie into the Thrones; he flieth up in the firſt eternall ſource of fire, which is ſterne, foure, dark, hard, cold, rough, and burning; but he cannot get through the open Gate of the Deepe, into the Light of God, but he flieth up aloft in his Abyſſe, in the Eternity, in the wrathfull ſource [or quality] of Hell, and reacheth nothing elſe. And therefore he is a Prince, (though in the Abyſſe of Hell,) which was well enough knowne to Man after his Miſerable Fall.

65. And becauſe I may not be well underſtood by the Reader, in that I write, that Man dwelleth in the Abyſſe of Hell with the Devills; therefore I will ſhew him the ground, that he may touch and handle it: and if he will not feele it, yet it is given to him that he may know it, and it ſhall be a witneſſe againſt him.

66. It is not without a cauſe, that Chriſt calleth the Devill a Prince of this world, for he is ſo, according to the firſt Principle, according to the kingdome of wrath, and continueth ſo to Eternity; but he is not ſo, according to the kingdome of the foure Elements and Starres; for if he had full power in that, then there would be no vegetative [fruit] nor living creature upon the Earth: he cannot maſter the^[1066] exit of the foure Elements: for he is in the Originality, and there is a [whole] Principle between; onely when the^[1067] Coſtellations doe awaken the fierce wrath of the fire, in the Elements, as in a tempeſtuous ſtorme, then he is Maſter Jugler [in miſchiefe] and rejoyceth himſelfe [therein:] though indeed he hath no power there neither, except it be permitted to him from the anger of God, then he is the Hangman [or Executioner], and executeth the^[1068] Right as a Servant [Miniſter or Officer], but not as a Judge, but as an Executioner.

67. He is Executioner in the kingdome of this world, the Starres are the Councell, and God is the King of the Land, and whoſoever departeth from God, falleth into the Councell of the Starres, which run many upon the ſword, and make them lay violent hands upon themſelves, and [bring] ſome to a Rope, others to the water: and there he is very buſie, and is the Driver or Executioner.

68. Into this great miſery Man is fallen; and he is fallen quite^[1069] home to the kingdome of the Starres and Elements, as to his body, what theſe doe with him, that he is, and that ſtandeth in the ſubſtance; they make one great, another ſmall: one ſtraight, another ſtooping and crooked: they ſend one fortune and riches, and another poverty: of one they make a crafty ſubtill Man according to the counſell and kingdome of this world, and of another they make an Ideot, they make one a King, and they breake and pull downe another: one they kill, another they bring into the world: and continually drive the minde of Man, yet into nothing elſe but into vaine turmoile, diſcontent, and vexation.

69. Beſides the kingdome of Hell and of [fierce] wrath alwayes gape after the ſoule, and ſet their jawes wide open to devoure the captive ſoule: which is held faſt fettered with two ſtrong chaines: the one of the kingdome of Hell: the other of the Kingdome of this world, and is continually led by the heavy, lumpiſh, beaſtiall, and ſickly body, as a Theefe who is often led to the place of Execution, and ſtill by a Petition reprieved, and laid in priſon againe: and the poore ſoule muſt lye thus in Priſon the whole time of the body: where the Devill on the one ſide very ſuddenly ruſheth upon it with his devouring fierceneſſe, wrath, and malice, and would carry it into the Abyſſe: then inſtantly [it is beat upon by] the gliſtering [flattering] world, with pomp, bravery, covetouſneſſe, and voluptuouſneſſe o[•] Perdition: preſently [againe cometh upon it] ſickneſſe and feare, and it is continually trembling and quaking: and when Man goeth but in the dark, how is it amazed, and continually afraid that the Executioner will take it, and^[1070] doe execution upon it.

The Gate [or Expoſition] of the great ſinne, and contrariety of will againſt God,^[1071] in Man.

70. If wee did well conſider the abominations and great ſinnes of Man before God, which our firſt Parents inherited for us, then wee ſhould ſcarce ever be merry in this world at all, if the Spirit of this world did not caſt fooliſh fancies, and ſeeming joyes and pleaſures before us, in our impriſonment; or if the Regeneration did not cauſe us ſo highly to rejoyce that wee ſhall once be delivered out of this Priſon; for in this life, wee finde nothing elſe but meere abomination, ſinne, miſery and death, and ſcarce attaine (in this [temporary] life) ſo much as a glimpſe of the Eternall Joy.

71. Now the minde asketh, What is ſinne then? How is it ſinne? Wherefore hath God a loathing againſt the ſubſtance which he hath created? Behold thou childe of Man, there is no ſinne in Heaven in the preſence of God: onely in thy ſelfe there is ſinne, and ſinne ſeperateth us and our God aſunder: otherwiſe all things are fix, [or perfect], and good, in their own beeing [or ſubſtance]; the kingdome of Hell and of wrath is good in it ſelfe, according to its [own] Region, it doth not vex or torment it ſelfe: but its woe [paine or ſmart] is its birth, and the riſing of its ſource; alſo it deſireth nothing elſe.

72. And ſo alſo the Kingdome of this world is fix [or perfect] and good, in it ſelfe: neither doth it vex or torment it ſelfe; but the elevating of the Elements (viz. the kindling of the heate, cold, aire, and water,) is its growing and ſpringing: neither doth it torment it ſelfe in it ſelfe; nor hath in any diſtreſſe or feare in it ſelfe.

73. Onely Man (who is proceeded out of another Principle) hath in both thoſe [forementioned] Principles, woe, miſery, ſorrow, and diſtreſſe; for he is not in his native Countrey: and none of theſe two Principle can attaine his native Countrey. Therefore the poore ſoule muſt be thus^[1072] plagued and tormented, that it may attaine its native Countrey againe: it muſt goe againe through the Gate of the deep anguiſh of Death; it muſt breake through two kingdomes, and it ſticketh here^[1073] between the Doore and the hinges, and is continually infected with thoſe things which keep it back and plague it, it ſticketh as it were in a Preſſe.

74. If it ſtraineth to God [wa[••]], then the Devill holdeth it on one ſide with one Band, and the world, with another Band; and they^[1074] ſet upon it: the Devill handleth it in fierceneſſe, [ſternneſſe, frowardneſſe, or] wrath, which is a ſource [or quality] and ſinne, which cannot attaine to the kingdome of God; and the world leadeth it into pride, covetouſneſſe, and fleſhly luſt, ſo that the^[1075] Eſſences of the ſoule grow full [or impregnated] with the fleſhly will, for the will of the minde, draweth theſe things into the ſoule, and ſo the ſoule (from that which is attracted) becometh wholly uncleane,^[1076] ſwelled and dark, and cannot attaine the light of God; its Eſſences that ſhould give up themſelves to God, cannot: for they are too rough and cannot get into the light, that kindleth not it ſelfe in its Eſſences; the Gates of the Deepe muſt be broken open firſt, and then the Eſſences [of the ſoule may] preſſe into the liberty,^[1077] without the darkneſſe: but if the minde be^[1078] filled, then it cannot [come into the liberty,] and then begin horrour, feare, diſtreſſe;, and deſpaire of the kingdome of God, and this maketh meere torment [woe, paine, and ſmart] in the ſoule.

75. Thus thou ſhalt know in what manner it is ſinne before God: thou haſt in thy ſelfe the [one eternall pure] Element, which is a joy in the preſence of God: and now if thou rage and rave with the ſource [quality or property] of Hell, then thou toucheſt [or troubleſt] the Element: and though ſtirreſt up the^[1079] wrath [and makeſt it] to goe forth, and thou doeſt as the Devill did, when he awakened [or ſtirred up] and kindled the fierce^[1080] wrath in the Fiat, whereby the^[1081] fierceneſſe generated earth and ſtones; thou finneſt [piercing] into the Heaven in the preſence of God, upon which the Prophets complained in many places, That the diſobedient did grieve their God: though (in himſelfe) he felt no paine, yet his wrath was kindled in the firſt Principle, in the Gate of the Deepe, wherein the ſoule ſtandeth, and that is a meere abomination before him.

76. Behold, all whatſoever thou letteſt into thy minde (if thy ſoule be not inclined [or yeelded up] to God, ſo that^[1082] it beleeveth and truſteth in him) then all whatſoever thou doeſt is ſinne: for thou bringeſt an earthly Minde into the Gate of the Deepe, where the Spirit of God [moveth, walketh, or] goeth, and thou defileſt the Element which is in the preſence of God.

77. Thou wilt ſay, How? God dwelleth in Heaven. O! thou blinde Minde, full of Darkneſſe; the Heaven where God dwelleth is alſo in thee, as Adam was both upon Earth, and alſo in Paradiſe at once, and give not way to Antichriſt to direct thee aloft without [the place of] this world above the Starres, for he telleth thee a lye, as the Devill himſelfe did. God is every where, as the Prophet David ſaith: If I fly to the Day-break, or into Hell; thou art there. Alſo where is the place of my reſt? am not I be that [〈◊〉] to all things? yet I behold the miſerable and thoſe that are of a broken Spirit, and I will dwell in them: Alſo, I will dwell in Jacob, and my ^[1083] Tabernacle ſhall be in Iſrael: underſtand it right, he will dwell in the contrite and broken Spirit, which breaketh the Gate of Darkneſſe, he will preſſe into that [Spirit].

78. Therefore beware of the^[1084] longing [luſt or deſire]: and ſay not in thy ſelfe, I ſtand in the dark, the Lord ſeeth mee not [nor] what I thinke and doe; he ſtandeth in the Gate of thy Minde, where the ſoule ſtandeth (before the cleere face of God) in the opened Gate: and all thy abominations are knowne before God, and thou makeſt the Element of God bluſh [or change colour] with them: thou grieveſt the chaſt virgin (which dwelleth in her own Centre, and is given to be a companion to thee in thy minde) and makeſt her ſad: ſhee warneth thee of the way of the ungodly: if thou follow [her counſell], and turneſt, and breakeſt in unto her, by earneſt Repentance, then ſhee crowneth thee in thy minde with wiſdome and underſtanding, that thou mayeſt then very well avoyde the Devill; but if thou doeſt not then thou falleſt out of one ſinne and abomination, into another, and makeſt thy meaſure full and running over, and then the Devill helpeth thee into his kingdome, and thou art very ſerviceable to him: for thou art a true^[1085] ſcourge to the children of God, not onely with reproaching, but alſo in deeds [or in the work of thy hands] which the Devill dare not doe, thou doeſt him acceptable ſervice. He tickleth thee finely with the Name [^[1086] of God] ſo that thou bringeſt forth from thy lips, and teacheſt it; but thy heart is a Theefe and a Murtherer, and thou art wholly dead to the kingdome of Heaven.

79. Therefore O thou beloved Minde! Examine thy ſelfe to what thou art inclined: whether thou art inclined to righteouſneſſe, love, fidelity, and truth: Alſo to chaſtity, modeſty, and mercifulneſſe: if ſo, it is well for thee; but if not, then dive into thy boſome, and conſider thy fleſhly heart, and try it, wrap thy^[1087] ſenſes together, and put them in priſon, and ſtorme thy fleſhly heart, that the Elements in thee may quake and tremble: The flattering and lying Devill (who hath poſſeſſed thy fleſhly heart) ſhall feele theſe^[1088] ſtroakes (which he will not like) & then he muſt be gone: and thou wilt be of another minde; This is no^[1089] conceit from a minde not opened, it ſelfe hath tried this, and therefore it ſhall ſtand for a Memoriall and a continuall Monitour: and whoſoever pleaſeth, let him try it, and he ſhall finde wonders indeed.

80. Now when Adam and his wife had eaten of the earthly Fruit, then they were aſhamed one of another, for they perceived the beaſtiall Members for^[1090] Propagation: and they broke off^[1091] boughs, and held them before their^[1092] ſhame: and the voice of God went into the Garden, highly into their Mindes, and they hid themſelves behinde the Trees in the Garden.

81. Here wee ſee clearly, yes we feele, that God (in the beginning) created no ſuch Image with beaſtiall Members for Propagation, for that which God created for Eternity, that hath no^[1093] ſhame before it. Yet alſo they then firſt perceived that they were naked: the Elements had taken poſſeſſion of them, and yet put no earthly Garment [like the Beaſts hairy ſkin] upon them: for the Spirit of Man was not from the eſſences and properties of the Elements [as the Spirit of the Beaſts] but [Man] was out of the Eternall.

82. And here in this place, there is nothing more palpable, than that it is ſeene and knowne, that Adam had no Beaſtiall forme before his ſleepe, before his wife; [was formed]; for he was neither Man nor Woman, but, a chaſt virgin without Beaſtiall forme: he had no^[1094] ſhame nor beaſts, neither had he need of them: he ſhould have generated in love and chaſtity (without paine, or opening of his Body) a virgin as himſelfe was; and it ſhould have been poſſible, that the whole Hoaſt of Angelicall Men, ſhould have proceeded out of one onely Man, (as the Angels did,) out of one fountaine; if he had ſtood in the Temptation; even as all thoſe (who come to the onely Arch-Shepherd, to his Reſt) were redeemed (by one onely Man,) from the Eternall Death and Torment of Hell.

83. Here now wee finde, that they heard the voice of God in the Garden: for the Element (which is before God, wherewith Man qualifieth [or mixeth]) that did tremble becauſe of ſinne: and ſinne was manifeſted in the Element of the Minde, firſt in Adam and Eve; and then feare and terrour fell into the Eſſences of the ſoule: for the firſt Principle in the [fierce] ſterneſſe was ſtirred: ſo that [Principle] gat (as a Man may ſay) fewell for its ſource of fire. And is riſen up in the kindling, in contrariety of will, in the Eſſences, where one forme hath continually oppoſed the other, viz. the ſoure [•]artneſſe, and the cold with their attracting, have awakened the bitter ſtinging and tormenting in the Eſſences of the Tincture of the bloud in the Spirit: and the bitter [••]ging and riſing hath awakened the fire.

84. And ſo inſtead of the Paradiſicall Joy and refreſhment, there hath been a meere Brimſtone-Spirit, which ſtandeth in anguiſh and trembling of corruption [or fragility]; which kindleth the Tincture of the Bloud, wherein tearing, ſtinging, and tormenting is wrought; and if the fire in the Brimſtone Spirit be too much kindled, then it burneth the Tincture up; and the light of Life goeth out, and then the body falleth away to be a dead carkaſſe: and if the tart ſoureneſſe be kindled too much by the hard attracting and holding, then alſo the light of Life goeth out, and the body periſheth; ſo alſo of the water; if the Tincture kindleth it ſelfe in the meekneſſe, then it becometh ^[1095] windy, groſſe, ſwelled, wholly dark, alſo infectious and^[1096] corrupt, wherein the flaſh of the life is as a pricking Thorn: and ſo Mans life is every where begirt with enemies, and the poore ſoule is alwayes in a cloſe priſon fettered with many chaines: and is continually in feare that (when the body ſhall [dye or] breake) it may fall into the kingdome of the Executioner, the Devill.

85. Thus, in Adam and Eve in the Garden of Eden (after the biting of the Apple) there ſprung up the firſt fruit in the Gate of the Deepe, where the ſoule ſtandeth before God, and qualifieth [or mixeth] with the will of the Juſtice of the Father: who ſetteth his will before him (in the breaking of the Darkneſſe) in the light of the Meekneſſe, and continually generateth his beloved Heart and Sonne (in the vertue of the meekneſſe of the will) viz. his Eternall Word, from Eternity.

86. And ſo ſhould the Angelicall Man alſo ſet his will in the broken Gates of Darkneſſe, through the will of the Father (wherewith the ſoule qualifieth [or mingleth]) in the meekneſſe of the Heart of God, and then the ſource [or quality] of the Darkneſſe in the [fierce] wrathfulneſſe, ſhould not have^[1097] ſtirred him, but he ſhould have continued a glorious Prince of Paradiſe, in triumph over the kingdome of Hell and of this world.

87. But when he ſet his^[1098] Imagination in the kingdome of this world, then the bright and cleere will of his ſoule, drew the ſwelled kingdome of the out-Birth to the ſoule into its will: and ſo the pure Paradiſicall ſoule became darke, and the Element of the body did get the^[1099] Meſch or Maſſa, which the will of the ſoule of the minde attracted into the Element [of the body]; and then he was a fleſhly Man, and gat the fierceneſſe of the firſt Principle, which the ſtrong breaking through to God, in the Gate of the Deepe, did make to be hard^[1100] Griſſles and Bones.

88. And wee are ſeriouſly and highly to know (for it is ſeene in the light of Life,) that the marrow in the bones, hath the nobleſt and higheſt Tincture, wherein the Spirit is ſweeteſt, and the light cleareſt, which may be knowne in the fire, if you be not blinde with your gain-ſaying; and it is accurately knowne, that thoſe^[1101] places (where the hard bones now are) were wonders and vertue [or power] which have broken the Gates of the Darkneſſe, in which [power] the Angelicall Man in the Light, ſtood.

89. Therefore the Providence of God (when Adam fell into longing [deſire or luſt]) environed that vertue and ſtrength, with the might of the firſt Principle (viz. with the might of the Starres and ſharpneſſe of God) that the ſource [or quality] of the firſt and third Principle, might not ſo eaſily touch it; and this was done in Adam ſleepe, when God built Adam to [or for] this world, from whence Saint Paul alſo ſaith; That the naturall Man was created in the corruptible life of this world: which was done at the Temptation of Adam, at that time when God made his naturall wife out of him: but he was a holy Image before, and^[1102] he muſt be the ſame againe in his Reſtoration of the Laſt Day.

90. Though the Devill and this world rage and rave againſt this; yet it is nevertheleſſe the ground of Truth, highly knowne in the wonders of God: and not from the Fables or Suppoſitions, ſuch as the proud appearing holy or hypocriticall world now ground their^[1103] Babble upon, about the Cup of Jeſus Chriſt, for the advancing of their pomp and haughtineſſe, their own honour and ſuppoſed wiſdome, for their pleaſure, and the^[1104] filling of their Bellies; Like the Proud Bride in Babylon, who rideth upon the Evill Beaſt, which devoureth the miſerable; Therefore thus ſaith the Spirit, againſt Babell in the Confuſion, I have ſpewed thee out: in the time of the wrath, thou ſhalt drink of the Cup of thy Pride, and thy ſource [or Torment] ſhall riſe up in Eternity.

Of the voice of God in the Garden of Eden, and the Conference between God and thoſe^[1105] two, about ſinne.

91. So now when Adam and his Eve (after the biting of the Apple) beheld themſelves, then they perceived the monſtrous Image and Beaſtiall Forme, and they felt in themſelves the wrath of God, and the fierceneſſe of the Starres and Elements: for they took notice of the Stomack and Guttes, into which they had ſtuffed the earthly fruit, which began to^[1106] take effect, and they ſaw their beaſtiall ſhame: and then they did lift up their mindes towards Paradiſe, but they found it not: they ran trembling with feare, and crept behinde the Trees: for the wrath had ſtirred (their Eſſences in the Spirit,) with the earthly fruit, and then came the voice of God in the Centre of the Gates of the Deepe, and called Adam, and ſaid: Adam, Where art thou? And he ſaid, Here am I: and I am afraid, for I am naked; And the Lord ſaid; Who hath told thee that thou art naked? Haſt thou eaten of the Tree, whereof I ſaid unto thee, that thou ſhouldeſt not eate thereof? And he ſaid, the Woman gave to mee and I did eate; and he ſaid unto the Woman, Why haſt thou done ſo? And ſhee ſaid, the Serpent beguiled mee, ſo that I did eate.

92. Here it may be ſeene very plainly, that the Devill had loſt his Angelicall Image: and cometh now in the forme of a Serpent, with his murtherous lying, and^[1107] beguileth the Woman: becauſe he had not been able to overthrow Adam wholly, therfore he ſetteth upō the Woman: and promiſeth her^[1108] wiſdome, and the riches of this world, and that ſhee ſhould be therein like God; the Devill mingled lyes and truth together, and ſaid, Shee ſhould be as God: but he meant, according to the Kingdome of this world, and according to the firſt Principle of the [fierce] wrath: and let Paradiſe out; But Eve underſtood it, that ſhee ſhould continue in the Paradiſe, in the divine and pleaſant Joy.

93. Therefore it is not good to prattle with the Devill, he is a lyar and murtherer from the beginning of his kingdome, and a theefe alſo, he cometh onely to murther and to ſteale, as here [with Eve]: a[•]d the Devill is the higheſt cauſe of the Fall: for he ſtrewed^[1109] Sugar upon Adam, ſo that he imagined [or luſted] after the kingdome of this world; though Adam indeed did not ſee him, yet he ſlipt into the Eſſences of the [fierce, ſoure] ſternneſſe: and did there ſtrow Hells-Paradiſicall Sugar before him, ſo that Adam luſted.

94. But becauſe he beguiled Adam and Eve with his Sugar, therefore God hath prepared ſuch a dwelling houſe for him, as Adam lets forth (from the^[1110] earthly Sugar) at the nethermoſt Exit: and that ſhall be left for him at the corruption of the Earth, when it goeth into its Ether; and then that pleaſant ſmell of the ſtinck of ſinne and abominations (in the kingdome of the fierce wrath) ſhall remaine for him, and that Sugar he ſhall eate Eternally, and frame his will continually therein to get other Sugar in the^[1111] furnace of the fire, and then he may make that ready for him, as may beſt ſute with his pallat: at which he quaketh and trembleth, when he heareth the Spirit declare ſuch things; and hereby it is alſo ſignified to all the ungodly, that they ſhall alſo eate the ſame Sugar Eternally, which they have continually baked here, with their blaſpheming, curſing, covetouſneſſe, ſcorne, backbiting, [thorny-taunting] murthering, robbing, and taking the ſweat of the needy and miſerable to maintaine their haughty ſtately Pride.

95. And now when theſe two thus captivated by the Devill and this world, ſtood before God with feare and great horrour, and felt the anger of God, and the ſevere Judgement: then the Heart of God, which had made them pittied them, and it^[1112] did look whether there were any [remedy or] counſell that might help poor Man, and redeeme [or deliver] him from the Bands of the Eternall [fierceneſſe or] wrath, and from the mortall body of this world: but there was nothing found, neither in Heaven, nor in this world, that could make them free, there was no Principality or Throne-Angel, which had the ability to doe it: all was loſt, they were in the Eternall Judgement of the Temporall and Eternall Death. For the firſt Principle had captivated them, in the Spirit of the ſoule, and qualified [or mingled] with the ſoule; the Kingdome of Heaven in the Light was ſhut up [and there was a firme encloſure] of a whole Principle between, and^[1113] it could not reach the kingdome of Heaven againe, except that it were borne of God againe, otherwiſe there was no counſell nor help nor refuge in any thing at all.

96. Then the Devill mocked the Image, and Hell opened its jawes wide, and had the bridle in their Eſſences, and continually drew them therewith towards the helliſh fire of the fierce wrath: and then there was trembling and horrour in the minde, and they could not reach the love of God: Heaven was their Enemy, no Angel came neere them, but the horrible Devills, they ſhewed themſelves, and hooped, crying, Ho, ho! wee have gotten the Game, wee are Princes over Men, wee will torment them ſoundly, becauſe they would have poſſeſſed our Throne: wee ſhould have been their footſtoole, and now wee are their Judges; what care wee for God, he dwelleth not in our kingdome: wherefore hath he thruſt us out, wee will be ſure to wreake our ſpleene upon his Image.

The moſt pleaſant and moſt lovely Gate [or Expoſition] of the promiſe of the Treader upon the Serpent, highly to be conſidered.

97. Now when no counſell [or remedy] was found, and that Man was ſunk downe into Hell, to the great Triumph of the Devills: then ſaid God to the Serpent (the Devill;) Becauſe thou haſt done thus; be thou curſed; and the ſeede of the Woman ſhall tread upon [or break] thy Head, and thou ſhalt bruiſe [or^[1114] wound] his Heele: at which the Abyſſe of Hell did quake and tremble, but the Devill underſtood not wholly what that ſhould be: onely he ſaw, that the word imagined [or repreſented it ſelfe] in Adam and in Eve, in the Centre of Life, and that it oppoſed the fierceneſſe of the kingdome of Hell, of which he ſtood in feare, and his jollity was leſſened, for he did nor reliſh that.

98. Moſes writeth here as if the Serpent had beguiled Eve, becauſe God curſed it, [and ſaid] That it ſhould eate Earth, and creepe upon its belly; but Moſes here putteth the vayle before our eyes, that he cannot be looked in the Face: for all Prophecies ſtand in dark words, that the Devill may not know [nor apprehend them] and learne the Times, and that he may not ſtrow his falſe ſeede, before the wonders of God appeare; as may be ſeene in all the Prophets, who propheſied of the Treader upon the Serpent.

99. Wee know, that the Devill ſlipt into the Serpent, and ſpake out of the Serpent; for God did not meane [by it] that the Treader upon the Serpent, ſhould tread upon the head of the beaſtiall Serpent: but that he ſhould deſtroy the Devill and the Abyſſe of Hell. But that was the Puniſhment of the Beaſtiall Serpent, that it ſhould remaine a poyſonous Worme, without feete, and eate Earth, and have communion with the Devill; for ſo all Evill Spirits in Hell appeare, in their owne forme, according to their ſource [or quality] as Serpents, Dragons, horrible Wormes and evill Beaſts.

100. This now the Devill did not underſtand: becauſe God ſpake of the Serpent, and curſed it to [be] a horrible Worme, and he ſuppoſed that it did not concerne him: neither doth he yet know his own judgement, he knoweth onely what he learneth from Men, that doe^[1115] declare [things] in the Spirit of God; yet the Spirit of God doth not wholly intimate his Judgement to him, but all in the Depth, afarre off, ſo that he cannot wholly underſtand it. For to the enlightened Men, all Propheſies (even concerning the wickedneſſe of Men) are thus given, and they dare not ſet them downe clearer, that the Devill may not wholly learne the Counſell of God, and ſtrow his Sugar upon it: though in this place there are very excellent things, that ought not to be revealed to the world, for they remaine till the Judgement of God; that the Devill may bring no new ſects into it, and lead men into doubt; and therefore they ſhall be paſſed over till the time of the Lilly.

101. So now when wee conſider the great love and mercifulneſſe, in that he hath turned to Man; wee finde cauſe enough to write and teach theſe^[1116] things: for it concerneth our eternall Salvation, and Redemption out of the Jawes of Hell; therefore I will ſet downe the ground of the promiſed Meſſiah, that the following writings may be the better underſtood, eſpecially Moſes in his Booke of the Law, where there is need of it; now he that will ſee nothing, God help, he muſt needs be blinde; for the time of the viſitation of the hardned Jewes, Turks, and Heathens, cometh now. Whoſoever will ſee, let them ſee: the Lamps for the Bridegroome are ſhortly to be kindled: he cometh, whoſoever deſireth to be a Gueſt, let him prepare him a Wedding Garment.

102. Now, ſaith Reaſon, how could Adam and Eve know what God meant by the Treader upon the Serpent? Indeed, they did not wholly & altogether know; onely they ſaw that the Devill muſt depart from them, and not ſhew himſelfe outwardly any more; but the minde (in the Centre, of the breaking through of the life, into the Element; into the preſence of the chaſt and modeſt virgin, the wiſdome of God) that underſtood it well: for^[1117] he lodged a precious and worthy Gueſt; for the Word (which God the Father ſpake concerning the Treader upon the Serpent) went out of the Heart, and out of the Mouth of God, and that was the ſparke of Love [proceeding] out of the Heart of God, which was from Eternity in the Heart of God, wherein God the Father had knowne and elected Mankinde (before the foundations of the World were laid) that they ſhould live therein; and that the ſame [ſpark or promiſe] ſhould ſtand in the riſing up of the life, and Adam, alſo in his Creation, ſtood therein.

103. And this is it which Saint Paul ſaid; That Man is elected in Chriſt, before the foundation of the world, and not thoſe dregges of deſpaire that are now taught about the Election of Grace: they are not the right underſtanding; I will ſhew thee Pauls [meaning about] his Election of Grace, in its due place, when I ſhall write of the^[1118] beaſtiall, wolviſh, and doggiſh mindes of Men, that will not^[1119] give way that the Treader upon the Serpent may enter into them, ſo that the heavenly Father (in his Sonne Jeſus Chriſt, through his Incarnation, ſufferings and Death) might draw them to him: they will not endure that drawing: for they have the Eſſences of the Serpent which draw into Hell; but this is not from God, (as if he did willingly leave them,) no, but from their doggiſh nature, ingrafted from the Starres and from the Devill: which God knoweth well, and will not caſt the Pearle before ſwine; whereas [nevertheleſſe] it were poſſible, if they did but turne, and did ſtep into the New Birth, they ſhould obtaine the Jewell, though indeed it ſeldom happeneth, therefore God knoweth [who are] his.

104. As is mentioned above; ſo hath that ſame Word out of the Heart of God (which God ſpake to Adam and Eve) Imaged [or formed] it ſelfe in Adam and Eve, in the light of the Life in its own Centre; and eſpouſed it ſelfe with the deare and worthy^[1120] virgin of chaſtity, to continue eternally with Adam and Eve, and to defend them from the fiery Eſſences and Darts of the Devill: as alſo if they would incline to that ſame Word, that then they ſhould thereby receive the rayes of the holy Trinity, and alſo the wiſdome of the virgin.

105. And this word, ſhould enlighten the ſoule, and at the departure of the body, be the light of the ſoule, and bring the ſoule through the Gate of the Darkneſſe into Paradiſe, (before the bright countenance of God,) into the ſecond Principle, into the Element, where there is no paine.

106. For [there] the Word clothed the ſoule, and ſhut up the kingdome of Hell, and there it ſhall waite till the day of the Reſtitution: and then it ſhall get a body againe out of the Element, out of the body that was here [in this life] (when the^[1121] fierceneſſe ſhall be waſhed and melted away in the fire) at the laſt day; and not a ſtrange body, but the ſame it did beare, in the [one] Element hidden in the foure Elements, that ſame ſhall goe forth and flouriſh as Adam [had done] in [his] Creation.

The Gate of the Redemption.

107. And the ſame Word is propagated by the two firſt^[1122] Perſons, [or People] from one to another, [and that] in the Birth of the life, and [in the] kindling of the ſoule, yet, in the Centre: and the kingdome of Heaven is neere in every ones minde, and they can attaine it, if they will themſelves: for God hath beſtowed it to every one, out of the Grace.

108. Yet thou muſt know that the Word ſticketh not in thy [mortall] fleſh and bloud; as thy fleſh cannot inherit the kingdome of Heaven, ſo therefore it cannot ſtick in the fleſh: but [it ſticketh] in the Principle in the [〈◊〉] of the [••]ule, and it is the Bridegroom of the ſoule:^[1123] if th[•] [〈…〉] reſteth in its boſom: but if it turne [〈…〉] or] goeth away out of the Worth.

^[1124] 109. For [〈…〉] in the doore [way]) between[•] [〈…〉] in the Heaven: and if the ſoule give[•] [〈…〉] that Gate, then it looſeth the Word,^[1125] but [〈…〉] forward againe, towards the Gate, then it attaineth that [〈◊〉] and the virgin (who is the ſervant of the Word) goeth continually [along] with the ſoule, and warneth it of the evill wayes.

110. But if the ſoule be a Dog, an Adder, or Serpent, then the virgin goeth away to the Word into the Heaven, and then the doore is ſhut: And then there is a whole Birth between the ſoule and the Word (whereas elſe there is but halfe a [Birth between the Word and the ſoule]:) and then there is need of hard ſtriving, and [ſuch a ſoule] will hardly enter into the kingdome of Heaven: yet it is poſſible enough.

111. This word hath brought the ſoules of Men (which have^[1126] inclined their mindes to it,) ever ſince the beginning of the world (when their bodies have been dead) into the boſom of Abraham, into the Element, into the Reſt, [which is] without ſource, [or paine,] and there the ſoule ([being yet] without a body) hath no Paradiſicall ſource, [or active property or faculty,] but dwelleth in the^[1127] broken Gate, in the meeke Element, in the boſom of the^[1128] virgin, in the preſence of their Bridegroome,^[1129] after the long ſtrife of unquietneſſe, and waiteth for its body without paine: and as to the ſoule there is no time, but it is in ſtillneſſe: it ſleepeth not, but it ſeeth (without diſturbance) in the light of the Word.

112. But becauſe the Eſſences of the ſoule were infected with the poyſon of the Devill, and of Hell, ſo that the ſoule could not be helped againe, except it were^[1130] borne a new through the word, out of the mouth of God, viz. through his beloved Heart, (if ever it ſhould attaine the Paradiſicall Joy and ſource [condition or quality] againe, and qualifie or mingle in the^[1131] Paradiſicall Eſſences, and if ever its body ſhould come out of the Element againe to the ſoule) then the Word (in the virgin-chaſtity) muſt^[1132] become Man, and take Mans fleſh and bloud, and botome a humane ſoule, and enter into Death, as alſo into the firſt Principle, into the dark Minde of the Eternity (where the ſoule hath its Originall) into the ground of Hell; and breake in pieces the Dark Gate in the ground of the ſoule, and the chaines of the Devill, and generate [or beget] the foule anew againe out of the ground [thereof,] and preſent it as a new childe (without ſinne and wrath) before God.

113. And as the firſt ſinne did [paſſe or] preſſe from one upon all, ſo alſo the Regeneration, [paſſeth] by one upon all: and none are excluded, except they will themſelves: whoſoever ſaith otherwiſe, hath no knowledge in the kingdome of God, but telleth meere ſtories [or ſpeaketh but according to the Hiſtory or Letter onely] without the Spirit of Life.

114. Here following wee will, highly and orderly ſet downe Gods great deeds of Wonder, for the comforting of the ſick Adam, which for the preſent ſticketh in the Preſſe; and muſt ſuffer^[1133] anguiſh: yet this [which is ſet downe) ſhall ſtand againſt all the Gates of the Devill, alſo againſt all Sects and Schiſmes: and that in the ground of the Light (as it is given to us of God) and beſides, out of the ground of the holy Scriptures, upon the highly precious words of the Promiſe in the Prophets, and the Pſalmes, as alſo the Apoſtolicall [writings] which, though wee doe not here alledge their Scriptures: yet wee will ſufficiently prove it to every one [themſelves which will not be contented with this ſummary deſcription.

The Gate of the^[1134] Incarnation, of Jeſus Chriſt the Sonne of God.

The firme Articles of the Chriſtian Faith.

115. Beloved Minde, wee write no conceits and tales, it is in earneſt, and 'tis as much as our bodies and ſoules are worth: wee muſt give a ſtrict account of it, as being the Talent that is committed to us: if any will be^[1135] ſcandalized at it, let them take heed what they doe, truly it is high time to awake from ſleepe: for the Bridegroome cometh.

116.^[1136] I. Wee Chriſtians beleeve and acknowledge, that the Eternall Word of God the Father became a true ſelf-ſubſiſting Man (with body and ſoule) in the body [or womb] of the virgin Mary, without Mans^[1137] interpoſing: for wee beleeve that he was conceived by the Holy Ghoſt, and borne of the body of the Virgin, without^[1138] blemiſhing of her virgin [purity or] chaſtity.

II. Alſo, wee beleeve, that (in his humane body) he dyed and was buried.

III. Alſo, [wee beleeve] that he deſcended into Hell, and hath broken the Bands of the Devil (wherewith he held Man captive) in pieces, and redeemed the ſoule of Man.

IV. Alſo, wee beleeve, that he willingly dyed for our iniquities, and reconciled his Father, and hath brought us, into^[1139] favour with him.

V. Alſo, wee beleeve, that he roſe againe from the dead on the third day, and aſcended into Heaven, and there ſitteth at the right hand of God.

VI. Alſo, wee beleeve, that he ſhall come againe at the laſt day, to judge the living and the dead; and take his Bride to him, and condemne the ungodly.

VII. Alſo, wee beleeve, that he hath a Chriſtian Church here upon Earth, which is begotten in his bloud and death, [and ſo made] one body with many members, which he cheriſheth; and governeth with his Spirit and Word, and uniteth it continually (by the holy Baptiſme, of his own appointing, and by the Sacrament of his body and bloud) to [be] one onely body in himſelfe.

VIII. Alſo, wee beleeve, that he protecteth and defendeth the ſame, and keepeth it in one minde.

And now wee will heere following ſet downe all out of the Deepe Ground (according to every things own ſubſtance) what our knowledge is, as far as is now neceſſary.

CHAP. XVIII.

Of the promiſed ſeede of the Woman, and Treader upon the Serpent: and of Adams and Eves going forth out of Paradiſe, or the Garden in Eden.

Alſo, Of the Curſe of God, how he curſed the Earth for the ſinne of Man.

1.^[1140] WEE will not concoct the meate in the mouth, and play with the myſteries, to write one thing, and con[••••]e another with the mouth, to pleaſe the c[•]re, as is uſed now adayes, where they cover themſelves continually with a ſtrange cloake, whereas all is nothing elſe but meere hypocriſie, appearance, and [jugling] or fighting with a ſhaddow, The Spirit of God is not in ſuch a one, but he is a Theefe and a Murtherer: and he uſeth his Pen for nothing elſe but his own Pride: if he had^[1141] power, then he would himſelfe caſt all away, though he ſhould [under a ſtrange cover] acknowledge it▪ but with halfe a mouth: He is to ſpeake freely out of the Abyſſe of his heart, and to write without a cover; for Chriſt hath done away his covering [or vayle] and his loving countenance appeareth to the whole world, for a witneſſe to all People.

2. Therefore let every one looke to it, and take heed of the appearing holy hyprocrites and flatterers, for they are Antichriſts (and not Chriſts) Miniſters [or ſervants]; for Antichriſt hath ſet his foote upon the breadth of the Earth, and rideth upon the abominable devouring Beaſt, which is as Great as himſelfe and indeed Greater: Therefore it is highly neceſſary, that every one feele [or groape] in his own boſom, and conſider his heart how it is inclined, that he doe not deceive himſelfe, and unknowne to himſelfe, yeeld himſelfe to be the [ſervant or] Miniſter of Antichriſt, and fulfill that Propheſie: for^[1142] he ſtandeth now^[1143] in the light of the eyes: the time of his viſitation is at hand: he ſhall be manifeſted in the light of the life. And beware of covetouſneſſe, for thou ſha not enjoy it: for the wrath of the Beaſt breaketh the Mountaines and Hills to pieces: and thy covetouſneſſe will partake of the^[1144] fierceneſſe, the time is neere.

3. Now when poore fallen Man (viz. Adam and Eve) ſtood thus (in great feare, horrour, and trembling) being faſt bound with the bands of the Devill, and of Hell, in great ſcorne and ſhame before the Heaven and Paradiſe; Then God the Father appeared to them, with his angry minde of the Abyſſe, into which they were fallen, and his moſt loving heart went (forth through the Word of the Father) [〈◊〉] Adam and Eve, and^[1145] placed it ſelfe before the wrath, highly in the Gate of Mans life, and enlightened the poore ſoule againe, yet they could not comprehend it in the Eſſences of the ſoule: but received the Rayes of the Almighty Power, whereby Adam and Eve became^[1146] glad againe: and yet ſtood trembling (by reaſon of the wrath [or fierce horrour or grimmeſſe] that was in them, and heard the ſentence which God pronounced: for God ſaid (becauſe thou haſt eaten of the Tree whereof I told thee that thou ſhouldſt not eate) curſed be the ground for thy ſake, with care thou ſhalt maintaine thy life thereon all thy life long, Thornes and Thiſtles ſhall it bring forth to thee: and thou ſhall eate the hearb of the field, till thou become Earth againe, from whe[••]e thou wert taken: for thou art now Earth, and to Earth you ſhall returne againe.

4. Here now ſtand the great ſecrets (which wee cannot ſee with^[1147] our earthly eyes) wholly naked and plaine, and there is no vayle before it, onely wee are blinde to the kingdome of God, for God curſed the Earth and ſaid, it ſhould now beare Thornes and Thiſtles, and Man^[1148] ſhould eate the fruit of the accurſed Earth; This indeed is a new thing. He allowed them not in Paradiſe, to eate of the earthly hearbs, but of the pleaſant fruit. And if he had eaten of the hearbs of the fields, yet that which he had eaten, was heavenly; and when the Lord curſed the Earth, then all became earthly: and the holy Element was withdrawne, and the fruit did grow in the iſſuing of the foure Elements, in the kindling of the fierceneſſe, out of which Thornes and Thiſtles grew.

5. Wee muſt conceive, that there^[1149] was then a very pleaſant habitation upon the Earth: for all the fruits did grow [ſpring and bud] out of the hidden Element (through the fierceneſſe of the foure Elements); and although the foure Elements had alſo their fruits, yet Man ſhould not, (but the Beaſts of the field ſhould) have eaten thereof: but now when the Lord curſed the Earth, then the Element withdrew from the roote of the Fruit; (for Gods curſing is nothing elſe, but his flying from a thing) and thus Gods holineſſe is flien from the roote of the fruit, and ſo the roote [of the fruits] remaineth in the foure Elements; in the out-birth; and Adam and Eve were alſo fallen^[1150] thereinto: and thus now like came to like: his body alſo was become earthly, and muſt turne to Earth againe.

6. But that God did ſay, Thou ſhalt turne to Earth from whence thou wert taken, that is alſo very true; but the underſtanding is [hidden] in the Word, and the earthly vayle hangeth before it, wee muſt looke under the vayle. For Adam was taken out of the earth, not out of the foure iſſuings of the Elements, [but he was] an Extract out of the Element, which qualified [or mingled] with the Earth: But when he fell into the foure Elements, then he became Earth, as alſo, fire, aire, and water: and now what ſhould the Beaſtiall Man doe [with] the heavenly Paradiſicall fruit, he could not^[1151] eate of it: and therefore God doth not caſt his heavenly kingdome to beaſts and ſwine, but it belongeth to Angels.

7. So alſo it is very cleere and manifeſt, that (before the curſe) there grew ſuch venomous [or poyſonous] Thornes and Thiſtles, and poyſonous fruits: and if God had not curſed the Earth (from the [one] Element), then no Beaſt ſhould have been ſo fierce and [miſchievous or) evill; for God ſaid; Let the Earth be curſed for thy ſake. From whence now is alſo ariſen the diſobedience of the Beaſts towards Man, and their wildneſſe, [or flying in their face] as alſo, that they are ſo [cruell] fierce [miſchievous] and evill, and that Man muſt hide himſelfe from their fierce rage [and fury] whereas God (in the Creation) gave all into his power, all Beaſts of the field ſhould be in ſubjection under him, which now is cl[•]ane contrary: for Man is become a Wolfe to them [in devouring the Beaſts] and they are [like] Lyons againſt him, and there is meere Enmity againſt one another: he can ſcarce order the tame Beaſts, much leſſe the wilde.

8. And wee are to know, that there was a great difference in the Beaſts before the curſe: for ſome (viz. the tame ones) were very neer a kinne to the Element, with whom Man ſhould have had joy and delight; on the contrary, ſome (viz. the wilde ones, which flie from Man) [were very neere a-kinne] to the foure Elements: for the^[1152] cauſes of thoſe wonders ſtuck wholly in the Eſſences, and they were very well knowne and ſeene in the light of the life in the knowledge of the^[1153] virgin: there is nothing ſo deepe that Man cannot ſearch into, and ſee it moſt^[1154] aſſuredly, if he doe but put away the vayle, and look (through the Tables^[1155] graven through;) with^[1156] Joſhua, into the promiſed Land.

9. And God ſaid; In the ſweat of thy ^[1157] face, thou ſhalt eate thy Bread, till thou turne to Earth againe. Here now all is cleere [and manifeſt] in the light: for he had loſt the heavenly fruit, which grew for him without labour [or toyle of his]; and now he muſt dig and delve in the earth, and ſow and plant, and ſo in the foure Elements muſt get fruit, in cares, labour, toyle and miſery; for while the Element or the vertue [or power] out of the Element, ſprung forth through the Earth, there was ſo long, a continuall laſting roote to the fruit; but when the Element (by the curſe) withdrew, then the^[1158] congealed Death, frailty, and tranſitory fading, was in the roote, and they muſt now continually be^[1159] planted againe: Thus the turmoyling life of Man took beginning, wherein wee muſt now^[1160] bath our ſelves.

10. God could well have created creatures which ſhould have managed the Beaſts, [ſo] that Man might well have ſtayd (in Paradiſe) in the Angelicall forme: and beſides that, there are already, in all the foure Elements, creatures without a ſoule; God would well have laid the labour [or charge] (of managing the Beaſts), upon another generation which were alſo^[1161] earthly: But he ſaw well that Man would not ſtand, therefore inſtantly the burthen was laid upon him, as Moſes alſo writeth of it.

11. But if God^[1162] would have had Beaſtiall Men, then he would have created them ſo in the beginning, and given them no Commandement (neither ſhould they have been tempted) as indeed the Beaſts have no^[1163] Law.

12. Therefore all Objections, which fall into Reaſon, are nothing elſe but the ſubtle contradictions [or fallacies] of the Devill, who would very faine maintaine, that God did will the Fall of Man: There are alſo Men, that dare to ſay, that God did will it: [and ſay] that he fitted the tongue of the Serpent to ſeduce Eve; whoſe judgement is very juſtly upon themſelves, becauſe they [offer to] confirme the Devils word with lying, and [goe about to] make God a lyar.

13. 'Tis very true according to the firſt Principle (viz. the Abyſſe of Hell) he hath willed it: but that kingdome is not called God: there is yet another Principle and faſt incloſure between; but in the ſecond Principle [where God^[1164] appeareth) he hath not willed it; Indeed all is Gods: But the firſt Principle is the Band of Eternity, which maketh it ſelfe: from whence God the Father iſſueth forth from Eternity, into the ſecond Principle; and therein he generateth his Heart and Sonne [from Eternity to Eternity] and there the holy Ghoſt goeth forth from the Father and the Sonne, and not in the firſt [Principle] and Man is created for the ſecond Principle.

14. And therefore alſo the Heart of the ſecond Principle (by himſelfe) hath new regenerated him [Man] (out of the Band of the firſt Principle) and delivered him from the harſh [or wrathfull] Band: and each [Principle] ſhall ſtand, to it ſelfe, in its own Eternity: And yet God alone is Lord and alone Almighty; but the Eternall Band is Indiſſoluble, or elſe the Deity alſo would be diſſoluble; but now all muſt be to his honour, glory, and joy: and he is alone the Creator of all things: and all muſt ſtand [naked] before him: as the Scripture ſaith; Thou ſhalt ſee, and rejoyce, when the wicked are recompenced; whereas in the ſecond Principle, there is no deſire of revenge^[1165] at all: but in the ſharpneſſe of the breaking through out of the firſt [Principle] into the ſecond, where the ſoule ſtraineth through from the torment into the joy, there it rejoyceth that the^[1166] Driver (who plagued [and vexed] it) is impriſoned, and becauſe now it is ſecurely freed from him; even as it is the joy of the Kingdome of Heaven, that the Devill (in the firſt Principle) is impriſoned, ſo that he cannot moleſt the Heaven any more, and kindle the habitation of the Element.

15. Therefore there is alſo very great Joy in Heaven, (^[1167] for this world,) becauſe there is a Principle generated, ſo that the Devill can make no more uſe of the fierce wrath (which he powred forth and kindled in the time of his Creation): but is impriſoned between the^[1168] two Principles, which are both Good.

16. Thus you muſt underſtand what it is [or meaneth] when the Scripture ſpeaketh of revenging the ungodly, that there is joy in the Saints, at it; for the fierce wrath [or grimneſſe] and the ſource [or torment] of Hell is the^[1169] Joy of the Heaven: for if there were no ſource [or paine], there would be^[1170] no flowing up [or ſpringing]: but if the light cometh [to be] in the fierce [auſtere, ſoure] ſource, then there is meere Joy: and in the Darkneſſe there is a peculiar enmity in it ſelfe, and therein is the Eternall Worme generated.

17. Therefore wee muſt know, that (God as he is all in all) ſo where he is not (in the love) in the light, there he is (in the darkneſſe) in the fierceneſſe, and ſource [or torment]; for before the time of the Creation there was nothing but the ſource, and over it the Deity, which continueth in Eternity: there is no other ground: you [can] finde nothing more, therefore give over your deep ſearching, for it is the end of Nature.

18. Although ſuch^[1171] Revelations, have been hidden [or concealed] from the beginning of the world (yet becauſe^[1172] it muſt now goe into its Ether, and into the breaking through,) therefore all ſtandeth naked, whatſoever hath been hidden in Nature; and there ſhall very great things (which have been hidden) be revealed: [or manifeſted]: and this^[1173] Myſterie is the break of Day. Therefore it is time to awake, for the awakening of the dead is neere at hand.

19. Now when God had pronounced his ſentence upon Adam, and ordained the Treader upon the Serpent for him, for his comfort and aſſiſtance in his toyle and miſery upon Earth, then he pronounced Eves [ſentence] alſo, and eſtabliſhed her perfectly to be a Woman of this world, and ſaid to her; Thou ſhalt beare Children with much paine, and thy wilt ſhall be in ſubjection to thy Husband [or Man] and he ſhall be thy Lord, and I will cauſe many paines to thee, when thou art conceived with childe.

20. And here it is as cleere as the Sunne, that it was not intended, that Man (in the beginning) ſhould generate in ſuch a manner, for it ſhould all have been done without^[1174] paine, without Beaſtiall^[1175] impregnation, without a wife [or Woman] and without a Husband [or Man]. And therefore the Treader upon the Serpent was borne of a virgin, without the ſeede of Man: although now that [alſo] muſt be to be done in ſuch a humane manner, yet that was to this end onely that the Deity might enter into fleſh, and [ſo might] generate the ſoule of fleſh againe out of the dark fleſh, out of Death into Life. But elſe, the Saviour [or Champion] is wholly the Virgins Sonne, and a virgin-minde, as the firſt Adam [was] in the Creation; for you muſt earneſtly and accurately [conſider and] underſtand what manner of Perſon he is.

21. Firſt, he is God, and is in the Father of Eternity, generated out of the Father of Eternity from Eternity, without beginning and end, out of the Depth of the Allmightineſſe, out of the broken Gates of the Sharpneſſe [or Depths] of God in the Joy, [or habitation] where the Father^[1176] attracteth the pleaſant Joy in his Eternall will, whereby the will is impregnated, with the attracted vertue of the light, out of which impregnation, the Father^[1177] conceiveth the other [or ſecond] will, to generate the vertue: and that conception [or comprehenſion] is his Word, which the Father ſpeaketh (out of the will,^[1178] before the will) out of himſelfe: and this ſpeaking remaineth in the mouth of the Father, as^[1179] a comprehended word, with the ſecond will: and the iſſue out of the ſpoken word (which goeth forth out of the will through the Word) is the Spirit; and that which is ſpoken forth^[1180] before the will, is the Eternall wiſdome of God, the virgin of the chaſtity.

22. For, God generateth nothing elſe but his Heart and Sonne, and will never generate any other thing out of himſelfe. Therefore that which is ſpoken forth before [or from] the will, is a virgin of chaſtity, which never generateth any thing elſe neither: but ſhee diſcovereth her ſelfe (in the Holy Ghoſt in infinitum [infinitely] in the Deepe of the wonders of the Allmightineſſe, and openeth them: and ſhee hath the ſtrong Fiat of God for an Inſtrument [to work with], whereby ſhee createth and did create all in the beginning, and ſhee diſcovereth her ſelfe in all created things, ſo that (by her) the wonders of all things are brought to the Day-light.

The ſtrong Gate of the [Incarnation or] becoming Man, of Jeſus Chriſt the Sonne of God.

23. And out of this Heart and Word of God the Father, (with and through the chaſt virgin of God, of his wiſdome of the Omniſcience) is proceeded, the Treader upon the Serpent, in and with the Word of the Promiſe of God the Father to Adam and Eve and their children, and hath Imaged [or imprinted] it ſelfe in Adam's and Eve's minde, and eſpouſed it ſelfe in Eternity [therein:] and opened [for] the ſoule, the Gate to the Kingdome of Heaven; and hath with the chaſt^[1181] virgin, ſet it ſelfe in the Centre of the light of life, in the Gate of God, and hath given the virgin to the ſoule for a perpetuall Companion, from whence Man hath his ſkill and underſtanding, or elſe he could not have underſtanding: ſhee is the Gate of the^[1182] ſenſes, and yet ſhee^[1183] leaveth the Counſell of the Starres, becauſe the ſoule liveth in the ſource [or quality] of the Starres, and is too rough, [crude or ſoure,] and therefore ſhee cannot imprint, [or unite] her ſelfe with the ſoule, yet ſhee ſheweth it the way of God; But if the ſoule become a helliſh Worme, then it withdraweth into her Gate, and ſtandeth before God, before his Word and Heart.

24. But becauſe the ſoule of Adam and of Eve, (and of all the children of Men) were too rough, wilde, and too hard kindled from the firſt Principle, ſo that they had the ſource of Hell, in them, being inclined to all evill [malice or miſchiefe], therefore the Word and the Treader upon the Serpent did not ſo inſtantly Image [or imprint] it ſelfe in the ſoule of Adam, but ſtood oppoſite to the Kingdom of the Devill and of Hell, and [againſt] their poyſonous Darts, in the minde, and (in the Minde of thoſe men which incline and yeeld themſelves to the Treader upon the Serpent) it breaketh the head of the Serpent, the Devill.

25. And ſo it was tried for a long time, whether it were poſſible that Man ſhould be recovered this way, ſo that he might yeeld himſelfe wholly to God, that the ſoule might be borne in the Word and at laſt ſtand before God: yet all was in vaine, the kindled ſoule could not ſtand, but there came to be Man-ſlayers and Murtherers, alſo ſelf-willed people, in meere lechery and unchaſtity of the fleſh: alſo aſpiring in ſtate, pride, and domineering, according to the^[1184] Regiment of the Starres and Elements: that driveth the body and ſoule of Man at all times: and there were but few that did cleave to the Word of God.

26. Then God ſent the Deluge [of Flood] upon the whole world, and drowned all fleſh, except Noah, who did cleave to the Word of God, he (and his ſonnes and their wives) were preſerved; and ſo the world was tryed whether it would be afraid of the horrible judgement, and cleave to the Word, but it was all in vaine. Then God choſe to himſelfe the Generation of Sem, (which did cleave to the Word) that ſo he might erect a light and office of Preaching, that the world might learne from them. But all availed nothing: the Starre[•] ruled Men according to their ſource [or quality] in meere covetouſneſſe, unchaſtity, and pride; which was indeed ſo very great that they purpoſed to build a Tower, whoſe top ſhould reach to Heaven: ſuch blinde people they were as to the kingdome of God.

27. And then God confounded their Language: that they might yet ſee that they had onely confounded ſenſes [or thoughts,] and ſhould turne them to God: that they alſo might ſee that they did not underſtand the Language of the Saints [or holy people,] of the ſtock of Sem: and that they muſt be ſcattered abroad over the whole world, ſo that a holy ſeede might be preſerved, and that all might not periſh; but it availed nor, they were wicked.

28. Then God (out of the fierceneſſe of the firſt Principle) burnt Sodom and Gomorrah, thoſe five kingdomes, with fire, for a Terrour: but it availed not, ſinne grew like a greene Branch. And then God promiſed the choſen Generation, that if they would walke before him, he would bleſſe them as the Starres of Heaven, and make them ſo great [that they ſhould not be numbered] and yet there were ſtill among them evill Birds hatched. And then God brought them into a ſtrange Land, and proſpered them, to try whether they would acknowledge his goodneſſe, and depend on him, but they were yet worſe.

29. Then God did ſtirre up a Prophet among them, (even Moſes) who gave them Lawes, and ſharp Doctrines, as Nature^[1185] required: and theſe were given them (through the Spirit of the^[1186] great world) in zeale, in the fire. Yet ſeeing they would live ſtill in the roughneſſe, therefore they were tryed [or tempted to ſee] whether they would live in the Father; and God gave them Bread from Heaven, and fed them forty yeares, to try what manner of people they would be, and whether they would by any meanes be brought to cleave to God: he gave them Ordinances and Cuſtomes [to obſerve] in meats and drinks, and alſo a Prieſtly Order, with heavy and hard precepts and puniſhments which he publiſhed alſo to them; but it availed not, they were onely wicked, and walked in the Dominion [or Regiment] of the Starres, and yet far worſe [they walked] altogether according to the wrathfulneſſe of Hell.

30. And there is a great matter for us to ſee in the ſeverall Meats which God forbad them; eſpecially Swines fleſh, whoſe ſource [quality or property] will not subſiſt in the fire, but affordeth onely a ſtinck: and ſo it doth alſo in the fire of the ſoule (which reacheth [or ſtirreth] the Originality of the firſt Principle) from whence the firſt Principle (in the ſoule) ſtincketh [or maketh a ſtinck], which is^[1187] contrary to the Word, and the noble virgin, and it maketh the Gates of the breaking through [into the light] ſwelled [thick, miſty, fumy] and dark; for the ſoule is alſo a fire, which burneth: and if it receive ſuch a^[1188] ſource [quality or property] then that darkeneth it the more, and burneth in the vapour, like a flaſh [of lightening], as may be ſeene in the fat of ſwine: for which cauſe God did forbid it them.

31. And there was no other cauſe of their employment about offering ſacrifice, than becauſe Man was earthly: and ſo the Word ſtanding neere the ſoule in the Gate of the light of life,^[1189] he heard their Prayers, through the earthly ſource [quality or property] of their ſmells, [^[1190] or Incenſe], and ſo they had a token in the fire, that their prayer was acceptable to God: as may be ſeene in many places in Moſes, which ſhall be expounded in its due place.

32. And there is a very great matter to be ſeene in Moſes, concerning his^[1191] brightened face; where it was tryed whether it were poſſible that the ſoule could be ranſomed, by the Fathers clarity [or brightneſſe] in the fire, if they did live in his Law, which was ſharp and conſuming, and a great piercing to the ſoule; but it was in vaine, it might not be.

33. And there the noble virgin (in the Spirit of the Prophets) did^[1192] point at the ſeede of the Woman, at his Incarnation [or becoming Man], his ſuffering and dying for the poore ſoule of Man, that it might be delivered from the Eternall Death, and be regenerated anew, in the Sonne of the virgin: which was done after three thouſand nine hundred and Seventy yeares:^[1193] and then the Word of the Promiſe, which God promiſed to Adam and Eve in the Paradiſe in the Garden of Eden, when they fell into ſinne, (and which Imaged [or imprinted] it ſelfe in the Centre of the life, through which all Men that come to God are juſtified) became Man.

34. It continued a long time in the Covenant of Circumciſion, (in the life and light of the Father) with the ſhadows and types of the Incarnation of the Sonne: But theſe could not^[1194] reach the earneſtneſſe, of the coming againe of the body out of the grave: But the Word muſt become Man, if Man muſt riſe againe out of the grave. It [the Covenant] ranſomed the ſoule indeed, ſo that it could ſtand before the Father (in the Gate of the corruptibility) in the fire of the ſharpneſſe, but not in the pleaſant Joy, before the light of the holy Trinity; and beſides it could not bring the new body forth out of the Element, for it was defiled too much with ſinne.

35. Thus in that fore-mentioned yeare, the Angel Gabriel came, being ſent of God the Father to Nazareth, to a poore (yet chaſt and modeſt) virgin, called Mary, (her name ſignifieth plainly in the Language of Nature, A Redemption out of the valley of miſery: and though it be plaine, that wee are not borne of the^[1195] High Schooles, with^[1196] many Languages, yet wee have the Language of Nature in our Schoole of Wonders [or Miracles] fixed [ſtedfaſt or perfect,] which the^[1197] Maſter of Art, in his Pontificalibus, will not beleeve) and he Greeted her^[1198] through God, and brought the Eternall^[1199] Command of the Father, out of his will, and ſaid to her;^[1200] Haile, full of grace, the Lord is with thee thou bleſſed among Women: And when ſhee looked upon him, ſhee was terrified at his ſaying, and [conſidered] in her thoughts what manner of ſalutation this was. And the Angel ſaid to her, feare not Mary, thou haſt found Grace with God, behold, thou ſhalt ^[1201] conceive in thy womb [or body] and beare a ſonne, whoſe name thou ſhalt call Jeſus, he ſhall be great, and be called the ſonne of the moſt High, and God the LORD will give unto him the Throne of his Father David, and he ſhall be King over the houſe of Jacob Eternally, and of his Kingdome there will be no end. Then ſaid Mary to the Angel, How ſhall that come to paſſe, ſince I know not a Man? And the Angel anſwered to her and ſaid; the Holy Ghoſt will come upon thee, and the vertue [or power] of the moſt High will overſhadow thee, therefore alſo that holy One, that ſhall be borne of thee, ſhall be called the Sonne of God. Then ſaid Mary, Behold! I am the Handmaid of the Lord, let it be done to mee as thou haſt ſaid; and the Angel departed from her. Now when this Command [or Meſſage] from God the Father came, then the nature of the ſpirit of the ſoule in Mary was aſtoniſhed, as the Text ſaith: for^[1202] it was ſtirred by a precious Gueſt, who went into a wonderfull Lodging [or Inne].

36. But the Reader muſt not here underſtand it, as if the word, for this Incarnation, at this time did firſt come down, out of the higheſt Heaven above the Starres, hither beneath, and became Man, as the world teacheth in blindneſſe: No, but the Word, which God ſpake in Paradiſe to Adam and Eve, concerning the Treader upon the Serpent, (which Imaged [or imprinted] it ſelfe in the doore of the light of life,^[1203] ſtanding in the Centre of the Gate of Heaven, and waiting perceptably in the mindes of the holy Men, even till this time) that ſame Word is become Man; and that ſame Divine Word, is againe entred into the virgin of the Divine Wiſdome, which was given to the ſoule of Adam ^[1204] neere the Word, to be a light, and a^[1205] hand-maid, as to the Word.

37. And the will of the Heart of God in the Father, is from the Heart entred into the will of the Wiſdome, before the Father, into an Eternall^[1206] contract; and the ſame virgin of the Wiſdome of God, in the Word of God, hath in the boſom of the virgin Mary, given it ſelfe into her virgin-Matrix, and united it ſelfe, as a propriety, not to depart in Eternity; [you muſt] underſtand, into the Eſſences, and into the Tincture of the Element, which is pure and undefiled before God: in that, the Heart of God is become an Angelicall Man, as Adam was in the Creation; and the going forth out of the Heart of God, with the whole fulneſſe of the Deity (out of which alſo the holy Ghoſt [or Spirit] of God, and out of the Spirit the virgin, goeth forth) maketh this high Angelicall Image greater than Adam, or ever any Angel was: for it is the bleſſing, and the might of all things, which are in the Father Eternally.

38. For the Word (by its being given into the Element, into the virgin-Matrix) is not ſevered from the Father: but it continueth eternally in the Father, and it is (in the Heaven of the Element) every where preſent: into which [Element] the ſame [word] is entred, and is become a new creature in Man: which [new creature] is called God. And you muſt here very highly and accurately underſtand, that this new creature in the holy Element, is not generated of the fleſh and bloud of the virgin; but of God, out of the Element, in a totall fullneſſe, and union^[1207] of the holy Trinity: which [creature] continueth with totall fullneſſe without^[1208] ending, therein eternally: which [creature] every where, filleth all, in all the Gates of the holineſſe, whoſe depth hath no ground, and is without number, [meaſure] and Name.

39. Yet you muſt know, that the corporeity of the Element of this creature is^[1209] inferiour to the Deity: for the Deity is Spirit: and the Element is generated out of the Word from Eternity: and the Lord entered into the ſervant, at which all the Angels in Heaven doe wonder: and it is the greateſt wonder, that is done from Eternity, for it is againſt Nature: and that may [indeed rightly] be [called] Love.

40. And after that this high Princely Angelicall Creature (in the twinckling of an eye) in the Word and Holy Ghoſt (in the Holy Element) was figured [faſhioned, formed, or made] a ſelfe ſubſiſting creature (with perfect life and light) in the Word: then alſo (in the ſame twinckling of an eye) the foure Elements (with the Dominion of the Sunne and Starres) in the Tincture of the bloud, together with the bloud and all humane Eſſences (which were in the body of the virgin Mary) in her Matrix (according to the Counſell of God) in the Element,^[1210] received the creature, wholly and properly, as one [onely] Creature, and not two.

41. And the holy [pure] Element of the Heaven (which incloſeth the Deity) that was the Limbus (or the Maſculine ſeede) to this creature: and the Holy Ghoſt, with the holy Fiat, in the virgin of the Divine Wiſdome, was the Maſter-Builder, and the firſt beginner; and every Regiment, built its own (in its own Centre) therein.

42. The Holy Spirit of God, built the formation in the wiſdome of the virgin (in the [holy] Element, in its Centre of the Heaven) even the highly worthy Princely and Angelicall formation: and the Regiment of the Starres and Elements of this world, formed the outward Man (wholly, with all Eſſences of our humane bodies,) with a naturall body and ſoule (wholly like us) in one onely Perſon.

43. And yet every forme hath its own height, ſource, [or quality] and perception: and [yet] the Divine [ſource] hath not ſo mixed, that [thereby] it is the leſſe: but what it was, that it continueth to be: and that which it was not, that it is, without ſevering from the Divine ſubſtance; and the Word did abide in the Father: and the naturall humanity, in this world, in the boſom of the virgin Mary.

Of the three Regions of the [Incarnation or] becoming Man; the forming [or Imaging] of the Lord Jeſus Chriſt.

44. The forming of this highly worthy Perſon is ſeverally [done]; firſt there is the Word, or the Deity: which hath had its forming from Eternity in the Father: and aſſumed in the becoming Man no other forming [or Image], but continued in the Father, as it was from Eternity, in its ſeate.

45. The ſecond forming is done naturally, in the ſame time of the Angel Gabriels Greeting, when the virgin ſaid to the Angel, Let it be done unto mee as thou haſt ſaid: in the performance of the ſame word, the Imaging [or forming] in the^[1211] Element was done, which [Image] was like the firſt Adam before the Fall: which then ſhould have generated ſuch an Angelicall creature out of himſelfe: and the whole Propagation of the Angelicall Men [ſhould have been] ſo, and that he could not doe now, becauſe he had entred into the Spirit of this world; and therefore there muſt be ſuch a virgin-like creature, borne in the Earthly virgin, and bring the earthly virgin (with her brethren and ſiſters) out of the earthlineſſe againe into the [pure] Element (before God) through himſelfe. And this forming [or Imaging] is done in the twinckling of an eye, wholly and perfectly without any defect: and there is nothing at all happened to it the more, with the length of time.

46. And the third forming was together in the ſame twinckling of an eye, with the other formings alſo at once (out of the [pure] Element,) produced (juſt as if an earthly ſeede were ſowen, out of which a whole childe ſpringeth forth) and took its beginning naturally: and the new creature (in perfection of the Element) was the Maſculine ſeede of the earthly Man, which the earthly Matrix of the virgin, conceived in the boſom of the virgin Mary; yet the earthlineſſe defiled not the Limbus of the New Creature in the holy Element: for the word of the Deity (which was the mark of the limit of ſeperation) did hinder that.

47. And the Angelicall Image, as to the Limbus of the [holy pure] Element, came naturally to be fleſh and bloud, with the infecting and figuring of all naturall Regions of humane members, as all the children of Men: and attained his naturall ſoule in^[1212] the beginning of the third Moneth, as all other children of Adam: which hath its ground out of the firſt Principle: and hath raiſed up its Throne and ſeate, into the Divine Element, into the Joy [or habitation] wherein it ſat (in the Creation) in Adam; and there hath attained its Princely Throne (in the Kingdome of Heaven, before God) again, out of which it was gone forth, with ſinne, in Adam.

48. And thither the ſecond Adam, (with his becoming Man) brought it in againe, and [there] (as a loving childe) was bound up, with the Word of God, in love and righteouſneſſe. And there the new creature (out of the Element) came to be the body of the ſoule. For in the new Creature of the Limbus of God, the ſoule was holy: and the Earthly Eſſences (out of fleſh and bloud) clave to it, in the time of the earthly body: which [Eſſences] Chriſt (when his ſoule with the new creature went into Death) left in Death: and (with the new body in the naturall ſoule) aroſe from Death, and triumphed over Death: as hereafter you ſhall ſee the wonders concerning the Death and Reſurrection of Chriſt.

49. But that the ſoule of Chriſt, could be generated both in the new, and alſo in the old earthly creature: is becauſe the Gate of the ſoule in the firſt Principle, ſtandeth in the ſource [or quality] of the Eternity, and reacheth into the Deep Gate of the Eternity, in the Fathers originall will, wherewith he breaketh open the Gate of the Deep, and ſhineth [or appeareth] in the Eternall Light.

50 Now then as the Word of God is in the Father, and goeth forth out of the Father into the [pure] Element, and that the ſame Word was given to Man againe in the Fall, (from out of the [holy] Element, through the voyce of the Father, with the promiſe of th Treader upon the Serpent) out of Grace, in the Centre of the light of life; ſo the naturall ſoule of Chriſt, with its firſt kindling in its Centre of the light of life (where the Word, with the conſent of the virgin Mary had ſet it ſelfe, by the Word in the Father of Eternity) received the Principle of the Father in the Light.

51. Thus Chriſt (^[1213] according to this forme) was the naturall Eternall Sonne of God the Father: and the ſoule of Chriſt (in the Word) was a ſelfe ſubſiſting naturall Perſon in the Holy Trinity.

52. And there is in the Depth of the Deity, no ſuch wonderfull Perſon more, as this Chriſt is: which the Prophet Iſaiah calleth (in the Spirit highly knowne by him) Wonderfull, Power [or vertue, Champion or] Saviour, Eternall Father, and Prince of Peace: whoſe Dominion is great, and upon his ſhoulders;^[1214] underſtand [upon] the creatures of the Element.

53. And the ſecond Birth of the ſoule of Chriſt, ſtood in the naturall propagation, like [the ſoules of] all men: for he alſo as well [as other Men] was in ſix Moneths wholly figured [framed or formed], with a naturall body and ſoule, with all the Gates of the Minde and ſenſes; the ſoule in the firſt Principle, and the body in the third Principle, and then Chriſt (the true breaker through) continued ſtanding in the ſecond Principle, in the Kingdome of God: and after nine Moneths was borne a Man, out of the body [or womb] of the virgin Mary, and wee ſaw his Glory as the Glory of the onely begotten Sonne of God the Father.

54. And here the light ſhone in the Darkneſſe of the naturall outward body: as Saint John witneſſeth; He came into [or to] his own, and his own received him not for they knew him not: but thoſe which received him, [to them] he gave the might to be the children of God: and they were through him begotten to the Kingdome of Heaven: for his is the Kingdome, the [Power or] Might, and Glory in Eternity, Amen.

55. Thus conſider heere thou beloved Minde, thou ſhalt heere finde the^[1215] roote, whereby Men (before the^[1216] Birth of Chriſt) entered into ſalvation: if you underſtand this writing aright (as the ſame is knowne, by the Author, in the Grace of God) then you underſtand all whatſoever Moſes and the Prophets have written: as alſo all whatſoever the Mouth of Chriſt hath taught and ſpoken, thou haſt no need of any^[1217] Maske or Spectacles about it: that knowledge needeth not to be^[1218] confirmed by the Antichriſtian Throne [or Stoole], who ſaith, The Divine Ordinances muſt be eſtabliſhed by his Sea or Throne, and whatſoever Men muſt teach and beleeve, [as if]^[1219] he could not erre.

56. The light of Nature ſheweth us now (in the love of God) cleane another Throne, which God the Father with his Sonne Jeſus Chriſt hath eſtabliſhed: the ſame is the Eternall^[1220] Throne in [or of] Grace, where our ſoule may be new Regenerated, and not in the Antichriſtian Throne: that is nothing elſe but the Throne of Babell the Confuſion, where he may continue to be the Ape of Chriſt upon Earth with his brave^[1221] Hood: where of late wee ſaw a young Lad [Diſciple or Scholler] who pluckt the Pearle from his^[1222] Hatband, and his Hatband broke: and then he became as another Earthly Man, and none ſaluted [reverenced or regarded] him.

The difference [or Diſtinction] between the virgin Mary, and her Son JESUS CHRIST.

The Earneſt and true Gate of Chriſtian Religion, and of the Articles of Beliefe, earneſtly to be conſidered for Mans ſalvation-ſake, and becauſe of the inventions and opinions of Hereticks and Schiſmaticks, forged by the confuſed Babell of Antichriſt.

The high and deep Gate of the Aurara and Day-ſpring in the Roote of the Lilly.

57. The Myſterium [or Myſtery] which wee knew not before, meeteth us, nor did wee know the Ground of it; neither did wee ever eſteeme our ſelves worthy of ſuch a Revelation; but ſeeing it appeareth unto us of Grace, through the Mercy of the Gracious Sonne of God, our Lord Jeſus Chriſt, therefore wee muſt not be ſo Lazy, but Labour in the Garden of the Lilly, in love to our Neighbour, and for the ſake of the Children of Hope, eſpecially for the ſake of the poore ſick Lazarus, who lieth wounded in Babell: who (after his painfull ſickneſſe) ſhall be healed,^[1223] in the ſmell of the Lilly: and when he ſhall begin to goe out from Babell, wee will ſet a Roote before him in Hebron, which ſhall afford him ſtrength, to get quite out of^[1224] Babell for his health.

58. For the virgin [the wiſdome of God] hath graciouſly beſtowed a Roſe upon us, of which wee will write in ſuch words as wee behold in that Wonder, and wee cannot [write] otherwayes, but our Pen is broken, and the Roſe taken from us, and then wee are as wee were before the time [of our knowledge]: whereas yet the Roſe ſtandeth in the Centre of Paradiſe, in the hand of the virgin, which ſhee reacheth forth to us, in the ſame place, where ſhee came to us in the Gate of the Deepe, and proffered us her love: when wee lay on the Mountaine towards the^[1225] North, in the ſtrife and ſtorme before Babell, which [virgin] our Earthly Man hath never ſeene nor knowne.

59. Therefore wee write out of a Schoole wherein the earthly body (with its^[1226] ſenſes) never ſtudied, nor never learned the A, B, C; for in the Roſe of the virgin wee learned that A, B, C, which we ſuppoſed wee could have learned from the^[1227] thoughts of the Minde: but that could not be, they were too rough, and too dark, they could not comprehend it: and therefore the earthly body muſt not learne in this Schoole: and its tongue cannot raiſe it ſelfe up to it; for the minde of this Schoole ſtood hidden in the Gate of the Deepe, in the Centre: therefore wee ought not to boaſt of this Schoole at all; for it is not the proper one of the ſenſes [or thoughts] and minde of the earthly Man; and if wee goe forth from the Centre of the noble virgin, then wee know as little from this Schoole as others: juſt as it was with Adam when he went out of the Paradiſe of God, into the ſleepe of being overcome, then at his awaking in this world, he knew no more of Paradiſe, and he knew his loving^[1228] virgin no more.

60. Therefore wee have no ability, might, nor underſtanding (in our earthly Will) to teach of the Wonders of God, wee underſtand nothing thereof, according to our in-bred nature: and none ought to require any thing from our owne will, for wee have nothing [in it].

61. But the Spirit^[1229] intimateth; that if you ſhall goe out from Babell into the meekneſſe of Jeſus Chriſt, then the Spirit in Hebron will give you Teachers with great power, at whoſe Power the Elements will tremble, and the^[1230] Gates of the Deep flie open: and thou ſhalt goe out from Lazarus his ſickneſſes [and ſores] through the word and wonders of theſe men, for the time is neere, the Bridegroom cometh [to fetch home his Bride.]

62. And now if wee conſider in our own Reaſon, and (in the conſideration of our high knowledge) look upon what the world at Babell, hath introduced in this high Article [of Prayer] whereof wee are about to treate; in that Antichriſt hath ſet himſelfe therein, and ſhewed his great^[1231] Power therein; then our Reaſon might well keepe us back, becauſe of the great ſting and danger that might befall us from the fierce wrath of Antichriſt: But ſeeing it appeareth to us without our knowledge, therefore wee will rather obey the voice of God, than the earthly feare, in hope to be recompenced. And though it ſhould happen that Antichriſt ſhould deſtroy our earthly body, (which yet ſtandeth in the permiſſion of God, which wee muſt not withſtand) yet wee will more highly eſteeme that which is to come, than that which is tranſitory, which [things to come] if wee attaine them, are our true Native Countrey, out of which wee (in Adam) are gone forth: and the Spirit inviteth all mens attention before this Glaſſe.

63. Hitherto the honour of Invocation [or worſhip] hath been done and afforded to the virgin Mary and other Saints [or holy People] that have been here [in this life]; whereas yet (in the ground of the light of Nature) this Command or Law was not knowne at all, and it is moſt highly neceſſary to be knowne, that the ground thereof hath been taken in the confuſed Babell, when men were weary of the poore Chriſt, who in this world had not whereon to lay his Head: then they did as Iſrael with Moſes, who made themſelves a Calfe to be their God and ſaid; Behold, Iſrael, theſe are thy Gods, which brought thee out of the land of Egypt; and they made a calviſh worſhip of God, for their voluptuous life; and looked no more after Moſes, but they ſaid; Wee know not what is become of this man Moſes: and they ſaid to Aaron, Make thou us Gods which may goe before us: and he made them the Calfe; but when Moſes came and ſaw it, then he was wrath, and took the Tables of God, and brake them, and threw them away, and ſaid: Hearken, yee that belong unto the Lord, Gird every Man his ſword to his ſide, and ſlay his brother, the worſhippers of the Calfe.

64. In ſuch a forme [or condition] alſo is the confuſed Babell (in the kingdome of Chriſt upon Earth) in the blind earneſtneſſe of mans own reaſon: where men ſeek Chriſt in the^[1232] kingdome of this world: whereby they could not finde him, as Iſrael [could not finde] Moſes, while he was on the Mount. And thereupon they have made other Gods (to [goe before] them): and [have inſtituted and ſet up] their Divine-ſervice [or worſhip] of God, with the richeſt [and coſtlieſt Ornaments] and holy ſhew: and they continually ſay [in their minde] Wee know not what is become of this Jeſus, for he is gone from us: wee will erect a Divine-ſervice for him in our Countrey, and wee will make merry at it, and that ſhall be done according to our own will and pleaſure, that wee may be rich and fat with it, and refreſh our ſelves fully with this Jeſus.

65. Are wee not Lords in his Kingdome? And being in his Miniſtry [ſervice or worſhip] wee are the moſt holy and beſt, who may compare himſelfe with us? He is aſcended into Heaven, and he hath given us his Dominion on Earth: The Keyes of Peter, he muſt be [Deputy, Viceroy, Vicar, or] Keeper of the City, and thoſe he hath left us to [open] the Kingdome of Heaven, and of Hell: who will take them away from us: we can get into Heaven well enough though wee be evill, it matters not, wee have the Keys that can open it: wee are Prieſts in Power [or Miniſters having Authority], wee will let thoſe in that make much of us [fatten us] and give much to our Kingdome; and then the Chriſtian Church will be in great honour, [glory, and eſteeme]; when they ſo highly honour her Miniſters [or ſervants] that will well pleaſe our Lord [and Maſter]: where is there ſuch a Kingdome as we have: ſhould not that [Kingdome] be crowned with the^[1233] gloriouſeſt Crowne of this world, and ſhould not all bend and croutch before it?

66. Yes, indeed ſay they, wee our ſelves confeſſe that wee are evill wicked Men, but this^[1234] Order maketh us holy; our Office is holy, wee are the true Miniſters of Chriſt in his ſervice; and although wee be evill [meere naturall wicked carnall] Men, yet our Office remaineth holy: and the higheſt dignity is due to us for our Office ſake. As Aaron (with his worſhip of the Calfe) muſt be called holy in his Office: and although they forgat Moſes, and roſe up (^[1235] from eating and drinking) to dance and to play, and ſo alſo Aaron muſt be highly honoured [and reverenced] for his Miniſtry or ſervice to the Calfe.

67. But that the Kingdome of Chriſt on Earth in Babell might ſtand in great earneſt [zeale] they ſay, wee will ordaine a holy Divine ſervice [and worſhip of God] that may be divers [or ſeperated and ſet apart] from the world, and procure there, that our Lawes may be in force [and put in execution by them]: wee will impoſe great faſting Dayes and holy Dayes of feaſting, that the world alſo may have a looking Glaſſe of Holineſſe, and highly honour and reverence us, and acknowledge that our Miniſtry [or worſhip] which wee performe [when wee pray] before God, is holy; wee muſt be the Holy Prieſts of God, whoſoever judgeth otherwiſe, wee will condemne them: and wee doe right in it, and doe God good ſervice by it. For though an Angel ſhould come from Heaven, and preach any other Doctrine than wee, he is accurſed, as Paul ſaith.

68. Whatſoever wee have^[1236] ordained at the Convention of the Chiefe Fathers, [Rulers, Elders, or Presbyters] with the whole conſent of our Concilium [or Councell] that is holy; for it is written, Thou ſhalt not curſe the chiefe [or Ruler] of thy People. And when our hearts (before the light of Nature)^[1237] condemne us, or that wee muſt ſtand aſhamed of our ſelves before God, and acknowledge our ſelves great ſinners) then wee will invocate the Holy Mother of Chriſt, and his Diſciples, that they may pray for us, that ſo our ſinnes may not be knowne: when wee goe in Pilgrimage (to honour them) and performe divine ſervice, or worſhip, then ſhee will make interceſſion, and ſpeake to her Sonne for us, and pray for us, ſo that wee may thus (in her ſervice) be holy: and although wee ſtick continually in Beaſtiall lechery, ſelfe-honour, and voluptuouſneſſe, yet that is no matter; wee have the Keys of Peter; and the Mother of Chriſt for our Aſſiſtance.

69. [Thus it is with the holy Prieſts] as it was not Iſraels meaning (in Moſes) concerning the Calfe, to acknowledge it for a God, and to account it for the true God: becauſe they knew that [the Calfe] was Gold: and that the true God had made himſelfe knowne to be otherwiſe: and alſo they had good experience [of the true God] by the wonders [which were wrought] before Pharaoh; but they would thereby worſhip and reverence the abſent God, and make a remembrance and worſhip of God for themſelves; As King Jeroboam with his Calfe-worſhip: where yet the honour muſt be^[1238] done to the true God.

70. And as Jeroboams Calves were an abomination to God (which he yet with earneſt zeale ſet up to ſerve the true God thereby, onely, that he might but preſerve his worldly Kingdome, that the People might not fall from him, when they were to goe up to Jeruſalem to offer ſacrifice) and God rejected him and his whole houſe for it: and as Moſes came (in wrath) becauſe of their Divine ſervice before the Calfe, and brake the Tables of the Divine Law, and took his ſword: and one brother muſt ſlay the other, becauſe of their abominations and ſinnes of falſe worſhipping of God; ſo alſo (thou blind world in Babell of confuſion) ſeeing thou art fallen away from the every where preſent, all knowing, all-ſeeing, all hearing, all ſmelling, and all-feeling Heart Jeſus Chriſt, and ſet upon thy own conceited wayes, and doeſt not deſire, to ſee the gracious countenance it ſelf of Jeſus Chriſt: and wilt not lay aſide thy ſhame and whoredome, thy appearing ſhew of holineſſe or hypocriſie, thy ſelfe conceited willfull pride, might, authority, pomp and ſtate; but liveſt in thy invented holineſſe, for thy pleaſure, in covetouſneſſe, gourmundizing, gluttony, and drunkenneſſe, and in meere exalting of thy ſelfe in honour; therefore the ſecond Moſes (which was promiſed by the firſt, and which Men ſhould heare) hath broken the Tables of his Law (whereupon his precious^[1239] Incarnation, ſuffering Death, Reſurrection, and entring into Heaven, ſtood) and hath ſtopt their entring into thy eares: and he hath ſent thee ſtrong deluſions (out of the ſpirit of thy own invented ſhew-holineſſe) as Saint Paul ſaith: ſo that thou beleeveſt the Spirit of lying, and liveſt according to thy fleſhly luſt: that ſo thy own invented ſhew-holineſſe with thy falſe Key (which doth not open the ſuffering and dying of Jeſus Chriſt in his Death) doth deceive thy ſelfe.

71. For thou art not entered into the Father by the interceſſion of men; but by the precious Incarnation of Jeſus Chriſt, and if thou doeſt not inſtantly turne in the laſt voyce of Gods call (whereas many of you have been much called) and goe out from Babell; then Moſes ſtandeth in wrath, and ſaith, Gird every one his ſword to his ſide, and ſlay his brother in Babell: and ſo thou deſtroyeſt thy ſelfe: for the Spirit of thy own mouth will deſtroy thy ſelfe; ſo that thou ſhalt be no more called Babell, but fierceneſſe, wrath and ſword within thy ſelfe, which will conſume thee, and not ſpare: for thou murthereſt thy ſelfe, thou great wonder of the world.

72. O how have all the Prophets written of thee: and yet thou kneweſt not thy ſelfe; thou rideſt ſo upon thy fatt pampere[•]t Beaſt: and that riding pleaſeth thee ſo well, that thou wilt rather goe to the Devill into the Abyſſe of Hell, than that thou wilt light off thy Beaſt. What ſhall become of thee then thou blind Babell? doe but yet light off from thy great ugly Beaſt [which indeed is] thy might, pomp, ſtate, and pride; behold! thy Bridegroom cometh, and reacheth forth his hand to thee, and would lead thee out of Babell.

73. Did not he walke on foote upon earth? He did not ride ſo; He had not whereon to lay his head: what kingdome doe you build for him? Where is the place of his Reſt? Doth he not reſt in thy Armes? Wherefore doeſt thou not embrace him? Is he [according to thy Reaſon] too poore in this world, yet he is rich in Heaven; who wilt thou ſend to him, to be reconciled to thee? The Mother of Jeſus? O no, that will not availe: he doth not ſtand behinde thee and abſolve thy wickedneſſe, for thy inclination of falſhood: He knoweth not thy^[1240] Letters which thou ſendeſt to him by the Saints, who are in the ſtill Reſt before him in the heavenly Element.

74. The Spirit of their ſoules is in the ſtillneſſe, in the ſtill habitation before God: it doth not let thy rough ſinnes come into it to ſleepe upon them, but its Imagination and whole will, ſtandeth directly bent into the Heart of God, and the^[1241] Spirit of the firſt Principle of its originall ſource ſayth; Lord, when avengeſt thou our Bloud? And the meekneſſe of Jeſus Chriſt ſaith; Reſt in the ſtillneſſe, till thy Brethren alſo come to thee, who ſhall be ſlaine in Babell for the witneſſe of Jeſus.

75.^[1242] They make no interceſſion for thee: neither doth it availe any thing: for thou muſt be Regenerated anew, through earneſt ſorrow and repentance: thou muſt light downe from off thy Beaſt, and muſt goe on foote with Chriſt over the Brooke Kidron, into his ſufferings and Death: and through him thou muſt riſe againe out of his Grave; thou thy ſelfe muſt come to this: another cannot ſave thee: thou muſt enter into the Birth of Jeſus Chriſt, and with him, be conceived by the Holy Ghoſt: thy ſoule muſt in the Word, and in the New Man Chriſt, in the [one Eternall] Element, be borne [or brought forth] out of the foure Elements, into the water of the Element of Eternall Life; thy Antichriſtian fained Fables help thee not; for it is ſaid, ſuch^[1243] beliefe as a People have, ſuch a God alſo they have to bleſſe them.

76. But that thy^[1244] Predeceſſours after their Death have^[1245] appeared in Deeds of Wonder (upon which thou buildeſt) that was cauſed by the Faith of the Living, and their^[1246] Imaging in [or impreſſe upon] their Tincture, which is ſo ſtrong that it can remove Mountaines: An evill Faith alſo (if it be ſtrong) can (in the firſt Principle) ſtirre up Wonders, as may be ſeene by^[1247] Incantation, and by the wicked ſhewers of ſignes before Pharaoh: ^[1248] as they beleeved, ſo it was done.

77. And while the Faith of the Living [at the time of thy forefathers] was yet ſomewhat good and pure ([as] to the kingdome of God) ſtill, (and they did not ſeek their Bellies and pomp [as they doe now]) therefore their Faith [or Beliefe] pierced into the Heaven, into the [pure] Element, to the Saints [or holy ſoules]: who thus did alſo naturally appeare with Works of Wonders [or Miracles] to the Living Saints (in their Element) in the ſtrong Faith, which [Works of Wonder] were onely comprehended [or taken hold of] in the Faith, and that^[1249] not imparted to the ungodly.

78. For one Tincture caught hold of the other: ſo that the Saints [departed,] (in the Element) became longing after the ſtrong faith: eſpecially thoſe [Saints departed] that on Earth had turned many to Righteouſneſſe, for as every ones works of Faith follow after them: ſo alſo their will to turne more Men ſtill, followeth after them; and therefore one Faith (in the Tincture of the Holy Element) caught the other, and ſo [Miracles, or] Works of Wonder, were done at the Memorialls of the Saints; this God permitted for the Heathens ſakes, that they might ſee, that the Saints that were ſlaine, [or departed] were in God, and that there was another^[1250] life after this, that they ſhould turne and be converted, and therefore God ſuffered theſe works of wonder to be done.

79. But in the Ground of the Originality, it is not ſo, that one that is departed hath power to help one that is living, into the kingdome of Heaven: or that they ſhould undertake to bring and report the miſeries of the living, before God, and pray for them; for that were a great diſreſpect to the Heart of God, which without interceſſion or their prayer, powreth forth his Mercy over all Men with ſtretched out Armes: and his voyce is never any other than onely thus: Come yee all to mee, yee hungry and thirſty, and I will refreſh you, Matth. 11. He ſaid, Come to mee, I will doe it willingly. Alſo, It is delight to mee, to doe well to the Children of Men.

80. Who is it that will preſume to undertake, to ſtand before the ſource [or ſpring] of the Mercifulneſſe, and make interceſſion [or pray] for one that invocateth them? As if the Love in the Heart of God were dead, and did not deſire to helpe thoſe that call to him, whereas his Armes continually without end ſtand ſtretched out, to help all thoſe that turne to him with their whole Heart.

81. Thou wicked Antichriſt, thou ſayeſt, that faith alone doth not juſtif[•]e the ſoule, but thy invented works, (for thy avarice or covetouſneſſe) theſe muſt doe the Deed: wherein wilt thou be regenerated? in thy Mauſim? [or Belly-God,] or through the Birth of Jeſus Chriſt? Which is neereſt of all to the Deity? thy works paſſe away, and follow thee, in the ſhadow; yet the ſoule hath no need of any ſhadow; but it muſt be earneſt: it muſt enter in through the Gates of the Deepe, and muſt paſſe through the Centre of the [grimme] fierceneſſe of Death, through the wrath of the Eternall Band, to the meeke Incarnation of Jeſus Chriſt, and become a member of the body of Chriſt, and receive of his fulneſſe, and live therein; his Death muſt be thy Death: his Eſſences muſt flow in thee: and thou muſt live in his ſource, [property or vertue]: thus thou muſt be regenerated anew in him, if thou wilt ſtand before his Father: elſe nothing will help: if there had been any thing in the whole depth of the Deity, that could have helped, God would have beſtowed it upon Adam, and would not have let his Heart, (againſt the courſe of Nature) to become Man. But there was no Counſell [or Remedy), neither in Heaven, nor in this world, except God did become Man. Therefore be thou in earneſt and doe not ſeeke by-wayes to Babell.

82. God indeed (in former times) permitted much (for the converſion-ſake of the Heathen): but he hath not ordained the Antichriſt to be ſo (in his Covetouſneſſe, Ordinances [or Lawes] and brabble in their Councells:) where Men have ſtopped the mouth of the Spirit of God, that it ſhould ſpeak no more: but that the^[1251] Spirit of this world ſhould ſpeake, and build a Kingdome of Heaven, upon Earth, in Lawes, Diſputations, and great talkings; and therefore that Kingdome of Heaven, upon earth, muſt be bound up with precious Oaths or Covenants, (becauſe it ſtood not in the Liberty of the Holy Ghoſt) that ſo it might be fatt and luſty, great and wanton, and never be broken. But it is come to be a Babell of Confuſion thereby; and in the Confuſion it breaketh [or deſtroyeth] it ſelfe.

83. If now thou wilt behold the virgin Mary, with her Sonne Jeſus Chriſt, then thou ſhalt finde that ſhee hath been juſtified and ſaved through her Sonne: although ſhee is come into great Perfection, as a^[1252] Bright Morning Starre, above other Starres: and therefore alſo the Angel called her bleſſed among Women, and ſaid; The Lord is with thee: But ſhee hath not the Divine Omnipotence.

84. For the Word (which God promiſed in the Garden of Eden) ſprung [and budded) in the light of her life, in the Centre of God; and when the Angel Gabriel (from the Command of the Father) ſtirred that [Word of the promiſe] with the Meſſage, then it let it ſelfe into the chaſt virgin (^[1253] in the Element) in: and not ſo wholly and altogether into the ſoule of the virgin, or into the earthly body that ſhee was^[1254] Deified; no; for Chriſt himſelfe ſaith, None goeth into Heaven but the Sonne of Man, who is come from Heaven, and who is in Heaven: all others, muſt goe through him into Heaven:^[1255] he is their Heaven, and the Father is his Heaven; he was in the Heaven and alſo (in the boſom of the virgin) in this world; the world was made through him, how then could it comprehend him?

85. The virgin comprehended [or conteined him] as a Mother doth her childe, ſhee gave him the naturall Eſſences which ſhee inherited from her Parents, thoſe he aſſumed to the Creature, which was God and Man, the Eſſences of his Mother (in her virgin-Matrix, out of fleſh and bloud) he aſſumed to the Limbus of God (out of the [holy] Element) and in theſe became a living ſoule, without blemiſhing of the [holy] Element: and the Word was in the middeſt: the might [ſtrength] height and depth of the ſoule, reacheth even into the Father: and the outward kingdome of this world hung to the inward, as the foure Elements hang to the [one] Element,^[1256] which in the end ſhall paſſe away againe, and goe through the fire.

86. And as the childe is another perſon than the Mother; and as the childes ſoule, is not the ſoule of the Mother, ſo alſo here in this place. For the outward virgin could not comprehend, that ſhee did beare the Saviour of the world: but ſhee committed that (in her virgin-chaſtity) to God, whatſoever he did with her, ſhee would ſtill be contented with it.

87. But thou abominable Antichriſtian Beaſt, that wouldſt devour all, this thou ſhalt know concerning the holineſſe of the virgin Mary: that the virgin Mary is higher, and hath a greater fullneſſe of the Glance [or Luſtre] than another childe, out of another body; although (thou evill Beaſt) art ſcarce worthy to have this told thee, thou art ſuch a devourer: yet, becauſe the Counſell of God hath concluded ſo,^[1257] it ſhall ſtand for a witneſſe againſt thee, in thy Judgement.

88. Behold, doeſt thou know how a childe cometh to be fleſh and bloud? and in the end a living ſoule? and doe you not know that the Tincture of the Mother is the firſt, when a childe ſhall be conceived? which is done in the deſire of the will between Man and Woman: where then the ſeede [for the childe] is ſowen, and then the Tincture in the Matrix aſſumeth it, with the mixture of the L mbus of the Man. And though the outward Mother doth not deſire [to have]^[1258] the childe, (but deſireth many times onely to have her pleaſure) yet the inward [Mother] doth deſire it, and alſo firſt of all impregnateth it ſelfe in the Tincture; and then attracteth the^[1259] Fiat to it, and holdeth the Limbus of the Man, and becometh impregnated.

89. But now that Tincture qualifieth [or mixeth] with the whole body, and alſo with the ſoule; for if it [the Tincture] be faithfull, then it reacheth the virgin of God in the Element, and it is rightly the habitation of the holy ſoule, in which God aſſiſteth^[1260] it.

90. Now thus the childe qualifieth [or mixeth] with the Mother, and with all Eſſences, till it kindleth the light of Life, and then the childe liveth in its [own] ſpirit, and the Mother is its dwelling houſe: but now ſeeing the ſoule of the childe is generated out of the Limbus, and out of the Eſſences of the Mother, therefore^[1261] it is indeed, halfe the Mothers, though now it is become the proper own of it ſelfe.

91. Thus alſo in Chriſt: the will [to the childe] was the Mothers, when the Angel declared the Meſſage to her, and the Tincture (which received the Limbus of God, and brought it into the will that ſhee was thus impregnated in the Element) that was alſo the Mothers, and thus the Deity was conceived, in the Mothers Tincture, in her will, like another naturall childe.

92. Seeing then that the ſoule of her childe was in the holy Trinity, what doeſt thou think here? being it went forth out of the Mothers Eſſences, whether might not the holineſſe of the childe (eſpecially his high Light) in the Mother ſhine bright and gloriouſly? and whether this Mother may not rightly ſtand upon the Moone, and deſpiſe that which is earthly? as is to be ſeene in the Revelations [of Saint John].

93. For ſhee bare the Saviour of all the world, without any earthly mixture: and ſhee is alſo a virgin of chaſtity, highly bleſſed by her Sonne Jeſus Chriſt, in the Divine Light and Clarity^[1262] more, than the Heavens, like the Princely Thrones of the Angels. For out of her went forth the body, which attracteth all members to it; which are the children of God in Chriſt. And therefore her Glance [Luſtre or brightneſſe] is above the Glance of Heaven: and the Glance of her ſoule is in the holy Trinity, where all other children of Adam (which are borne [or begotten] in Chriſt) are alſo Members therein, in that One Chriſt Jeſus.

94. Or doeſt thou think I make a God of her: no: the Invocation doth not belong to her: for the might [or ability] to helpe, cometh onely out of the Father, through the Sonne; for in the Father onely is the ſource [or fountaine] of the Omnipotence which he in the Sonne ſpeaketh forth, for the might, of the ſtrength, is in the firſt Principle, which is the Father himſelfe, and the Sonne is his Love, and^[1263] Light: ſo now the virgin Mary dwelleth in the Heaven, in the Light and in the Love of the Father: as alſo all other Saints [doe].

95. But that they feine, [or babble,] that ſhee was taken up into heaven alive with ſoule and body, and that ſhee can carry our miſeries, and preſent them before her Sonne: I would faine know what underſtanding and knowledge the Author of ſuch an invented fable, hath had of the kingd me of Heaven: ſurely, he tooke the kingdome of this world, to be Heaven.

96. I let it paſſe, and it is true, that ſhee may be in Heaven with body and ſoule: but with ſuch a body, as Moſes and Elias had upon Mount Tabor (in the Apparition before Chriſt [at his Transfiguration]) viz. that new body out of the Element: the tranſitorie [corruptible body] belongeth to the Earth, for if wee could have ſubſiſted in God, with this [tranſitory and corruptible] body, God would not have become Man, and have dyed for us. Even as all the Apoſtles of Chriſt are dead, and yet live; and ſo may it alſo be, that the body of the virgin was changed into a heavenly, and laid off the Earthly. What doth that availe us? Shee is no Goddeſſe.

97. And the Invocation of the Saints, is wholly againſt the nature of the firſt Principle. Shee is with God indeed, wee need not to diſpute that; but wee ſhould onely look to it, that wee alſo may come to her [where ſhee is] in her Sonne, and then wee ſhall have eternall joy with her, for that ſhee is (from the Grace of God) become the bleſſed of [all] Women, and that wee ſee the greene Lilly twigge on her, and that ſhee is the Mother of our ſalvation, out of whom ſalvation is borne, through God.

Of^[1264] Purgatorie.

98. That invented and well forged Purgatory hath ſome ground in Nature, but in ſuch a way (as it is taught) it is a lye: and the greedy [deſire of] filling the unſatiable Belly of the fierce [ravening] Beaſt, ſticketh therein: for it hath founded its kingdome of Heaven thereon, and hath taken upon it to have the Keys of Peter, (which it never had at all) to [open and ſhut] Purgatorie.

99. Yet I grant that it hath the Key, to open Purgatory with; but the other Key which it hath, will not open the kingdome of Heaven; But onely the rich Chiſt of Gold, out of which the [ſuppoſed] Maids [or virgins] receive their wages, and are ſent (with brave paſſports) into Purgatory, then the^[1265] Strumpet thinketh ſhee goeth to Heaven, to Saint Peter, and thus the falſe God beguileth the falſe Goddeſſe.

100. O! thou blinde world with thy forged Maſſes for ſoules, ſuch as thy Bleſſing is, ſuch thou art thy ſelfe; thou doeſt all for money: if nothing be given thee, thou wilt keep no Solemnity or Proceſſion. If thou wilt pray for thy Neighbours ſoule, doe ſo while it is between Heaven and Hell, in the body of this world, then thou mayeſt effect ſomewhat: and it is very pleaſing [and acceptable] to God, that thou deſireſt to be one body in Chriſt: and thou helpeſt the neceſſity [or want] of thy fellow-member, and to bring him into God, it is the pleaſure and will of God, that one [help] to beare the burthen of another: and to be ſaved in one brotherly Love, and in one body.

101. Thou blinde Miniſter to the Kingdome of Antichriſt, when thou ſayeſt Maſſe for ſoules: How is it, that ſometimes thou takeſt upon thee to ranſome a ſoule which is in Heaven, or altogether in the Abyſſe with the Devill? Doeſt thou not think that the Devill mocketh thee? Or how canſt thou help them that are in Heaven? Thou crieſt out [and ſayeſt] they are in paine [and torment], and thou art a lyar in the preſence of God: and how then will that holy ſoule bleſſe thee, and give thee thanks? How is it, when thou thy ſelfe art in the Abyſſe with all Devills? that thou ſtandeſt, and wilt ranſom others out of Purgatory, and that for money, which thou afterwards ſpendeſt with Whores? O fie upon thee! thou great Whore [or Harlot] how haſt thou made for thy ſelfe a heavenly kingdome upon Earth, for thy voluptuouſneſſe, and deceiveſt the poore ſoule of Man: thou muſt either turne, or goe into the Eternall Purgatory.

102. And now ſeeing there is ſomewhat in Purgatory, and that all is not ſo dead;^[1266] as the Wolfe of the Beaſt feigneth; whereby he may devour the Beaſt (and the Woman that ſitteth thereon,) and he is himſelfe a Wolfe, and there hangeth a Fox behinde him, and in the Fox there groweth up an [other] Antichriſt againe, never a whit better than the firſt; he goeth flattering with his^[1267] Foxes skin; ſmelling about (and the Wolfe ſticketh therein) till he getteth the kingdome [or Dominion]: if he ſhould come to be old enough, how would he devour the poore peoples Hennes, in the fierce [cruelty]? therefore the Lilly in the Wonder deſtroyeth him, which groweth towards the North [or midnight] in the [bitter or] fierce ſtorme.

103. Seeing the world forgeth ſo much concerning Purgatory, therefore I will alſo ſet downe the Ground of it in the Light of Nature, and ſee how it will be endured, and whether wee can ſearch it out or no: for wee muſt looke upon Life and Death: and upon the Gate where the ſoule entereth through Death into Life, and [upon] all the three Principles: becauſe the Roote [the Pith or Kernell] lyeth therein.

CHAP. XIX.

Of the Entring of the ſoules to God, and of the wicked ſoules Entring into Perdition.

The Gate of the Bodies breaking off [or Parting] from the Soule.

1. IF wee conſider now (in the light of Nature) of Man (the Image of God,) of his beginning, and of his Eternall enduring, being [or ſubſtance]; and then of the breaking of his body, how body and ſoule part aſunder; and whither the ſoules goe, when the Spirit of their breath doth breake [or diſſolve] in them, and the ſpringing or moving in the Tincture of this world doth ceaſe; then wee finde the ground of the unquietneſſe of the ſoule, when it is ſevered from the body [being] unregenerated: from whence lamentation and deſiring ariſeth: from whence then the Babell of Confuſion hath ariſen: ſo that very many things have therefore been invented to Ranſom ſoules [out of Diſtreſſe].

2. Many of which [things] have no foundation in the light of Nature, nor can be found [therein]: But were rather invented for Covetouſneſſe, and for^[1268] filling of the Belly, and for deceit, upon which the Antichriſtian kingdome is founded: and thereout is a right Babell of Confuſion come to be, out of which then alſo the [Grimme, fierce, cruell enmity and hatred is ariſen, from whence Babell is broken in her ſelfe, and [Enmity] is generated out of^[1269] Babell: and it is the fierce wrath of God which appeareth in the breaking [or deſtruction] of Babell, becauſe ſhee is generated in the Deceit.

3. But now that the wrath devoureth all, and wholly darkneth the Myſteria, [Myſteries or hidden ſecrets,] and maketh the ſource [or quality] of the Eternall Birth [to be] a Darkneſſe, (onely that it may exalt its wrath,) and ſeeth nothing in the Birth of Eternity, but bringeth all things that are therein, to nothing; that is a very great Babell, for it not onely devoureth it ſelfe, but maketh it ſelfe^[1270] ſtark blinde in Nature; and it maketh of Mans Image, meere evill wolviſh Beaſts, which think that they are gone out from Babell, and yet are begotten in Babell, and are in the body of the evill devouring Beaſt, and ſo devour the houſe of their Mother, and manifeſt it to be a vile ſtincking Lake, and yet themſelves will not goe out from it, and it is altogether a Kingdome, which continually generateth it ſelfe, in its own voluptuouſneſſe and pride, and alſo continually manifeſteth its own ſhame, and devoureth it ſelfe in the wrath of its own ſinnes, and is rightly called Babell.

4. But if wee goe out from Babell into the New Regeneration, and conſider our corruption, wherein the poore ſoule lyeth captive, and alſo conſider our Regeneration in Chriſt Jeſus, how wee are regenerated out of God, and then, how Man muſt enter into this new Regeneration, and be regenerated in the Birth of Chriſt; then wee ſhall well finde what the unquietneſſe of the ſoule is after the [departure] or breaking off of the body.

5. For, the ſoule which is out of the firſt Principle (out of the Band of the Eternity) was breathed into the Element of the body, to [be] the Image of God, out of the ſtrong Might of God, and enlightened from the Divine Light, ſo that it hath received an Angelicall ſource [or quality]; but when it went forth, out of the Light of God into the Spirit of this world, then there ſprung up in it, the ſource of the firſt Principle: and it neither ſaw nor felt the kingdome of God any more; till that the Heart of God ſet it ſelfe in the midſt againe; into that, the ſoule muſt enter againe, and be borne anew.

6. And that it might doe this, therefore the Heart of God became a humane^[1271] ſoule, and ſlew (by his entring into Death) the Spirit of this world: and brought the fulneſſe of the Deity againe into his humane ſoule: ſo that wee alſo may altogether in his (as in our own) humane ſoule, through him, preſſe into the holy Element before God; and now there is nothing to hinder us but our own vile ſluggiſh drowſineſſe, that wee ſuffer our ſelves to be ſo wholly and altogether lead by the Spirit of this world, with pride, exalting of our ſelves to honour and eſteeme, and greedy filling of the Belly [with plenty]: and wee look no further, [to conſider] that wee are but Pilgrims: and that as ſoone as the Spirit of this world hath laid hold of us in the Mothers body [or womb], wee are then Pilgrims, and muſt travaile with our ſoules into another Countrey, where the earthly body is not at home.

7. For as this world breaketh and paſſeth away, ſo alſo all fleſh (which is generated out of the Spirit of this world) muſt breake and paſſe away. Therefore now when the poore ſoule muſt depart out of this body, wherein yet it is generated; if then it hath not the new Garment of the Regeneration of the Holy Ghoſt in it, and is not clothed with the Mantle of Chriſt, with his Incarnation, ſuffering, Death, and Reſurrection, in him; then there beginneth great ſorrow and unquietneſſe; [viz.] in thoſe onely, which at the breaking of their bodies are but in the Gate: and ſo ſwim between Heaven and Hell; and there then^[1272] is need of wreſtling and ſtrugling, as is to be ſeene by very many when they are a dying.

8. There then the poore ſoule in the firſt Principle doth^[1273] move in the Doore of the Deepe, being clothed with the vertue [or power of the Dominion or] Region of the Starres, appearing in that [ſhape or] forme of the body, which it had here: and many of them deſireth this or that, which was its laſt Will, in hope thereby to attaine abſtinence and [quietneſſe or] Reſt: alſo many by night (according to the ſydereall ſpirit) ſhew themſelves very diſquiet with tumbling and toſſing of the body; which our Learned Men from the Schoole of this world, aſcribe to the Devill, but they have no knowledge [or underſtanding] in it.

9. Seeing therefore that this is the weightieſt Article; and cannot be apprehended in ſuch a way; wee will deſcribe the dying of Man, and the departure of the ſoule from the body, and try, if it might ſo be brought to knowledge, that the Reader may comprehend the [true]^[1274] meaning of it.

10. Mans Image borne of a Woman, here in this life, is in a threefold forme, and ſtandeth in three Principles [or beginnings]; viz. the ſoule, that, hath its originall out of the firſt Principle, out of the ſtrong and ſoure Might of the Eternity; and it ſwimmeth [or moveth] between two Principles, begirt with the third [Principle]: it reacheth with its originall Roote, into the Depth of the Eternity, in the ſource [or quality] where God the Father from Eternity entereth (through the Gates of the breaking through, and opening,) in himſelfe, into the Light of Joy: and it is in the Band, where God calleth himſelfe a Jealous angry and auſtere God: and is a ſparkle out of the Allmightineſſe,^[1275] appearing in the great Wonders of the wiſdome of God, through the deare virgin of Chaſtity; and with the forme of the firſt Principle, [it ſtandeth] in the Gate of the ſoureneſſe of Eternity [mingled, united, or] qualified, with the Region of the Sunne and Starres, and begirt with the foure Elements; and the holy Element (viz. the Roote of the foure Elements) that is the body of the ſoule, in the ſecond Principle, in the Gate [before or] towards God; and according to the Spirit of this world, the Region of the Starres, is the body of the ſoule; and the iſſue of the foure Elements is the ſource-houſe [conduit-houſe, or work-houſe,] or the Spirit of this world, which kindleth the Region, ſo that it [ſpringeth forth or] worketh.

11. And thus the ſoule liveth in ſuch a threefold ſource [or working quality] being bound with three^[1276] coards, and is drawne of all three. The firſt coard is the Band of Eternity, generated in the riſing up of the Anxiety, and reacheth the Abyſſe of Hell. The ſecond coard is the Kingdome of Heaven, generated through the Gates of the Deepe in the Father, and Regenerated out of the birth of ſinnes, through the humanity of Chriſt, and there the ſoule alſo (in the^[1277] Incarnation of Jeſus Chriſt the Sonne of God) is tyed up, and is drawne by the deare virgin, in the word of God. The third coard, is the Kingdome of the Starres, qualifying [or mingling] with the ſoule, and it is hard drawne and held by the foure Elements, and carried and lead by them.

12. But the third Kingdome is not alſo in the Eternity, but is generated out of the one Element in the time of the kindling of the Fiat; that now is corruptible, and hath a certain ſeculum, limit and time, [how long it ſhall laſt]; and ſo this Region in the ſoule (when the light of Life kindleth it ſelfe) hath alſo a certain ſeculum, and time of its breaking; and that kingdome^[1278] bringeth Man up, and giveth him the ſource of his manners [conditions and diſpoſition] will and deſires to evill and good: and ſetteth him in beauty, glory, riches and honour: and maketh him an earthly God: and it openeth to him the great Wonders^[1279] in him, and runneth along with him inconſiderately to the end of his ſeculum, terme, and end: and then it departeth from him; and as it did help Man to his life, ſo it helpeth him alſo to Death, and breaketh off from the ſoule.

13. Firſt, the foure Elements break off from the [one] Element, and then the ſource [or working faculty] of the third Principle ceaſeth; and that is the moſt horrible thing [of all] when the foure Elements breake in themſelves; and that is the Death, when the Brimſtone Spirit (which hath its originall from the Gall, and kindleth the Tincture of the Heart) is choaked; where then the Tincture with the ſhadow of Mans ſubſtance, goeth into the Ether, and remaineth ſtanding with the ſhadow, in the roote of the one Element; from which [one Element] the foure Elements were generated and gone forth; and therein onely conſiſteth the woe in the breaking, where one ſource-houſe is broken off from the ſoule.

14. But if now the^[1280] Eſſences of the firſt Principle of the ſoule, have been ſo very converſant about [or addicted to] the Kingdome of this world, ſo that the Eſſences of the ſoule have ſought after the pleaſures of this world onely, in temporary honour, power, and bravery; then the ſoule (or the Eſſences out of the firſt Principle) keepeth the ſtarry Region to it ſtill, as its deareſt Jewell, with a deſire to live therein; but then [the ſtarry Region] hath the Mother (viz. the foure Elements) no more, and therefore it conſumeth, with the time it ſelfe, in the Eſſences out of the firſt Principle: and ſo the Eſſences of the firſt Principle continue raw, [or naked without a body].

15. And here ſtandeth the^[1281] Purgatory; thou blinde world, if thou canſt doe any th[•••], then help thy ſoule through the^[1282] ſtrait Gate: now here if the Treader upon the Serpent hath not hold of the coard, then it muſt indeed continue in the firſt Principle. Here now is the great Life, and alſo the great Death, where the ſoule muſt enter into the one or the other, and that is its Eternall Countrey for afterwards. For the third Principle falleth away, and leaveth the ſoule, and it can uſe that no more in Eternity.

Of the^[1283] going-forth of the Soule.

16. Seeing then, that Man is ſo very earthly, therefore he hath none but earthly knowledge: except he be Regenerated in the Gate of the Deepe. He alwayes ſuppoſeth that the ſoule (at the deceaſing of the body) goeth onely out at the mouth: and he underſtandeth nothing concerning its^[1284] Deepe Eſſences above the Elements. When he ſeeth a blew vapour goe forth out of the mouth of a dying Man, (which maketh a ſtrong ſmell all over the chamber) then he ſuppoſeth, that is the ſoule.

17. O no, beloved Reaſon it is not ſo; the ſoule is not ſeene nor comprehended in the outward Elements; but that is the Brimſtone Spirit, the Spirit of the third Principle: for as when thou putteſt out a Candle, a filthy ſmell and ſtinck cometh from it, which was not before, when the Candle did burne; ſo here alſo, when the light of the body breaketh, then the Brimſtone Spirit is ſmothered, from whence that vapour and deadly ſtinck proceedeth, with its working [Spirit or infecting] poyſon.

18. Underſtand [or conſider] it aright: it is the ſource-Spirit [or working Spirit] out of the Gall, which kindleth the Heart, (whereby the life was ſtirred) which is choaked, ſo ſoone as the Tincture in the Bloud of the Heart is extinguiſhed: The right ſoule hath no need of ſuch going forth, it is much more ſubtile than the Brimſtone Spirit, although (in the life time) it is in one onely ſubſtance.

19. But when the Spirit of the foure Elements parteth, then the right ſoule (which was breathed into Adam) ſtandeth in its Principle; for it is ſo ſubtile that it cannot be comprehended; it goeth through fleſh and bones, alſo through wood and ſtone, and^[1285] ſtirreth none of them.

20. It may be comprehended [as followeth]: if it hath^[1286] promiſed ſomewhat (in the time of the body) and hath not recalled it, then that word, and the earneſt promiſe comprehendeth it (which wee ought to be ſilent in, here;) or elſe there is nothing that comprehendeth it; but onely its own Principle wherein it ſtandeth, whether it be the kingdome of Hell, or of Heaven.

21. It goeth not out at the mouth (like a bodily ſubſtance): it is raw [or naked] without a body: and inſtantly paſſeth (at the departure of the foure Elements) into the Centre, into the Gate of the Deep; [in the hidden Eternity]; and that which it is cloathed withall, that, it comprehendeth, and keepeth it: if its treaſure, be voluptuouſneſſe, might, [or power,] honour, riches, malice, wrath, lying, or the falſhood of the world, then the fierce might of the Eſſences out of the firſt Principle comprehendeth theſe things, through the ſydereall Spirit, and keepeth them: and^[1287] worketh therewith according to the Region of the Starres; yet the [ſtarry Region] cannot bring the Spirit of the ſoule into its own forme; but it practiſeth its jugling therewith, and ſo there is no reſt in its^[1288] Worme, and its Worme of the ſoule hangeth to its Treaſure; as Chriſt ſaid: Where thy treaſure is, there is thy heart alſo.

22. Therefore it happeneth often, that the Spirit of a deceaſed Man, is ſeene walking, alſo many times it is ſeene riding in the perfect forme of fire; alſo many times in [ſome] other manner of diſquietneſſe; all according as the cloathing of the ſoule hath been in the time of the body, juſt ſo hath its ſource [or condition] been: and ſuch a forme, according to its ſource, it hath (after the departing of the body) in its figure: and ſo rideth (in ſuch forme,) in the ſource [or working] of the Starres, till that ſource alſo be conſumed: and then it is wholly^[1289] naked, and is never ſeene more by any Man: but the Deep Abyſſe without end and number is its Eternall dwelling houſe; and its works which it hath here wrought, ſtand in the figure, in its Tincture, and follow after it.

23. Hath it wrought good here, then it ſhall eate that good: for all ſinnes ſtand before it in its Tincture, if it think inwardly in it ſelfe of the kingdome of Heaven, (which yet it neither ſeeth nor knoweth) then it ſeeth the cauſes, wherefore it is in ſuch a ſource [or miſery]: for it ſelfe hath made that. And there all the teares of the oppreſſed and afflicted are in its Tincture, and they are fiery, ſtinging and burning in a hoſtile manner, fretting and gnawing in themſelves; and make an Eternall Deſpaire in the Eſſences, and an hoſtile will againſt God; the more it thinketh of^[1290] Abſtinence, the more the gnawing Worme riſeth up in it ſelfe.

24. For there is no light, neither of this world, nor of God, but its own fiery kindling in it ſelfe, and that is its light, which ſtandeth in the horrible flaſh of the grimneſſe: which alſo is an Enmity to it ſelfe; yet the ſource is very unlike: all according to that which the ſoule hath here burthened it ſelfe with. For ſuch a ſoule there is no [remedy or] counſell, it cannot come into the Light of God; and although St Peter had left many thouſand Keys upon Earth, yet none of them could open the Heaven for^[1291] it; for it is ſeperated from the Band of Jeſus Chriſt: and there is between it and the Deity, a whole^[1292] Birth; and it is as with the Rich Man, Luk. 16. where thoſe that would come from thence to us cannot. And this muſt be underſtood of the unrepentant ſoules, which thus in hypocriſie [or ſhew-holineſſe] depart from the body being unregenerated.

25. But there is a great difference in ſoules, and therefore^[1293] the going to Heaven is very unlike; ſome of them are through true repentance, and ſorrow for their^[1294] miſdeeds, through their Faith (in the time of their bodies) ſet [or ingrafted] into the Heart of God [and] new regenerated through the Birth of Jeſus Chriſt: and they inſtantly (with the breaking of their bodies) leave all that is^[1295] Earthly, and inſtantly alſo lay off, the Region of the Starres: and they comprehend in their Eſſences of the firſt Principle, the mercy of God the Father, in the kinde Love of Jeſus Chriſt; and [theſe] alſo ſtand, in the time of their bodies according to the Eſſences of the ſoule; (which they receive from the Paſſion and Death of Chriſt) in the Gate of the Heaven: and their departure from the body is a very pleaſant entring into the Element before God, into a ſtill Reſt, expecting their bodies, without [irkſom] longing: where then the Paradiſe ſhall flouriſh againe, which the ſoule taſteth very well, but effecteth no ſource [or worke] till the firſt Adam ([as he was] before the Fall)^[1296] be againe upon it.

26. Theſe holy ſoules works alſo follow them, in their Tincture of the Spirit of the ſoule, in the holy Element, ſo that they ſee and know, how much good they have wrought here; and their higheſt delight and deſire is, ſtill continually (in their Love) to doe more good; although without the Paradiſicall body (which they [ſhall then] firſt attaine at the Reſtoration) they worke nothing, but their ſource [qualitie or property] is meere delight and ſoft^[1297] welfare.

27. Yet you are to know, that the holy ſoules are not ſo voyde of ability [or power]; for their Eſſences are out of the ſtrong Might of God, out of the firſt Principle; although (becauſe of their great humility towards God) they doe not uſe that [might] (whereas they continually expect their bodies in that ſtill reſt with great humility) and yet their love and delight is ſo very great, that at ſeverall times they have wrought great Wonders [or Miracles] (among the faithfull) upon Earth: which [faithfull People] ſo vigorouſly ſet their love and deſire in them; that one holy Tincture took hold of the other, and ſo through the Faith of the Living, wonders are thus done, for, th[•]re is nothing impoſsible to Faith.

28. And it is not hard (for the holy ſoules, which are departed from the body) to appeare^[1298] to a ſtrong Faith of one that is Living; for the firme faith of the living (if it be borne of God) reacheth alſo unto the kingdome of Heaven, into the holy Element, where the ſeperated ſoules have their Reſt.

29. And now if the deceaſed (or ſeperated) ſoule, was here in this world a Candleſtick, and a declarer [of the Name] of God, and that it hath turned many unto Righteouſneſſe: then it appeareth alſo to the Living Saints, which incline their Faith ſo ſtrongly to them; and it is not a jot harder now than in former times, when (in the ti[•]es of the Saints) great Wonders were done: for the Faith of the Living, and the Love of the ſeperated [ſoules] towards the Beleeving Saints, hath wrought them, in the ſtrong Might of God; and God hath permitted it, for the converſion of People, that they might ſee the great Might (of thoſe [that were] deceaſed) in God, and that they are, and live, in another kingdome, that ſo they might be aſſured of the Reſurrection of the Dead, by the great Miracles of the deceaſed ſoules; All which, in generall were put to Death for the witneſſe of Jeſus; that the Heathen and all People might thereby ſee, what manner of Reward the holy [•]People] had, when they laid downe their life for the Teſtimony of Chriſt: by whoſe example many People alſo were converted.

30. But now [•]hat a B[•]bell of confuſion is come out of this (in that, it is come ſo farre, that the Saints departed, are invocated [or worſhipped] as Interceſſours to God, and that Divine honour is done them) this the holy ſoules departed, are not guilty of, neither here they deſired any ſuch thing, neither doe they preſent the miſeries and neceſſities of Men before God; But the fault lyeth in the forged Superſtition of the wicked deceitfull Antichriſt, who hath founded his^[1299] Stoole of Pride thereon; not as a living Saint, which (with the holy) inclineth himſelfe to God: but as an earthly God: he thereby arrogateth Divine Omnipotence to himſelfe, and yet hath none; but is the greedy, covetous, proud Anti-chriſt, riding upon the ſtrong^[1300] Beaſt of this world.

31. The ſoules departed, doe not preſent our wants before God: for God is neerer to us than the ſoules departed are; and [beſides] if they ſhould doe ſo, then they muſt have bodies: as alſo Paradiſicall ſources [or flowing properties] ſpringing up, and working, whereas they are in the ſtill humility, and meeke Reſt, and doe not ſuffer our ſoure miſeries to enter into them, but one holy Tincture taketh hold of another to [increaſe] the love and delight But they make not of Chriſt (their Great Prince) a Deafe Hearer, as if he did neither heare, feele, nor ſee any thing himſelfe: who ſtretcheth out his armes, and himſelfe without ceaſing calleth with his holy Spirit, and inviteth all the children of Men to the wedding, he will readily accept all, if they would but come.

32. How then ſhould a ſoule come before Chriſt, and pray for a Living Invocatour, whereas Chriſt himſelfe doth ſtand, and invite Men, and is himſelfe the atonement of the anger in the Father: For the Father hath given Men to the Sonne: as himſelfe witneſſeth: They were thine, and thou haſt given them to mee, and I will that they be with mee, and ſee my Glory, which thou haſt given mee.

33. O thou confounded Babell, goe out from Antichriſt, and come (with a penitent heart and minde) before thy mercifull Brother, and Saviour of all Men: he will more readily heare thee, than thou come to him: Step onely out of this wicked Babell into a new Birth, and be not ſo much in love with the kingdome of this world; thou art but a meere Gueſt and ſtranger in it: what availeth thee, thy^[1301] tranſitory honour [from men] which ſcarce laſteth one moment? Thou ſhalt indeed get much greater [ſurpaſſing] joy and honour in the new Regeneration: where the holy ſoules in the Heaven and the Angels will rejoyce with thee: Conſider what joy and gladneſſe thou wilt ſtirre up thereby in the Heart of Jeſus Chriſt: where then inſtantly the precious Talent (the Holy Ghoſt) will be given thee: and thou wilt get the Keys of the Kingdome of Heaven, that thou thy ſelfe mayſt open it: or doſt thou think it is not true, doe but ſeek and try with an earneſt minde, and thou wilt finde wonders indeed: thou thy ſelfe ſhalt know [underſtand] and (without any doubt at all) aſſuredly ſee in thy minde, out of what Schoole this is written.

34. Now the minde thinketh, that if all the workes of a ſoule (which it wrought here) ſhall follow it in the figure; then how ſhall it be, if a ſoule here hath for a long time^[1302] committed great abominations, then they will be great ſhame to it, if they muſt ſtand in the figure before its eyes? This is a great ſtumbling block of the Devills, which plagueth the poore ſoule, and uſually forceth it thereby into deſpaire, ſo that it ſelfe continually preſenteth its ſinnes before it, and deſpaireth of the Grace of God.

35. Now behold, thou beloved ſoule, who art dearly redeemed by thy Saviour Jeſus Chriſt (with his entrance into the humanity, and with his entrance into the Abyſſe of Hell) and plucked off from the Kingdome of the Devill, (in the Might of the Father) and ſealed with his bloud and Death, and covered with his Enſigne of Triumph; all thy works ([both] the evill and the good) which thou haſt done, follow thee in the ſhadow, but not in the ſubſtance, nor in the ſource [or in the working property.] Yet they will not be any^[1303] prejudice in the Heaven to the holy ſoules (which have turned into the Regeneration, in Chriſt): but they ſhall have their higheſt joy concerning them, in that they have ſtuck in ſuch hard miſery and ſinnes, and have been plucked out of them by their Saviour Chriſt, and from thence will ariſe meere joy, and rejoycing, that they are redeemed from the^[1304] Driver of their ſinnes, and from great miſery, and that the^[1305] Driver is captivated, which tormented them day and night in ſuch^[1306] ſinnes.

36. And there all the holy ſoules and Angells, (in one Love) will highly rejoyce, that the poore ſoule is delivered from ſuch great neceſſitie [or miſery]; and the great Joy then taketh its beginning from thence, of which Chriſt ſaid; That there is more joy for one ſinner that repenteth, than for ninety and nine righteous that need no repentance: And the ſoule will praiſe God that he hath redeemed it out of theſe great ſinnes; and herewith the praiſe of Chriſt [in] his merit, paſſion, and dying for the poore ſoule, ſpringeth up in Eternity, and it is the right Song of the redeemed Bride, which riſeth up in the Father; where the ſoules ſo highly rejoyce that the Driver is captivated, and his^[1307] confederates [or followers].

37. And here is fulfilled that which King David deſcanteth upon; Thou ſhalt rejoyce to ſee, how the wicked are recompenced: how the wicked Driver [Hunter or oppreſſour] and^[1308] Incendiary of malice and wickedneſſe is tormented, in his Priſon: for the ſinnes that are waſhed away, ſhall not appeare in Heaven (as in the Abyſſe of Hell) in the forme of fire: but as Iſaias ſaid; Though thy ſinnes were as red as bloud [or ſcarlet] (if thou turne) they ſhall be like wooll, white as ſnow: they ſhall ſtand in a heavenly figure, for Men to ſing of, in a Hymne of Praiſe, and a Pſalme of Thankeſgiving, for their deliverance from the Driver.

38. And now ſeeing the departure of ſoules is various, ſo alſo their^[1309] ſource [quality or condition] after their departure is various: ſo that many of the ſoules departed^[1310] are indeed for a [〈◊〉] time in Purgatory, if the ſoule had been defiled with groſſe [〈◊〉] and have not rightly ſtepped into the true earneſt Regeneration: and yet doe hang a little to it; as it uſeth to be with thoſe that have been laden with temporall honour and might [or authority and power]: where many times their own power and profit prevaileth over right: where wickedneſſe or malice (and not wiſdome,) is the Judge; and here a great burthen is laid upon the poore ſoule: and that poore ſoule alſo would faine be ſaved.

39. Here cometh Man and prayeth before God for forgiveneſſe of ſinnes, and the Fox hangeth behinde his cloake: he would be juſtified and his unrighteouſneſſe ſticketh in the Abyſſe, and that will not ſuffer him to enter into the New Regeneration: his covetouſneſſe hath taken too much hold of him: his wicked Babell (of Antichriſts opinions) will not let him come to the true earneſt converſion: they barre up the Gate of Love, [and] the Spirit of this world (in the luſt of the fleſh) continueth alwayes [predominant or] chiefe.

40. And yet how ever, when the point [or houre] of Death cometh, that the Conſcience is rouzed, and that the poore ſoule beginneth to tremble for great feare at the [Torment or] ſource of Hell; then theſe alſo would faine be ſaved: though there is very little faith in them, onely meere unrighteouſneſſe, falſhood, and pleaſure of the Earthly life: the groanings and teares of the poore, ſtand hard before it, and the Devill readeth the Book of Conſcience to the minde: and there ſtandeth alſo before the minde, the pleaſure of the world, and [the party] would faine live [ſomewhat] longer: and promiſeth to lead a life in [forbearance of evill or] abſtinence; and the minde inclineth a little towards God, [or Goodneſſe]: but the ſinnes beate that [inclination] downe againe: and then there ariſeth great doubt in^[1311] unquietneſſe: yet nevertheleſſe, many of them lay hold on the Saviour by a Threed.

41. And now when Death cometh and ſevereth the body and ſoule aſunder; then the poore ſoule hangeth by a Threed [of Faith] and will not let goe: and yet its^[1312] Eſſences ſtick faſt in the anger of God, the ſource [or paine] of the groſſe ſinnes^[1313] torment it, the Threed of Faith (in the New Regeneration) is very weake; and here therefore now they muſt preſſe through the Gate of the Deepe, through the paſſion, and through the Death of Chriſt [through the kingdome of Hell] to God: and Hell hath yet a ſtrong Band about the ſoule, the falſhood is not yet waſhed off.

42. There then ſaith the Bridegroome, Come: on the other ſide ſaith the poore ſoule, I cannot yet, my Lamp is not yet trimmed, nevertheleſſe, it holdeth the Saviour faſt by the Threed [of Faith!] and ſetteth its Imagination [or Deſire] (through the Threed of Faith, and confidence) further into the Heart of God: where then at laſt it is Ranſomed out of the Putrefaction, through the Paſſion of Chriſt.

43. But what its Putrefaction is, my ſoule doth not deſire to try by participating with them; for it is their abominable ſinnes, which are kindled in the anger of God, there muſt the poore ſoule^[1314] Bath, till it come into the Reſt, through the ſmall faith; where its Clarification [or Glorification] ſhall not in Eternity be like the true-borne Saints. Although indeed they are Redeemed out of Hell, and have fruition of the heavenly Joy: yet the greateſt Joy ſtandeth in the earneſt Regeneration, wherein there ſpringeth up Paradiſicall vertue [or power] and wonders.

44. And thy worldly Bravery, Glory, Beauty, and Riches, will not exalt thee before God, as thou ſuppoſeſt, nor yet thy Office which thou didſt beare here, be it the Kingly or Prieſtly Office; if thou deſireſt to be in Heaven, then thou muſt (through thy Saviour) be new borne; thou muſt endeavour to bring thy Subjects unto righteouſneſſe, and then thou wilt ſhine (with thy Office) as bright as the luſtre of Heaven, and thy works will follow thee. O Man conſider thy ſelfe in this.

45. But thou earthly Babell, what ſhall I write much of thee for? Indeed I muſt ſhew thee the ground, that thy hypocriſie may be brought to light, and that the Devill may not continue (in ſuch a manner) to ſtand in an Angelicall forme, and in the voluptuous kingdome of this world (in Man) be a God, which is his higheſt endeavour.

46. Behold, thou calleſt thy ſelfe a Chriſtian, and thou boaſteſt [that] thou art a childe of God: this thou confeſſeſt with thy mouth, but thy heart is a theefe and a murtherer: thou endeavoureſt after nothing elſe but honour and riches: and thy Conſcience regardeth little by what meanes thou attaineſt them [whether by hooke or by crooke]; thou haſt a will, one day, to enter into earneſt Repentance, but the Devill keepeth thee back that thou canſt not; thou ſayſt to morrow [to morrow] and that is alwayes ſo, from time to time: and thou thinkeſt with thy ſelfe, if I had my Chiſt full, then I would give to him that hath need [and become another Man]: If I had but enough to ſerve my turne [aforehand] that I may not come to want my ſelfe; this is thy purpoſe till thy end, which the Devill perſwadeth thee, that it is farre off from thee.

47. In the mean while, thou conſumeſt the ſweat and bloud of the needy, and thou gathereſt all his miſeries and neceſſities on a heape in thy ſoule: thou takeſt his ſweat, to maintaine thy pride therewith: and yet thy doings muſt be accounted holy; thou giveſt ſcandall to the poore, ſo that by thy example and doings, he come[••] to be vile [and wicked], and to doe that which is not right in the preſence of God; he curſeth thee, and therewith cauſeth himſelfe to periſh alſo; and thus one^[1315] abomination generateth another; but thou art the firſt cauſe thereof; and though thou ſetteſt forth thy ſelfe never ſo wiſely and handſomly, yet the Driver is ſtill before thee, and thou art the Roote of all thoſe ſinnes [which thou cauſeſt in others by thy hardneſſe or oppreſſion].

48. And though thou Prayeſt, yet thou keepeſt thy Dark Garment on ſtill: which is defiled with meere^[1316] calumnie, with Uſury, covetouſneſſe, high-mindedneſſe, lechery, whoredome, wrath, envy, and robbery, [thy minde] is murtherous, envious, and malicious, thou crieſt to God that he ſhould heare thee, and thou wilt not pull off this furred coate: doeſt thou think that ſuch a Devill ſhall enter into God, or that God will let ſuch a rough Devill into him? thy minde ſtandeth in the figure of a Serpent, Wolfe, Lyon, Dragon, or Toade: and when thou^[1317] carrieſt thy ſelfe ſo ſprucely, thou art ſcarce [thought] a ſubtle Fox; but as the will and the ſource [or quality] of thy heart is, ſo ſtandeth thy figure alſo [before God], and ſuch a forme thy ſoule hath, and doeſt thou ſuppoſe, that thou ſhalt bring ſuch a pretty Beaſt into the Kingdome of God?

49. Where is thy Image of God? Haſt thou not turned it into a horrible Worme and Beaſt? O! thou belongeſt not to the Kingdome of God, except thou be borne a new, and that thy ſoule appeare in the Image of God, then the Mercy of God is upon thee, and the Paſſion of Chriſt covereth all thy ſinnes.

50. But if thou perſevereſt in thy Beaſtiall Forme till the end, and doeſt then ſtand, and giveſt God good words, that he ſhould receive thy Beaſt into Heaven: whereas there is no Faith in thee at all; and thy Faith is nothing elſe but a Hiſtoricall knowledge of God, which [Hiſtorie] the Devils alſo know very well; then thou art not faſtned to the Band of Jeſus Chriſt: and thy ſoule continueth to be a Worme and a Beaſt: and it beareth not the Image of God; and when it departeth from the body, it continueth in the Eternall Fire, and never more reacheth the Gate of the breaking through.

The Earneſt Gate of the Purgatory.

51. Then the Minde asketh, May not a ſoule (by the Interceſſion of Men [or their Praying for them]) be ranſomed out of Purgatory? Antichriſt hath played many jugling tricks with this, and hath built his Kingdome upon it: but I ſhall here ſhew you the roote, which is highly knowne [by us] in the light of Nature.

52. Mens^[1318] Praying for, prevaileth thus farre; if a ſoule hang to the Thread of the new Regeneration, and that it is not a totall Worme and Beaſt, and that it preſſeth into God with an earneſt deſire: and if there be true Chriſtians [there] which ſtand unfeinedly in the new Birth, and that their ſpirit of the ſoule (in their burning Love towards the poore ſoule) doth preſſe in to God with the Thread, of the Band of the poore ſoule, then indeed it helpeth the poore ſoule to wreſtle, and to breake in pieces the Chaines of the Devill: eſpecially if it be done before the poore ſoule be departed from the body: and eſpecially by Parents, children, ſiſters, and brothers, or kind[•]ed of the bloud; for their Tinct[•]res qualifie [or mingle] therewith, as being generated from one and the ſame bloud: and the ſpirit of their ſoule, entereth much more freely and willingly into this great Combate, and getteth victory much ſooner and more powerfully than ſtrangers; if they ſtand in the new Birth; but without the new birth no victory is gained: there is no Devill that doth deſtroy another [Devill.]

53. But if the ſoule of the dying Party, be quite looſed off from the Band of Jeſus Chriſt, and that it ſelfe (by its own preſſing in) doth not reach the Threed [of Faith]; then the Prayers of thoſe that ſtand by, about it, help not, but it is with them, as Chriſt ſaid to his ſeventy Diſciples, which he ſent abroad; When you enter into a Houſe, ſalute them [that are in it]: and if there be a childe of Peace in that houſe, then your ſalutation of Peace ſhall reſt upon [•]t, but if not, then your ſalutation ſhall returne to you againe: thus alſo their hearty wiſh of love, and their earneſt preſſing into God, returneth againe to the faithfull, who were ſo heartily inclined to the ſoule of their friend.

54 But concerning the feigned Maſſes for ſouls which the^[1319] Prieſts ſay for money, (without any true devotion, and without hearty preſſing into God) that is altogether falſe, and^[1320] ſtandeth in Babell, it helpeth the ſoule little or nothing: it muſt be an earneſt fight that muſt be had with the Devill, thou muſt be well armed: for thou entereſt into Combat with a [mighty] Prince, look to it that thy ſelfe (in thy^[1321] rough Garment) beeſt not beaten downe.

55. I will not ſay, that one, that is a true Beleever, [or truly faithfull] in the new Birth, cannot (with earneſt Combating) help a ſoule, which moveth [•]n the^[1322] Doore of the Deep between Heaven and Hell; but he muſt have ſharp weapons (when he hath to doe with^[1323] Principalities and Powers) or elſe they will deride and ſcorne him; as it is done for certain, when the^[1324] Prieſt, with his Gliſtering Coape [or other fine cloaths], cometh between Heaven and Hell, and will [undertake to] fight with the Devill.

56. O! Heare thou^[1325] Prieſt, there belongeth neither gold nor money, nor any ſelfe-choſen holineſſe about it; there is a very worthy Champion which aſſiſteth the ſoule: and if it getteth no victory in him, then thy hypocriſie ſhall not help it. Thou takeſt money, and ſayeſt Maſſe for every one, whether they be in Heaven or in Hell, thou doeſt not inquire after that, and beſides, thou art altogether uncertain of it, but onely thou mayſt be ſure, that thou appeareſt before God to be a perpetuall lyar.

57. But that they have hitherto aſcribed ſuch acute knowledge to the ſoule, after the departure of the body; that thing is very various, according as the ſoule is variouſly armed. If it here (in this body) entred into the new Birth, and if it ſelfe were entred (with its Noble Champion [Jeſus Chriſt]) through the Gates of the Deepe, to God (ſo that it hath received the Crowne of the high wiſdome, from the Noble Virgin,) then indeed it hath great wiſdome and knowledge, even above the Heavens, for it is in the boſom of the virgin, through whom the Eternall Wonders of God are opened; this [ſoule] hath alſo great joy and clarity [brightneſſe or luſtre] above the Heavens of the Elements: for the Glance of the Holy Trinity ſhineth from it, and clarifieth [brightneth or glorifieth] it.

58. But that they ſhould aſcribe great knowledge to a ſoule (which ſcarce at the end, with great danger, is looſed from the Band of the Devill, and which in this world did not ſo much as once care for the wiſdome of God, but looked after its pleaſure onely, and which hath not in this world been once crowned with the Holy Ghoſt) that is not ſo; doth not Chriſt himſelfe ſay? The children of this world are wiſer in their Generation than the chi dren of Light?

59. If the ſoule be freed from the Bands of the Devill, then it liveth in meekneſſe, and in great humility, in the ſtillneſſe of the^[1326] Element, without the ſpringing up of any works, it doth no Miracles, [or ſheweth no works of wonder,] but humbleth it ſelfe before God. Yet it is poſſible for the highly-worthy Champion-like ſoules to doe Wonders: for they have great knowledge, and power, [or vertue,] though they all appeare (in humble Love) before the Countenance of God, and there is no grudging among them.

The true Doore of the Entrance into Heaven, or into Hell.

60. Reaſon alwayes ſeeketh for Paradiſe, out of which it is gone forth: and it ſayth; Where is the place whither the ſoules goe to reſt in? Whither flieth it when it departeth from the body? Doth it goe farre, or doth it ſtay here?

61. Although wee may be hard to be underſtood, in our high knowledge; (becauſe a ſoule that deſireth to^[1327] ſee it, muſt enter into the New Birth, or elſe it ſtandeth behinde the vayle [of Moſes] and asketh continually, Where is the place?) therefore wee will ſet it downe for the ſake of the Lilly-Roſe, whe[•]e then the Holy Ghoſt will open many Doores in the Wonders, which men now hold for Impoſſible^[1328], and in the world none is^[1329] therein, but they are^[1330] in Babell.

62. Therefore now if wee will ſpeake of our Native Countrey, (out of which wee are wandred with Adam) and will tell of the Reſting-place of the ſoules: wee need not to^[1331] caſt our mindes a farre off: for farre off and neere is all one and the ſame thing with God: the place of the Holy Trinity is^[1332] all over: Heaven and Hell is [every where] all over in this world, and the Man (Chriſt) dwelleth all over, for he hath laid off the corruptibility, and hath ſwallowed up Death, as alſo that which is [fragile or] temporall, and he liveth in God: his body is the ſubſtance of the Element, which out of the word of the Mercifulneſſe, is from Eternity generated out of the Gates of the Deep: it is the^[1333] Habitation, where the ſharpneſſe of God breaketh open the Darkneſſe: where the Eternall vertue [or power] appeareth in wonders: and it is the Tincture of the Deity, which is before God: out of which the heavenly vertues are generated: its Name is wonderfull: the Earthly Tongue cannot expreſſe.

63. And Adams body was alſo created out of it: and the whole world was made through the Element out of its iſſuing forth. Now therefore this Gate is [every where] all over: that which is moſt inward is alſo the moſt outward, but the middlemoſt is the Kingdome of God; the outward world hangeth to the outermoſt, and yet is not the outermoſt, but the ground of Hell is the outermoſt; and none of them all comprehendeth the other, and yet they are in one another, and the one is not ſeene in the other, but the^[1334] ſource which is broke forth.

64. Wee finde indeede the vertue of the Kingdome of Heaven in all things: and alſo wee finde the vertue [or effect] of the Kingdome of Hell in all things: and yet the thing is not hurt [or diſturbed] by either of them, but what is not generated out^[1335] of one [of them alone].

65. The ſoule of Man is generated out of the Gates of the breaking through out of the outward into the inward, and is gone forth out of the inward, (in^[1336] the out-Birth of the inward) into the outward: and that [ſoule] muſt enter againe into the inward; if it remaine in the outward, it is in Hell, in the deep great wideneſſe [vacuum or ſpace] without end, where the ſource [or the riſing tormenting quality] generateth it ſelfe according to the inward, and in it ſelfe goeth forth into the outward.

66. The ſource in the breaking forth out of the outward into the inward, is the ſharpneſſe and the Allmightineſſe of the Kingdome of the Heavens over the outward: the outward is the Eternall Band, and the inward is the Eternall vertue and light, and cannot periſh: and thus God is all in all, and yet there is nothing that comprehendeth or detaineth him, and he is included in nothing.

67. Therefore the ſoule (when it departeth from the body) needeth not to goe farre: for at that place where the body dyeth, there is Heaven and Hell: and the Man Chriſt dwelleth every where: God and the Devill is there, yet each of them in his own Kingdome: The Paradiſe is alſo there: and the ſoule needeth onely to enter through the deep Doore in the Centre. Is the ſoule Holy? then it ſtandeth in the Gate of Heaven, and the earthly body hath but kept it out of Heaven; and now when the body cometh to be broken, then the ſoule is already in the Heaven: it needeth no going out or in, Chriſt hath it in his armes: for where the foure Elements breake, there the roote of them remaineth, which is the holy Element, and therein the body of Chriſt ſtandeth, and alſo the Paradiſe, which ſtandeth in the ſpringing ſource of Joy: and that Element is the ſoft ſtill Habitation.

68. So alſo, it is with the damned, [ſoule,] when the body breaketh, the ſoule needeth no flying forth, or departing far away: it remaineth in that which is outermoſt^[1337] without the foure Elements, in the darkneſſe, and in the^[1338] anguiſhing ſource, its ſource is [that which cometh] after the light, and its riſing [or ſpringing up] is enmity againſt it ſelfe, and ſo climeth continually aloft over the Thrones of the Deity, and findeth them not, to Eternity, but it rideth in its pride aloft over the Thrones, in their own Game, with the ſtrong might of the grimneſſe; of which you ſhall finde at large, about the Deſcription of the laſt Judgement.

CHAP. XX.

Of Adam and Eve's going forth out of the Paradiſe, and of their entring into this world.

And then of the true Chriſtian Church upon Earth, and alſo of the Antichriſtian Cainiſh Church.

1. HEre wee ſhall not be acceptable to the Antichriſt, much leſſe to his ſtout Horſe [or ſtately Beaſt]: but ſeeing it thus appeareth to us, (in the wonder,) wee will deſcribe it for a Memoriall to our ſelves, and behold how the beginning and end of every thing is; that wee alſo (in our Combat) may labour in the^[1339] Gate of the Deepe, although it be plaine, that wee have nothing elſe to expect, in this world (for this Revelation [or Manifeſtation]) from Antichriſt and his Beaſt, but ſcorne, [contempt] diſgrace, and danger of our temporall life, yet wee comfort our ſelves with the Eternall Conqueſt in our Saviour Chriſt: wherein wee have to expect our great recompence: the glimpſe of which appeareth to us here,^[1340] in the great Wonder: for which cauſe wee will proceed, and not look upon this world, but eſteeme that which is to come greater than all.

2. Our writing alſo will ſerve in its due time, when the^[1341] Lilly-Roſe ſhall bloſſom: for in theſe [writings] there is many a Noble Roſe-Bud, which at preſent (becauſe of the great darkneſſe in Babell) cannot be knowne: but there is a time, wherein it ſhall^[1342] ſtand according to its Spirit.

3. Now if wee here diſcover the Antichriſt, the Devill (^[1343] in his Beaſt) will mightily reſiſt us, and cry out upon us, as if wee would ſtirre up [ſedition] tumults and uproares; but that is not true: doe but earneſtly conſider what a Chriſtian is: it belongeth not to him to make uproares, for he is a ſheepe, in the midſt among Wolves: and muſt be in the forme and minde of a ſheepe, and not of a Wolfe.

4. Though indeed the Spirit of God (in zeale and in the great might of the Father) armeth many in the fierceneſſe [or wrath], as may be ſeene by Elias: where ſometimes the ſword of the wrath of God is given to the Angel, for the ſlaying of Baals Prieſts in Babell by Elias: Alſo, where Moſes Brake the Tables, and imployeth the ſword againſt the ſinne of the worſhippers of the Calfe: which neither Moſes doth, nor Elias; but the fire of the wrath of God, by Elias, on the Mount.

5. Now when God the Lord had pronounced Adam and Eves ſentence, about their Earthly miſery, labour, cares, and hard burthen, which they muſt beare: and [that he had confirmed them] husband and wife: and alſo bound them in the Oath of Wedlock, to keep together as one [onely] body, and to love and help one another, as the Members of one [and the ſame] body; they were then wholly naked, they ſtood and were aſhamed of their earthly Image, and eſpecially, of the Members of their^[1344] ſhame: alſo [they were aſhamed] of the^[1345] excrement of the earthly food of their bodies; for they ſaw that they had a Beaſtiall condition, according to the outward body with all its ſubſtance; alſo heat and cold fell upon them: and the chaſt Image of God was^[1346] extinct: and now they muſt propagate after a Beaſtiall manner.

6. And then God the Lord, (through the Spirit of this world made them cloaths of the ſkinnes of Beaſts, and put thoſe on them (through the Spirit of this world:) that they might ſee, that (according to this [outward] world,) they were Beaſts; and [he] taught them how they ſhould ſeek the wonders, (in the Spirit of this world,) and manifeſt them, and cloath themſelves out of the wonders.

7. And here it may be ſeene very perfectly, that Man in this world, is not at home, but he is come into it as a Gueſt, and hath not brought the cloaths of this world with him (as all other creatures, that are at home therein, doe;) but muſt borrow cloathing from the^[1347] children of the Starres and Elements, and muſt cover himſelfe with ſtrange cloaching, which he brought not along with him when he entred into the Spirit of this world; with which he ſtrutteth it like a proud Bride: and ſheweth himſelfe, ſuppoſing that he is very fine and brave in it: and yet it is but borrowed from the Spirit of this world, which in its due time taketh it away againe, and lendeth it him but for a while, and then conſumeth it againe.

8. And this is done to the end (becauſe the Spirit of this world continually ſeeketh the Noble virgin of the Divine Wiſdome, and knoweth that ſhee is in Man,) that Man ſhould ſeek the great wonders (that are in^[1348] it) and bring them to light:^[1349] It ſtill ſuppoſeth, that it ſhall through Man, bring the noble Tincture to light, that the Paradiſe might appeare, and that^[1350] it might be freed from vanity.

9. For the holy Element continually^[1351] longeth [or groaneth] through the foure Elements, to be releaſed from the vanity, of the foure Elements; in like manner alſo the qualifying [or influence] of the grimme [conſtellations or] Starres [laboureth:] and therefore it driveth man to ſeek ſuch wonderfull formes [or wayes] that the Eternall wonders of God might be^[1352] manifeſted, which (in the breaking of the world) ſhall ſtand all (in the^[1353] figure) in the ſhadow.

10. Therefore all Arts and Sciences [or Trades] are (through the Starry Spirit of this world) from God,^[1354] manifeſted in Man, that they may appeare in wonders: and to that end God created this world, that his wonders might be made^[1355] manifeſt: and therefore God permitted, that Man is entred into the Spirit of this world, that he might manifeſt his wonders through him. Yet he deſireth alſo that^[1356] he ſhould not miſuſe this world, but that he ſhould goe againe out of this world into him: he deſireth that Man ſhould be where he is. And therefore he inſtantly ſhewed Adam and Eve their monſtrous forme, by the^[1357] Beaſt all clothing which he put on them, per ſpiritum majoris mundi, [by the Spirit of the great world].

11. But now if Adam had continued in Paradiſe, he ſhould have been able to manifeſt the wonders much better, for they ſhould have been much neerer to the forme of Angels, and ſuch great ſinnes and abominations had not been brought to effect with^[1358] many, as is uſually done now.

12. But the Spirit of the Grimneſſe [or f[•]erceneſſe] (in the Eternall ſource [or working property]) would alſo be manifeſted, and open its wonders: of which [•]uch may not be written, for it is a Myſterium [myſtery or hidden ſecret] that belongeth not to us to open, though indeed wee have the knowledge of it: let it ſtay till the time of the Lilly; wherein then the Roſe will bloſſom, and then the Thornes (in Babell) will not prick us.

13. When the^[1359] chaines of the Driver are broken, and the Thorny-Buſh is burnt, then one may goe more ſafely by the Thornes of the Burner; and then this Myſterium [or hidden ſecret] may well ſtand in the light: for it is great and wonderfull: and reacheth into the Gate of the Father.

14. The Roſe-branch in the wonders, will underſtand us well: but Babell is not worthy of it: ſhee ſeeketh nothing but the Thornes, and loveth to ſtrike with them; therefore wee will give the^[1360] Driver no cauſe [to doe ſo]: but rather^[1361] let theſe Myſteries ſtand, for the children of the Lilly Roſe: they are^[1362] wiſe, and have the Noble Tincture^[1363] in the light, the luſtre of the Driver, will be no more ſo eſteemed, for the Gueſts of this world have that [Government] in hand.

15. Thy proud Horſe [or Beaſt] (thou ſhamefull Whore) ſhall ride no longer alone, over the bended knees; in that time it will no more be ſaid, The power [might or Authority] ſticketh in my Chiſt of money: that Minerall [or Metall] becometh a bloſſome in the light: and the Tincture ſtandeth in the bloſſome of the Lilly: ſtones are of as much worth [as that mettall is:]^[1364] the clothing of the virgin is brighter than thy pride: how finely doth the ornament of this world ſtand on modeſty and the feare of God, if the heart be humble? How doe thy ſilken and golden cloaths adorne thee? Doeſt thou not appeare in Gods deeds of Wonder? Who will call thee a falſe Woman, if thou beeſt ſo very chaſt? Doeſt thou not ſtand to the honour of the Great God? Art thou not his work of Wonder? Is there not a friendly^[1365] laughter before thee? Who can ſay that thou art a wrathfull Woman? Thy modeſt countenance ſhineth over^[1366] mountaines and valleys: Art thou not at the end of the world, and [will not] thy Glance [or luſtre] be eſpied in Paradiſe? Wherefore ſtandeth thy Mother in^[1367] Babell, and is ſo very malicious? O! thou ſhamefull Whore; Get thee out (for Babell is^[1368] on fire) or elſe thou wilt be burnt thy ſelfe.

16. Or doeſt thou ſuppoſe that wee are mad? If wee did not ſee thee, wee would be ſilent: thou boaſteſt now, (by thy flatterers;) of a Golden Time: but they are moſt of them Wolves of Babell: when the Day breaketh, then they will be knowne. Or ſhould I not tell thee this, thou proud Whore? Behold, when thou with Adam and Eve wenteſt out of Paradiſe into the Spirit of this world, then thou wert as a God in the Spirit of this world: thou mighteſt ſeek all Myſteries, and uſe them for thy Ornament: If thou haddeſt alwayes gone cloathed in ſilk and purple [or ſcarlet] yet thou haddeſt not [thereby] offended God: but thou haddeſt gone [in them] to the honour of the Great God in his Deeds of Wonder; Wherefore haſt thou forſaken the^[1369] Love, and art become a Murtherer? Was not covetouſneſſe thy ſinne, in that thou affordeſt not thy Members ſo much as thy ſelfe? thou deſireſt to be onely fine thy ſelfe alone: thy way onely^[1370] ſhould be holy; Wherfore was the fratricide between Abel and Cain? The ſelfe-honouring pride brought it about, ſo that Cain envied Abels ^[1371] uprightneſſe (for the ſake of which he was ſo much beloved of God;) wherefore was not Cain alſo humble and pious?

17. Wilt thou ſay, the Devill beguiled him? Yes indeed, and he beguileth thee too, ſo that thou envieſt the comelineſſe and beauty of others: Hath God made thee a degree higher? are thou not a childe of Eve? Prethee tell mee the truth; art thou not the Antichriſt, which under a cloake [of being counted the Miniſter and ſervant of God] rideſt upon the Devils Horſe? Mee thinkes I ſee thee. Hearken! When thou wenteſt out of Paradiſe into this world, wherefore didſt thou not continue in one [onely] Love? Wherefore didſt thou not rejoyce in thy Neighbour? Wherefore didſt thou not love the members of thy body? Why doeſt thou not adorne thy brother with thy ornament? Didſt thou not ſee him plainly? Was not the Earth thy own? thou mighteſt have made what thou wouldeſt of it: who did hinder thee in it? Why didſt thou not eate with thy Brother? thou mighteſt have had fully enough; there would never have been any want: if thy humility towards thy brother had continued, then his alſo had continued towards thee: and then what a fine habitation and dwelling had there been upon Earth? what need had there been for thee to have coyned ſilver and gold, if unity had continued? thou mighteſt have made thy ornaments of it well enough: if thou haddeſt adorned thy Brother and Siſter, then they would have adorned thee againe (with their ready ſerviceable Love:) doeſt thou think it had been a ſinne, if thou hadſt gone in pure ſilk and gold, for the benefit of thy Brother, and to the honour of the Great God?

18. O thou blinde Babell! I muſt tell thee, how thou becameſt thus mad; thou haſt ſuffered thy ſelfe to be poſſeſſed by the Region of the Starres, and to be lead by the abominable Devill, and art become a perjured [or forſworne] whore to God: and nevertheleſſe, thou haſt built thy ſelfe a Kingdome upon Earth: as^[1372] they lead their Region, thou leadeſt thine: as they generate by the Elements, and conſume it againe, ſo doeſt thou with thy children alſo: thou generateſt them and killeſt them againe: thou makeſt warre: and art a murtherer for thy pride and covetouſneſſe ſake, ſo that thou haſt no roome at all upon the Earth.

19. Doeſt thou ſuppoſe that God taketh pleaſure in it? Yes Sir, the Spirit of the Great World is pleaſed with it; and through that Spirit the fierce anger of God [is alſo pleaſed], becauſe they qualifie [or mingle] one with another, and out of one and the ſame roote.

20. Doeſt thou ſuppoſe that all the Prophets have ſpoken from the pleaſant kinde love of God, from the Heart of God, when they ſaid to the Kings of Iſrael; Enter into Battell, thou ſhalt overcome, God ſhall give you victory? Indeed they ſpake from God, but from his fierce wrath againſt ſinnes, through the Spirit of the Great World, which would devoure againe what it hath made, becauſe the Love was extinguiſhed.

21. Or doeſt thou ſuppoſe that God ſent Moſes, to ſlay the Kings of the Heathens in the Promiſed Land, and that he is ſo well pleaſed with murtherings? No friend, look under the vayle of Moſes, and thou ſhalt finde it cleane otherwiſe.

22. Why did God keep Iſrael forty yeares in the Wilderneſſe, and fed them with^[1373] Heavenly Bread? that they ſhould be a people, full of love, ſuch as love one another, and ſhould depend on God in one Love; and therefore he gave their Lawes brightneſſe [or clarity] to ſee if they could live in the Love of the Father, and then he would have ſent them among the Heathens, to turne them with their wonders; as was done at the time of the Apoſtles: and in that he fed them from the Heaven, and that none of them (which gathered much or little) had any want; thereby they ought to have knowne, that the Kingdome [the power and all] is Gods, and that they were in him: they ought to have left their covetouſneſſe, and to converſe among one another with brotherly Love, none ought to look after covetouſneſſe: becauſe he horribly puniſhed^[1374] it.

23. Alſo when the Heathens ſhould heare, that God would ſend this People (which he had brought out of Egypt with great Wonders [or Miracles]) among them to deſtroy them, that they ſhould turne to God, and depart from covetouſneſſe, and enter into brotherly love: therefore he gave^[1375] them a long time of reſpite; as alſo to Iſrael (whom he fed from Heaven) for an Example, that one people ſhould be an Example to the other, that there is a God that is Allmightie. But they being earthly both of them, and onely evill, and being they did live in the Fathers fierce anger, therefore the anger and ſeverity of God luſted alſo to devoure them, becauſe they continually kindled^[1376] it.

24. Therefore he ſaid to Joſhua, Paſſe over Jordan, and deſtroy that people: and leave none of them among you, that you be not polluted. This (ſaying of his) proceeded not out of his Love, when he did bid him to kill the Heathens: as alſo the Prophets did not all ſpeak from his Love, but from his Anger, which was awakened by the wickedneſſe of Man; ſo alſo he ſpeaketh many times through the Spirit of the Prophets in the Great World (in the Prophets and in Moſes) in the fire, or in other terrors in an angry Zeale.

25. And ſhould wee therefore ſay that God is well pleaſed with anger and ſtrife? No: the Prophets complained often (in the Holy Ghoſt [or Spirit] of God) that this evill people offended their God, when they moved him to anger, ſo that accordingly his ſevere wrath went forth and devoured them. David ſaith in the fift Pſalme: Thou art not a God that art pleaſed with wicked wayes.

26. Now if Man awaken ſinne, then the fierce anger [or ſeverity] of God is ſtirred in himſelfe (viz. in Man) which otherwiſe (if Man did ſtand in humility) would reſt and be turned into great Joy, as was often mentioned before: But now when he burneth [in wrath] then one people devoureth the other, and one ſinne deſtroyeth another; if Iſrael had been^[1377] upright, they had not been put to make warre, but they ſhould have entred in with Wonders, and have converted the People, Moſes ſhould have lead them into the [promiſed Land] with his [Miracles] or Deeds of Wonder: but becauſe they were wicked, they could not enter in (with the brightneſſe of Moſes; with deeds of wonder, in the luſtre [or glance] of the Father) to convert the Heathens: but Moſes (with his deeds of wonder) muſt ſtay in the Wllderneſſe: and the whole People was conſumed and devoured in the wrath: and Joſhua muſt warre with the Heathens, and deſtroy them, for one^[1378] wrath devoured the other.

27. Whereas Joſhua was an Image and ſimilitude, that Iſrael (becauſe they could not ſubſiſt in the Fathers clarity and love) ſhould be led by the ſecond Joſhua (or Jeſus) out of the wrath into the Love, through the breaking of his body, and entring into Death. Moſes muſt enter through Death into life, and bring his clarity, through Death into life: even as he appeared with Elias, on mount Thabor, to the ſecond Joſhua (or Jeſus), in the claritie of the Father, and ſhewed him the pleaſure of the Father, [viz.] that he (the ſecond Joſhua) ſhould bring Iſrael (through his Death and clarity) into the Promiſed Land of Paradiſe.

28. Yet it could not be (how vigorouſly ſoever it was ſought after) that Man (in his own power) could enter into Paradiſe: and therefore poore captive Man muſt ſit in this world in the Devils murthering Denne: where now the Devill hath built his Chappell cloſe by the Chriſtian Church, and hath quite deſtroyed the love of Paradiſe, and hath in the ſtead thereof ſet up meere covetous proud ſelfe-willed [or ſelfe-conceited] faithleſſe, ſturdy, malicious Blaſphemers, Theeves and Murtherers, which lift themſelves up againſt Heaven and Paradiſe, and have built themſelves a Kingdome (according to the Dominion of the fierce foure [Starres or] Conſtellations,) wherein they domineere (with ſilver and gold, and conſume the ſweat one of another, whoſoever is but able, oppreſſeth the other to the ground. And though he flie before him, yet then he onely putteth forth his Dragons tongue, and ſpitteth fire upon him: he terrifieth him with his harſh voyce, and plagueth him day and night.

29. What can be ſaid of thee O Cain? doeſt thou ſuppoſe that God doth not ſee thee? Thou Monſtrous Beaſt, thou ſhalt ſtand naked, as the Spirit in the Wonders doth ſignifie, that thy Ornament may be made knowne. How art thou become thus? O Eve! are not all, thy children which thou haſt brought forth? all come out of thy loynes. Was it then the purpoſe of God that the evill ſhould domineere among the Good, and one plague another?

30. O no: But the Devill who is a cauſe of the^[1379] wrathfulneſſe. Adam was made good out of the pure Element: but the longing [deſire or luſt] of the Devill deceived him, ſo that he went into the Spirit of this world.

31. And now it cannot be otherwiſe, the two Kingdomes wreſtle one with another in the children of Men; the one is the Kingdome of Chriſt, [Generated] through the New Birth into Paradiſe: that (in this world) is miſerable amd contemned, there are not many that deſire it, for it hath meere ſcorne and contempt from the Devill and his followers: it conſiſteth in righteouſneſſe and truth: and that is not valued in this world: and therefore it muſt lie at the Rich Mans doore with poore Lazarus, and at his feete: if any doe but let it appeare that they are the childe of God, then the Devill will away with them preſently: or elſe will put them to ſuch ſcorne and diſgrace, that they cannot be knowne; that ſo the Devill may continue to be the Great Prince upon Earth, and that the world may not learne to know him.

32. The other Kingdome is that of Antichriſt, with a Golden [Splendour or] Glance, Prancing in ſtate, Glittering on every ſide: every one ſaith, it is a happy thing: for it adorneth it ſelfe moſt ſumptuouſly, and ſetteth its ſeate over the Hills and Mountaines: every one ſaluteth it: [or doth it reverence:] it draweth the Tincture of the Earth to it ſelfe, that it may gliſter alone: it bereaveth the Kingdome of Chriſt of its temporall [food, livelihood, or] bread, it devoureth the ſweat of the needy: and ſaith to him, You are mine, I am your God, I will ſet you where I pleaſe: you are the dogge that lieth at my feete: If I had a minde to it, I could hunt you out of my houſe: you muſt doe what I will; and the needy Worme muſt ſay, I am your poore ſervant, doe but ſpare my life; and if he ſqueeze out the ſweat of his browes, ſo that it ſmarteth, (which his^[1380] Maſter conſumeth [or ſpendeth]) then he groweth impatient with his Maſter, and curſeth him, and ſeeketh out wayes of lying and deceit, and by what way he might make his heavy burthen lighter.

33. And then if he finde his Maſter ſo unjuſt, he riſeth up againſt him, and taketh away his^[1381] unrighteous Bread, which he thinketh to eate under a ſoft yoake, and^[1382] worrieth him to the uttermoſt, and leaveth him no time to eſcape; but ſticketh full of impatience under that heavy burthen: he grumbleth and [••]aundereth, and ſeeketh all evill devices to eaſe his yoake, that he might eate his bread in quietneſſe, and yet it will not be, the Driver [Hunter, cruell Tyrant his [•]aſter] is behinde him, and taketh away his bread, and feedeth him with ſorrow under his yoake.

34. And then he ſtudieth cunning and deceit, and caſteth about, [to finde] which way he may by ſhifts and tricks fill his belly and live: he curſeth his Maſter ſecretly, and though he ſteale away cloſely by ſome ſlight the bread of another needy Man, yet that muſt be right [with him]: and his Maſter doth not regard it, ſo he eate not of his coſt, and ſo that he continue to be his dogge under his yoake. Thus the Maſter [Lord or Superiour] is unrighteous and^[1383] wicked, and maketh alſo that his ſervant is unrighteous and^[1384] wicked: whereas otherwiſe (if he might eate his bread under an eaſie yoake) he would not be ſo curſed and cunning in Theevery.

35. But what will the Spirit of this Kingdome ſay? Art thou not ſhining in Bravery? Haſt thou not taken poſſeſſion of all? Haſt thou not the Earth in poſſeſſion freely as God gave it thee? Doeſt thou not right? Doeſt thou not puniſh the wicked, and lookeſt to it, where the enemy breaketh it? Doeſt thou not defend thy Countrey? Are thou not a light to the blinde, and appointeſt Teachers for them, which^[1385] drive them to patience? The Kingdome is thine indeed, thou haſt purchaſed it, the poore is thy ſervant indeed, that [in thy opinion] cannot faile, [but be right].

36. But the Divine Anſwer in the Light of Nature ſaith to mee; Behold, out of what art thou growen? Have I planted thee? art thou not growen in my wilde Garden? When Adam went into the wilde Garden, there he^[1386] planted thee, how art thou growen ſo great? who hath given thee vertue [or ſappe] thou wilde Tree? My Love never ſtirred thee up, all thy branches are wilde, and thy fruit is wilde; Doeſt thou think that my ſoule luſteth after thy food? I will not eate of thy fruit; I am ſtrong, and the Kingdome is mine, he that cometh under my^[1387] wings, I will ſhelter him, no ſtorme can touch him: moreover, the Countrey is mine: I have left it to you, to be uſed in unanimous Love: and have ſet you out of one [and the ſame] roote, that you ſhould be alike, and love one another, and prevent one another in chaſt Love.

37. Thou wilde Beaſt, how comeſt thou ſo great and ſtrong? Haſt thou not trampled in my Garden of Roſes, and there made thee a Goutch? Where are thy Brothers and Siſters? Haw cometh it to paſſe, that they lie at thy feete? and that they are ſo leane, and thou onely art ſtrong [and luſty]? Haſt thou not devoured my Branches, and brought forth young Wolves, which devoure thy^[1388] Cattle alſo? and thou art a Beaſt with thy young ones: ſhould I ſuffer thee in my Garden of Roſes? Where is the Noble fruit which I did ſowe? Have you not turned them all into wilde branches? And where now ſhall I ſeeke for the fruit and profit of my Garden of Roſes? And my ſoule would faine eate of the Good fruit: but thou haſt trampled all underfoote, an[•] [•]ade it a denne of Murther.

38. Beſides, I heare a great howling, and lamentation, that all thy ſervants cry woe over thee, becauſe thou plagueſt them: and moreover, thou haſt ſhed my Noble ſeede, and not ſowen it, but [thou haſt ſowen] thy wilde [ſeede] for [the promoting of] thy great devouring and pomp; behold, I have ſpewed thee out towards Babell in the Preſſe of my fierce wrath, and there I will preſſe thee: and I will plant my Lilly-Branch in my Garden of Roſes, which bringeth mee forth fruit, after which my ſoule luſteth, of which my ſick Adam ſhall eate, that he may be ſtrong, and may goe into Paradiſe.

Of the Thruſting Adam and Eve out of the Paradiſe, of the Garden in Eden.

39. And when God had thus provided Adam and Eve a Beaſtiall Garment, to cover their ſhame, and to defend them againſt the cold: then he let them out of the Garden, and ſet the Cherubine with a naked^[1389] two edged ſword before it, to keep the way to the Tree of Life, and he [Man] muſt now till the Ground. But the underſtanding of us poore children of Adam and Eve is^[1390] ſunk ſo much, that at our laſt old age, wee ſcarce reach [the underſtanding of] any thing concerning the lamentable Fall of Adam and Eve: Seeing wee muſt ſeeke very deep for it in the Centre of the Light of Life▪ for it is very wonderfull which Moſes ſaith, God ſ[•]t the Cherubine before the Garden, to keep and guard the way to the Tree of Life. Who could underſtand it? If God did not open our eyes, wee ſhould ſpeak ſimply of a keeper with a ſword: and Reaſon ſeeth nothing elſe.

40. But the Noble virgin ſheweth us the Doore, [and] how wee muſt enter againe into Paradiſe, through the ſharpneſſe of the ſword: yet the ſword cutteth the Earthly Body cleane away from the Holy Element: and then the New Man may enter into Paradiſe by the way of Life. And the ſword is nothing elſe, but the Kingdome or Gate of the f[•]erceneſſe in the anger of God, where Man muſt preſſe in, through the f[•]erce [bitter] Death, through the Centre, into the ſecond Principle, into the Paradiſe of the holy Element before God; where then the fierce [grimme] Death, cutteth off the Earthly Body (viz. the foure Elements) from the holy [one] Element.

41. And the keeper of the Garden, is the Cherubine, the cutter off of the ſource [or quality] of the Starres, which holdeth the foure Elements for a while, and then breaketh them, and with its bitter ſharpneſſe ſevereth them from the ſoule, and paſſeth away it ſelfe alſo with its ſword: this [keeper] is here in the way, that wee cannot come to the Tree of the Eternall Life, he is in the middeſt, and ſuffereth us not to come into Paradiſe: the groſſe Garden of Eden (which is our Earthly Fleſh) is the hedge [or fortification] before the Garden.

42. Now if any body would come into the Garden, he muſt preſſe in through the ſword of Death; though indeed Chriſt hath broken the ſword, ſo that now wee can much eaſier enter in with our ſoules; yet there is a ſword before it ſtill: but he that findeth the way aright, him it doth not cut very much: for it is blunt, and it is bent; and if the ſoule goe but into the Gate, into the Centre, then it is preſently helped by the Noble Champion Chriſt; for he hath gotten the ſword into his^[1391] hands: he is the ſlaine Lambe of the Houſe of Iſrael, in the Revelation of John; which took the Book of the^[1392] firſt Principle, out of the hand of the Ancient [of Dayes] who ſate upon the Throne, with his foure and twenty Elders (which [Book] had ſeven ſeales, or ſeven Spirits of the^[1393] Birth of God) and opened them: where the Elders fell down before him, and worſhipped the Lamb that was ſlaine: and gave praiſe and honour to him which ſate upon the Throne, becauſe the Champion of the Houſe of Iſrael had overcome. The ſeven Golden Candleſticks are his Humanity, the ſeven Starres are his Deity, as the Divine^[1394] Birth in it ſelfe ſtandeth in a ſevenfold forme, as it is expounded in the beginning of this Book, in the firſt foure Chapters.

43. Thus Moſes hath a vayle before his eyes: and if thou wouldſt ſee his face, then thou muſt onely ſet Chriſt thy Champion before thee, that he may lift up his vayle, and then thou ſhalt ſee, that Moſes hath^[1395] no Hornes, but that he is a patient Lamb, faſt bound to the Death of Chriſt: and that his vayle was the Book that was ſhut ſo that wee could not be well enough, till the Champion came, and brake its ſeven ſeales with his entring into Death: and there the vayle [or covering] was done away: and in that Book there ſtood the holy^[1396] Goſpel of the Kingdome of God, which our worthy Conquerour Jeſus Chriſt hath^[1397] left us.

44. Now when Adam and Eve went out of the Garden, they kept together, as now married People doe, and now would make tryall of their beaſtiall condition, [to trie] what wonders might proceed from them: and the Spirit of the great world did well enough teach them, in their Reaſon, what they were to doe. And Adam knew his wife Eve, and ſhee conceived and bare a ſonne, and called him Cain: for ſhee ſaid, I have a Man from the Lord; Theſe are ſealed words which Moſes writeth, that ſhee ſaid, I have a Man from the Lord: ([for] then ſaid the^[1398] Major Mundus, I have the Lord,) of this world. Eve ſpake no otherwiſe, than as the Apoſtles thought, that Chriſt was to erect a worldly Kingdome: ſo Eve thought that her ſonne (as a ſtrong Champion) ſhould break the Head of the Devill, and ſet up a Glorious Kingdome: from whence inſtantly a twofold underſtanding [or different conditions) followed, and two ſorts of Churches: the one [built or relying] upon the mercy of God; and the other, upon their own might; [authority or power]; and therefore Cain could not endure his brother, becauſe Abel preſſed hard upon the mercy of God, and Cain [relyed] upon his own power [might and authority]. He thought himſelfe to be the Lord of the whole world, as his Mother had inſtructed him: and therefore now he would breake the Head of the Serpent in his own might as a Warriour [or Souldier] and began with his brother Abel, for his Faith relyed not on God, but on his own power; and here the Serpent did ſting the Treader upon the Serpent in the Heele the firſt time.

The Gate of the Myſteries [or the Expoſition of the hidden ſecrets.]

45. Reaſon ſaith how might that come to paſſe, that the firſt Man borne of a Woman was [ſo evill] a malicious Murtherer? Behold, thou immodeſt vile whoriſh world, here thou ſhalt finde a Glaſſe, behold thy ſelfe [and ſee] what thou art. Here againe the great ſecrets meet us, in the light of Nature, very cleerly and plainly to be underſtood. For Adam and Eve were entred into the Spirit of this world, and the Region of the foure Starres, with the infection of the Devill, had miſerably poſſeſſed them: and although they did ſomewhat ſtick to the word of the promiſe, yet the true longing and love towards God was very much extinguiſhed, and on the contrary, the longing and deſire after this world, was kindled in them, and beſides, they gat (from the Region of the Starres) a Beaſtiall luſt [or wanton deſire] towards one another, ſo that their Tincture thus became a fierce beaſtiall [luſt or] longing: for they had no Law but the Light of Nature, which they ſuppreſſed, and kindled themſelves in wanton [luſt], to which the Devill helped them.

46. And now when Eve ^[1399] was impregnated, her Tincture was wholly murtherous and falſe, for her Spirit in the Love, looked not upon God with a totall truſt and confidence: Alſo the wiſdome of God ſtood hidden in the Centre of the light of her life: Eve did not^[1400] unite [or yeeld her ſelfe] to it with love and confidence, but much rather to the luſt of this world: ſhee muſt bring it to paſſe, if any thing were to be done: and being her Truſt was not in God, ſo alſo God was not in her, but in his own Centre [or Principle]: and the wrath began to flow forth [boyle or worke]; and this is that which Chriſt ſaid, An evill Tree bringeth forth evill fruit, and ſo out of a falſe Tincture grew a ſoure evill roote, and conſequently ſuch a Tree and fruit. Alſo that which goeth forth [is] as the Tincture in the^[1401] mixture was, and ſuch a childe is generated, for the Spirit of the life, generateth it ſelfe out of the Eſſences.

47. And ſeeing Adam was gone out of Paradiſe into the Spirit of this world, therefore now the ſtrife was already between the two Kingdomes (viz. the Kingdome of Heaven, and the Kingdome of Hell) about the children of Eve: and here it is ſeene that the wrath had the victorie; and the Spirit of God complaineth, not without cauſe; [ſaying]; I am as a Grape-gatherer that gleaneth, and yet would faine eate of the beſt fruit.

48. But the fault lyeth in Man; if he did put his Truſt in the love of God, then the Kingdome of God would have the victorie: but if he put it in his evill luſt and wantonneſſe, in himſelfe in his own ability [or power] then he is captivated by the wrath, and his body and ſoule is in the wrath. But when he putteth his minde and confidence in God, then he goeth out from the wrath, and the Kingdome of God worketh (in him) to righteouſneſſe: and thus it is ſeene as cleere as the Sunne, what the cauſe is, that the firſt Man borne of a Woman became a murtherer.

49. For as the Tree was, ſo was the fruit: and though the Tree was not wholly evill [or falſe]: yet as to the^[1402] becoming Man, the Tincture (by the wreſtling^[1403] of the two Regions) became falſe [or evill[. And beſides, afterwards Eve (his Mother) helped^[1404] him forward very much, becauſe ſhee ſought after an Earthly Lord and Treader upon the Serpent, and inſtructed him, [telling him] that he was the Warriour [or Souldier to overcome] againſt the Devill, he muſt doe it; and ſo the wrath held him captive, and his offering [or ſacrifice] was not acceptable to God, becauſe (in wrath) he built upon himſelfe, and ſo his Prayer reached not the Gate of Heaven, but the^[1405] Driver did take it up, becauſe it proceeded out of ſelfe-pride (like the proud Phariſee) out of an [evill or] falſe minde.

50. And^[1406] here (thou laſcivious Whore in Babell, full of immodeſty and lechery in ſuch whoredome) thou haſt a Gloſſe, in thy [evill or] falſe Copulation without the feare of God: thou ſhouldſt looke [well to it] what thou ſoweſt, that there grow not a Tree in Hell fire. Thou ſuppoſeſt that it is a ſmall matter to commit whoredome: But I pray conſider thy ſelfe, whither doeſt thou ſend thy Tincture? Which (if it be true [or faithfull]) reacheth the Element of God: and now if you powre it forth thus, in ſuch a falſe [or evill] way (in the impulſion of the Region of the Starres, with the infection of the Devill), and alſo into ſuch an uncleane veſſell, what doeſt thou ſuppoſe ſhall accept it? Doeſt thou not know that the Tincture in the ſeede is a bloſſome of the life which qualifieth [or mingleth] with thy body and ſoule? Which (as often as it is generated) is a figure before God: how doeſt thou think, whether doth it ſtand in th love or anger of God?

51. O thou Babyloniſh Whore, when thou thus committeſt whordome, and^[1407] breakeſt afterwards the Limbus, together with the Matrix (wherein the figure of the Image of God ſtandeth,) onely for thy filthy lechery ſake; What doeſt thou think, how ſhall this figure appeare? ſeeing all (whatſoever is generated at any time out of the Tincture) ſhall after the breaking of this world, ſtand before God: and will not theſe figures appeare in the anger of God? Or haſt thou an Abſolution for that which thou ſoweſt in Hell? Looke to it that this figure doth not qualifie [or mingle] with thy body and ſoule; for the Tincture [then] is not yet become a Spirit: it reacheth thy ſelfe: if thou art not new-borne (through the bloud of Chriſt), then thou muſt bath [ſwimme or ſwelter] therein Eternally; 'Tis not I that ſay this, but the High Spirit in the boſome of the Virgin.

52. Therefore conſider thy ſelfe: and ſay not, I ſtand in the darke, and^[1408] exerciſe Love, none ſeeth it: thou ſtandeſt before the cleare countenance of God: alſo thou ſtandeſt before the Abyſſe of Hell, before the Councell of all Devills, who mock at thee; and beſides, thou haſt an evill [falſe] or unfaithfull Love, and it is no other than a [wanton] Lechery; if^[1409] it were faithfull, thou wouldſt not defile thy brother or ſiſter: both of you miſerably defile the Image of God: and are the worſt enemies one of another: you caſt one another into the Devils murthering Denne, and are in the wreſtling; but the Devill tickleth you, and ſtroweth Sugar, that he may catch you and binde you faſt: and then he leadeth you^[1410] to Jericho, and ſcourgeth [woundeth] and plagueth you ſufficiently.

53. And then when the poore ſoule ſhall travaile [home] there are great Mountaines in its way: and then thy faire Tincture will appeare before the [holy] Element like a defiled cloath; and there ſtandeth the Devill and readeth the^[1411] Law to you about it: and then the poore ſoule quaketh, and beginneth to doubt: and when it is to breake through the bitter Gate [of the Cherubine], then it continually feareth that the fierce anger of God ſhall ſeize upon it [as upon helliſh Brimſtone] and kindle it; as it cometh to paſſe for certain, if it be not borne anew in Chriſt, through earneſt repentance.

54. Therefore O Man, conſider; what thou ſoweſt here, that thou ſhalt reape; take an Example in Cain. Or doeſt thou ſuppoſe, that it is an invented Fable? [which I here write] doe but aske thy owne minde, that will convince thee: except thou art too much captivated by the Devill: behold the horrible puniſhments from the anger of God, ſince the beginning of the world: the Floud [or Deluge] was a puniſhment for the unchaſtity, [or uncleanneſſe], whereby God would drowne the^[1412] Matrix of the burning luſt of lechery: and therefore he puniſhed the World with Water; for the Water is the^[1413] Matrix of all things.

55. Therefore God eſtabliſhed the ſtate of wedlock with Adam and Eve, and bound it faſt with a ſtrong chaine, in that he ſaid; A Man ſhall leave Father and Mother, and cleave to his wife, and they two ſhall be one fleſh. And God tolerateth their^[1414] luſt, becauſe it is to be bound with faithfull chaſt Love, as one body,^[1415] and its members: and muſt aime (in the feare of God) at the getting of children: or elſe the wantonneſſe [or luſt] in it ſelfe, (without that true love, of the ſtate of wedlock) is^[1416] continually a Beaſtiall luſt, [infection] and ſinne: and if you, (in the ſtate of wedlock,) ſeek nothing, but the luſt and lechery, then in ſuch a condition, thou art not a jot better than a Beaſt: and doe but conſider it rightly, that without this, thou ſtandeſt [already] in a Beaſtiall Birth [or Generation] (contrary to the firſt Creation) like all Beaſts. For the holy Man in Adam, was not fore-appointed to have propagated ſo, but in great modeſt Love, out of himſelfe.

56. Therefore O Man looke to it! [have a care] how you uſe the beaſtiall luſt: it is (in it ſelfe) an abomination before God, whither it be in the ſtate of wedlock, or out of it; But the right love and fidelitie [or faithfulneſſe] (in the feare of God) covereth it, before the countenance of God: and (through the Sonne of the Virgin) it is Regenerated to be a pure undefiled creature againe, in the Faith, if thy confidence be in God.

57. But for the Whores and Rogues (who run a whoring without marrying in luſtfull lechery) wee have no other Language for them^[1417]: neither can wee finde any otherwiſe in the Light of Nature, than that it is an abomination [or loathing] in the anger of God: and if earneſt Repentance (with Mary Magdalen) be not there performed in the Regeneration [then wee finde nothing elſe but] the anger of God and Hell-fire, to be their wages, Amen.

Of the innocent and righteous Abel. The Gate of the Chriſtian Church.

58. Seeing then that Adam and Eve, had yeelded themſelves to the Spirit of this world, and did live in two [Kingdomes] (viz. in the holy Element before God; and alſo in the Out-Birth [viz.] the foure Elements, which reacheth that which is moſt outward, [viz.] the Kingdome of the [ſoure, fierce] grimneſſe) ſo there were alſo two ſorts of children generated out of them; viz. one a Mocker [or ſcorner] and another a plaine honeſt Man; as is ſufficiently to be ſeene by Iſaack and Iſhmael [the ſonnes of] Abraham; alſo by Jacob and Eſau.

59. And although the Church in Babell will prattle much here, about the Election from the purpoſe of God: and yet hath as little knowledge thereof as the Babyloniſh Tower (whoſe top ſhould reach to Heaven) [had] of God. As if it were not poſſible that a childe could goe out of the Anger into the Love of God, whereas the Love in the breaking of the Anger doth^[1418] fully appeare [or ſhine forth]: and tis for want of repentance: that Man ſuffereth himſelfe to be held by the Devill.

60. And the hardening is not ſo wholly in the Birth, that the ſoule (from the Mothers womb) ſhould be quite dead to God, or that God did not deſire it. The anger is in the flowing [working or boyling] of the Father, and the Father is God indeed, and generateth his deare Heart and Love (in the breaking of the Gate in the Habitation) out of himſelfe: ſhould he then be at oddes with himſelfe, becauſe his anger is under the roote of his Love? Should he be at Enmity againſt himſelfe? his Anger is his Strength and Omnipotence [or Allmightineſſe], and Conſuming fire: and his heart in the Love, is his^[1419] meekneſſe; and ſo now, that which approacheth and entereth into his Anger, is captivated in the Anger.

61. But it is poſſible to goe out from the Anger; as his deare heart is generated out of the Anger; which [cooleth, pacifieth, or] ſtilleth the Anger: and is rightly called the Paradiſe, or the Kingdome of Heaven. And his Anger is not knowne in the Heaven: and ſo there alſo; his Election goeth alwayes over the children of Love, which belong to the Kingdome of Heaven; and St Paul ſpeaketh no otherwiſe of his Election: but meaneth [it of] them that draw neere to him, and enter into his Covenant, and give up themſelves ro him: and theſe the Father draweth with the Holy Ghoſt, through the Death of Chriſt into the pure Element [that is] before the Father: Iſa 44.2. Feare not thou [O] my ſervant Jacob, and thou ^[1420] upright [one] whom I have choſen.

62. But that God (out of his purpoſe) ſhould harden the will of any, and make it darke, that is not true; the Spirit of God is withdrawen from the wicked, who onely wreſtle for the might [or power] of the fire, for he himſelfe goeth out from God, and deſireth not [to enjoy] God. God withdraweth himſelfe from none: Man hath a free will, he may lay hold on what he will: but he is held by two (by Heaven and by Hell) to which he yeeldeth, he is in that.

63. Cain was not rejected in the Mothers womb [or body,] though it be plaine, that God doth not love ſuch a falſe [or evill] ſeede, yet it ſtandeth free, it may preſſe into the Love, or into the Anger, and^[1421] the one as well as the other, wi[•]l receive it, as Paul alſo ſaith; To whom you yeeld your ſelves ſervants in obedience, his ſervants you are, whom you obey; whether it be i[•] the obedience of God to righteouſneſſe, or of ſinne unto Death.

64. Now God have no malicious ſoule [to be] in the Love but in the Anger: and he is the^[1422] Searcher of the Hearts, and knoweth well what is in Man, and what he will doe (even wh[•]le [Man] is in the ſeede) and will not caſt the Pearle before ſwine; and yet the falſe [or evill] ſeede is not [come] out of his will and purpoſe, elſe he muſt alſo have willed the Devill [to be a Devill.)

65. And know you not that the band of the Eternity ſtandeth free, and maketh it ſelfe? but that which inclineth to him is alſo^[1423] generated in God. And yet the Love preſſeth not into the Anger;^[1424] but the Love is generated out of the Anger, and is wholly free; and therefore the Heart of God in the Love, is^[1425] another Perſon than the Father, and the^[1426] iſſue [or going forth from them] is the Holy Ghoſt, who goeth not [back] againe into the Anger.

66. Then wherefore doth not the ſoule of Man goe alſo [therewith] out of the Anger into the Love, and ſo it ſhould be generated [to be] another creature in the Love? Saint Paul ſaith; Whom he hath foreſeene, thoſe he hath ſanctified, that they may be like his Image; the foreſeeing; is in his Election: he alwayes electeth [or chooſeth] his Sheepe. Thoſe who come to him, he aſſureth them the Eternall Life. But that he hardeneth (thoſe that deſire^[1427] earneſtly to come to him) and will not foreſee [Predeſtinate or elect them] that is not ſo. His will is to helpe all Men: and Chriſt himſelfe ſaith: Come yee all to mee that are weary and heavy laden, (here it is, thoſe that are laden with ſinnes) I will refreſh you; that is, certainly, foreſee [or Elect] and draw [them] to mee: and there wanteth but to Come.

67. What is it now, that lyeth in the way of the wicked, that he cannot come? It is the Angry-Sword of the Angel (or Cherubine) which he will not breake, the faire, gliſtering, hypocriticall, dainty world in his boſom [malice or wickedneſſe] in fleſh and bloud, pleaſeth him too well: he will not breake his minde, which yet he is able to doe: and if he doe breake it, then he is drawne of God (by Chriſt) to the Father: and inſtantly is choſen to [be] a childe of God: and out of the Image of the Serpent there cometh [to be] the Image of an Angel.

68. For ſo long as the Image ſtandeth in the Anger, it is the Image of the Serpent; but if it goe forth [from the luſt of ſinne, or deſire of evill], into the breaking [or deſtroying thereof] then a Heavenly Image is figured (by the Treader upon the Serpent); and^[1428] the Serpents Head is broken; the two Kingdomes fight [or wreſtle] one with another, and that which overcometh figureth the Image.

69. Whereby it is ſeene, how great the Anger was in Adam and Eve, in that the wrathfull Kingdome ſooner overcame, than the Kingdome of Heaven: and the ſcorner is ſooner generated than the^[1429] upright. But yet the fault of this was in the Parents: had they not ſinned, and let the Anger into them, then it had not been ſo, as at this Day.

70. Although indeed, Nature taketh hold of the childe (in the Mothers body [or womb]) and [ſhapeth, figureth, or] Imageth it: yet the^[1430] Region of the Starres hath no other than the^[1431] Image in the foure Elements, and not [that] in the Holy Element. And although indeed it Image [or frame] a Man in the outward Beaſtiall Minde with a little underſtanding many times, yet that is no matter: the outward Man is the Beaſt of the Starres; but the inward (in the [one] Element) is the Image of God: and the divine framing [figuring or Imaging] is not performed in the^[1432] outward, but in the inward Element.

71. For a Man is many times (in the outward) ſo very evill natured [or malicious froward conditioned] from the Starres, that he becometh^[1433] loathſome to himſelfe; but when he conſidereth himſelfe, then he entereth into himſelfe (into the inward Man) and reacheth after Abſtinence [or forbearance of evill] and yet cannot be quite looſed from, [or rid off] the outward wicked malicious Man: but muſt continually (with the inward) breake the head of (the outward) the Serpent.

72. For the Serpent ſtingeth many in the outward: but if it^[1434] get the Inward Man, then the Image of God is gone. The evillneſſe [or malice] of the Starres driveth many [ſtrongly] to murther, ſteale, lye, and^[1435] deceive; till they come to the Gallowes, and ſword, [or block], and yet have not wholly [captivated] the inward: he is yet in the Gate, and is able (through Repentance) to goe into another Image, which is not like the outward: Man cannot judge the inward Man ſo wholly according to the outward: except they ſee that he deſpiſeth God, and blaſphemeth the Holy Ghoſt; in ſuch a one there is^[1436] no Divine Image. And it is hard [^[1437] with him]; yet his Judgement is not [in the time of] this body: the Gate of the Mercifulneſſe ſtandeth open towards him, while he is in this Tabernacle.

73. But after this life he ſhall attaine it no more, except he hath [hold of] the Mercifulneſſe [of God] by a Threed: for God will not quench the ſmoaking flax, as Iſaiah ſaith; though indeed he muſt bathe [ſwimme or ſwelter] in his ſinnes,^[1438] till the Anger (through the Death of Chriſt) be overcome; on which Threed he muſt hang: and the Putrefaction is his Purgatory in his ſinnes, and no ſtrange [or diſtinct Heterogene Purgatory] (of which Antichriſt feigneth and prateth) but his own ſelfe, [Purgatory,] in his ſinnes.

74. And it is all vaine and idle [which is ſaid,] concerning Purgatory, as the Wolfe of the Whores Beaſt feigneth, [or conceiteth]: for it is well knowne, that after the [outward] life, there is an Eternall life, and that all ſinnes are^[1439] remitted here; but as long as thou art between the Doore and the Hindges, and hangeſt by a ſmall haire, thou art yet not wholly in the^[1440] Eternall Life: but if thou be once in the Eternall Life, then thou art perfect; [or fully there] whether it be in the Heaven or in the Hell, out of that there is no Redemption, for it is the^[1441] Eternall Life.

75. But while wee are thus ſpeaking of the^[1442] upright Abel, we cannot ſay, that the Kingdome of Heaven was not aſſiſting in him, and that he meerly out of his own might and power, made himſelfe ſuch an upright [honeſt] Man; for^[1443] it was in the wreſtling, and overcame the Anger: for Man is weake, and^[1444] ignorant, and can doe little by his own Power [or ability];^[1445] yet he hath the Imagination, and the chooſing, or the free yeelding, [to a thing] where then the Maker is ready before hand, which maketh him [to be] according as his luſt [or deſire] is: as is to be ſeene by Adam, for when he longed and luſted in the Spirit of this world, there inſtantly the Maker was preſent, and made (of an Angelicall Image,) a Man.

76. The Luſt [or longing Deſire] is the introducing^[1446] into a thing, and out of the Luſt cometh the forme [or Image] of the Luſt, (viz. a Body,) and the ſource [or active quality] of ſinnes ſticketh therein; and you may eaſier hinder the Luſt, than breake the Body, which is very hard; therefore it is good, to turne away the eyes, and then the^[1447] Tincture goeth not into the Eſſences by which the Spirit is impregnated; for the luſt indeed is not the minde wholly, but they are ſiſters: for when the luſt impregnateth the minde, then it is already a halfe^[1448] ſubſtance, and there muſt neceſſarily follow a breaking, or there cometh to be a whole ſubſtance, and an Eſſence of a thing.

77. Now Abel is the firſt Chriſtian Church in Patience, which God eſtabliſhed, that the Cainiſh Church ſhould be converted by Abel: he hath not therefore ſo rejected the Cainiſh Church, that he would have no member out of it. Underſtand it thus; the true Chriſtian Church ſtandeth like a ſheepe among Wolves; though indeed wee are Men and not Wolves, but in Minde and in Figure.^[1449] It teacheth the wicked: and if he be converted, then it hath gained him, and he is figured into an Image [of God]: and thereby Joy is cauſed among the Angels of God, that the Kingdome of Heaven hath the victory.

78. Or doeſt thou ſuppoſe, that the word in Daniel is nothing, Chap. 10. concerning the Angel Gabriel, who ſaid; that the Prince in Perſia withſtood him one and twenty dayes, and that our Prince Michael came to helpe him. Thereby it may be ſeene how the Princes and Throne-Angells ſtrive againſt the Kingdome of the fierce wrath, and aſſiſt Men; the cauſe whereof is this; The Devill awakeneth the Anger againſt Men: and the Angels of God (viz. the Throne-Princes) keepe it back, becauſe God^[1450] yet willeth not Evill.

79. Wee are eſpecially to obſerve in Cain and Abel, what their purpoſe was. Cain was a Plowman [or Tiller of the Ground] and Abel was a Shepheard [or keeper of ſheepe]: Abel relyed upon the bleſſing of God towards his flock, to maintaine himſelfe by the bleſſing of God: Cain relyed upon his own labour, to maintaine himſelfe by his own skill and induſtry. Eve tooke part with Cain, and Adam with Abel; for Eve counted him to be the Prince on Earth, to whom the Kingdome did belong, and ſuppoſed that he (as a Champion) would chaſe and hunt away the Devill; although ſhee knew^[1451] him not.

80. But if Men ſearch very Deepe, this [that followeth they will finde] is the very Ground. Eve was the Childe in the Matrix of Adam, which Adam (if he had not been overcome) ſhould have generated out of himſelfe, in great modeſty [purity] and holineſſe; but becauſe Adams Matrix was impregnated from the Spirit of this world, therefore God muſt frame a fleſhly woman out of it, which afterwards (in her firſt fruit) became luſtfull, and infected from the Devill, as well as the Limbus in Adam.

81. And therefore they alſo generated ſuch a towardly childe as looked onely after covetouſneſſe: as Eve alſo did, who would be like God: and ſurely Adam had ſome minde that way, or elſe he ſhould not have entred into the ſpirit of this world.

82. And ſuch alſo now was their Sonne Cain: he ſuppoſed that he was Lord on Earth; and therefore he grutched that his Brother ſhould have any thing: eſpecially when he ſaw that he was accepted before God, that vexed him; and he thought that Abel ſhould come to be Lord on Earth: in his ſacrifice, he regarded not the feare of God, though he (as an appearing holy Man [or hypocrite]) ſacrificed alſo; but he regarded onely the^[1452] Region.

83. And here the Antichriſtian Kingdome tooke its beginning, where Men^[1453] give God good words, and their heart is poſſeſſed with covetouſneſſe, and ſeek after nothing but power and authority, to domineere over the needy and miſerable, who truſt and relie upon God. Therefore Antichriſt hath his God in his Chiſt, and in the ſtrength of his power: and behinde his cloake there hangeth a Fox. He prayeth, yet he deſireth nothing elſe but the Kingdome of this world: his heart doth not leave off to perſecute and to hunt poore Abel. But Abel prayeth to the Lord, and his heart inclineth it ſelfe to the Love of God, in the true Image, for he deſireth the Kingdome of Heaven, and the Bleſſing of God here, for his^[1454] maintenance.

84. Now the Devill cannot endure that a holy Church ſhould grow up in his Dominions, he will murther Abel ſtill, as he did then; becauſe Cain feared not God, therefore the Devill gat an acceſſe to him, and ſtirred up the inbred wrath in Cain againſt Abel, that he ſlew him. Here ſurely all the Devills danced at it, and thought, now is the Kingdome ours againe: whereat Adam and Eve were much amazed and affrighted, when they ſaw that he whom they accounted for a Prince became a murtherer; and as the Hiſtory ſaith, they copulated [or knew one another] no more in ſeaventy yeares after.

85. Now it being thus, therefore they ſought for quite another Treader upon the Serpent: alſo now they inclined their heart to God, ſo that ſeventy yeares after this murther, they begat a very upright [vertuous] holy Sonne that feared God, (who eſtabliſhed againe the pure Church of the feare of God and promiſed ſeede of the Woman;) whoſe name was Seth; who alſo begat a very upright [vertuous] Sonne, whoſe name was E[•]os, and then Men began to preach openly [or plainly] of God: and the Chriſtian Church alwayes roſe up like a ſmall flock, in ſpite of all the Ragings of the Devills.

86. But Cain exalted himſelfe to be a Lord over his kindred: from whence aroſe the Dominion, and Rule or Government of this world, all (according to the influence of the Starres) generated per Spiritum Majoris Mundi, [by the Spirit of the^[1455] Great world]: and is not as Cain ſuppoſed, ſo ordained, by the cleere Deity.

87. It is true indeed, when the world became ſo evill, malicious, and murtherous, then there muſt needs be Judges and Magiſtrates that the fierce wrath might be ſtopped by puniſhment and feare; but if thou haddeſt continued in Love, then thou ſhouldſt have had no Lords, but loving Brothers and Siſters. O Cain! thy potent Kingdome cometh not from God, but hath its influence from the ſtarry Heaven in Anger, which domineereth over thee, and many times giveth thee Tyrants, who conſume thy ſweat in Pride, and this thou haſt for thy Paradiſe.

88. Saint Paul writeth very well, that there is no [power, authority, or] Magiſtracy but of God; but he ſaith, it is an^[1456] avenger of the wicked, and beareth not the ſword in vaine; herein thou haſt ground enough, that God uſeth the worldly Government, and the ſword thereof for the wicked's ſake, under which thou muſt now (for the ſake of ſinne) beare thy yoake, becauſe thou art a continuall devourer and murtherer: doe but behold thy ſelfe, together with the avenging ſword, perhaps thou wilt ſee, thy ſelfe.

89. But if any ſay, that God doth [abhorre or] loath the Great Tyranny and Oppreſſion, when they domineere and take away the ſweat of the poore and needy, and conſume it in pride and ſtatelineſſe; that Cain cannot endure: if the terrible Example of the Floud [or Deluge] did not ſtand there, then [Tyranny] would be accounted holineſſe; but thy^[1457] Kingdome O Cain! is ſet up in Babell, and thy Beaſt Ruleth in Sodom and Gomorrha, there is a fire from the Lord of Heaven in it: it is time to goe with Lot out of Sodom, ſinne is awakened in Cain.

90. Now when Cain had murthered his Brother, then he went ſecurely as a Lord: and thought, now thou art ſole Prince on Earth; but the voice of the fierce anger of God came, and ſaid; Where is thy Brother Abel? and he anſwered, I know not, Shall I be my Brothers keeper? And ^[1458] He ſaid, What haſt thou done? Behold the voyce of thy Brothers bloud, cryeth to mee from the Earth: and now thou art accurſed upon the Earth, which hath opened its mouth, to receive thy Brothers bloud from thy hands: When thou ſhalt till the Ground, it ſhall not yeeld its ſtrength to thee henc[•]forward; thou ſhalt be a vagabond and fugitive upon Earth.

91. And now when the Anger of God ſtirred the ſinne in Cain, then it became awakened: and he was perplexed [or troubled]: and then his falſe Faith was ſeene: for he deſpaired, and ſaid; My ſinnes are greater, than that they can be forgiven mee: behold thou driveſt mee away from the Lord this day, and I muſt hide my ſelfe ^[1459] from thy Countenance, and I muſt be a fugitive and vagabond upon the Earth: and it ſhall befall mee ſo, that whoſoever ^[1460] findeth mee will ſlay mee.

92. Here there appeareth to us the moſt terrible Lamentable and miſerable Gate of deſpaire, upon the committing of ſinnes: for when God ſaid;^[1461] Curſed art thou upon the Earth, which hath opened its mouth, and received thy Brothers bloud from thy Hands: then the lofty, ſelfe potent, gliſtering, hypocriticall, flattering Kingdome of Antichriſt was rejected of God: and it hath (with it entring into the fierce wrath, in the Murther) ſeperated it ſelfe from God.

93. Therefore ſaid God; Be thou accurſed; and the diſtinction of this curſing or flying out of the fierceneſſe,^[1462] is, that the Love of God will not dwell in the fierceneſſe, and that Kingdome muſt not be called after his Name: for God conſented not to the Murther, but the fierceneſſe [or wrath] of which God warned Cain, at his ſacrificing, [ſaying,] B thou upright, and thou ſhalt be accepted; if not, then ſinne (and the Kingdome of the fierce wrath) lyeth at the Doore; he ſhould not let^[1463] it have any power, but ſhould rule over it, but when he letteth it have power, then it ruleth, and vanquiſheth him.

94. Thus alſo God withdrew, that is, Cain went out from God: from the Kingdome of God, into the Kingdome of the fierceneſſe of the Driver: therefore alſo his affaires (which he further [managed, held forth, and] pretended) were not of God, but from the Kingdome of the fierce wrath; that [fierceneſſe] lead him, and generated or awakened^[1464] its wonders through him, that the [Kingdome of the fierceneſſe] might be alſo manifeſted, even as it was a great wonder,^[1465] how the Noble Image in Abel, by the fierceneſſe of Hell, and of this world^[1466] could be ſeperated in the^[1467] breaking of the body: whereas the Kingdome of Hell would faine have found [or felt] it: and therefore the firſt Death muſt be haſtily [or ſuddenly], where then the Treader upon the Serpent ſhewed his firſt^[1468] Maſter-piece, when the Kingdome of this world^[1469] parted from Abel: when the Cherubine did this firſt time^[1470] cut off the foure Elements from the holy Element.

95. And there the Word, or the Treader upon the Serpent, ſtood in the new regenerated Element, in the ſoule of Abel, in the Centre, in the Gate of the Deepe, and did breake the Serpents (that is, the Kingdome of the fierceneſſes) head of its might; for the Head, ſignifieth, the ſtrong Might of the fierce Anger. And there the Love of God (out of the Heart of God^[1471] let it ſelfe into the Hell of the Anger, and did ſmother, the kindled fire of the poore ſoule, in the Love againe: and here the firſt worke was proved, according as was promiſed from God to Adam and Eve.

96. Secondly, alſo, the terrible work of the entring into the fierceneſſe [or Anger] was proved in Cain, for each Kingdome, proved its owne. And now when Cain went into the Anger, then the Love of God ſtood in the Centre before him, wholly hidden; there Cain (as a Champion) ſhould have broken the Serpents Head: which he before ſuppoſed that he was the Man that ſhould doe it, and would doe it in his own power and might; and here it was rightly tryed, whether it were poſſible in ones own ſelfe-power (through the luſtre of the Father in the fire) to poſſeſſe the Kingdome of God.

97. But it was miſerable, and all in vaine, for Cain (in his tender humanity) cryed woe woe is mee; his ſinnes were greater than^[1472] he, he could not in his own power preſſe in to God: he trembled and at length ſtood amazed before the Abyſſe of Hell, which had captivated him, and held him in it: he^[1473] ſevered himſelfe now alſo from [the company of] Men: and ſaid, Now whoſoever ſhall finde mee will ſlay mee, for I muſt flie from thy face.

98. And here is ſeene the ſeperating of the Chriſtian Church from the Cainiſh, where God expelled Cain, that he muſt dwell in another place; and the true underſtanding of theſe high hidden ſecrets ſticketh wholly in the Word, under the vayle [of Moſes] and was almoſt never knowne [yet], but (in the time of the Lilly) it ſhall^[1474] ſtand in the Wonders; and thou Antichriſtian Church on Earth, ſhouldſt know, that all (whatſoever thou inventeſt without the Spirit of God, for thy trimming and pride, alſo for thy ſtrength and power) is gone forth with Cain from Abel, out from the Church of Chriſt, beyond Eden, into the Land of Nod: if thou art ſo highly learned, and doeſt underſtand^[1475] this in the Language of Nature, what it is, as thy flatterers in their Bonnet [or promotion] ſuppoſe [they doe]; but they apprehend nothing but the^[1476] foure Elements in the going forth with Cain, and not the [One] Element before God; therefore the ſame is the Babell of Confuſion and of various Opinions, and not the Ground ^[1477] in the [One] Element, which ſtandeth in one alone, and not in multiplicity.

99. Thou haſt been a cleere^[1478] Glaſſe (in him) of Mens own conceits [or opinions], what ones own good meaning (without the Spirit of God) is. Cain went not into the Sheepfold at the Doore (which God made for Adam and Eve with the Word, and Treader upon the Serpent) but climed into it another way, by his ſtrong Lyoniſh minde, and would be a Lord over the Sheepe, and became a theefe and murtherer of the Sheepe, and the Sheepe followed him not, but they went (with Abel) through the ſword of the Angel [or] Cherubine (out of this fraile and corruptible life) with the Treader upon the Serpent into their reſting ſheepfold, where there is not one wolfe: for the Cherubine will let none of them in: and if any of them doe come, then he cutteth their Wolves heart of the fierceneſſe of the Kingdome of this world cleane away, and then they alſo become Sheepe, and lay themſelves patiently among the Sheepe, and ſeek no more after the Wolfe, for^[1479] he is beyond Eden in the Land of Nod: but they are gone through the ſword of the Cherubine into Paradiſe: where no Wolfe entereth in; there is a Wall of a Principle and whole^[1480] Birth before it.

100. And thou Cainiſh Church (with thy Lawes and Pratings, thy acute Comments, and Expoſitions of the Writings of the Holy Men (or Saints], who have ſpoken in the Spirit of God) ſhould look well upon thy ſelfe, and doe not build thy voluptuous and ſoft Kingdome ſo much upon thoſe things: for^[1481] they^[1482] are moſt of them in Paradiſe: they ſpeake out of the Roote of the Holy Element through the^[1483] out-Birth of the foure Elements, and many times apprehend (in the out-Birth) the fierce wrath, which Men had awakened: therefore look to it, that thou build no ſtubble, ſtraw, or weeds thereupon: if thou haſt not the Spirit of underſtanding out of the Holy Element, then let them alone, doe not^[1484] daube them with the foure Elements, or elſe thoſe things ſtand in Babell, it is not good to build the foure Elements thereupon: for the Cherubine ſtandeth between, and he will cut off whatſoever doth not belong to the Sheepfold: thou wilt have no benefit of it, for thy labour [or work] ſtayeth^[1485] in the Land of Nod.

101. O Cain! look but upon thy Kingdome, and conſider what befell thy Great [Grand] father Cain, who built this Kingdome, who cryed out woe is me! my ſinnes are greater than can be forgiven me, when he ſaw himſelfe (with his Kingdome) to be without God, in the Abyſſe of Hell. And if the loving Word of God, had not recalled it, (when it ſaid, No; Whoſoever killeth Cain, it ſhall be avenged ſevenfold, and God made a mark upon him, that none that met with him ſhould kill him) he had been quite loſt. Thoſe are wonderfull words, Moſes face is ſo very much under the vayle: for the vayle is rightly the Cainiſh Church, which covereth the Kingdome of Chriſt.

102. Here is the cleare and plaine ground and roote of the falſe Cainiſh Church; for Cain had made himſelfe a Lord of this world, and built [or relyed] upon himſelfe. Yet now he had in himſelfe nothing for a propriety, but the firſt and the third Principle: for as to his ſoule, he was in the firſt Principle, as all Men [are]: and as to the body, he was in the third Principle in the Kingdome of this world. And now he ſhould with his ſoule goe out of the Kingdome of this world, and preſſe into the ſecond Principle (viz. into the Truſt in God, into the Word of the Promiſe) to God, as Abel did: and labour with his hands in this world, and Plant and Build; but his minde ſhould be directed to God in confidence, and ſhould commend the^[1486] Kingdome of this world to God, and carry himſelfe therein as a travailing ſtranger, which onely with this ſtrange body is in his propriety, as to the body, and a ſtranger onely as to the ſoule, and beſides as an aſhamed Gueſt like a Priſoner in it: whoſe onely ſtudy ſhould be, to get againe into his true Native Countrey, out of which he is gone forth with his father Adam; but he let the ſecond Principle, the Kingdome of Heaven goe, and yeelded himſelfe wholly with his ſoule into the Kingdome of th[•]s world, where he would be Lord; and ſo the Anger took hold on him: for he went out from the Word, the Promiſe of Grace.

103. And then the Word ſtood againſt him, in the Centre of the Heaven: and he ſtood (in the Roote of the fierceneſſe) againſt the Word; for his Spirit went out of the Gate of the Centre of Heaven, and ſtood in the ſource [or active property] of the Originall of the Creation in the fierce Roote of the fire, and deſired the Out-Birth out of the Holy Element, (which alſo ſtood in the kindling in the fierceneſſe;) viz. the foure Elements.

104. His Anger againſt Abel came from hence, becauſe Abel ^[1487] ſtood not in this Birth, and his Spirit would not endure the Kingdome of Abel in his Kingdome: for he would rule (as by his own power,) in the^[1488] two Principles (wherein he ſtood:) and therefore he ſlew Abel.

105. Yet God would not have it ſo: but^[1489] kindled the Anger in Cain, which reſted before in the ſwelled Kingdome of the foure Elements, and was onely climed up in great and mighty Joy, whereas Cain did not know the Anger, nor underſtand any thing of it; onely the Eſſences of the ſoule knew that they dealt falſly: but they knew not the fierce ſource in the kindling of the fire, till that they went forth from the Centre of God into the^[1490] falſhood, and there they felt the fire of the Anger with great horrour, trembling and crying; for they were gone out from God, and neither ſaw nor felt the heavenly ſource any more: and therefore they deſpaired, becauſe they found [or felt] themſelves in the ſource of the wrath: and the Body with all its Eſſences cryed; My ſinnes are greater than that they can be forgiven.

106. And here is apparently ſeene the Glaſſe of the Abyſſe of Hell, and [of the] Eternall deſpaire; when the Anger of God riſeth up in the ſource, that the malice [and wickedneſſe] is made ſtirring, and there beginneth trembling, galling, and crying, and deſpaire in it ſelfe as to God: there the ſoule ſeeketh abſtinence in the Kingdome of this world, and findeth^[1491] none: and then it leaveth the Kingdome of this world alſo, and runneth into the Originality, into the Roote of the Eternall Birth, and ſeeketh abſtinence, and yet findeth nothing; and then caſteth it ſelfe into the abominable Deepe, ſuppoſing to reach the Originall of the Abſtinence, or the Gate of the breaking in; but it mounteth onely above the Heaven, out (into the moſt uttermoſt) into the fierce [wrathfull, grimme] Eternity.

107. Then it beginneth venomouſly to hate the body, wherein it hath borne the Image of God: and many run headlong into the water, or take a roape, or a ſword, and murther the body, which hath bereaved it of the Image of God, through temporall pleaſure, through falſe confidence, ſtanding upon it ſelfe, to contemne and ſcorne its brother and ſiſter, to murther him, to take away his daily bread, and alſo to give occaſion of wantonneſſe to their brethren and ſiſters.

108. And thou Cainiſh Church, here thou haſt a Glaſſe, in thy riſing up in pride, and ſelfe power, alſo in thy voluptuous ſelfe honouring life; behold thy ſelfe [in it:] for thou art gone into the Spirit of this world, and thou haſt made the Kingdome of this world thy Kingdome of Heaven, and thou truſteſt onely in thy ſelfe: thou makeſt thy ſelfe a Lord over Babell, and thou draweſt the Kingdome of this world to thee onely by^[1492] cunning [ſubtilty]; and thou makeſt thy ſelfe a Patron therein, and therewith thou goeſt out from God: thou ſuppoſeſt that thou art holy, though thou ſuppreſſeſt the poore Abel under thy yoake, and vexeſt him day and night: he muſt here be thy Bloud-hound, and thou accounteſt him thy ſlave, though thou haſt not right to the leaſt haire of his head as thine owne: and therefore thou art no other than his Driver [or Hunter] in Jericho, thou art his murtherer, who ſtrippeſt him, beateſt and killeſt him.

109. Doeſt thou aske wherefore? Behold, I will tell thee: thou art Ca[•]n the Lord of the world, for thou haſt made thy ſelfe ſo; and now Abel is thy ſervant, who is entered into this world as a Gueſt, yet he ſtandeth, and deſireth to be^[1493] gone out of this world into his Native Countrey, which thou canſt not endure, thou preſſeſt him to the ground, two manner of wayes, very ſubtilty and in ſelfe power. Firſt, with thy hypocriticall falſe Doctrine [Teaching or Preaching] Babell, where he ſhall and muſt beleeve whatſoever thou^[1494] preſcribeſt him, without the Spirit of God, that thereby thou mayſt but ſtrengthen thy gorgeous^[1495] fat Kingdome, whereby thou draweſt him away from God, into the Spirit of this world, ſo that he muſt^[1496] gape upon thy Prating: and if he doe not ſo, then thou murthereſt him, as Abel [was murthered].

110. And ſecondly, thou haſt ſet thy ſelfe to be Lord over him, and haſt made him thy ſlave; and ſo braveſt it over him, as the proud woman of this world, thou^[1497] vexeſt him day and night, and conſumeſt his ſweat in high-mindedneſſe; all according to the^[1498] fury of the wrath [or fierceneſſe]. And ſo he ſticketh not onely in the^[1499] Darkneſſe, but [alſo] in great miſery, cares, and perplexity, and ſeeketh wayes to get out of them, and how to come to the light againe, and eſcape the Driver.

111. But he findeth nothing in thy Gates but the way of falſhood, Bribery, cunning, ſubtlety, lying, and deceit, alſo covetouſneſſe, and to winde himſelfe about ſo under thy yoake, that he may but live: and ſo himſelfe murthereth his own poore ſoul, under thy yoake, and re[•]ideth himſelfe off thus, from the Kingdome of God, and giveth himſelfe up to the^[1500] Kingdome of this world, kneeling and praying before thy Beaſt, and honoureth thy proud Bride that rideth upon thy Beaſt, as the Spirit of God in the R[•]velation of John witneſſeth.

112. Thus thou continually murthereſt poore Abel, two manner of wayes and giveſt him great occaſion of ſtumbling, by thy pomp and power thou draweſt him away from God into the Spirit of this world, where he then groweth ſtark blinde, and ſo he will continually ride^[1501] after thee he will ſtill ſit upon thy Beaſt, and be Lord alſo, and ride over the bended knees: and thus the Kingdome of this world is a right Denne of Theeves, and in the preſence of God a Lake of Abominations.

113. The Spirit of thy ſtout Beaſt, is the Helliſh^[1502] Worm; The Crowned B[••]de that ſitte[•]h upon it, is the falſe Woman [or Whore] of Babel[•]: ſhee drinketh onely out of the Cup of Whoredome and Abominations, her drink in that Cup is the fierceneſſe of the Anger of God, of which the People [or Nations] drink, and become drunk, and ſo in their drunkenneſſe, they become Murtherers, Robbers, Theeves, falſe perfidious mockers, jeerers, ſcorners, proud, high-minded, ſelfe-honourers, ſterne malicious people; there is no end of the number of thoſe that hate one another: every one ſuppoſeth, his way is right, and that he walketh in the right Path: if his brother and ſiſter goe not in the ſame way with him, he ſcorneth them and calleth them Hereticks; and ſo one Wolfe biteth another: his way is in his own Opinion, as his Maſter teacheth him, who yet never regardeth any thing but his^[1503] Belly God; that his eſteeme and glory may be great among Men; thus one hypocrite deceiveth the other, and are ſcorners and perſecutors one of another among themſelves [•••]nd one is a Wolfe as well as another: and the poore Abel (who ſtandeth in true Reſignation, and relyeth upon God) muſt continually be their ^[1504] footſtoole, he is continually murthered in a two-fold manner.

114. One is, that he is deceived, and goeth along into Babell, and is murthered, as to the Kingdome of Heaven. The other is, that if he remaine conſtant, then the Devill, (with Cain,) will not endure him, but murthereth him outwardly, as to the body, or taketh away his good name and credit, and^[1505] covereth him ſo that he may not be knowne, that ſo the Kingdome of Cain and the Antichriſt may remaine in Babell: of which wee know well how to ſpeake by our own experience, if wrath and anger did pleaſe us. But it fareth very well with our Abel, and our being ſcorned ſpringeth up in the bloſſoming of the Lilly, whereat wee will rejoyce well enough, when wee returne againe from Jericho to Jeruſalem, to our Father Abel.

115. And now what haſt thou to expect, (thou proud Bride of Babell) for thy ſtately Pride (from the Spirit of this world) that thou ſerveſt it ſo faithfully? Behold, thou haſt a threefold [reward to expect]; Firſt, that the Spirit of this world leave thee, and departeth from thee, and teareth away thy proud body from thee, and turneth it to duſt and aſhes, and it taketh thy goods, power, and pomp, and giveth them to another, and tormenteth him for a while therein.

116. And ſecondly, that it receiveth all thy purpoſes and deeds, and ſetteth them in the Tincture of thy ſoule, and maketh of it another dwelling houſe for thy ſoule, that it may not ſend thee ſo naked away from it.

117. And then thirdly, that he hath brought thy ſoule out of Heaven into the pleaſures of this world: and now leaveth it in its miſery, wholly naked and bare, fitting in its filthineſſe, and goeth away, and regardeth no more, where the ſoule is, or how it is with it, if it^[1506] were in the Abyſſe of Hell [it were all one to the ſpirit of this world;] this thou haſt to expect for thy recompence from the ſpirit of this world, becauſe thou haſt ſo truly ſerved it.

118. Therefore O Cain! fly away from the Spirit of this world, there is a fire (out of the Roote of the Originality) from the Lord of Heaven in it: thy ſwelled ſecret Kingdome is kindled, that Men may ſee [or know] thee in every place: thou ſhalt ſtand quite open [or naked] with all thy^[1507] ſecreſies; for the Spiritus Majoris Mundi [or Spirit of the Greater World] hath found the Tincture, and its Roſes bloſſome in the Wonders.

CHAP. XXI.

Of the Cainiſh and of the Abelliſh Kingdome: how they are both in one another. Alſo of their Beginning, Riſe, Eſſence, and drift: and then of their laſt Exit.

Alſo Of the Cainiſh Antichriſtian Church, and then of the Abelliſh true Chriſtian Church: how they are both in one another, and are very hard to be knowne [aſunder.]

Alſo Of the variety of Arts,^[1508] States, and Orders of this World.

Alſo Of the Office of Rulers [or Magiſtrates] and their Subjects: how there is a Good and Divine^[1509] Ordinance in them all; as alſo a falſe Evill and Devilliſh.

Where the providence of God is ſeene in all things; and the Devils deceit, ſubtilty and malice [is ſeene alſo] in all things.

1. WEE finde by the Divine Providence, in all things, as alſo in Arts and^[1510] States, that the things of this world are all good and profitable: and that onely the Devills poyſon brought into them is evill: and ſo wee finde alſo all States [or conditions] high and low, come out of one^[1511] onely Tree, and one alwayes proceedeth out of the other, ſo that the Divine Providence cometh to help all things, and ſo the Eternall Wonders (in ail the three Principles) are^[1512] manifeſted: to which end God brought to light the Creation of all things, which from Eternity in themſelves ſtood onely in the [flowing, budding, or]^[1513] ſpringing up; but by the Creation of this world are put into the Wonders.

2. Therefore now wee can ſpeak or write of nothing elſe but of his Wonders; for wee have a great Example of them in Cain, when the Kingdome of the fierce wrath (after his murther) awaked in him, and would have^[1514] devoured him: that God came to help him, when the Divine Juſtice (in his Conſcience) ſentenced him to Death, then the Divine Anſwer ſpake againſt it, [ſaying] No: Whoſoever ſlayeth Cain, it ſhall be avenged ſevenfold; by which ſpeech the fierce vengeance of the Abyſſe of Hell, was driven away from him, ſo that Cain did not deſpaire; and though he were gone forth from God, yet the Kingdome of Heaven ſtood towards him, he might turne, and enter into Repentance: God had not yet quite rejected him; but his malicious, murtherous, and his falſe confidence, he accurſed, and would not^[1515] be therein.

3. For God departed not from Cain, but Cain went himſelfe from God: if he had been ſtrong in Faith and Confidence in God, then he might have been able to enter into God again: even as he thought before the fall [into the murther], that he would break the head of the Serpent: but there it was ſeene, what Mans ability was; If he had laid hold on the true Treader upon the Serpent, then he might have gone inſtantly (in the vertue of the Treader upon the Serpent) into God againe.

4. But Cain ^[1516] had fleſh and bloud, and underſtood not the meaning of the Eternall Death: yet when he was aſſured from God, that none ſhould ſlay him, he became cheerly againe; for the^[1517] Eſſences of his ſoule, were refreſhed againe by Gods recalling [him]: for the Doore of Grace ſtood open towards him, he ſhould returne, for God would not the Death of a Sinner.

5. And here may be ſeene very exactly, who was the accuſer of Cain: viz. the bloud of Abel, which cryed to God from the Earth, and awakened the fierce Anger againſt Cain; where the Eſſences of the ſoule of Abel, through the deep Gate of Anger, preſſed in to God, through the Treader upon the Serpent; and ſo ſtirred the Roote of the fire in Cain, whereby the Anger was awakened. Here conſider what the ſighings of the righteous, and their preſſing into God (in their unequall being oppreſſed) can doe, how it kindleth the Anger of God, as in Cain: whereas then fiery Coales are heaped upon the Drivers [or oppreſſours] head.

6. But when^[1518] it was allayed againe by the voyce of God, then Cain did not know how that came to paſſe, and ſet his murther at Reſt, like one, who hath a ſecret gnawing Dogge ſitting in the Darke; yet he proceeded and built his powerfull Earthly Kingdome, and did not wholly put his truſt in God: for when he ſaw, that he muſt ſeeke for his Bread out of the Earth, and muſt take his cloathing from the^[1519] children of the Earth, therefore all his buſineſſe lay in the Art of Seeking, how and which way he might finde, and how to poſſeſſe the treaſure of that which was found, that he might alwayes have enough: becauſe he ſaw God no more, therefore he did like Iſrael, who were brought out of Egypt by Moſes, and when they ſaw him not (becauſe he was on the Mount) then they began their dancing and falſe worſhip of God, and asked after Moſes no more.

7. Thus Cain now built his earthly Kingdome, and began to ſearch all manner of Arts, not onely in^[1520] Agriculture, but alſo in Mettalls, and further [all Arts] according to the ſeven Spirits of Nature, which in the^[1521] Letter is well to be ſeene, wherein our Schooles [or Univerſities] will now be Maſters; but they are not yet Schollars in the Ground.

8. And it is excellently ſhewen, that they had^[1522] the light of the Tincture in their hands, wherein they found [their Inventions] though it was not wholly knowne; for ſinnes were not then in ſuch multiplicity upon the Earth: and therefore the^[1523] Myſteries were not ſo very hard and cloſe hidden to them, but all was found out very eaſily: eſpecially by Adam who had the Myſteries^[1524] in his hands: and was [but] entered out of the Wonders of Paradiſe, into the Wonders of this world, who kwew not onely the Eſſences,^[1525] Natures and properties of all the Beaſts, but alſo of all Plants and Mettalls: he knew alſo the ground of the ſeven liberall Arts [ariſing] out of the ſeven formes of Nature; yet not ſo altogether out of the Ground: [or fundamentally]: But he was the Tree, out of which afterwards all the rootes and branches grew.

9. But the Depth in the Centre of the Birth, he knew much better than wee in our Schooles: [or Univerſities]: which is ſhewed by that^[1526] ſaying, That he gave names to all things, to every thing, according to its Eſſence,^[1527] Nature, and property, as if he had ſtuck [or dwelt] in every thing, and tryed all^[1528] Eſſences; whereas he had the knowledge of them only from their ſound, alſo from their forme and aſpect, ſmell and taſt: the Metalls he knew, in the Glance of the Tincture, and in the fire, as it may yet well be knowne.

10. For Adam was the Heart of every thing in this world, created out of the Originality of all things: his ſoule was out of the firſt Principle; throughly^[1529] illuſtrated with the ſecond [Principle:] and his body was out of the [one] Element, out of the^[1530] Barm, or Birth, out of the Divine vertue [which is] before God, which [body] was entered into the out Birth of the [one] Element, (viz. into the foure Elements) and wholly gone into the Spirit of this world, viz. into the third Principle. And therefore he had the Tincture of every thing in him, by which he teached into all Eſſences, and proved [or ſearched] all things in the Heaven, Earth, fire, aire, and water, and all whatſoever is generated from thence.

11. And ſo one Tincture took hold of the other, and the ſtronger hath proved [or tried] the weaker, and given names to all things, according to their Eſſences; and that is the true ground of Adams fall, that he went out of the Eternall [being] into the Out birth of the corruptible [being,] and hath put on the^[1531] corruptible Image, which God forbad him.

12. And here the two ſtrong Kingdomes of the Eternity are to be ſeene, which have been in ſtrife with one another, and are alwaies ſo; and the ſtrife continueth to Eternity, for it is alſo from Eternity (viz. [between]^[1532] the fierceneſſe and the meekneſſe) If the fierceneſſe were not, there would be no mobility: but it overcometh in this world onely^[1533] according to the K[•]ngdome of Hell, and in the Heaven it maketh the aſcending Joy: and the Meekneſſe:

13. And it is h[•]ghly to be ſound and conſidered by us, in the light of Nature, how the fierceneſſe [or wrath] is the Roote of all things, and moreover the Originality of the Life, therein onely conſiſteth the Might and the Power, and from thence onely proceed the Wonders: and without the fierceneſſe [or wrath] there would be no enmity, but all [would be as it were] a noth ng, as is formerly mentioned.

14. And then wee finde alſo, how the Meekneſſe is the vertue and the Spirit, ſo that where the meekneſſe is not, there the fierceneſſe (in it ſelfe,) is nothing but a Darkneſſe and a Death, where no^[1534] growing can ſpring up, and it cannot generate nor diſcover its wonders; and thus wee finde that the fierceneſſe [wrath or ſoureneſſe] is a cauſe of the Eſſences, and [that] the Meekneſſe [is] a cauſe of the joy, and a cauſe of the riſing and [budding o[•]] growing forth of the Eſſences: and then that the Spirit is generated by the flowing [working, ſpringing] and riſing up, out of the Eſſences: and that the fierceneſſe ſo becometh the Roote of the Spirit, and the Meekneſſe is its Life.

15. Now there can be no meekneſſe without Light, for the Light maketh the Meekneſſe, and there can be no fierceneſſe without the light for the light maketh a^[1535] Longing in the darkneſſe: and yet there is no darkneſſe there, but the longing maketh the darkneſſe in the will, ſo that the will attracteth to it ſelfe, and impregnateth the longing, ſo that it becometh thick and dark: for it is thicker than the will, and therefore it ſhadoweth the will, and is the darkneſſe of the will.

16. And if the will be thus in darkneſſe, then it is in anguiſh: for it deſireth to be out of the darkneſſe: and that deſiring, is the flowing [or working] and the attracting in it ſelfe: where yet nothing is attained but a fierce ſource in it ſelfe, which by its attraction maketh hardneſſe and roughneſſe, which the will cannot endure, and thus it ſtirreth up the Roote of the fire in the flaſh, (as is afore-mentioned) whereupon the re-comprehended will, goeth forth from the flaſh, into its ſelfe, and^[1536] breaketh the darkneſſe, and dwelleth in the broken darkneſſe, in the light in a pleaſant [joy or] habitation in it ſelfe; after which [joy or] habitation, the will (in the darkneſſe) continually luſteth, from whence longing ariſeth: and thus it is an Eternall Band, which can never be^[1537] looſed; and thus the will now laboureth in the broken Gate, that it may manifeſt or diſcover his wonders out of himſelfe, as may be ſeene well enough in the Creation of the world, and all Creatures.

17. But wee ſhould not here againe wholly ſet downe the Ground of the Deity (ſo farre as it is meete and knowne by us) wee account that needleſſe [here]: for you may finde it before the incarnation of a Childe in the Mothers [womb or] body. Wee ſet downe thus much here, to the end that the Region of this world may be underſtood; and thus wee give the Reader exactly to underſtand and know how the Region of Good and Evill are in one another: and how it is an unfadable thing [or ſubſtance] ſo that one is generated out of the other, and that alſo the one goeth forth out of the other into another ſubſtance [or being] which it was not in the beginning; as you may learne to underſtand this in Man, who in his beginning, in the will of Man and Woman (viz. in the Limbus, and in the Matrix) is conceived in the Tincture, and ſowen in an Earthly^[1538] ſoyle: where then the firſt Tincture (in the will) breaketh, and his own^[1539] Tincture ſpringeth forth out of the anxious [or aking] chamber of Darkneſſe, and of Death, out of the anxious ſource [or property]: and bloſſometh out of the Darkneſſe, in the broken Gate of the darkneſſe in it, as a pleaſant habitation: and ſo generateth its light out of the anxious fiereneſſe out of it ſelfe; where then (in the Light) there goeth forth againe the endleſſe ſource of the [thoughts or] ſenſes, which make a Throne and Region of Reaſon, which governeth the whole houſe, and deſireth to enter into the Region of the Heaven, out of which it proceeded not. And therefore now this is not the Originall will, which there deſireth to enter into the Region of the Heaven; but it is the^[1540] reconceived will, out of the ſource of the anxiety [which will is in a deſire to] enter through the deep Gate of God.

18. Now ſeeing it was impoſſible for the humane Spirit; (how much ſoever it was attempted [tryed or ſought]) therefore God muſt enter againe into the humanity, and help the humane Spirit, to breake the Gate of^[1541] Darkneſſe, that ſo it might be able to enter into the Divine [power or] vertue.

19. And thus he dwelleth in two [properties] both which draw him, and deſire to have him; viz. one fierce [property] or ſource, whoſe Originall is the Darkneſſe of the Abyſſe: and the other is the Divine [power or] vertue, whoſe ſource [or active property] is the Light and the Divine Joy in the broken Gate of Heaven; as the word H[•]mmel [Heaven] in the Language of Nature hath its proper acute^[1542] underſtanding, from the preſſing through, and entring in, and then with its Roote continuing to fit in the ſtock of Eternity; wherein the Omnipotency is rightly underſtood: which my^[1543] Maſter in Arts, will ſcarce give any credit to; for he hath no knowledge therein; it belongeth to the Lilly.

20. Thus Man is drawen and held of both: but the Centre ſtandeth in him, and [he] hath the^[1544] Ballance between the two wills (viz. between the Originall and the re-conceived [will] to the Kingdome of Heaven: and in each ſcale there is a Maker, who formeth what he letteth into his minde: for the minde is the Centre of the Ballance: the ſenſes [or thoughts] are the^[1545] weights that paſſe out of one ſcale into the other: for the one ſcale is the Kingdome of the fierceneſſe, and of Anger: and the other is the Regeneration (in the vertue [or power] of God) in the Heaven.

21. Now behold O Man, how thou art both Earthly and alſo Heavenly, as [it were] mixt in one [onely] Perſon, and thou beareſt the Earthly, and alſo the Heavenly Image in one [onely] Perſon; and thou art alſo the fierce [wrathfull property or] ſource, and thou beareſt the Helliſh Image, which^[1546] ſpringeth in the Anger of God, out of the ſource of the Eternity; thus is thy minde, and the minde holdeth the Ballance, and the^[1547] ſen[•]es put [weight] into the ſcales.

22. Therefore conſider what weight thou putteſt in by the^[1548] ſenſes: thou haſt the Kingdome of Heaven in thy power: for the Word of the Divine vertue [or power] In Chriſt, hath given it ſelfe to thee to be thy own: and ſo alſo thou haſt the Kingdome of Hell in a Bridle, in the Roote, and thou haſt it for thy own by the right of Nature: and thou haſt the Kingdome of this world alſo (according to thy Humanity, received from Adam,) for thy own.

23. Now conſider what thou let[•]eſt into thy minde by thy ſenſes, for thou haſt in each Kingdome a Maker which theſe^[1549] maketh [an Image of] whatſoever thou layeſt into the ſcales, by the ſenſes: for all lyeth in the making [or formation] and thou art (in this body) a field [Ground or ſoyle]: thy Minde is the ſower: and the three Principles are the ſeede: what thy Minde ſoweth, the body of that groweth, and that thou ſhalt reape to thy ſelfe, and ſo when the earthly field or ſoyle doth breake, then the new growen Body ſtandeth in [its] perfection, whether it be^[1550] growen in the Kingdome of Heaven, or in the Kingdome of Hell.

24. By this now you might finde and underſtand the Ground, how the Kingdome of this world is generated, and how one Kingdome is in the other, and how one is the Chiſt and receptacle of the other, where yet there is no captivating at all; but all is free in it ſelfe; and Man ſtandeth manifeſted in all three [Principles]: and yet knoweth neither of them in the Ground; except he be generated out of the Darkneſſe into the Light, and then that^[1551] ſource knoweth the fierce Eternity; as alſo the^[1552] Out Birth [or Iſſue] of the Eternity; but he is not able to ſearch out the Light, for he is environed therewith, and it is his dwelling houſe: whereas yet he is (with this body) in this world, and with the Originality of the ſoule, in the ground of the Eternall ſource: and with the Noble bloſſome of the ſoule, in the Kingdome of Heaven with God; and is thus rightly a Prince in the Heaven, over Hell and Earth: for the fierce ſource [or torment] toucheth it not: but the bloſſome maketh out of the fierce ſource [or quality] Paradiſe, [viz.] the high exulting Joy in the ſpringing up.

25. And thus thou Earthly Man mayeſt ſee, how thou liveſt here in three Principles, if thy minde incline it ſelfe to God: but if it give up it ſelfe to the^[1553] ſource of this world, then thou ſtandeſt^[1554] before Heaven, and thou ſoweſt two Principles, viz. the ſpirit of this world, and the fierce ſource of Eternity.

The Well-ſpring [or fountaine] of the Antichriſtian Kingdome.

26. Man poſſeſſeth this world, and hath built him a glorious Kingdome (for his own Glory) as is plaine before our eyes: yet he is not to be condemned therein, (though indeed that is cauſe of ſinnes) becauſe God (of his Grace) hath ſent his beloved Heart into the Fleſh, that Man might (thereby) goe out from the Fleſh againe, and enter into the Kingdome of Heaven; But now his Earthly body muſt have ſuſtenance, that it may live and propagate: and all the Governments and Arts of this world ſtand in this neceſſity, for the earthly body cannot want them: and they are^[1555] borne withall, (by Divine Patience), that the great Wonders may thereby be manifeſted.

27. But this is Mans condemnation, that he ſoweth onely the earthly and the Helliſh ſeede, and letteth the Heavenly ſtay in his Barne; he ſtayeth without, before Heaven, and entereth not in, for the Noble ſeede: but he giveth God good words, that he may be gracious to him, and receive him into his Kingdome: and ſoweth nothing but the Devils weeds in body and ſoule: and then what new body ſhall there grow? Shall it ſtand in the Heaven in the Holy Element, or in the Abyſſe? or ſhall the Pearle be caſt before ſwine?

28. If thy Maker in thee, doth not make the Image of God, but the Image of the Serpent, how wilt thou then bring thy Beaſt into the Kingdome of Heaven? Doeſt thou ſuppoſe that God hath Adders and Serpents in the broken Gate of the Regeneration in the Pleaſant Habitation? or doſt thou ſuppoſe that he looketh after thy hypocriſie, that thou buildeſt great^[1556] Houſes of ſtone for him, and therein doeſt exerciſe thy hypocriſie and pomp? What careth he for thy ſongs and roaring noiſe, if thy Heart be a murtherer and devourer? He will have a New-borne Man, who yeeldeth himſelfe up to him in righteouſneſſe and in the feare of God; him, the Treader upon the Serpent taketh into his Armes, and maketh him an heavenly Image, ſuch a one is a childe of Heaven, and not thy^[1557] Fox.

29. Now it may be asked, wherefore thou art called the Antichriſt? Hearken, thou art^[1558] the Oppoſer of Chriſt, and thou haſt built thy ſelfe a ſeeming [holy] hypocriticall Kingdome, with a great ſhew: [and patience]: therein thou exerciſeſt thy hypocriſie: thou carrieſt the Law of God upon thy lips, and thou teacheſt it, but with thy deeds thou denieſt the power thereof: thy heart is onely bent upon the ſpirit of this world, the Kingdome of thy hypocriſie tends onely to thy own honour [and repute] under a pretended holineſſe: all knees muſt bend before thee, as if thou wert Chriſt; and thou haſt the heart of a greedy Wolfe.

30. Thou boaſteſt that thou haſt the Keys of the Kingdome of Heaven, and yet thy ſelfe is in the Abyſſe: thy heart hangeth on thy Keys, and not on the Heart of God, thou haſt the Keys of the Chiſt of Gold, and not of the breaking through, by confidence in God: thou makeſt many^[1559] Lawes, and yet thy ſelfe keepeſt none: and thy^[1560] Law is to as much purpoſe, as the Tower of Babell [was] which ſhould have reached to Heaven; and thy^[1561] Lawes reach to Heaven as much as that did.

31. Thou prayeſt before God, but in thy wolviſh Beaſt: the Spirit of this world, (and not God,) receiveth thy Prayers; for thy heart is a devourer, and entereth into the devourer; thou deſireſt not earneſtly to enter into God, but meerly with thy hiſtoricall hypocriticall mouth, and thy heart preſſeth earneſtly into the ſpirit of this world: thou deſireſt onely much temporall goods, honour, power, and authoritie in this world, and ſo thereby thou draweſt the^[1562] Region of this world to thee.

32. Thou ſuppreſſeſt the miſerable and needy under thy feete, and thou conſtraineſt him with neceſſity, and makeſt him vaine [or careleſly wicked] ſo that he runneth after thy Beaſt and gazeth upon thee, and alſo becometh a ſervant of the Oppoſer of Chriſt: thy Beaſt whereon thou rideſt, is thy ſtrength and power, which thou uſurpeſt to thy ſelfe: thou fatneſt thy Beaſt with the fatneſſe of the earth, and thou crammeſt it with the ſweat of the needy: it is filled up with the teares of the miſerable; whoſe ſighes and groanes preſſe in through the Gate of the Deepe to God, and (with their preſſing in) they^[1563] awaken the Anger of God in thy Beaſt; as the bloud of Abel did the Anger in Cain.

33. Thus thou comeſt galloping with thy prancing Horſe, and thou rideſt before the Gate of Heaven, and deſireſt^[1564] abſtinence, and in thy ſhape thou art a Wolfe. What ſhall Saint Peter ſay to it, doeſt thou ſuppoſe that he will give thee the Keys of the Kingdome of Heaven? O no! he hath none for Wolves: he hath but one for himſelfe, he had never any to ſpare for others.

34. Wouldſt thou get into Heaven? then thou muſt put off thy Wolfe, and get into a Lambs skin: not with hypocriſie, in a Corner, [^[1565] Chamber] Cloiſter, or Wilderneſſe [and Hermitage] but with earneſtneſſe in the New Birth: and thy Light muſt ſhine forth in Righteouſneſſe and Mercifulneſſe, to the overthrow of the Kingdome of the Devill, and it muſt deſtroy his Neſt, with kinde well-doing to the needy.

35. Hearken thou Antichriſtian ſcorner: it is not enough for thee to ſtand and ſay; I have the true ground of the knowledge [that leadeth] to the Kingdome of Heaven? I have found the true Religion; and doeſt condemne every one that hath not thy knowledge, or doth not conſent to thy opinion: thou ſayeſt ſuch a one is a Heretick, and of the Devill; and thou art a Wolfe, and doeſt nothing elſe but confound the ſheepe with thy fierceneſſe, and cauſeſt them to offend, and to calumniate thoſe whom neither thou nor they know, as the Epheſians did by Paul. Doeſt thou ſuppoſe that thou haſt hunted away the Wolfe by this meanes? or haſt thou not rather generated a heape of young ſcornfull Wolves, which houle and yell, and every one would devoure, and yet know not where the evill Beaſt is, nor eſpecially, that evilliſt Beaſt of all, which generated them: O blinde Babell, the Kingdome of Chriſt doth not conſiſt herein, but the abominable Antichriſt of Confuſion in Babell.

36. But what can be ſaid, the Devill will have it no otherwiſe? When his Kingdome beginneth to be ſtormed [battered and aſſaulted] at one place, then he bloweth up the ſtorme all over [as well in one as in another] in the children of God the Spirit of Puniſhment [vengeance or reproofe] is ſtirred up; and in the worldly Beaſtiall Man, the Devill bloweth up meere ſcorning and diſgracing Mockers: for they have the Kingdome of Chriſt in the Hiſtory, and the Devills Kingdome in themſelves as their own poſſeſſion.

37. What doth thy knowledge availe thee thou Oppoſer of Chriſt, that thou knoweſt how to ſpeak of the Kingdome of Heaven, of the ſuffering and Death of Chriſt, and of the New-Birth in Chriſt, when thou art without it, ſticking meerly in the Hiſtory? Shall not thy knowledge be a witneſſe againſt thee, which ſhall judge thee? or wilt thou ſay: thou art not the Antichriſt of Babell? Surely thou art the hypocrite, and thou fateneſt thy evill Beaſt yee more and more, and thou art the devourer in the Revelation of John: thou dwelleſt not onely at Rome, but thou haſt poſſeſſed the breadth of the Earth, I have ſeene thee in the Spirit? and therefore it is, that I write of thee, thou Wonder of the World, of Heaven, and of Hell.

38. Thus this Kingdome tooke beginning with Cain: and it hath its ground from the Devill, who is a Mocker of God; for the Devill deſireth nothing elſe but ſtrong and mighty exalting in his own power above the Thrones of Heaven: but he cannot get in, and therefore he is ſo maliciouſly enraged: and his ſource [or quality] ſtandeth in the anguiſh, not towards the Birth, but towards the^[1566] ſource of fire.

Of the Kingdome of Chriſt in this world.

39. Seeing now Man is entered into the Spirit of this world, and hath all Gates in [him] viz. the Kingdome of Heaven, and the Kingdome of Hell, and alſo the Kingdome of this world: and muſt thus live in the preſſe [or narrow chink] between heaven and this world; where the Devill ſtirreth up one Mocker after another (who are brought up by the Kingdome of fierceneſſe,) and continually ſtirreth them up againſt the Children of God, ſo that the world is full of Tyrants, and Beaſtiall bloudy inceſtuous perſons: alſo murtherers and theeves: and becauſe covetouſneſſe grew up; therefore the Office of Ruling was moſt profitable, that the wicked^[1567] Driver might be ſtopped by power [and authority].

40. And ſo it is ſeene how the Providence of God is come to the help of the Kingdome of this world: and hath by the Spirit of this world ſtirred up Rulers; who have inflicted puniſhment; yet the Spirit of God complaineth of them, that they are turned Tyrants, who ſuppreſſe all with their power: and the Abelliſh Church in love conſiſt not therein, but the ſtrong might of God, for the ſuppreſſing of evill Doers.

41. It is true indeed, the Judges and Kings, as alſo Princes and Rulers [or Magiſtrates] are the Officers of God in the houſe of this [foure Elementary] world, whom God (becauſe of ſinne) hath ſet to puniſh ſecretly, that thereby the wicked drivers [and oppreſſours] might be ſtopped.

42. And their ſtate [condition, Juriſdiction, or authoritie] is founded in the Originality of the Eſſence of all Eſſences, where God in the beginning created the Thrones, according to his Eternall Wiſdome: where then (both in Heaven and alſo in Hell) there are^[1568] Thrones and Principalities, and alſo a Region [or Dominion] according to the ſeven Spirits of the Eternall Nature, of which here much ought not to be ſaid, for the World holdeth it impoſſible to know ſuch things: whereas yet a Spirit borne in God^[1569] ſearcheth into the Kingdome of He[•]ven.

43. But a true Judge, who judgeth according to righteouſneſſe, he is Gods Steward [Viceroy or Vicegerent] in the Kingdome of this world; and that it might not be needfull that God ſhould alwayes powre forth his wrath upon the people [and Nations], therefore he hath put the ſword into their hands to protect and defend the righteous, and to puniſh the Evill: and if any doe ſo, in earneſt uprightneſſe (in the feare of God, and nothing partially for^[1570] favour) then he is Great in the Kingdome of Heaven; for he beareth the [ſword] for righteouſneſſe, and he ſhineth, as the Sunne and Moone, exceeding the Starres.

44. But if he turne tyrant, and doth nothing but devour the bread of his ſubjects: and onely adorneth his ſtate and dignity in pride, to the oppreſſion of the needy, and hunteth after nothing but covetouſneſſe, accounting the needy to be but his dogges, and placeth his Office onely in voluptuouſneſſe, and will not heare the oppreſſed; then he is an inſulting tormenting Prince and Ruler in the Kingdome of Antichriſt, and is of the number of the Tyrants, and he rideth upon Antichriſts Horſe.

45. And wee are to conſider, how the true Chriſtian Church, is environed with the Cainiſh Antichriſtian Church, and how they live in one onely Kingdome in this world. As the firſt Principle incloſeth all, and yet can comprehend or hold nothing; but the Kingdome of Heaven is (from Eternity) brought forth out of the Anger, as a faire ſweet ſmelling flower, out of the Earth; ſo alſo the holy Church ſtandeth in the Antichriſtian; where they both together goe to pray before God, and one is accepted by God, and the other [is accepted] by the Spirit of this world, each Image goeth into its own Region [or Kingdome].

46. There is nothing more ſecret in this world, than the Kingdome of Chriſt; and alſo nothing more manifeſt than the kingdome of Chriſt; And it is often ſo, that he who ſuppoſeth he hath it, and liveth therein, hath it not, but hath the Kingdome of Antichriſt, and he is an hypocrite and ſcorner, and hath the Serpents^[1571] figure: and his heart alſo is but the heart of a greedy Wolfe, and he ſtandeth not in the Angelicall^[1572] Figure.

47. On the contrary, many a one is in great anguiſh and longeth after^[1573] it, and generateth very painfully, he would faine have^[1574] it; but then the Devill ruſheth upon him: and after ſtirreth up irkſomneſſe [vexation] and diſcontent, and alſo overwhelmeth him with great ſinnes, ſo that he knoweth not himſelfe: and then dejecteth him with impatience and doubting: and his heart ſtandeth continually in anguiſh, it would faine get out of Evill, and endeavoureth continually for abſtinence or^[1575] forbearance, many times with groanes, ſighing, and longing: But then the Devill holdeth his ſinnes before him, and barreth up the doore of the Grace of God, that he might deſpaire.

48. Yet he ſoweth the Pearle in his afflicting anguiſh: and the Devill covereth it in him, that he may not know it, neither doth he know himſelfe: he ſoweth into the Kingdome of God, and knoweth not his own ſeede; but the ſeede of Sinne, and of the Hunter. And ſo he conſenteth not to the ſins which he committeth; but the Devill (with his^[1576] followers [or aſſociates] over-powre him, ſo that the Adamicall Man in the Anger doth that which the new-borne [Man] in the holy Element willeth not: now though he doth it, yet the new Man in the Image doth it not, but the old Man in the^[1577] Anger; And therefore there is in him a continuall ſtrife, and he runneth continually to repentance; where yet the hidden Man in the^[1578] Anger cannot reach the Lilly, but the hidden Man [doth it].

49. Therefore he ſtandeth often in doubt and impatience: and in ſuch a Man there is great ſtrife; he knoweth not himſelfe: he ſeeth and knoweth nothing elſe but his wickedneſſe, and yet is borne in God; for his Spirit continually breaketh the gate of the Darkneſſe: but then the Anger in him doth hold him back that he cannot enter in; but yet ſometimes he reacheth a Glimpſe: from whence the ſoule is cheared, and the Pearle is ſowen in a very dark valley.

50. And then when he conſidereth the ſweet fore taſt of the Pearle, which he had, then the ſoule would faine goe through, and it ſeeketh the Pearle; but then cometh the Black Spirit, and covereth it from him, and then the ſtorme and ſtrife about the Pearle beginneth, each would have its right: the ſoule would have it: and then the Devill covereth it, and caſteth the wrath and^[1579] ſinne before it, that the ſoule ſhould behold it ſelfe therein; then there falleth to be weakneſſe and neglect, ſo that the poore ſoule becometh weary, faint, and timorous, and ſo ſitteth ſtill, and thinketh continually of ſome other way to Abſtinence, [or^[1580] Amendment] how it might beſt get the Pearle.

51. But the^[1581] Hunter is a cunning Artiſt, which cometh then with the Region of this world, with worldly luſts of the fleſh, with temporall honour and riches, and holdeth them before the poore ſoule, that it might bite at his^[1582] Swines-Apples: thus he leadeth many a one for a long while, with his Chaines, captive in the Anger of God.

52. But if the Noble Graine of Muſtard-ſeede be ſowen, then the Noble virgin of God preſerveth it, and maketh the poore ſoule continually carefull, to endeavour for Abſtinence, and to enter into fight with the Devill. O what a wonderfull way is it the Children of God goe in this miſerabfe houſe of fleſh! which the Reaſon of the Hypocrites neither comprehendeth, nor can beleeve, onely they that have tryed it, know it.

53. Though indeed the high precious knowledge is not [attained] except one hath overcome in the ſtorme, and hath vanquiſhed the Devill: ſo that the ſoule hath once attained the heavenly Gate, and gotten the Garland of Victory, which the lovely virgin of chaſtity ſetteth up, as a triumphant Enſigne, of its conqueſt in its deare Champion, Chriſt, and there riſeth up the^[1583] wonderfull knowledge, yet not in perfection.

54 For the old Enemy is ſubtile, and ſtrong: who ſtill aſſaulteth the ſoule againe, to trie, how he may afflict and deceive it; if he cannot overwhelme it with ſinnes, then he beginneth an outward warre with it, and ſtirreth up the children of^[1584] malice againſt it, ſo that they contemne, mock, deride, and vilifie it, and doe all manner of evill to it; and ſo they lay waite for its body and goods, they jeere, reproach, and ſcorne it; and account it as the of-ſcouring of the world: they upbraid it for its infirmities: if it doe but reprove their faults and unrighteouſneſſe, then it muſt be an hypocrite [with them].

55. Not onely the Children of malice doe thus, but the Devill many times bringeth the Children of God, by his ſnares to be againſt it, ſo that in their blindneſſe they grow furious and raging, as Saul at Jeruſalem did againſt Stephen. Thus the poore ſoule muſt be afflicted among Thornes and Thiſtles, and continually expect when the evill world ſhall teare away the body.

The victorious Gate of the poore ſoule.

56. Now ſaith Reaſon, What is the beſt Counſell and Remedy for the poore ſoule? What ſhall it doe in this Bath of Thornes and Thiſtles? Behold, wee will ſhew thee the counſell of the^[1585] virgin, as it is given us for a victorious comfort: and wee will write it for a firme Memoriall to our ſelves; for it may come that wee our ſelves may ſtand in need of it: as wee have already for a tedious while ſweltered in this Bath of Thornes and Thiſtles: wherein wee alſo attained this Garland; and therefore wee muſt not be ſilent, but ſet forth the gift of the virgin (which helpeth) againſt all the^[1586] Gates of the Devill.

57. Behold thou poore ſoule in thy Bath of Thornes, where is thy home? Are thou at home in this world? Wherefore then doeſt thou not ſeek the favour and friendſhip of the world? Wherefore doeſt thou not hunt after temporall honour, after pleaſure and riches, that it may goe well wich thee in this world? Why doeſt thou make thy ſelfe a foole to the world, and art every ones Owle and footſtoole? Wherefore doeſt thou ſuffer thy ſelfe to be deſpiſed and abuſed by thoſe that are inferiour to thee, and know leſſe than thou? Why ſhouldeſt thou not be ſtately and brave with thoſe appearing holy hypocrites? and then thou wouldſt be beloved, and no body would abuſe thee: and thou wouldſt be more ſafe and ſecure in thy body and goods, than in this way, wherein thou art but the worlds Owle and foole.

58. But my loving virgin ſaith: O thou my beloved Companion, whom I have choſe[•], goe with mee, I am not of this world: I will bring thee out o[•] th[•]s [•]orld into my Kingdome, there is meere pleaſant reſt and wellfare: in my Kingdome is meere joy, honour, and glory: there is no^[1587] Driver in it: I will adorne thee with the glory of God, a[•]d put thee on, my bright Ornament. I will make thee a Lord in Heaven▪ and a Judge over this world; thou ſhalt help to judge the^[1588] D[•]iver in h[••] w[•]ckedneſſe: he ſhall be laid at thy feete for a footſtoole: and he ſhall not open his jawes againſt thee: but he ſhall be [〈1 page duplicate〉] [〈1 page duplicate〉] barred up for ever in his fierce Gate: thou ſhalt eate at my Table, there ſhall be no grudging nor want: my fruit is ſweeter & pleaſanter, than the fruit of this world; thou ſhalt never have any woe ariſe from it: all thy doings ſhall be pleaſant cheerfulneſſe and amiable diſcourſe: meere humility in great love ſhall ſhine before thee. All thy Companions are ſo very beautifull, thou ſhalt have joy in them all: wherefore doeſt thou eſteeme thy corruptible life? thou ſhalt enter into an Incorruptible Life that ſhall endure Eternally.

59. But I have a little againſt thee: I have drawen thee out of the thorny Bath, wherein thou wert a wilde Beaſt, and have figured thee for my Image; and yet thy wilde Beaſt ſtandeth in the Thorny Bath, which I will not take into my boſom, thou ſtandeſt yet in^[1589] thy wilde Beaſt; now when the world taketh its wilde Beaſt which belongeth thereto, then I will take thee, and ſo every one ſhall have its own.

60. Wherefore doeſt thou love that wilde Beaſt ſo much, which doth but afflict thee? And beſides, thou canſt not take it with thee, neither doth it belong to thee, but to the world: let the world doe what it will with it, ſtay thou with mee: it is but a little while before thy Beaſt breaketh, and then thou art unbound, and abideſt with mee.

61. But I al[•]o have a Law in my Love, viz. I not onely deſire [to have] thee, but alſo thy brothers and ſiſters which are in the world, who are yet in part unregenerated, whom the^[1590] Driver holdeth captive; thou muſt not hide nor bury thy Pearle, but ſhew the ſame to them, that they alſo may come into my Armes; thy mouth muſt not be ſhut, thou ſhalt walke in my Law and^[1591] declare the Truth.

62. And although the Driver compaſſeth thee about, and will fetch thee away, yet there is a limit ſet for thy Beaſt how farre it ſhall goe, the Hunter cannot breake [or deſtroy] it, ſooner than the limited time: and then if he doe breake it, it is done onely for [the manifeſting of] Gods deeds of wonder, and for thy beſt good: all thy ſtripes in the Thorny Bath, ſhall ſtand in my Kingdome for a faire enſigne of thy victory; and moreover, thou ſhalt have great joy in it, before the Angels of God, in that thou haſt deſpiſed the Hunter, and art gone out of a wilde Birth into an Angelicall one; O how thou wilt rejoyce when thou ſhalt think upon thy wilde Beaſt, which^[1592] plagued thee day and night, in that thou art^[1593] looſed from it.

63. Then thou haſt great honour for thy great ſhame; and therefore why art thou ſo ſad? lift up thy ſelfe out of thy wilde Beaſt, as a faire flower ſpringeth out of the Earth; or doeſt thou ſuppoſe, thou wilde Beaſt, that my Spirit is mad, that it ſo little eſteemeth thee? Thou ſayeſt I am indeed thy Beaſt, yet thou art borne out of mee, if I had not growen forth, thou hadſt not been neither: Hearken thou my Beaſt: I am greater than thou: when thou wert to be, there I was thy Maſter-framer: my Eſſences are out of the Roote of the Eternity, but thou art from this world, and thou breakeſt [or corrupteſt] but I live in my ſource [or quality] Eternally; therefore am I, much nobler than thou: thou liveſt in the fierce [wrathfull] ſource; but I will put my ſtrong fierce property into the Light, into the Eternall Joy: my works ſtand in power, and thine remaine in the figure; when I ſhall once be releaſed from thee, then I ſhall take thee no more to be my Beaſt againe; but [I will take] my new body which I brought forth in thee, in thy deepeſt roote of the holy Element. I will no more have thy rough iſſues of the foure Elements, Death ſwalloweth thee up: But I ſpring and grow out of thee, with my new body, as a flower out of its roote; I will^[1594] forget thee. For the glory of God (which^[1595] curſed thee together with the Earth) hath grafted my roote againe in his Sonne, and my body groweth in the holy Element before God. Therefore thou art but my wilde Beaſt, which doeſt plague mee, and make mee ſick here, upon which the Devill rideth, as upon his accurſed Horſe: and although the world ſcorne thee, I regard not that; it doth that for my ſake: and yet it cannot ſee mee? neither can it know mee, and wherefore then is it ſo mad? It cannot murther mee, for I am not in it.

64. But thou mad world, what ſhall the Spirit ſay [of thee]? Art thou not my Brother: the Eſſences of my Spirit ſtirre thee: goe forth out of thy Beaſt, and then I will goe with my Companions into the Garden of Roſes, into the Lilly of God; why keepeſt thou back, and ſuffereſt thy ſelfe to be held by the Devill? Is he not thy enemy, he doth but hunt after thy Pearle; and if he get it, then thy Spirit becometh a Worme and Beaſt in its figure; why ſuffereſt thou thy Angelicall Image to be taken away, for temporall pleaſure ſake? Thy pleaſure is onely in the corruptible Beaſt, but what doth that avayle the ſoule? If thou doeſt not goe out from it, thou wilt get Eternall woe and ſorrow by it.

65. Or what ſhall thy Noble Warriour Chriſt ſay to it? Have not I [ſaith Chriſt] broken thy wilde Beaſt? am not I entred into Death? I have cut off from thy ſoule, the foure Elements, and the wickedneſſe [or malice] of the Devill: and have^[1596] inoculated thy ſoule into my vertue [or power] that thy body might ſpring and grow againe out of my body, out of the holy Element before God; and I have bound my ſelfe to thee by my Spirit: have I not made a Covenant with thee, that thou ſhouldſt be mine? Have I not given thee my body for food, and my bloud for drink? Have I not given thee my Spirit for a^[1597] Conductour, and allotted thee my Kingdome for thy own? Wherefore doeſt thou deſpiſe mee, and goeſt away from mee? Thou runneſt after the Wolves and the Dogs, and howleſt with them, and thou ſeekeſt onely after anger, and how thou mayeſt bite [and devoure]: thou ſwalloweſt nothing but^[1598] fierceneſſe [into thee]; What ſhall I ſay? I have in my ſuffering and Death (by my regeneration) generated no ſuch Beaſt; and therefore I will not have it: except it be againe borne anew in mee, to an Angelicall Image, and then it ſhall be with mee.

CHAP. XXII.

Of the New Regeneration in Chriſt [from] out of the Old Adamicall Man.

The Bloſſom of the Holy Bud.

The Noble Gate of the Right [and] True Chriſtianitie.

1. BEcauſe wee have written hitherto, of the Originality of the Eſſence of all Eſſences, how all [things] take beginning: and have ſhewed the Eternall Enduring [ſubſtance] and alſo the tranſitory; therefore wee will now ſhew further, what is moſt profitable for^[1599] him to doe, and to leave undone; wherein wee will ſhew, what God, by his Eternall Word hath ever ſpoken (by his Holy Spirit) by Moſes, and by the Prophets; as alſo what the Mouth of Chriſt and his Apoſtles have ſpoken, what God will have us Men to doe, and leave undone.

2. Seeing wee poore Adamicall Men, are with our Father Adam and Mother Eve, gone forth out of the incorruptible, and unchangeable Inheritance, out from our true Native Countrey, into a ſtrange Inne, where wee are not at home, but are meerly Gueſts: and where wee muſt in ſo great miſery continually expect, when our ſtrange Hoſt will thruſt us out: and bereave us of all our ability, and take away from us all wee have, ſo that wee are truly ſwimming in a deep Sea of miſery, and ſwelter in a ſtrange Bath of Thornes and Thiſtles: and wee know for certain, and ſee it alſo daily before our eyes, that wee are no other than Pilgrims in this Inne, which muſt continually expect when the breaker [or deſtroyer] will come, and take our heart, ſenſes, and minde, alſo our fleſh and bloud, and goods; therefore it is indeed moſt neceſſary for us to learne to know and finde the way to our true Native Countrey, that wee may avoyd the great miſery and calamity, and enter into an Eternall Inne, which is our own, whence none may drive us out.

3. But becauſe there are two of theſe Innes, which are Eternall without end and expulſion: and the one ſtanding in Eternall Joy (in great brightneſſe and perfection) in meere love and meekneſſe: but the other in great perplexity, anguiſh, miſery, diſtreſſe, hunger, and thirſt, where never any refreſhment from the Love of God cometh; therefore it is very neceſſary that wee learne with great earneſtneſſe, to know the true way of Entrance into the Eternall Joy, that wee may not with the Devils Dogges howle Eternally in the anguiſhing Inne.

4. And now if wee look round about us every where, upon Heaven and Earth, the Starres and Elements; yet wee can ſee and know no way [or paſſage] where wee may goe to our Reſt: wee ſee no other than the way of the entrance in, of our Life, and then of the end of our Life, where our body goeth into the Earth, and all our Labour (alſo our Arts and Glory) is inherited by another, who alſo vexeth himſelfe therewith for a while, and then followeth after us: and that continueth ſo from the beginning of the world to its end.

5. Wee can in our miſery never^[1600] know, where our Spirit doth abide, when the body breaketh, and cometh to be a Carkaſſe, except wee be againe new-borne out of this world, that ſo wee may dwell in this world as to our body, and as to our minde in another eternall perfect new life, wherein our ſpirit and minde putteth on a new Man, wherein he muſt and ſhall live Eternally: and then wee firſt know what wee are, and where our home is.

6. Seeing then wee clearly ſee and underſtand, that wee have our beginning altogether Earthly: and are ſowen in a field (as Graine is ſowne in the Earth); where our life ſpringeth up, groweth, and at length flouriſheth as Corne [or graine] doth out of the Earth; where wee can know in us nothing but an earthly life; yet wee ſee very well that the^[1601] Conſtellations and Elements qualifie [or work] in us, and nouriſh, drive, governe, and guide us, alſo fill us and bring us up, and ſo preſerve our life a while: and then breake it againe, and turne it to duſt and aſhes; like all Beaſts, Trees, Plants, and all [things] that grow, but wee ſee not how it is with us afterwards, whether all be ended with it, or whether wee goe with our Spirit and Converſation into another life: and therefore it is moſt neceſſary to learne and to ſeeke the right way.

7. Now that is teſtified to us by the Writings of thoſe who have been regenerated out of this^[1602] Earthlineſſe, and at length are entred into a holy and uncorruptible life, who have written and taught of an Eternall joyfull Life, and alſo of an Eternall periſhihg and anguiſhing Life: and have taught us how wee ſhould follow after them; and how wee ſhould ſtep into a new Birth, where wee ſhould be regenerated out of this Earthlineſſe, into a new Creature: and that wee ſhould doe nothing elſe about it but follow them: and then wee ſhould finde^[1603] in deed and in truth, what they had ſpoken, written, and taught: yea even in this life wee ſhould ſee our true Native Countrey in the new Regeneration, and^[1604] know it (in the new-borne Man) in great Joy, whereas then our whole minde would incline to it: and in our new knowledge (in the new Man) true Faith would grow, and the hearty deſire of the unfeigned love towards the hidden God; for which noble knowledge ſake, many times^[1605] they have yeelded their earthly body and life, to the unregenerated gainſayer (according to his Deviliſh, malicious, revengefulneſſe) into Death, and have taken it with great Joy; and have choſen for themſelves the Eternall uncorruptible Life.

8. Seeing then, there is the greateſt and higheſt Love in the new Birth, not onely towards God, or ones ſelfe, but alſo towards Men, our brothers and ſiſters: and ſeeing thoſe that were unregenerated, have had their deſires and love ſo carried towards Men, that they have very earneſtly taught men with meekneſſe and reproving: and that their love to them in their Teaching, hath been ſo great, that they have even willingly yeelded their life up to Death, and left their earthly goods, and all they had, in aſſured hope, (in their ſtrong and firme knowledge) to receive all againe in great honour [and glory].

9. And therefore wee alſo have longed to ſeeke after that Pearle, of which wee write at preſent; and though now the unregenerated (in the Kingdome of this world) will give no credit to us (as it hath happened to our forefathers, from the children of this world) wee cannot help that, but it ſhall ſtand for a witneſſe againſt them, which ſhall be a woe to them Eternally, that they have ſo fooliſhly ventured [and loſt] ſo great an Eternall Glory and holineſſe, for a little pleaſure of the eye, and luſt of the fleſh.

10. And wee know (in our deep knowledge) that^[1606] they have rightly taught and written, that there is one onely God, which is threefold in Perſonall Diſtinction, as is before-mentioned. And wee alſo know that he is the Creatour of all things, that he hath generated all out of his own^[1607] ſubſtance, both light & darkneſſe, as alſo the Thrones and^[1608] Dominions of all things. Eſpecially wee know (as the holy Scripture witneſſeth throughout) tnat he hath created Man to his own Image and ſimilitude that he ſhould Eternally be, and live in the Kingdome of Heaven, in him.

11. And then wee know alſo, that this world (wherein wee now are and live) was generated, out of the Eternall Originall, in time; (through the pure Element) in the Fiat, and ſo created; and ſo,^[1609] it is not the ſubſtance of the holy pure Element; but an iſſue [or out-birth] out of the Eternall Limbus of God, wherein the Eternall Element conſiſteth, wch is before the cleere Deity, wherin conſiſteth Paradiſe, & the Kingdome of Heaven: & yet the Limbus, together with the pure Element, is not the pure Deity, which is alone holy in it ſelfe, and hath the vertue of the Eternall Light ſhining in it: but hath no Eſſences (in the light of the Clarity) in it: for the Eſſences are generated from the vertue,^[1610] according to the Light, as a Deſire; and the deſire attracteth to it, from whence the Eſſences proceede, as alſo the Eternall Darkneſſe in the ſource, as is before-mentioned.

12. Seeing then God is all in all, and hath created Man to his Image and ſimilitude, to live with him Eternally in his Love, Light, Joy and Glory; therefore wee cannot ſay, that he was meerly created out of the corruptibility of this world: for therein is no Eternall perfect Life, but Death, and perplexity, anguiſh, and neceſſity; but as God dwelleth in himſelfe, and goeth through all his works, incomprehenſibly to them: and is hindred by nothing; ſo was the ſimilitude before him out of the pure Element: it was indeed created in this world, yet the Kingdome of this world ſhould not comprehend that [Image], but the ſimilitude (Man) ſhould mightily, and in perfect [power or] vertue, Rule through the Eſſences, (with the Eſſences out of the pure Element of the Paradiſicall holy Limbus) through the Dominion of this world.

13. Therefore he breathed into him the living ſoule out of the Eternall will of the Father: (which will goeth thither onely to generate his Eternall Sonne:) and out of that will, he breathed into Man; the ſame is his Eternall ſoule, which muſt ſet its regenerated will in the Eternall will of the Father, meerly in the^[1611] Heart of God, and ſo it receiveth the^[1612] vertue of the Heart of God, and alſo his holy Eternall Light, wherein Paradiſe, the Kingdome of Heaven, and alſo the Eternall Joy ſpringeth up; and in this vertue [or power] it goeth through all things, and^[1613] breaketh none of them, and is mighty over ill [things] as God himſelfe is: for it liveth in the vertue [or power] of the Heart of God, and eateth of the Word [that is] generated out of God.

14. Thus alſo wee know, that the Soule is a Spirit: generated out of God the Father, in the Throne and entrance out of the recomprehended [or reconceived] will, out of the Darkneſſe into the Light, to the generating of the Heart of God: and that [ſoule] is free, to Elevate it ſelfe above^[1614] it, in the will, or in the Meekneſſe in the will of the Father, to comprehend and incline it ſelfe to the Birth of the Heart of God the Father.

15. But its body (which is the true Image of God, which God created) ſtandeth before the cleare Deity, and is in and out of the holy pure Element: and the Limbus of the Element (out of which the Eſſences generate) is the Paradiſe, an Habitation of God the holy Trinity; Thus was Man an Image and ſimilitude before God, wherein God dwelleth, in which (through his Eternall Wiſdome) he would manifeſt his Wonders.

16. And now as wee underſtand, that Man (with die ſimilitude wherein God dwelleth) is not meerly at home in this world, much leſſe in the ſtincking^[1615] Carkeſſe; ſo it is manifeſt (in that wee are ſo very blinde as to Paradiſe) that our firſt Parents (with their Spirit) are gone out of the heavenly Paradiſe, into the Spirit of this world: where then the Spirit of this world, inſtantly captivated their body, and made it Earthly; ſo that body and ſoule are periſhed: and now wee have the pure Element no more for our body, but the iſſue [or Out-Birth] (viz. the foure Elements, with the Dominion of the Starres) and* he Sunne onely is the light of the body: alſo this body doth not belong to the Deity: God doth not diſcover himſelfe in the ſtincking Carkeſſe [or Corps]; but in the holy Man, in the pure Image which he created in the beginning.

17. Now Man being thus fallne, out of the holy into the unholy, out of the Image of God into the Earthly corruptibility, therefore his body ſtood in the corruptible Death, and his ſoule in the Eternall will of the Father; yet^[1616] turned away from the Heart of God, into the Spirit of this world; captivated by the Eternall Darkneſſe: for whatſoever goeth out from God, goeth into the Eternall Darkneſſe, and without the Heart of God there is no Light.

18. And now there was no [remedie or] Counſell for this Image, except it were new regenerated by the ſoule, through the Heart and Light of God, through which the new Element before God (viz. the body of the ſoule) is regenerated; or elſe the Deity would not nor could not dwell therein; this, Man (by his own vertue or power) was not able to^[1617] attaine: therefore if it were to be done, then the Barmherzigkeit, Mercifulneſſe, or Mercy of God muſt doe it.

19. And here wee give the Reader (that loveth God) to underſtand cleerly in the Great Deepe, what the pure Element is, wherein our body (before the Fall of Adam) ſtood, and in the new Regeneration now at preſent ſtandeth alſo therein; It is the heavenly Corporeity, which is not barely and meerly a Spirit, wherein the cleere Deity dwelleth: it is not the pure Deity it ſelfe; but [it is] generated out of the Eſſences of the holy Father, when as he continually and Eternally goeth in through the Eternall Gate, in the Eternall minde in himſelfe (through the recomprehended will) into the Eternall Habitation, where he generateth his Eternall Word.

20. Thus the pure Element is the Barm [or warme] in the Eſſeces of the attracting to [be] the Word: the Eſſences are Paradiſe, and the Barm [or warme] is the Element: thus now the Father continually ſpeaketh the Eternall Word, and ſo the Holy Ghoſt goeth forth out of the ſpeaking: and that which is ſpoken forth is the Eternall wiſdome: and it is a virgin: and the pore Element (viz. the Barm [or warme] is her body: wherein the Holy Ghoſt diſcovereth himſelfe through the out-ſpoken Wiſdome; and ſo the flaſh [or glance] out of the Light of God in the Holy Ghoſt, is called hertz [or heart]; this receiveth the Element in the Eſſences of Paradiſe, that it may be ſubſtantiall, and then it is called ig [or ed]: and the ſtrength of the Father, and the great Might of the fire, goeth as a flaſh into the Eſſences, and that is called keit [or neſſe], like a might [or force] which preſſeth through, as a ſound [or noiſe] which ſevereth not the ſubſtance aſunder; and this together is called Barm-hertz-ig-keit [Warm-heart-ed-neſſe] or^[1618] Mercifulneſſe, and this ſtandeth before God: and God (the holy Trinity) dwelleth therein.

21. And the virgin of the Wiſdome of God is the Spirit of the pure Element: and is therefore called a virgin, becauſe it is ſo chaſt [or pure], and generateth nothing: yet as the flaming Spirit in Mans body, generateth nothing, but openeth all ſecreſies, and the body is that which^[1619] generateth, ſo alſo here; the wiſdome, (or the Eternall virgin) of God, openeth all the great Wonders in the holy Element; for there are the Eſſences, wherein the buddes [or fruits] of Paradiſe ſpring up; and if wee take the Eternall Band (and that together) wherein the Deity generateth from Eternity, then it is called the Eternall Limbus of God, wherein conſiſteth the Eſſence of all Eſſences.

22. For in the roote of the Limbus in the dark Anxiety, is the Anger and the Darkneſſe, and the firſt cauſe of the Eſſences; but becauſe wee have before handled it at large, therefore here wee leave it thus, for wee ſhould not be well underſtood [in briefe]: and ſo wee will reach after our Immanuel.

23. Thus know (my beloved Reader) that our Father Adam is gone out of this Glory into the Out-Birth of the ſubſtance of this world: and now if he be to be helped, then the Barmhertzigkeit, or^[1620] Mercifulneſſe of God (as above mentioned) muſt new regenerate him: and in this^[1621] Mercifulneſſe of God Man was^[1622] fore-ſeene (before the foundation of the world was laid, to live eternally therein, for (as to his ſoule) he is out of the eternall will of God the Father, out of which this Mercifulneſſe is generated.

The Gate of Immanuel.

24. Therefore know (beloved Chriſtian Minde) how thou art helped: and conſider this Gate diligently, it is an earneſt one: for Moſes and all the Prophets witneſſe concerning theſe things (viz. concerning our ſalvation in reſtoring [us]:) be not drowne here, it is the faireſt Gate of this Booke, the more thou readeſt it, the more thou wilt be in love with it.

25. Seeing now wee know, that wee loſt our heavenly Man in our firſt fall, ſo alſo wee know that a new^[1623] one is generated to us in the Mercifulneſſe of God, into wee ſhould and muſt enter, if wee will be the children of God: and without^[1624] this wee are the children of the Anger of God.

26. And as the Prophets have written of it, ſo the New Man, (which is borne^[1625] to us of God) is the Sonne of the Virgin: not of Earthly fleſh and bloud, alſo not of the ſeede of Man, but conceived by the Holy Ghoſt, and borne of a pure divine chaſt virgin: and (in this world) revealed [or manifeſted] in our fleſh and bloud: and is entred with his holy body into Death: and hath ſeperated the earthly [body] together with the might of the Anger, from the holy Element, and hath^[1626] reſtored the ſoule againe, and hath opened the Gate to the Light of God againe, ſo that the averted ſoule can (with the Eſſences of the Father in the holy will) reach the Light of God againe.

27. Therefore now wee know, that wee were not created to generate [^[1627] that which is] Earthly, but Heavenly, out of the body of the pure Element; wvhich [body] Adam had before his ſleepe, and [before] his Eve [was], when he was neither Man nor Woman [male nor female], but one onely Image of God, full of chaſtity, out of the pure Element; he ſhould have generated an Image againe like himſelfe: but becauſe he went into the Spirit of this world, therefore his body became earthly; and ſo the heavenly Birth was gone, and God muſt make the Woman out of him, as is before mentioned; Now if wee the children of Eve be to be helped, then there muſt come a new virgin, and beare us a Sonne, who ſhould be God with us, and in us.

28. And therefore inſtantly at the Fall, the Word of God the Father (and in the Word the Light) through the holy Ghoſt-entred into the [••]ey Element, and into the chaſt virgin of the wiſdome of God, and made a precious Covenant, to become a creature in this virgin, and to take away the Devils power in the Anger, and to deſtroy his Kingdome; and this Chriſt would yeeld himſelfe to be in the periſhed humanity: and with his entring into Death, ſeperate the Hell of the Anger, and the kingdome of this world from us; and God the Father diſcovered this Word (of the promiſed ſeede of the Woman) inſtantly (after the Fall) in the Garden of Eden, where inſtantly it gave up it ſelfe (in the Eternall Eſpouſall) into the Centre of the Light of Life, and ſeperated all the ſoules of Man (who have inclined themſelves, and yeelded themſelves up to him,) in the dying of their bodies; from the Anger of God, and from the Kingdome of this world, and brought them in to him, (into the pure Element of the Paradiſe) into the Joy, and into the chaſt virgin of God, there to waite, till God breake the kingdome of this world, with the Starres and Elements; where then inſtantly the pure Element ſhall be inſtead of the Out-Birth; and there ſhall ſpring and grow the new body, upon the ſoule, in the holy Element before God eternally.

29. Now if wee [would] conſider his precious incarnation [or becoming Man], then wee muſt rightly open the eyes of the Spirit, and not be ſo earthly minded, as at preſent they are, in Babell; and wee muſt rightly conſider, how God is become Man; for the Scripture ſaith; He was conceived and borne without ſinne, of a pure virgin. Here conſider now beloved Minde, what kinde of virgin that was? for all whatſoever is borne of the fleſh and bloud of this world, is impure, and there is no pure virgin be generated, in this corrupted fleſh and bloud; the Fall of Adam deſtroyed all: and it is all under ſinne, and there is no pure virgin generated of Mans ſeede: and yet this Chriſt was conceived and borne of a pure virgin.

30. Here the learned (of the Schooles [or Univerſities] of this world muſt ſtand ſtill; and the Scholler (borne of God) muſt here begin to^[1628] learne concerning this Birth; for the Spirit of this world apprehendeth no more here, this is fooliſhneſſe to it: and though he goe very far^[1629], yet he is but in Babell, in his own Reaſon.

31. Therefore wee ſet it downe here (according to our knowledge) that the pure chaſt virgin (in which God was borne [or generated]) is the chaſt virgin [that is] in the preſence of God: and it is an Eternall virgin; before ever Heaven and Earth was created, it was a virgin, and that without blemiſh; and that pure chaſt virgin of God, put it ſelfe into Mary, in her^[1630] Incarnation, and her new Man, was in the holy Element of God: and therefore ſhee was the bleſſed among all Women, and the Lord was with her, as the Angel ſaid.

32. Thus now wee may know, that God is All in All, and filleth All, as it is written; Am not I he that filleth all things; and therefore wee know, that the holy pure Element in Paradiſe is his dwelling; which is the ſecond Principle: and is in all things, and yet the thing (as a dead dark out-Birth) knoweth it [the ſecond Principle] not (as the pot [knoweth not] its Potter) ſo alſo that [thing] neither comprehendeth nor apprehendeth that [ſecond Principle]. For I cannot ſay (when I take hold of, or comprehend any thing) that I take hold of the holy Element, together with the Paradiſe and the Deity, but I comprehend the Out-Birth, the kingdome of this world, (viz. the third Principle and the ſubſtance thereof) and I move [or ſtirre] not the Deity therewith. And ſo wee are to know [and underſtand] that the holy new Men [is thus] hidden in the Old, and not ſeperated, but in the Temporall Death.

33. And now ſeeing the holy [thing] is in all plates, and ſeeing the ſoule is a Spirit; therefore there is nothing wanting, but that our ſoule comprehend the holy [thing], ſo that it hath that for its own, and if once it be united with that, then it attracteth [and putteth] on, the pure Element, wherein God dwelleth.

34. And therefore thus wee ſay of Mary: ſhee hath comprehended the Holy Heavenly Eternall Virgin of God, and put on the Holy and Pure Element, [together] with the Paradiſe, and yet was truly a virgin in this world [generated] by Joachim and Anna. But ſhee was not called a holy pure-virgin according to her earthly Birth: the fleſh which ſhee had from Joachim and Anna, was not pure, without ſpot; but her holineſſe and purity is according to the Heavenly^[1631] virgin: beſides, ſhee brought not the heavenly virgin to her out of her own ability; for the Angel ſaid to her, The Holy Ghoſt ſhall came upon thee, and the Power of the moſt High ſhall over-ſhadow thee; therefore that holy [thing] that ſhall be borne of thee ſhall be called the Sonne of God.

35. Here underſtand [and conſider] it rightly: the vertue [or power], is the heavenly virgin (for ſhee is the^[1632] Mercy of God: and the holy [thing] is the Centre in that [vertue or power] and that is the eternall Birth of the holy Trinity: and the Holy Ghoſt (which goeth forth out of the Centre of God) overſhadowed the Humanitie of Marie. Thou muſt not think, that the corrupted Humanity, hath comprehended the holy Deity as its own; ſo that we might as it were ſay, that Mary (in her corrupted humanity) is like God; No: the very pure Element, together with the Paradiſe is inferiour to God: and though indeed wee are generated out of his [power or] vertue; yet that [vertue] is ſubſtantiall, and God is purely Spirit; for the Name of God, hath its Originall in the Centre of the Spirit, and not in the Heaven: onely the Light in the Centre, is the holy [thing], and [the light] ham no Centre, for it is the end of^[1633] All things.

36. Therefore wee ſay of Mary, that ſhee hath received the heavenly Pledge, which was unknowne to Nature, and which ſhee (in her outward Man) knew not at all; viz. the heavenly chaſt virgin of God; and in that [ſhee received], the eternall Word of God the Father, which continueth eternally in the Father: out of which the Holy Ghoſt goeth forth Eternally, wherein the whole Deity is comprehended.

37. Wee cannot ſay that the heavenly virgin of the^[1634] Mercy of God (viz. that which entred into Mary out of the Counſell of God) is become Earthly; but wee ſay that the ſoule of Mary hath comprehended the heavenly virgin: and that the heavenly virgin hath put the heavenly new pure Garment of the holy Element, out of the chaſt virgin of God (viz. out of the [Barmhertzigkeit, Mercifulneſſe or] Mercy of God) on to the ſoule of Mary, as a new Regenerated Man: and in that ſame ſhee hath conceived the Saviour of all the world, and borne him into this world. Therefore he ſaid to the Jewes; I am from above, but you are from beneath, and of this world; I am not of this world: and be ſaid alſo to Pilate; My kingdome is not of this world.

This ought highly to be Conſidered.

38. You are to know, that as Mary did beare the heavenly Image (viz. a new Man borne out of the Mercy of God) in the old Earthly [Man] (viz. in the kingdome of this world) which kingdome ſhee had in her as her own, which yet did not comprehend the New Man; ſo alſo the Word of God entred (into the body of the virgin Mary) into the heavenly Matrix, into the Eternall virgin of God, and that [word] in that [Eternall virgin of God] became a heavenly Man, out of the Paradiſicall holy pure Element, in the Perſon of the new Regenerated Man of the virgin Mary: and (with his Eternall Deity) was together generated in the beginning own ſoule of Mary, and (with his entrance of his Deity) hath brought the ſoule of Mary againe into the holy Father; ſo that the ſoules of Men (which were gone out from the Deity) were new-borne againe in the ſoule of Chriſt, and begotten to the Heart of God.

39. For Chriſt brought no ſtrange ſoule out of Heaven with him, into the highly bleſſed heavenly pure virgin; but as all ſoules are generated, ſo Chriſt alſo received his ſoule in his body, though in his undefiled body of holineſſe, which was become Maries own: For wee muſt ſay, that the pure Element in the^[1635] Mercy of God, became Maries own, wherein her new body (^[1636] in her Originall ſoule) conſiſteth.

The moſt precious Gate.

40. For no^[1637] other ſoule is generated in any Man, (but a new body;) but the ſoule is renewed^[1638] with the pure Deity: and Chriſt with his entrance into Death (where he ſevered his holy Man from the Kingdome of this world) ſevered^[1639] it alſo from the fierceneſs of the eternall Anger, and from the^[1640] ſource of the Originality.

41. And as the pure Element (which is in the preſence of God, and wherein God dwelleth) is truly every where in the whole ſpace of this world, and hath attracted to it the Kingdome of this world, (viz. ^[1641] its own Out-Birth) as a body, and yet this very body doth not comprehend the Element, no more than the body [comprehended] the ſoule: ſo Chriſt alſo hath truly, in the body of the virgin Mary, attracted to him [or put on] our humane Eſſences, and is become our Brother; yet theſe humane Eſſences cannot comprehend his Eternall Deity, onely the new Man, borne in God, comprehendeth the Deity, after the ſame manner as the body doth the ſoule, and no otherwiſe.

42. Therefore the body of Chriſt is inferiour to the Deity; and in theſe onr humane Eſſences he ſuffered Death, and his Deity of the holy Man in the pure Element, entered together alſo into Death, and bereaved Death of its power, and did ſeperate the naturall ſoule (which Chriſt commended to his Father, when he dyed on the Croſſe) from the Kingdome of this world, alſo from Death, from the Devill, and from Hell (in the ſtrong divine Might [or power]), and opened a Gate for us all, who come to him, and incline our ſelves (with minde and thoughts) to him; then the Father draweth our ſoule (which is in him) into the pure love of Chriſt: where then it putteth its Imagination againe through Chriſt^[1642] forward into the holy Trinity, and is fed againe from the Verbum Domini [the Word of the Lord]; where then it is an Angel againe, cleane ſeperated from the Kingdome of the Devill, and of this world, in the Death of Chriſt.

43. And for this cauſe, God became Man, that he might in himſelfe new generate the ſoule of Man againe, and might redeeme it from the chaines of the fierceneſſe of Anger: and not at all [for the Beaſtiall bodies ſake) which muſt melt againe into the foure Elements and come to nothing; of which nothing will remaine, but the ſhadow in the figure of all^[1643] its works, and^[1644] matters, which he hath wrought at any time.

44. But, in the New Man (which wee attract on to our ſoules in the boſom of the virgin) wee ſhall ſpring and flouriſh againe; and therein is no neceſſity nor Death, for the Kingdome of this world paſſeth away. Therefore he that hath not this Image in the new Birth, ſhall in the Reſtoration of the Spirit of the Eternall Nature) have the Image of what his heart and Confidence hath been ſet upon here, put upon him: for every Kingdome Imageth [or figureth] its Creatures according to the Eſſences, which were groyne here in their will.

45. And that you may rightly and properly underſtand us: wee [meane or] underſtand here, no ſtrange Chriſt, who is not our Brother: as himſelfe ſaid, at his reſurrection: Goe to my Brethren, and your Brethren, and tyll them, I goe to my God and to your God. As indeed the body (which wee here carry about us) is not the Image of God, which God created; for the Kingdome of this world put its Image upon us, when Adam conſented to yeeld to it: and wee (if wee be regenerated,) are not at home in this world, with our New Man; as Chriſt ſaid to his Diſciples; I have called you out of this world, that you ſhould be where I am: and Saint Paul ſaith, Our Converſation (as to the New Man) is in Heaven. Thus wee underſtand alſo that our Immanuel [who is] the moſt holy of all, with his true Image of God (wherein alſo our true Image of God doth conſiſt) is not of this world; but as the Old Mortall Man (from the Kingdome of this world) hangeth to us, ſo our Mortall Man alſo hung to the Image of God in Chriſt, which he drew from his Mother Mary, as the pure Element [draweth] the Kingdome of this world [to it].

46. But now wee muſt not think, that the holy Man, (in Chriſt,) dyed, for that dyeth not: but the mortall [Man] from the Kingdome of this world [is that which dyeth]; that [was it which] cryed (on the Croſſe) My God, my God, why haſt thou forſaken mee: and wee ſee very cleerly the great Might [and power] of the holy Man in Chriſt, when the mortall (which was taken from this world) went into Death: how the holy Allmighty [Man] wreſtled with Death, in ſo much that the Elements did ſhake with it, and the Sunne (which is the Light of the Nature of this world) loſt its ſplendor, as if it were then to periſh; and then the living Champion in Chriſt, fought with the Anger, and ſtood in the Hell of the Anger of God, and looſed the ſoule (which he commended into his Fathers hands) quite off from the Anger of God, alſo from the ſource [or Torment] of Hell; and that was it which David ſaid; Thou wilt not leave my ſoule in Hell, nor permit thy holy [one] to ^[1645] periſh.

47. The Deity was in the humane ſoule, and here it brake the ſword of the Cherubine; ſo that, as Adam had brought his ſoule into the Priſon of Anger, and ſo afterwards all ſoules from Adam are generated ſuch, and are all of them, as in one Roote, impriſoned in the Anger of Death, till Chriſt; ſo the Noble Champion Chriſt here deſtroyed Death, in the humane ſoule; and brought the ſoule (through Death into his eternall New Humanity, and put it into an Eternall^[1646] Covenant.

48. And as Adam had opened the Gate of the Anger, ſo hath the Deity of Chriſt opened the Gate of the Eternall Life, ſo that all men can preſſe in to God, in this opened Gate. For the third Principle is broken here, and Judgement paſſed upon the Prince of Darkneſſe, which ſo long held us priſoners in Death.

49. But ſince Man is ſo ſlow of apprehenſion, it may be wee ſhall not ſufficiently be underſtood; aod therefore wee will once more ſet it downe briefly and accurately, how theſe great Myſteries are; for wee know what Adverſary wee have (viz. the Prince of this world) he will not ſleepe, but try what he can to ſuppreſſe this Noble Graine of Muſtard-ſeede.

50. Behold thou Noble Minde, thou who deſireſt the Kingdome of God, to thee wee ſpeake, and not to the Antichriſt, in Babell, who deſireth nothing elſe but the Kingdome of this world; take notice of it, the time of ſleepe is paſt, the Bridegroom cometh, for the Bride ſaith, Come, be in earneſt, gaze not at the hand that uſed this Pen, it is another Pen that hath written this, which neither thou nor I doe know; for the Minde (if it be faithfull) apprehendeth the Deity: and doe not ſo ſlight thy ſelfe; if thou art borne in God, then thou art greater and more than all this world.

51. Obſerve it; the Angel ſaid to Mary; Thou ſhalt conceive and beare a Sonne, and ſhalt call his Name Jeſus: he ſhall be great, and be called a ſonne of the moſt High: and God the Lord ſhall give him the Throne of his Father David, and he ſhall be a King over the houſe of Jacob Eternally, and of his Kingdome there ſhall be no end.

52. You muſt underſtand, Mary was to conceive in the body, viz. in her own body; not in a ſtrange aſſumed [body] as the unenlightened (who apprehend not the Kingdome of God) might interpret our Writings to meane. Beſides, it is not the ground neither, which the Ancients and thoſe heretofore, have ſet downe, (which yet went very high) as if Mary from Eternity had been hidden in Ternaris ſancto [the holy Ternary or Trinity], and that ſhee entered at that time onely into Anna, as into a Caſe, [or houſe]; and were not of the ſeede of Joachim, and bloud of Anna. They ſay, ſhee was an Eternall virgin out of the Trinity, of whom Chriſt was borne: becauſe he came not out of the fleſh and bloud of any Man: and as himſelfe witneſſeth, that he was not of this world, bur was come from Heaven: he ſaith, That he came forth from God, and muſt returne againe to God: and to Nicodemus he ſaid, None goeth into Heaven, but the Son of Man which is come from Heaven, and who is in Heaven.

53. And there he ſpake cleerly of the Son of Man, of his humanity, and not of his Deity meerly; for he ſaith plainly, The Sonne to Man: But God from Eternity was not the ſonne of Man, and therefore no ſonne of Man can proceed from the Trinity; therefore wee muſt look upon it aright. If Mary had proceeded out of the Trinity, where ſhould our poore captivated ſoules have been? If Chriſt had brought a ſtrange ſoule from Heaven, how ſhould wee have been delivered? Had it been poſſible to redeem Man [without it] what needed God to come into our forme, and be crucified? If it could have been ſo, then God ſhould inſtantly have ſeperated or freed Adam from Death, when he fell; or doeſt thou ſuppoſe that God is ſo maliciouſly zealous, as to be ſo angry without a Cauſe?

54. Indeed, when his wrath was ſprung up in Man, then he would manifeſt his wonders, but that was not the purpoſe of God when he created Adam; but it was tried which of them ſhould get the victory, the Meekneſſe or the fierceneſſe in the Eternall Roote: but the ſoule in Ad m was yet free: and there was nothing elſe that could periſh but the^[1647] own will.

55. And ſo now the ſoule was the will, which was breathed into Adam, by the Spirit of God out of the Eternall will of the Father: and yet out of that place where the Father (viz. God) out of the Darkneſſe, in his own re-conceived will, entereth into himſelfe, and in himſelfe generateth the meekneſſe in his own re-conceived will.

[•]6. And ſo the ſoule of Man is out of the ſame Balance in the Angle of the re-comprehended will, towards the light: and alſo in the firſt will in it ſelfe, in its own Centre; where behinde it the Darkneſſe is comprehended, and before it, is the end of the Eternall Band: and in it ſelfe there would be nothing, but an anxious ſource [or property]; and if any thing elſe were to be in it, then the firſt will (in the eternall Band) muſt conceive another will (in it ſelfe) to goe out of the dark ſource [or property] into a joyfull habitation without a ſource.

57. If now the firſt eternall will doe thus conceive another will, then it breaketh the ſource of Darkneſſe, and dwelleth (in it ſelfe) in the joyfull habitation, and the darkneſſe remaineth darkneſſe ſtill, and a ſource [or working property] in it ſelfe, but toucheth not the re-conceived will: for that dwelleth not in the Darkneſſe, but in it ſelfe: thus wee underſtand the ſoules own power [to be] which God breathed into Adam, out of the Gate the breaking through, in himſelfe, into the Light of the habitation of joy.

58. This ſoule (being cloathed with the pure Elementary and Paradiſicall Body) ſevered its will, [which came] out of the Fathers will (which tendeth onely to the conceiving of his^[1648] vertue [or power], from whence he is impregnated to beget his Heart) [and ſevered it] from the-Fathers will, and entred into the luſt of this world; where now (backward in the breaking [or deſtruction] of this world) there is no light; and forward there is no comprehenſibility of the Deity: and there was no Counſell [or remedy] except the pure will of the Father enter into it againe, and bring it into his own will a gaine, into its firſt ſeate, that ſo its will maybe directed againe into the Heart and Light of God.

59. And now if it be to be helped againe, then tht Heart of God with its Light, (and not the Father) muſt come into it; for it ſtandeth in the Father however: yet turned away from the Entrance, (to the Birth of the Heart of God) backward into this world, where no Light is to be comprehended, either behinde or before it: for the ſubſtance of the body breaketh, and then the poore ſoule ſtandeth impriſoned in the dark Dungeon; and here the Love of God (towards the poore impriſoned ſoule) is [made] knowne; Conſider thy ſelfe here; O deare Minde.

60. Heere was no remedy now, neither in God, nor in any Creature; onely the meere Deity of the Heart of God muſt enter in Ternarium Sanctum [into the holy Ternary]; viz. into the Barmhertzigkeit [the Mercifulneſſe] which is from Eternity generated out of his Holineſſe, wherein the Eternall wiſdome (which [coming] out of the ſpeaking of the Word, through the Holy Ghoſt) ſtandeth as a virgin before the Deity: and is the Great Wonder, and a Spirit in the Barmhertzigkeit, [the Mercifulneſſe], and the Mercifulneſſe maketh the holy Ternary (the holy Earth) the Eſſences of the Father (in the attracting to the Word) viz. the holy Conſtellations: as may be ſaid in a ſimilitude.

61. And as wee perceive that in this world there is Fire, Aire, Water, and Earth, alſo the Sunne and the Starres, and therein conſiſt all the things of this world: ſo you may conceive by way of ſimilitude, that the Father is the Fire of the whole [holy] Conſtellations, and alſo in the [^[1649] holy] Element: and that the Sonne, (viz. his Heart) is the Sonne, which ſetteth all the Conſtellations in a light pleaſent habitation: and that the Holy Ghoſt is the Aire of the Life, without which neither Sunne nor Conſtellation would ſubſiſt: and then that the concreted Spiritus Majoris Mundi [or Spirit of the great World] is the chaſt virgin before God; which Spirit of the great World, in this world giveth to all Creatures, Minde, ſenſe, and underſtanding (through the influence of the Starres); and ſo alſo [doth the chaſt virgin] in the Heaven.

62. The Earthly Earth, is like the holy Ternary, wherein is the heavenly^[1650] Aquaſter (viz. in the heavenly Earth, which I call the [one Holy] Element) which is pure. Thus God is a Spirit, and the pure Element is heavenly Earth; for it is ſubſtantiall: and the Eſſences in the heavenly Earth, are Paradiſicall Buds [or Fruits]: and the virgin of wiſdome, is the great Spirit of the whole heavenly World (in a ſimilitude) and that not onely openeth the great Wonders in the heavenly Earth, but alſo in the whole Deep of the Deity.

63. For, the Deity is incomprehenſible, and inviſible, yet^[1651] perceptible; but the virgin is viſible like a pure Spirit: and the [one holy] Element is her body, which is called Ternarius ſanctus [the holy Ternary], the Holy Earth; and into this holy Ternary, the inviſible Deity is entred, that ſhee may be an Eternall Eſpouſall [or union]: ſo that (in a ſimilitude) the Deity is in the pure Element, and the Element is the Deity; for God and Ternarius ſanctus is become one thing; not in Spirit, but in ſubſtance, as body, and ſoule. And as the ſoule is above the body, ſo alſo God is above the Holy Ternary.

64. And this now is the Heavenly virgin, of which the Spirit of God ſpake, in the Wiſe men^[1652] of old: and Ternarius ſanctus, is our true body in the^[1653] Image which wee have loſt: which now the Heart of God hath taken to him for a body; and this noble body (as alſo the virgin of God) was put upon Mary; not as a Garment, but very powerfully in her Eſſences; and yet incomprehenſibly as to the Eſſences of this world, of fleſh and bloud in the body of Mary, but conprehenſible as to the ſoule of Mary; for the ſoule did paſſe into the holy Ternary: and yet ſhee could not ſo be ſevered from the^[1654] fierce wrath, but that was to be in the breaking of the earthly Body from the heavenly, in the Death of Chriſt.

65. Thus the Word in the holy Ternary let it ſelfe into the Earthlineſſe, and received to it a true ſoule out of the Eſſences of the ſoule of Mary (like all other Men) in the Time (viz. in the end of three Moneths); not out of the holy Ternary; but our ſoule: yet not our body, wherein the Kingdome of this world, and ſinne, did ſtick.

66. 'Tis true indeed he took our body on him, but not mingled with the holy Ternary: for Death ſtuck in our body, and the Ternarius ſanctus was^[1655] Death, and Victory: and in the holy Ternary was his Deity: and that Man is come from Heaven; and hath put on the Earthly [Man], and brought to paſſe the Redemption, (between the Earthly and the Heavenly,) whereby the ſoule was^[1656] ſevered from the Anger and Wrath.

67. You muſt not ſay that whole Chriſt with body and ſoule came from Heaven? He brought no ſoule out of the holy Ternary: the Heavenly virgin was the ſoule in the holy Ternary; and that he brought with him for a Bride to our ſoule, as this whole Booke doth treate of it. For what would it help mee, if he had brought a ſtrange ſoule with him? Nothing at all But that he hath brought my ſoule into the holy Ternary, I rejoyce at that: and thus I can ſay, that Chriſts ſoule is my Brother, and his body is the food of my ſoule; as he ſaith in the fixt Chapter of John; My fleſh is meate indeed, and my bloud is drink indeed.

68. Come hither yee contentions^[1657] Shepheards of Babell, open your eyes, and conſider what his Teſtaments, of the Baptiſme, and his Laſt Supper, are: I ſhall ſhew you well enough, if you be but worthy; how ever, wee write for the children of the Lilly: therefore let every one ſee where he harboureth; it is in earneſt. Wee ſlight not the underſtanding of the Ancients. It may be it was purely generated in the beginning, but wee finde, how Antichriſt hath ſet up himſelfe upon it, and made Gods of the Creature.

69. Yet Men cannot ſay, that Mary was borne out of a barren womb, although the body of Anna was unfruitfull, which was from the Counſell of God: (in that they were honeſt [vertuous] people fearing God) that their Tincture might not be defiled, becauſe they were to generate that which the Lord would highly bleſſe. God knew how to open It in due time, and that in old age, when the wanton luſt (of this world from the Elements) was extinguiſhed, as in Sarab Abrahams wife.

70. For if the ſoule ſtandeth in the feare of God, then the Tincture alſo (in which the ſoule ſpringeth up) is purer; although that be not free from the Originall [or inherited] ſinne. Thus Mary is indeed truly generated of Joachim: and Chriſt hath his naturall ſoule from the Tincture of Mary, yet but halfe: for the Limbus of God was the Man [or Maſculine ſeede], and therein was the chaſt virgin of God in the holy Ternary, and in the holy Ternary, the Trinity, the whole fulneſſe of the Deity: and the Holy Ghoſt was the Work-Maſter.

71. Here wee cleerly finde what Chriſt ſaid to his Father concerning us Men; Behold the Men were thine, and thou haſt given them to mee: and I will that they he with mee where I am, that thy may ſee my Glory. When the Word (or Heart of God) went into the holy Ternary, there it was the Sonne of the Father, and alſo his ſervant, as Eſayah ſaith, and as it is in the Pſalmes: for he had [united or] eſpouſed himſelfe^[1658] to the Element, and had the forme of a ſervant; but the Word which went into the [pure] Element, was his Sonne: and thus he took our ſoule upon him, not onely as a Brother; for the Limbus of God (in the heavenly Tincture) was the Man, and that was our Lord: for the whole world ſtandeth in the Might thereof: and that Might ſhall ſweepe the threſhing floare of this world. And thus wee are his ſervants, and alſo his Brethren in reſpect of his Mother; but in reſpect of his Father wee are his ſervants; and before the Fall wee were the Fathers, alſo till his humanity [or becoming Man,] though in the Word of the Promiſe [it was], in which, the faithfull entred into God.

72. Thus he is a King over the houſe of David Eternally, and his Kingdome hath no end, and he hath the Throne of his father David: for this world is become his: he is entred into this world, and hath taken poſſeſſion of it: he ſtandeth in the holy Ternary, and in the Trinity, and alſo in this world; he hath the^[1659] Caſting ſhovell in his hand, as John the Baptiſt ſaith, the Judgement is his, at which the Devils doe tremble. He hath the Throne of David from the Counſell of God: for David was a Type of him, and had the Promiſe, and God ſet him upon the Throne, in the Promiſe: for the Scepter of his Kingdome was the Scepter of the faithfull, who looked upon God who was the King; and ſo alſo indeed the outward Kingdome was his. Thus alſo Chriſt was a King in the holy Ternary, and this world alſo was his owne.

Of the deare Name Immanuel.

73. And thus wee can truly ſay Immanuel, God with us, God in us. In the Language of Nature it ſoundeth right; but our Tongue [wee have] from this world doth but ſtammer it, and^[1660] cannot name it according to our underſtanding. For Im, is the Heart of God in the holy Ternary, for it is conceived [or comprehended], as thou mayſt underſtand it in the conception [or comprehending, or expreſſing] of the Word: Ma, is his entring into the Humanity in the ſoule: for that word (or ſyllable) preſſeth one from the Heart: and wee underſtand that he conceived [or comprehended] the Heart (viz. the vertue of the Father) in the ſoule, and goeth with the word [or ſyllable] nu, aloft, which ſignifieth his aſcenſion into Heaven, as to his ſoule. El, is the name of the great Angel, which with the ſoule triumpheth above the Heaven; not onely in the Heaven, but in the Trinitie.

74. For the word Himmel, [Heaven] hath another meaning in the Language of Nature. The ſyllable Him, goeth out from the Heart (viz. out of the vertue of the Father) or out of the Eſſences of the ſoule, and pntteth forth upwards into the holy Ternary: and then it compreſſeth it with both the Lips, and bringeth the Angels name downwards (viz. the ſyllable Mel) which ſignifieth the Humility of the Angels; that they dee not exalt their heart in pride, flying into the Triniry; but as Iſaiah ſayth, that they cover their faces in humility (before the holy God) with their wings, and continually cry, Holy, holy, holy is the Lord ^[1661] of Hoſts.

75. So now you underſtand that this Angel is greater than any Angel in Heaven, for the hath a heavenly humane body, and hath a humane ſoule, and hath the eternall heavenly Bride, the virgin of wiſdome, and hath the holy Trinity: and wee can truly ſay [he is] a Perſon in the holy Trinity in Heaven, and a true Man in Heaven, in this world, an eternall King, a Lord of Heaven and earth.

76. His name Jeſus, ſheweth it more properly in the Language of Nature; for the ſyllable Je, is his humbling [in-coming] out of his Father, into the Humanity; and the ſyllable ſus, is the bringing in of the ſoule above the Heaven, into the Trinity: as the ſyllable ſus indeed preſſeth aloft through all.

77. Much more is underſtood in the Name Chriſtus, which comprehendeth not his incarnation, but goeth (as a Man [that is] borne,] through Death; for the ſyllable Chris, preſſeth through the Death: and the ſyllable tus, ſignifieth his ſtrong might, in that he thus goeth forth from Death and preſſeth throught and it is very properly underſtood in the word, how he ſevered the Kingdome of this world, and the Angeſicall Man aſunder, and continueth in God, (in the Angelicall Man,) for the ſyllable tus is pure without Death.

78. Though indeed here wee ſhall be tas one that is dumb to the world, yet wee have written it for our ſelves, for wee underſtand it very well: and it is plaine enough to the Tree of the Lilly. But that the Perſon of Chriſt, with his Deeds and Eſſence, might be rightly demonſtrated to the Reader, that he might apprehend it aright, I therefore direct him to the Temptation of Chriſt in the Wilderneſſe after his Baptiſme: whereat thou ſhouldſt open thine eyes, and not ſpeake like the Spirit in Babell, which ſayth, wee know not what his Temptation was: and lay the fault upon the Devill, that he was ſo impudent to preſume to tempt Chriſt, ſaying moreover, wee ought not to dive into it [nor be ſo inquiſitive about it] wee will let that alone till wee come thither, [into the other life] and then wee ſhall ſee what it is. Beſides, they forbid him that hath eyes to ſee, none muſt ſearch into it, [if they doe] they are called Enthuſiaſts, and are cryed out upon for Noveliſts [ſuch as broach new opinions and pretend new Lights] and for Hereticks.

79. O yee blinde Wolves of Babell, what have we to doe with you? wee are not generated from your^[1662] Kingdome: why will you rend and teare our deare Immanuel out of our hearts and eyes, and ſo would make us blinde? Is it a^[1663] ſinne, for us to enquire after God (our ſalvation,) and after our true Native Countrey? Sure it is much more^[1664] ſinne, to hearken after your partaking and blaſphemy, whereby you make our women and children ſcoffers, ſo that they learne nothing but ſcornfull and reproachfull ſpeeches, and ſo perſecute and vex one another therewith in^[1665] Babell. Can the Kingdome of Chriſt be found in ſuch things? or rather do you not build the ſcornfull & reproachfull Church of Babell? where is your Apoſtolicall heart, [conſiſting] in Love? Is your ſcorne and deriſion of others, Chriſts Meekneſſe? Who ſaid, Love one another, be yee followers of mee, and ſo it ſhall be knowne that yee are my Diſciples? To you it is ſaid; the^[1666] Anger burneth in Babell, when the flame thereof riſeth up, then will the Elements ſhake and tremble, and Babell ſhall be burnt in the fire.

80. The Temptation of Chriſt rightly ſheweth us his Perſon: therefore open thy eyes, and let not Babell trouble thee, it is the price of thy body and ſoule; for that [Temptation] in the hard Combat of Adam in the Garden of Eden, which Adam could not hold out in, here the worthy Champion went through with it, and hath-obtained victory, in his humanity in Heaven, and over this world.

81. As wee have demonſtrated the true Chriſt, who is God and Man in one undivided Perſon, ſo wee muſt now ſhew what kinde of Man he is, according to the Kingdome of this world; for the great Wonders cannot ſufficiently be deſcribed, they are ſtill greater: there is need of an Angelicall Tongue as well as of an Earthly, and becauſe wee have but an Earthly, therefore wee will write from an Angelicall Minde, and ſpeake the great wonders of God with the Earthly Tongue.

82. Let us look upon his Baptiſme, and then upon his Temptation, inſtantly after his Baptiſme, and ſo wee ſhall finde our New Regeneration, as alſo in what Kingdome wee lye impriſoned: and wee very highly rejoyce (in this knowledge) that God is become Man: and if now wee would apprehend it, wee muſt firſt ſet downe the Baptiſme of Chriſt, and then the Temptation in its right Order.

Of the Baptiſme of Chriſt upon Earth, in Jordan,

83. It is knowne to us, that (in Adams Fall) wee are fallen into the Anger of God, when as the Spirit, or ſoule of Adam turned from the Heart of God into the Spirit of this world, where inſtantly the holy heavenly Image was extinguiſhed, and the Anger in the Darkneſſe held the poore ſoule captive, and where the Devill inſtantly gat his entrance and habitation in the Anger of the humane ſoule: and if the Treader upon the Serpent, had not entered inſtantly into the mark of ſeperation, in the Centre of the Light of Life, then the wrath would have devoured us, and wee ſhould have continued Eternally to be Companions of the Devils; but when the Treader upon the Serpent thus^[1667] entred into the middle (though not ſo preſently into the Humanity, but into the Centre of the Light of Life) then the poore impriſoned ſoules which turned themſelves to God againe, were (in the Centre) bound or knit to the Deity againe, till the Champion [or Saviour] came into the Humanity, where (in his conception and humanity) he received the whole Man againe, and this wee ſee cleerly in his Baptiſme; for there was that one Perſon which was both God and Man, he had the Heavenly and alſo the Earthly Body.

84. But now Baptiſme was not inſtituted in reſpect of the Earthly corruptible [Man] which belongeth to the Earth, nor for the Heavenly [Mans] ſake, which was pure and ſpotleſſe without that; but for the poore ſoules ſake Seeing the heavenly Man in Chriſt our naturall ſoule (in the body of the virgin Mary) to his heavenly Man, and that alſo the earthly Man hung to the ſoule; therefore the holy Trinity (by the hand of Man) tooke the water of the Erernall Life in the pure Element, and dipt the ſoule therein; as I may ſo ſpeake.

85. See thou beloved ſoule, thou wert gone out from God; but his Love caught bold of thee againe, and^[1668] faſtned thee (with the promiſe) to his Threed: and then came the fulfilling of the Promiſe, and put another new body on to thee: but thou canſt not have another ſoule; for thy ſoule was out of the Eternity however. Therefore now as the Holy Ghoſt Overſhadowed and filled [or impregnated] Mary, ſo the Water out of the heavenly Matrix (which hath its beginning out of the Trinity) in the Baptiſme of Chriſt (and in all baptized Chiſtians) overſhadowed and^[1669] filled the ſoule of Chriſt in the Baptiſme in Jordan, and alſo the ſoules of all Chriſtians; and ſo renewed the Earthly Water (of the Out birth) in the ſoule, and waſhed it cleane, that it is^[1670] in it ſelfe, a pure Angel; which of it ſelfe may cate of the heavenly fruit: and that is the cauſe of the Baptiſme.

O Man conſider thy ſelfe.

86. Now when the poore ſoule was thus bathed in the water of Eternall life (out of the pure Element) which is^[1671] in the Holy Ternary, that it not onely enjoyed the ſame outwardly, but was alſo filled [or impregnated] therewith, as the HoJy Ghoſt impregnated Mary in the Holy Ternary; then it ſtood [inclined]^[1672] forward, viz. right forward towards God, and into God, as a new halfe generated and waſhed Creature, and^[1673] behinde it was the anger of the Darkneſſe in the Kingdome of this world ſtill faſt bound to it, ſo that it coold not be wholly freed from it, except it entred into Death, and quite breake off the Kingdome of this world.

Of the Temptation of Chriſt.

87. Therefore muſt Chriſt now (after the Baptiſme) be tempted: and he was ſet againſt the Kingdome of the fierce wrath: to ſee whether this [ſecond] Adam thus new prepared, could ſtand in the new and old Man, with the hake new borne and waſhed ſoule, and ſet his Imagination upon God, and eate of the Word of the Lord. And there it was tryed whether the ſoule would preſſe in to God, or into the Spirit of this world againe.

88. And here you may cleerly know, that the Spirit of God brought this Chriſt into the Wilderneſſe to be Tempted; in that the Devill was permitted, in the Kingdome of Gods Anger to ſet upon him, and to tempt this ſecond Adam, as he had tempted the firſt Adam in the Garden of Eden.

89. And there now was no earthly meate or drink: and the ſoule in Chriſt underſtood now very well what Inne [or houſe] it was in, that it was in God; and that it could of Stones make Bread, ſeeing there was none there: but it muſt eate no Earthly bread, but havenly [Bread] out of the Holy Ternary, in its heavenly Body: and the earthly Body muſt be hungry, that the ſoule might be rightly tempted. For the earthly Body was an hungred, as me Text in the Goſpel ſaith very right.

90. Now the heavenly [Body] muſt overcome the Earthly, that the earthly may be as it were dead and impotent, and that the heavenly may^[1674] keep the Dominion. And now as Adam ſtood in the^[1675] Angle (between love and wrath) when he was tempted; there ſtood both Kingdorres againſt him, and pulled at him: and as God the Either (direct forward, in his reconciled will) is the Kingdome of Heaven, and the cleere Deity; and backward (in the Eternall roote of Nature) there is his wrath and anger, and yet^[1676] both of them are in the Eternall Father: and as in the Eternall Nature of the Wrath, the Light or the Kingdome of Heaven is not knowne; and alſo in the Eternall Light, the Kingdome of fierceneſſe and of wrath is not known, becauſe each Kingdome is in it ſelfe, ſo is the ſoule of Man alſo: it hath Kingdomes in it, in which it^[1677] tradeth, in that it ſtandeth. If it trade in the Kingdome of Heaven, then the Kingdome of Hell is dead in it; not that it is ceaſed, but the Kingdome of Heaven is^[1678] Predominant, and the Kingdome of fierceneſſe, is changed into joy, ſo alſo, if it trade in the Kingdome of Wrath, then that is^[1679] predominant, and the Kingdome of Heaven is as it were dead; although indeed (in it ſelfe it doth not vaniſh) yet the ſoule is not in it.

91. Thus alſo the Temptation was, to try, which Kingdome in the ſoule might overcome, and therefore the food and drinke was withdrawne from the earthly Body, and the Kingdome of Heaven was predominant in him, (in the holy Ternary, and in his Deity) and the Kingdome of Wrath and the Kingdome of the Devill was againſt him. And there the new-waſhed and halfe regenerated ſoule ſtood in the midſt, and was pulled at by both Kingdomes, as Adam, in Paradiſe.

92. The Deity in Chriſt in the holy Ternary, ſaid, Eate of the Word of the Lord, and goe forth from the outward Man, reſt in the Kingdome of Heaven, and live in the new Man, and then the old Man is dead, for the new Mans ſake: on the contrary, the Devill ſaid to the ſoule, Thy earthly Body doth hunger (becauſe there is no Bread for it) therefore make Bread of ſtones, that thou mayeſt live: and the ſtrong ſoule is Chriſt as a Champion ſtood and ſaid: Man liveth not by Bread alone, but by every word that proceedeth out of the mouth of God; And he rejected the earthly Bread and life, and put his Imagination into the Word of God, and did eate of the Word of the Lord, and then the ſoule in the Kingdome of Heaven was predominant, and the earthly Body was as it were dead for the Kingdome of Heavens ſake; whereas yet it was not dead, but it became the ſervant of the heavenly Body, and loſt its potent^[1680] Dominion.

93. And now when the Kingdome of Hell had this mighty blow, and was thus overcome, then the Devill loſt his right in the ſoule: yet he ſaid in himſelfe; thou haſt a^[1681] right in the earthly Body, and ſomewhat was permitted to him; and then he took the body, with the ſoule, and ſet them upon the Pinnacle of the Temple, and ſaid; Caſt thy ſelfe downe (for thou art powerfull and canſt doe all things) and then the People ſhall ſee that thou art God, and haſt overcome; this is the right fluttering Spirit, wherewith the Devill would faine alwayes flie above the Thrones over the Deity, and yet goeth but in himſelfe, into the Helliſh fire, and apprehendeth not the Deity.

94. And^[1682] here alſo was Adam tempted, [to try] whether he would ſtedfaſtly put his Imagination into the Heart of God, and then be ſhould have continued in Paradiſe: but when he turned away his Minde from the Heart of God into the Spirit of this world, and would flie out beyond the humility, and would be like God; then he went forth beyond the Throne of God, in the Spirit of the fierceneſſe of the Anger. Therefore here the ſoule of Chriſt muſt be accuratly tempted, [to try] whether it would (ſeeing it had retained the heavenly Bread), flie out alſo in Pride in the might of the fire; or whether it would in humility look onely upon the Heart of God, and^[1683] give it ſelfe up to that, that it might be carried onely in the will of God, and become an Angel in humility, and not relie onely upon it ſelfe, to flie in its own might [or power].

95. And here the Devils Maſter-piece is ſeene, in that he^[1684] uſeth the Scripture, and ſaith; The Angels will beare thee up; whereas here the matter was not about the body, but about the ſoule; which he would bring into Pride, that it might teare it ſelfe off from the love of God, and relie upon the Angels bearing it up; and that it ſhould break it ſelfe off againe from the new body (which can flie well enough with that) and leap down in the old Body, and relie upon the Angels, and ſo ſhould flie out from God into the Spirit of this world againe.

96. But here his valour is ſeene: though he ſtood (with his earthly Body) upon the pinnacle of the Temple, yet he committed his Earthly Body to God, and truſted in him, and that he was every where in God: and ſaid to the Devill, It is written, thou ſhalt not tempt the Lord thy God. Here the Devils Pride (in the Kingdome of wrath) was rightly overcome: and the humility, the ſtrength, and the might remained to be our Chriſts: and the ſoule of Chriſt is entered into the holy Ternary, as into the humble Love, and eſpouſed it ſelfe with the humble chaſt virgin of the Divine Wiſdome.

97. Now when the Devill had loſt twice, then he came at laſt, with his laſt powerfull Temptation (as he did alſo to Adam) he would give him the whole world, if he would fall downe and worſhip him. The buſineſſe with Adam alſo was about this world, he would draw this world to him, and ſo be like God with it, that as God had drawne this world to him, to manifeſt his great Wonders therewith, ſo the ſoule in Adam thought [with it ſelfe] thou art the ſimilitude of God, thou wilt doe ſo too, and ſo thou ſhalt be like God: but thereby he went forth from God, into the Spirit of this world. Now therefore the ſecond Adam muſt hold out the ſtanding of the firſt Adam; whereby it was tempted [or tried] whether the ſoule would continue in the new holy heavenly Man, and live in the Barmbertzigkeit [the^[1685] Mercifulneſſe] of God, or in the Spirit of this world.

98. And thus ſtood the ſoule as a valiant Champion, and ſaid to Satan; Get thee hence Satan, thou ſhouldſt worſhip the Lord thy God, and ſerve him onely; I have no more to doe with thee: there the Devill, Hell, and the Kingdome of this world was commanded to be gone, and the valiant Champion hath gotten the victory; and the Devill faine to get him gone: and the earthly [part] was overcome. And here now the Noble Champion ſtandeth upon the Moon, and receiveth all might, in Heaven, Hell, & on Earth, into his power, and ruleth (with his ſoule, in the holy Ternary, in this outward body) over Death and life: and here this world is become Chriſts owne, for he had overcome it, be could live in God, and needed not the earthly food nor drink.

99. And the Reader muſt know, that the Combat (with the Temptation) was held in body and ſoule; and that this Temptation concerneth us alſ; ohe hath overcome for us: if wee put our whole truſt in him, then wee have victory in him, over ſinnes, Death, Hell, and the Devill, and alſo over this world: for he held the laſt victory in his Death, when he brake the ſword of the Cherubine, and deſtroyed the Hell of the Devill, and hath led captivity captive: that thereby thou mightſt live by the Death of Chriſt.

100. And wee ſee that all is true, as is above-mentioned; for when he had overcome in the Temptation, and had ſtood forty dayes, then he had wholly overcome till the laſt victory in Death: for ſo long Adam was in the Temptation, in the Garden of Eden: and^[1686] there he began his Prieſtly Kingdome (as a King over Heaven and this world) with ſignes and wonders: and in his firſt Miracle, turned water into good wine, he alſo healed the ſick, made the blinde to ſee, the lame to goe, and cleanſed the Lepers: alſo he raiſed the dead: and ſhewed himſelfe to be the true King over the^[1687] quick and dead; and face upon Davids Throne of Promiſe and was the true Prieſt in the Order of Melchiſedech. All whatſoever Aaron was (in the Fathers might) in a Type, that this high Prieſt was in vertue [and power] with deeds and wonders: which wee will cleerly deſcribe in the other Book following this, if wee live, and God ſhall give us leave to doe it.

CHAP. XXIII.

Of the highly precious Teſtaments of Chriſt, viz. Baptiſme and his laſt Supper, which he held in the Evening of Mandy Thurſday with his Diſciples; which be left us for his Laſt [Will, as a Farewell for a Remembrance.

The moſt Noble Gate of Chriſtianitie.

1. IT is apparent how they have hitherto in Babell danced [or contended] about the Cup of Jeſus Chriſt, and about his holy Teſtaments, for which they have cauſed many warres and bloud-ſheddings, but what kinde of knowledge concerning thoſe [Teſtaments] they in Babell have, appeareth by their works of Love, among one another; which their Councels have brought to paſſe, where Men have ſtopt the mouth of the Holy Ghoſt, and have made a worldly^[1688] Dominion out of the Prieſthood of Chriſt.

2. O you high Prieſts and^[1689] Scribes, what anſwer will you make to Chriſt, when you ſhall be found thus [at his comming]? Or doe you ſuppoſe you ſtand in the dark? No, you ſtand in the preſence of the cleere countenance of Jeſus Chriſt, who is Judge of the quick and dead, doe but open your eyes, and rightly feed the flock of Jeſus Chriſt, he cometh and demandeth chem of you. You are not all Shepheards or Paſtours, but intruded covetous Wolves; you relie on your Schoole-Art [or Univerſity Learning and Schollerſhip]: O that avayleth nothing in the preſence of God: the Holy Ghoſt ſpeaketh not from that, he will not be bound up; if you will be Paſtours, then you muſt hold out in the Temptation: and put on the Garment of the Lamb in your heart, you muſt not take the wooll of the ſheepe onely from them: but you muſt give them the food of the Holy Ghoſt in true Love, and be practiſers of it your ſelves;^[1690] But how will you give it, if you be in the Wilderneſſe ſtill, and have choſen the Kingdome of this world to your ſelves in the Laſt Temptation. What ſhall be ſaid of you? Is not the Anger broke out and burning? carry fuell to it: for Babell is on fire, the^[1691] water is dried up: or what have I to doe with thee, that I muſt write thus.

3. Wee have ſhewed in few words the Incarnation and Birth of Jeſus Chriſt the Sonne of God, and yet wee are ſo very earthly, and cannot apprehend it: but are continually asking whereis Chriſt with his body? where ſhall wee ſeek for him? and therefore our ſoule longeth to write of his Omni-preſence, and that notwithſtanding all the raging and fury of the Devill, and of Antichriſt.

4. Wee having cleerly deſcribed, how God, out of his love and mercifulneſſe, of Grace, hath turned his beloved heart to us againe, and how he hath opened the Gate to the Kingdome of Heaven for our ſoules; therefore now wee are further to conſider of the Body of Chriſt; for reaſon ſaith continually: the body of Chriſt is gone up into Heaven, he is farre from us, wee muſt erect a^[1692] Kingdome, that wee may ſerve him in his abſence, as Jeroboam did with the Calves; and ſo that Kingdome is rightly called Babell.

5. Doeſt thou boaſt thy ſelfe to be a Chriſtian, why doeſt thou not then beleeve his Word? when he ſaid; He would be with us to the end of the world, and ſaid moreover, He would give us his body for meate, and his bloud for drinke: Alſo his body is meate indeed, and his bloud is drink indeed: What doe you underſtand by this, an abſent [Chriſt] O thou poore ſick Adam: Wherefore art thou gone againe out of Paradiſe? Hath not Chriſt brought thee in againe, wherefore then didſt thou not ſtay there? Doeſt thou not ſee, that the Apoſtles of Chriſt and their Succeſſours (who dwelt in the Paradiſe of Chriſt with their ſoules) and did great Wonders? Wherefore art thou againe entered into the Spirit of this World? Doeſt thou ſuppoſe that thou ſhalt finde the Paradiſe with thy Reaſon in thy Art? Doeſt thou not think it hath another Principle; and that thou ſhalt not finde it, except thou beeſt borne anew?

6. Thou ſayeſt, Chriſt is aſcended into Heaven, how then can he be in this world? and when thou reacheſt fartheſt, thou thinkeſt that he is preſent onely with his holy Spirit, here in his Teſtaments, and that the Teſtaments are onely^[1693] fignes of his Merits. What ſayeſt thou then of thy New Man? When indeed the ſoule is fed with the Holy Ghoſt; What [food] hath thy new Man then?^[1694] for each life feedeth upon its Mother.

7. Now if the Soule eateth of the cleere Deity, what [food] hath the body then? For thou knoweſt that the ſoule and the body are not one and the ſame thing: it is indeed a [very]^[1695] body: but the ſoule is a Spirit, and muſt have ſpirituall food, and the body muſt have bodily food. Or wilt thou give the new Man earthly food? If thou meaneſt ſo, thou art yet farre from the Kingdome of God. The heavenly body of Chriſt did eate no earthly food, but the outward body onely did eate that? Is not Chriſts body now in the^[1696] holy Ternary, and eateth Paradiſicall food? Wherefore then ſhall not our pew Man doe ſo? did he not eate heavenly food forty dayes in the Wilderneſſe, and alwayes afterwards? and did he not tell his Diſciples at Jacobs Well; I have meate to eate that yee know not of: and further; It is my meate to doe the will of my Father which is in Heaven? Is the will of God his food, why then is it not ours, if we live in him? Hath not the Deity of Chriſt put on the Kingdome of Heaven for a Body? is not the pure Element (wherein the Deity dwelleth) his body?

8. But reaſon ſaith, the Body of Chriſt is but in one place, how can he then be every where? He is indeed a Creature, and a Creature cannot be in all places at once. Hearken beloved Reaſon, when the Word became Man in the body of Mary, was he not at that time alſo aloft above the Starres? When he was at Nazareth, was he not then alſo at Jeruſalem, and every where in all the Thrones [of Heaven]? Or doeſt thou ſuppoſe, when God became Man, that he was ſhut up and confined within the Humanity, and was not every where? Doeſt thou ſuppoſe, that the Deity (in Chriſts becoming Man) divided it ſelfe? O no: he never went from his place, that cannot be

9. And now he is become Man, therefore his humanity is every where, whereſoever his Deity was; for thou canſt not ſay, that there is any place in Heaven or in this world, where God is not; now whereſoever the Father is, there alſo is his heart in him, and there alſo is the Holy Ghoſt. Now his Heart is become Man, and in the Humanity of Chriſt; and therefore if you will think, that the body of Chriſt is far of in Heaven, yet you muſt alſo ſay, that the Heart of God is in him: and now (when you ſay that God the Father is here preſent) will you ſay, that the heart in hint is not here preſent with him? Or wilt thou divide the Heart of God, and wilt onely make it, that there is but a ſpark of it in the body of Chriſt, and that the reſt of it is every where all over? What doe you doe? Deſiſt, and I will truly and exactly ſhew you the true Ground.

10. Behold God the Father is every where, and his^[1697] Heart and Light is every where in the Father; for it is alwayes from Eternity begotten every where of the Father, and his birth hath neither beginning nor end, he is even at this very day continually generated of the Father; and then alſo when he was in the body of Mary, yet he ſtood then in the Fathers Birth, and was continually begotten of the Father, and the Holy Ghoſt proceeded continually from Eternity, from the Father through his^[1698] Heart: for the whole^[1699] Generation of the Deity is no otherwiſe, neither can it be otherwiſe.

11. Now the Father is greater than all, and the Sonne in him is greater than all, and his^[1700] Mercifulneſſe is alſo greater than all: and the [one pure] Element conſiſteth in his^[1701] Mercifulneſſe, and is as great as God: onely, it is generated of God, and is ſubſtantiall, and it is under [or inferiour to] God, and ſo therein is the Ternarius ſanctus, with the wiſdome of God in the Wonders; for all Wonders are manifeſted therein, and that is the heavenly body of Chriſt, with our (here aſſumed) ſoule in it, and the whole fulneſſe of the Deity is in the Centre therein; and thus the ſoule is environed with the Deity, and eateth of God, for it is Spirit; thus my beloved ſoule, if thou art regenerated in Chriſt, then thou putteſt on the body of Chriſt, [which is] out of the holy Element, and that giveth thy new body food & drink: and the Spirit of this world in the 4 Elements giveth our old Earthly [Body, Earthly meate and drink that is Earthly and Elementary].

12. Thus underſtand and know this precious depth; as Chriſt made a Covenant with us, in the Garden of Eden, that he (as above-mentioned) would thus become Man, ſo alſo after he had laid off that which was Earthly, he made a Covenant with us, and hath appointed his body for food, and his bloud for drink: and the Water of the Eternall Life (in the Originality of the Deity) for a holy Baptiſme, and commanded, that wee ſhould uſe it till he cometh againe.

13. Now thou wilt ſay, what did Chriſt give to his Diſciples in his Laſt Supper, when he ſat with them at Table? Behold, the Deity is not comprehenſible [or circumſcriptive], and the holy Body of Chriſt is alſo not meaſurable (it is creaturely indeed, but not meaſurable:) he gave them his holy heavenly Body, and his holy heavenly bloud, for food and for drink, as his own words import; doeſt thou ſay, how can that be? Then tell mee, how it can be that the holy Element hath put on this world, and hath another Principle in the body of this world; that holy Element is the heavenly body of Chriſt. Thus he gave them outward bread and outward wine in the kingdome of this world, and therewith his holy heavenly body in the Second Principle; which comprizeth the outward, and likewiſe his heavenly bloud, wherein the heavenly Tincture, and the holy life conſiſteth.

14. Now ſaith reaſon; That was another body, in another bloud, and not his own creaturely body; prethee reaſon tell me, how can it be another body, indeed it is in another Principle, but of no other Creature: Did not Chriſt ſay; I am not of this world; and yet he was really according to the outward man of this world: or doeſt thou underſtand it onely of his Deity? What becomes then of his eternall humanity, according to which he was a King of the promiſe upon the Throne of David? if the promiſe had been able to ranſome us; then the worke need not have followed: and Moſes likewiſe had been able to have brought the people of Iſrael into the true promiſed Land; which verily Joſhua (who was a type of this Chriſt) could not doe; but he brought them only into the Land of the Heathen, where there was continually warre and ſtrife; and was onely a valley of miſery.

15. But^[1702] this Chriſt fitteth upon the Throne of David, upon the Throne of the Promiſe: like as David was aa outward King, and in his ſpirit a Prophet before God; and ſo ſat outwardly as a Champion in the world, and inwardly as a^[1703] Prieſt before God; who prophefied of this Chriſt that he ſhould come; and commanded all doores to be ſet open; and alt Gates to be lift up on high, that this King of glory might eater in. Thus he ſpeaketh not onely of his Deity, from which he propheſied (for that was however with him, and in the Power and knowledge of the ſame he ſpake) but he propheſied of his Eternall humanity for that was not a King, who onely ſat therein the Spirit; wee could neither ſee him, nor converſe with him; but that is a King who ſitteth in the humanity.

16. Now this Kmg was promiſed of God; that he ſhould poſſeſſe the Gates of his Eniemies; and ſhould lead his enemies captive; and the Devils are theſe enemies. Now how doeſt thou conceive; that when this Creature bound the Devils at Jeruſalem, and as a confined creature that did reach no further, did lead them captive; who then did binde them at Rome? thou ſayſt; his Deity; O no! that was not its office; the Devils are however in the Fathers moſt internall roote; in his Anger; A Creature muſt onely do it, who was ſo great as could be every where with the Devils.

17. Therefore muſt Chriſt in his Temptation overcome the Kingdome of the Anger, and this externe birth; and by his Entrance into death, he brake the head of the Serpent: viz. the Devill and all Devils; and tooke them captive. Thou muſt underſtand it thus; That the inward Element (which comprizeth the whole body of this world) became Chriſts Eternall body; for the whole Deity in the Word and Heart of God, entred thereinto; and^[1704] eſpouſed it ſelfe to remaine therein to all Erernity; and this ſame Deity became a creature, even ſuch a creature, as can be every where, as the Deity it ſelfe; and this ſame creature hath captivated all Devils in the Kingdome of this world; And all men who with their minde draw neere to this Chriſt, and deſire him in right Earneſt, they are drawne by the Spirit of the Father, (viz. of the cleare and pure Deity) into the humanity of Chriſt; that is, into the Pure Element^[1705] before the Trinity. And if they continue ſtedfaſt, and do not againe depart from God into the Deſire of the Devill; then the precious Pearle, viz. the light of God is ſowne in their ſoule, which [light] attracteth to it ſelfe the precious body of Jeſus Chriſt, with Paradiſe, and the Kingdome of Heaven; And thus the right new Man (Chriſtus) groweth on the ſoul in the heavenly Virgin of Gods Wiſdome; in the holy Ternary; in the Kingdome of Heaven. And thus ſuch a man is according to the new Man in Heaven in the body of Jeſus Chriſt; and as to the old earthly Man, which hangeth unto the holy [Man] he is in this world in the houſe of ſin, and the Deity acteth the new humanity, and the Spirit of this world the old, untill he puts him off in death; for he is a man in Heaven; borne in the^[1706] mercy of God in the body of Jeſus Chriſt.

18. I ſet you a deep conſideration: behold; how the Angelicall Thrones and Principalities^[1707] were in the beginning beheld, apprehended or aſpected] by the Wiſdome of God; which Aſpect [manifeſtation or idea] the Fiat took to Create; And in the Angelicall Throne the infinite multiplicity, according to the Eternall Wiſdome in the Wonders of God: All which was ſo created in the Fiat of God, according to all the Eſſences of the Eternall^[1708] Limbus of God; So that all Angels, in every Throne, did give their will unto the Angelicall Throne or Arch Angel; as it is ſufficiently to be knowne by the fall of Lucifer; and alſo may be diſcerned in the Regions of the Kingly Governments of this world; if the Devill did not ſo deſtroy the right^[1709] union; as is very clearely to be ſeen. Thus likewiſe (underſtand us I prethee thou very precious and noble minde) this ſecond ſurpaſſing, excellent Creation is in the Fiat; When God ſaw and took notice of our miſerable Fall; he did illuſtrate [or manifeſt] himſelfe by the holy Eternall Virgin of his Wiſdome in the Eternall Wonders; in^[1710] mercy which alwayes floweth out of his heart; and did comprehend with his ſpeculation [or manifeſtation] the Throne; and did further illuſtrate himſelfe in the Throne into many millions without number; and eſtabliſhed his Covenant with his Oath therein; with his precious Promiſe of the Womans Seed.

19. Thus my very precious minde, apprehend it aright; This ſame Throne was made in Time (when as the Time of his Covenant was revealed) an Angelicall Principality in the mercy of God; in the holy Pure Element, in the Sacred Ternary, that is, in the holy Earth, wherein the Deity is ſubſtantially knowne; ſo that the whole Mercy of God (which is unmeaſurable, and every where in the Sacred Ternary; which is likewiſe ſo great in the holy Element, that comprizeth Heaven and this world) became a Man; that is, a ſubſtantiall Similitude of the Spirit of the Trinity, in which (likeneſſe) the Trinity dwelleth with compleat-fulneſſe; and in this great Angelicall Throne and Principality ſtood in the beginning and from Eternity the Aſpect in the infinite multiplicity proceeding from all the Eſſences in the Limbus of the Father; and became truely illuſtrate [or manifeſt] in the Time of the Promiſe.

20. Thus now even unto this very day all things are yet in the Fiat (or creating), and the Creation hath no end untill the judgement of God, where that which hath growne on the holy Tree, ſhall be ſeparated from the unholy Thiſtles and Thornes; and wee men are theſe innumerable aſpects (or idea's) in the Fiat of the great Princely Throne, and we, who are holy; ſhall be created in the body of this Prince in God; but we that degenerate (or periſh) ſhall be caſt out as naughty^[1711] apples unto the ſwine of the Devill.

21. Thus we were foreſeen [or elected] in Chriſt Jeſus before the foundations of the world were laid; that we ſhould be his Angels and Servants in his high Princely Throne, in the body of his Element, in which his Spirit; viz. the holy Trinity will dwell.

22. This I would clearly demonſtrate unto thee^[1712] in the Kingdome of this world, yea in all things; thou ſhalt not be able to name any thing out of which I will not demonſtrate it unto thee, if God gave us leave; but ſeeing it will here take up too much roome, I will write a booke by it ſelfe of it; if the Lord permit.

23. Therefore my beloved ſoule, be lively, and ſee what thy noble Bridegroom hath left thee in his Teſtaments for a Legacy; as namely, in the Baptiſme, the water of his Covenant, flowing from his holy Originall body, whereas we in this world; viz. in the externe birth of his body, do acknowledge foure things; namely, fire, aire, water, and earth; wherein our earthly body conſiſteth. So likewiſe in the heavenly body there are foure ſuch things: The fire is the enkindling of the divine deſire, The water is that which the fire deſireth, whence it becomes meeke, and a light; The aire is the joyfull ſpirit which bloweth up the fire; and maketh in the water the motion; And the earth is the true Eſſence which is borne in the Three (Elements) and is rightly called Ternarius Sanctus [the Sacred Ternary] in which the Tincture is brought forth in the light of the meekneſſe; and therein alſo is borne the holy bloud out of the water; being an oyle of the water, in which the light ſhineth, and the ſpirit of life conſiſteth.

24. Underſtand it thus, that water, is the water of the Eternall Life in the^[1713] Limbus of God in the Holy Ternary: and that is the water which baptizeth the ſoule, when wee keepe the^[1714] uſe of his Teſtament; for the ſoule in his Covenant is dipped and waſhed in that water, and it is rightly the Bath [or Laver] of Regeneration; for by its dipping in the Holy Water, it is received and quickned by the holy Water, and cometh (in the Covenant of Chriſt) into the ſoule of Chriſt: indeed not fully into his ſoule, but into his body, and becometh the Brother of the ſoule of Chriſt; for Chriſts ſoule is a Creature, (as our ſoules are,) and is in the body of the Mercifulneſſe in the Trinity, being ſurrounded therewith, and hath the ſame in it for food and ſtrength [or refreſhment]. So alſo our ſoules in the Covenant, if they be faithfull, and continue in God, they are the brethren of Chriſts ſoule.

25. For Chriſt hath taken this Pledge (viz. our ſoule) from us Men, in Mary: at which wee rejoyce in Eternity, that the ſoule of Chriſt is our Brother, and the Body of Chriſt, our Body, in the Mew Man. And ſhould I not rejoyce that my ſoule is in the body of Chriſt, and that the ſoule of Chriſt is my brother, and that the Holy Trinity is the foode and vertue [or ſtrength] of my ſoule? Who can judge mee, lay hold of mee, and^[1715] deſtroy mee, when I am (in my true Man) in God? When as I am Immortall in my new Man; wherefore ſhould I be much afraid in the Earthly Man, which belongeth to the Earth? Let every thing take its own, and then my ſoule will be^[1716] freed from the^[1717] Driver.

26. Or, what ſhall I ſay? Muſt I not in this Body (which I here in the Earthlineſſe carry about mee) through the New Man, reveale the Wonders of God, that ſo his Wonders might be manifeſted? I ſpeake not onely concerning my ſelfe, but concerning all Men, good and bad: every one muſt manifeſt the Great Wonders (wherein he ſtandeth) in^[1718] his Kingdome, whether it be in Love or Anger, (after the breaking [or diſſolution] of this world) it muſt all ſtand in the Figure: For at preſent this world ſtandeth in the Creating, and in the^[1719] Sowing, and is like a field which beareth fruit.

27. Thus wee every one of us labour and finiſh our dayes-worke, every one in his own field, and in the Harveſt every one ſhall ſtand^[1720] by his Labour: and enjoy his fruit which he hath ſowen; therefore my hand ſhall not be weary of^[1721] digging, this wee ſpeake ſeriouſly, according to its high worth in the Wonders of God, knowne in the Counſell of the^[1722] Noble Virgin.

Of the^[1723] uſe of the highly Precious Teſtaments of Chriſt the Sonne of God.

28 Chriſt began the uſe of the Baptiſme, by John, who was his forerunner: and John was borne into this world before Chriſt, which hath its ſignification, therefore open thy eyes. As the water is in the Originality, and a cauſe and beginning of the life, and [then] in the water (by the Tincture) the^[1724] Sulphur is firſt generated, wherein the life becometh ſtirring, and the^[1725] Tincture generateth againe the Sulphur and the water, wherein afterwards the bloud in the Tincture cometh to be; And thus now as the beginning of the life is, ſo much alſo the^[1726] Order in the Regeneration be, that the poore ſoule firſt receive the water of Eternall Life, and be Baptized therein: and then God giveth it the Graine of Muſtard-ſeed of the Pearle, that ſo, if it receive the ſame, it may become a new fruit, in God.

29. And therefore he ſent his ^[1727] Angel hither before him, that he ſhould baptize with the water of the Eternall Life: for ſo^[1728] can the Eternall Body (into which the ſoule muſt enter, and in its Tincture, in its bloud, be new-borne againe,) be tranſlated into the body of Chriſt; to deſcribe which, a great ſpace is requiſite. But I will finiſh here briefly, and mention it more in another Booke: and now wee will handle the matter of the uſe [or Celebration] for it is very hard to be apprehended by the ſimple. And therefore wee will deale with him after a childiſh manner, to try whether he may come to ſee, and finde the Pearle, for all ſhall not finde, what wee in the Love of God have found: though indeed wee could earneſtly wiſh that all might have it: yet there is a great, matter between it; viz. the^[1729] ſwelled puft up Kingdome of this world, and the Devill, will ſet themſelves againſt it, as raging Dog, but the ſmell of the Lilly will make^[1730] him faint: and ſo now wee will ſpeake as a childe.

30. The^[1731] Miniſter (in a Brotherly Chriſtian office) of the Covenant and Teſtament of Chriſt, taketh water, and (upon the Commandement of Chriſt in his Covenant and Teſtament) ſprinkleth [or powreth] it upon the Head of he In[••]t▪ in the name of the Covenant, and in the name of the Holy Trinity (of the Father, of the Sonne, and of the Holy Ghoſt): this was the Command of Chriſt, and therewith, he hath ſet up his Covenant with us, and it is a Teſtament which he afterwards confirmed with his Death, and wee muſt doe it alſo, and not leave it undone: it is not in the^[1732] liberty of a Chriſtians will to doe it, or leave it undone; but if he will be a Chriſtian, he muſt doe it, or elſe he contemneth his Teſtament, and will not come to him.

31. For the Teſtatour ſtandeth in the Covenant, and ſaith, Come, and whoſoever doth not deſire to Come, goeth not in to him. Therefore it lyeth not in our high knowledge: for he ſtandeth in his Covenant: and the childe that is newly Borne is as acceptable to him, as an old finfull Man that repenteth and ſteppeth into his Covenant. For it lay not in us that he became Man, and received us into his Love, but it lay in his Love, in his^[1733] Mercy; for wee knew nothing of him, nor did we know whether wee could be helped or no: but he alone choſe us, and came to us out of Grace,^[1734] in our Humanity, and took pitty on us: and ſo alſo the Covenant of his Promiſe was a Covenant of Grace, and not out of our foreknowing or merit. And therefore whoſoever teacheth otherwiſe; is in Babell, and confoundeth the Covenant of Chriſt.

32. For Chriſt ſaid alſo, Let little Children come to mee, for to ſuch belongeth the Kingdome of God. Say not, What doth Baptiſme availe a childe, which underſtandeth it not? The matter lyeth not in our underſtanding, wee are altogether ignorant concerning the Kingdome of God. If the childe be a bud, growen in thy Tree, and that thou ſtandeſt in the Covenant; wherefore bringeſt thou not alſo thy bud^[1735] into the Covenant? Thy Faith is its Faith, and thy confidence towards God in the Covenant, is its confidence. It is indeed thy^[1736] Eſſences, and generated from thy ſoule. And thou art to know, according to its exceeding worth, if thou art a true Chriſtian, in the Covenant of Jeſus Chriſt that thy childe alſo, (in the kindling of its life,) p[•]ſſeth into the Covenant of Chriſt; and though it ſhould die in the Mothers womb, ir would be found in the Covenant of Chriſt. For the Deity ſtan[••]eth in the Centre of the Light of Life: and ſo now if the Tree ſtand in the Covenant, then the Branch may well doe ſo.

33 But thou muſt not o[•]mt Baptiſme for all that: for when the childe is borne into the world, then it is ſevered from its Tree, and is in this world, and then it ſelfe muſt p[•]ſſe into the Covenant: and thou muſt with thy Faith preſent it: and with thy Prayer give it to God, in his Covenant; there needeth no^[1737] pomp about it, thar doth diſhonour the Covenant:^[1738] it is an earneſt thing

34. Thee are three Witneſſes to this Covenant, the one is called God the Father, the other God the Sonne, and the third, is God the Holy Ghoſt; theſe are the work maſters who doe the office, they Baptiſe [or Adminiſter Baptiſme]. But if thou filthy trimmed whore, now comeſt thus ſtately, and bringeſt the poore ſoule to the Covnant of Chriſt, and doeſt but ſtand there in pomp and bravery, and underſtandeſt very nothing of the Baptiſme, and doeſt not put up the leaſt Prayer to God, what thinkeſt thou? how doeſt thou ſtand in this Covenant before the Holy Trinity? even like a ſwine before a looking Glaſſe.

35. Or ſhall I be ſilent? I muſt ſpeake, for I ſee it; doe what thou wilt, this is the Truth: thou carrieſt a new waſhed ſoule from the Baptiſme, but thou are a filthy ſwine, even in the Kingdome of all the Devils. But the^[1739] Laver of Regeneration, (if thou are a Beaſt, and farre from the Kingdome of God) lieth not in thee, but it lieth in the Covenant of Chriſt.

36. But this I ſay, according to my knowledge, (and not out of any command) that if the Parents be wicked, and indeed in the Kingdome of the Devill, and that they have thus begotten their fruit out of their falſe [or evill] Eſſences (in which [Parents] there is no Faith, but onely a falſe hypocrifie, and yet will^[1740] in an Apiſh mockery ſee counted Chriſtians; and as the Devill oftentimes changeth himſelfe into the likeneſſe of an Angel, ſo they alſo ſend their children with the like trimmed falſe Angels before the Covenant of Chriſt) ſuch doings is very dangerous, which alſo inſtantly ſheweth it ſelfe (in the growing of the Tree), indeed the Covenant continueth ſtill, but there muſt be earneſtneſſe in avoyding of the Devill: It may be that very many are Baptized in the Anger of God; becauſe they doe but contemne the Covenant, and many times wicked drunken Prieſts uſe it, who even ſtick in Hell, fire over head and eares, and therefore the Covenant of Grace ſtandeth as a Teſtimony againſt the^[1741] Congregations of the wicked. And that which they ſee and know (and doe not performe it with earneſt ſincerity) that ſhall judge and condemne them.

37. Now ſaith Reaſon, how is the Baptiſme then? I perceive nothing but water, and words? I anſwer: Hearken beloved Reaſon, thy outward body is in this world onely; and therefore outward water is requiſite. But as the hidden Man Chriſt, with his pure Element, holdeth the Out-Birth of this world (viz. the foure Elements, wherein our body conſiſteth) and as all is his; ſo he holdeth alſo the outward water, and baptizeth with the Inward water of his Element, with the water of the Eternall Life, [coming] out of his holy Body. For the Holy Ghoſt in the Covenant baptizeth with the Inward water, and the Miniſter baptizeth with the outward; the outward [Man] receiveth the Earthly Elementary water, and the ſuole [receiveth] the water of the waſhing in the Regeneratio[•].

38. The ſoule is waſhed in the Holy water, and the Word is preſented to it, and the ſoule ſtandeth in the Covenant. And now it may reach afrer the Pearle, although the ſoule be tied backward in the Kingdome of this world, yet it ſtandeth in the Covenant for all that. And if, in the unfeigned Faith of the Parents, of the Prieſt, and of the ſtanders by, it be thus waſhed in the Laver of Regeneration, and ſo paſſe into the Covenant, then the Devill may not touch it, till [the time] that it^[1742] underſtandeth what evill, and good is, and entreth into one of them, in a free will.

39. And now if it enter into the^[1743] Evill of this world, and ſuffer it ſelfe to be drawne by the Devill, then it goeth away out of the Covenant, and forſaketh God and the Kingdome of Heaven; and there then the Noble virgin of God, ſtandeth in the Centre of the Light of Life (which inſtantly in the entring of the Light of Life, yeelded her ſelfe into the Centre of the Light of Life, as a Conductour and loving Companion to the ſoule) and warneth the ſoule of the ungodly wayes, that it ſhould turne, and ſtep into the Covenant againe. But if it doe not, and that it continue in the Kingdome of the Devill, then ſhee continueth ſtanding in the Centre of the Holy Paradiſe: and ſhee is a Virgin of her ſelfe, but the ſoule hath afflicted her, and ſo they are parted: except the ſoule returne againe, and then it will be received againe by its virgin, with great honour and joy.

40. And therefore it is that Chriſt made two Teſtaments, the one in the Warer of the Eternall Life, and the other in his Body and Bloud; that (whenſoever the poore ſoule ſhould be defiled againe by the Devill) it might yet in the other, enter into the Body of Chriſt againe; and if it turne wirh ſorrow for its ſinnes, and putteth its truſt in the mercy of God againe, then it ſteppeth againe into the firſt Covenant, and then it may come to the other Teſtament, and draw neere to God, and then it will be received againe with joy; as Chriſt ſaith; That there is more joy in Heaven (for one poore ſinner that repenteth,) than for ninety and nine righteous that need no Repentance.

41. Then ſaith Reaſon: I can ſee nothing but Bread and Wine; and Chriſt alſo gave his Diſciples but Bread and Wine. I anſwer: AS the Baptiſme outwardly is outward water, and the Inward is the water of the Eternall Life, and the Holy Trinity Baptizeth; as may be ſeene in Jordan, that three Perſons appeared; the Sonne of God, in the water; the Father, in the voice of the words; and the Holy Ghoſt over the water, moving upon the Head of Chriſt; and ſo all Three Perſons in the Deity Baptized this Man Chriſt; And thus it is alſo in the Supper.

42. The outward is [Earthly] Bread and Wine, as thy outward Man alſo is Earthly; and the Inward (in his Teſtament, is his Body and Bloud, and that thy Inward Man receiveth: underſtand it right: the ſoule receiveth the Deity, for^[1744] it is Spirit: and thy [Inward] New-Man receiveth Chriſts reall Body and Bloud; not like a thought in the Faith, although Faith muſt be, but in ſubſtance; incomprehenſible to the outward Man.

43. Not that he Holy is changed into the Outward, that thou ſhouldeſt ſay (of the Bread which thou eateſt with the outward Mouth, and alſo the Wine) that the outward, is the fleſh and bloud of Chriſt: no but it is the^[1745] Chriſt, and yet it cannot be comprehended or incloſed by the^[1746] Chriſt, [•]s this world cannot comprehend the Body of Chriſt in the holy Element, or as our outward Body cannot comprehend the inward new [Body] of the ſoule. Alſo the firſt Supper of Chriſt, teacheth you this, when Chriſt ſate with them at Table, and gave them his holy hidden body and bloud to eate and drink (afterl^[1747] a perculiar manner) under Bread and Wine.

44. For thou canſt not ſay (when thou doeſt handle the bleſſed Bread) here I hold the body of Chriſt in my hand, I can feele and taſte it: no my friend: the outward is earthly Bread, from the outward Element: and the Incomprehenſible in the holy Element, is the Body of Chriſt; which (in this his Covennant and Teſtament) is offered to thee under the outward Bread, and that [Body] thy new Man receiveth: and the Old [Man receiveth] the Bread; and ſo it is with the Wine.

45. Make mee no abſence of the Body and Bloud of Chriſt, the ſoule needeth not run farre for it; and beſides, the body of Chriſt in his bloud (in this Teſtament) is not the food of the ſoule; but the meere Deity is the food of the ſoule: and the Body of Chriſt, is the food of the New Man, which the ſoule hath put on from the Body of Jeſus Chriſt: the body and the bloud of Jeſus Chriſt feedeth the new Man: and if the new Man abideth faithfull in the body of Jeſus Chriſt, then the Noble Pearle of the^[1748] Light of God, is given to him, ſo that he can ſee the Noble Virgin of the Wiſdome of God: and that Virgin taketh the Pearle into her boſom, and goeth continually with the ſoule into the new Body, and warneth the ſoule of the falſe [or evill] way. But what manner of Pearle this is, I would that all men might knot it. But how much it is knowne, is plaine before our, eyes: It is brighter than the ſplendour of the Sunne, and of more worth than the whole world, but how cleare ſoever it is, yet it is alſo ſecret.

46. Now then Reaſon asketh, What doth the wicked receive which is unregenerated? I anſwer: Hearken my beloved Reaſon, what Saint Paul ſaith; becauſe he diſtinguiſheth not the body of Chriſt, therefore he receiveth it to this own Judgement: As the Prophet ſaith; They draw neere to mee with their its, but their hearts are farre from mee; and as before-mentioned, whoſoever goeth away from God, entreth into his wrath

47. How wilt thou receive the holy Body in the Love, if thou art a Devill? Hath not the Devill alſo been an Angel, wherefore went he away from God? if my old Man (captivated] in the wrath) be onely on thy ſoule, and no new [Man,] then thy ſoule receiveth the wrath of God, and thy old Man receiveth the Elementary Bread and Wine; the Noble Pearle is not caſt before ſwine; indeed the Teſtament is there, and the^[1749] Teſtatour inviteth thee to it, but thou makeſt a mockery of it: he would ſame helpe thee, and thou wilt not.

48. I ſay not that thou receiveſt the wrath of God in the Bread and in the Wine, but in thy falſe confidence: thou art with thy body and ſoule in the anger, and wilt not goe out from it: wherefore then doeſt thou approach often to the Covenant of God, ſeeing thou art captivated of the Devill? Doeſt thou thinke that^[1750] he will adorne thy hypocriſie, and will hang his Pearle on thee? Thou art a Wolfe, and how leſt with the Dogs: thy mouth prayeth, and thy ſoule is^[1751] abominably wicked [and naught], when it goeth from the Teſtament of Chriſt, it entreth into the ſtall of Robbery againe, and is a Murtherer: it howleth with the Dogs: it is a perfidious whore: when it goeth away from the Covenant, it ſteppeth into whoriſh corners, into the denne of Theeves: and there they ſtand, and pretend Great Holineſſe: O, this day is a holy Day to mee, I muſt not ſinne? and yet they think, to morrow, or next day, they will goe thither againe.

49. O thou Knave, if thou bringeſt not another Man than ſo, to it, ſtay away from the Teſtament of Chriſt: thou art but a Murtherer, and doeſt ſcandalize thy neighbour, ſo long as thou art in ſuch a way; thy Prayer is falſe, it commeth not from the bottom of the Heart: thy Heart deſireth onely the pleaſure of this world, and the^[1752] Driver receiveth thy Prayer, he is thy God: therefore conſider what thou doeſt.

50. O Babell, wee have a great deale to ſay to thee, but not here: thou ſhalt once be talked withall, in the Anger, at which the Elements ſhall ſhake and tremble, goe forth (it is high time) that the Anger may be allayed.

CHAP. XXIV.

Of true Repentance: How the Poore Sinner may come to God againe in his Covenant, and how be may be releaſed of his Sinnes.

The Gate of the Juniſtification of a Poore Sinner before God.

A Cleere Looking Glaſſe.

1. MY beloved Reader wee tell thee this, that all things from the Originall of the Eſſence of all Eſſences (every thing from its Originality) hath its driving [or impulſion] in its own forme: and it alwayes maketh that very thing, with which the Spirit is impregnated: the body muſt alwayes labour in that wherein the Spirit is kindled. When I confider and think, why I write thus [many wonders]: and leave them not for other ſharper wits; I finde that my Spirit is kindled in this matter, whereof I write; for there is a living running fire of theſe things in my Spirit; and thereupon (let mee purpoſe what I will) yet this thing continually moveth and ſwimmeeh on the top, and ſo I am captivated therewith in my Spirit: and it is laid-upon mee as a work which I muſt exerciſe. Therefore ſeeing it is my work that my Spirit driveth, I will wrire it downe for a Memoriall, in ſuch a manner, as I know it in my Spirit, and^[1753] in ſuch a manner as I attained to it, and I will ſet downe no^[1754] ſtrange thing, which my ſelfe have not tried [and knowne], that I be not ſound^[1755] a liar concerning my ſelfe before God.

2. Now then if there be any that have a deſire to follow mee, and would faine have this knowledge, whereof I write, I adviſe him that he follow mee in this following Table [Patterne or way] (not preſently with the Penne, but with the Labour of the Minde,) and then he ſhall finde, how I could come to write thus; whereas I was not taught from the Schooles of this world, but onely a little of this mean hand-writing, as may be ſeene here.

3. But now ſeeing I have in hand the Articles of Repentance, therefore I certifie the Reader, that in my Earneſtneſſe, this Pen was given mee, which the Hunter would have broken: with whom I began an earneſt ſtorme, in ſo much that he had caſt mee downe to the ground under his feere: but the breath of God helped mee up, ſo that I ſtand up, and have the firſt Pen in my minde ſtill, wherewith I will write further, though the Deviil for malice ſhould ſtorme Hell.

4. Therefore now if wee will ſpeake of this moſt ſerious Article, wee muſt goe from Jeruſalem to Jericho, and ſee how wee lie among Murtherers, who have ſo wounded us, and beaten us, that wee are halfe dead, and wee muſt looke about us for the Samaritan with his Beaſt, that he may dreſſe our wounds, and bring us into his Inne. O how lamentable and miſerable it is, that wee are ſo beaten by the murtherer (the Devill) that wee are halfe dead, and yet feele out ſmart no more. O if the Phyſician would come, and dreſſe our wounds, that our ſoule might revive and live, how ſhould wee rejoyce: thus ſpeaketh the deſire, and hath ſuch longing hearty w[•]ſhe; and although the Phyſician is preſent, yet the minde can no where apprehend him, becauſe it is ſo very much wounded, and lieth halfe dead.

5. My deare Minde, thou ſuppoſeſt thou art very ſound, but thou art ſo beaten, that thou feeleſt thy diſeaſe no more; art thou not very neere unto Death, how then canſt thou accouut thy ſelfe to be ſound? O my deare Soule, boaſt not of thy ſoundneſſe, thou lieſt fettered in heavy Bonds, yea in a very dark Dungeon: thou ſwimmeſt in a deepe water, which riſeth up to thy very lips, and thou muſt continually expect Death; Beſides, the^[1756] Hunter is behinde thee with a great company of thy worſt Enemies, whereby he draweth thee continually downe by his chaines into the horrible Deepe, into the Abyſſe of Hell, and his crew thruſt thee on behinde thee, and run upon thee on all ſides, yelling and hunting, as if they had the Hinde they ha[••] after.

6. Then ſaith Reaſon, wherefore doe they ſo? O my deare Soule, they have great cauſe for it: behold, thou haſt been their Hinde, and thou art broken out of their^[1757] Garden, beſides thou art ſo ſtrong, that thou haſt broken downe the Hedge of their Garden, and haſt taken poſſeſſion of their dwelling: beſides, thou haſt made their meate as bitter as Gall, that they cannot eate it: thu haſt broken their Throne wich thy Hornes, and haſt brought a ſtrong^[1758] hoaſt into their Garden, and thou haſt uſed a ſtrange power, to drive them out of their Garden; and though they have thee in their Fetters, yet thou oppoſeſt them as if thou wouldeſt deſtroy their kingdome: thou breakeſt their coards in pieces, and breakeſt their Bands, and thou art a continuall ſtormers of their Kingdome, thou are their worſt Enemy, and they thine; and if thou wert but gone out of their Garden, they would be contented, but thou being in it ſtill, the ſtrife continueth, and hath no end, till the Ancient [of dayes] cometh, who will part you aſunder.

7. Or doeſt thou ſuppoſe, that wee are madde that wee write thus? if wee did not ſee aod know it, wee ſhould then be, ſilent. Or canſt thou not once know the thorny Bath, wherein thou ſwimmeſt? Doeſt thou ſtill ſay, thou art in the Garden of Roſes? If thou thinkeſt thou art there, ſee well whether thou art not in the Devils. Paſture, and art his moſt beloved Hinde, which he fatneth to the ſlaughter, for his food.

8. I tell thee for certain, and it is in earneſt; when I was at^[1759] Jericho, there my beloved companion opened my eyes for mee, thar I ſaw: and behold, a great Generation of Men and multitudes of People and Nations were together, one part were like Beaſts, and one part like Men, and there was ſtrife between them: and beneath there was the Abyſſe of Hell, and the Beaſts ſaw not that, but the Men were afraid and would be gone: to which the Devill would not conſent, becauſe his Garden had no doores [open]: but they^[1760] brake open his Garden; and ſo he muſt watch at the Doore that they doe not run away from him; but the Beaſts, (which were Men alſo) they did eare of his food, and drank of his drink, and he did nothing to them, becauſe he fatned them for his ſlanghter, and there was accoutinuall Enmity between the right Men, and the Beaſtiall Men.

9. Or doeſt thou ſuppoſe this is not true; which my beloved companion hath ſhewed mee when he opened my eyes, that I ſaw? then come, and goe with mee to Jeruſalem, wee will goe together along the way to Jericho, and ſee it well enough; and by the way is this Garden, wherein the Devill, with this great Generation, dwelleth: wee will ſhew thee great Wonders, thou ſhalt ſee and know all that which wee mentioned above, if thou art but a Man, and not the Devils fatted Beaſt.

10. Behold, wee underſtand by Jeruſalem, the Paradiſe; and by the way to Jericho, the going forth out of Paradiſe into this world, where then the world captivated us in her Garden, where continually the great Sea of miſery is, wherein our ſoule ſwimmeth: Alſo the Devill is therein, who hath bound us with the chaines of the Anger of God, and he leadeth the poore ſoule captive, (in the dark Garden of fleſh and bloud,) into his fierce Garden of Anger; where the new-borne ſoules continually break out of his Garden, and break his Helliſh kingdome in pieces: alſo they have taken poſſeſſion of his^[1761] Royall Throne, where he was an Angel, and with their Hornes (which are the Spirit of God) have broken in pieces his helliſh Kingdome which he ſet up; alſo they oppoſe him with their ſtorme out of Hell into Heaven, and aſſault his Kingdome: but he holdeth the poore ſoule captive with the chaines of the Anger, in this evill fleſh and bloud: and continually ſetteth on the crew of the wicked, that they ſeduce it, and^[1762] baptize it in the Anger of God up to the very lips; and there the poore ſoule ſtandeth up to the neck, in the Sea of miſery, ready to be drowned: and there the Devill thruſteth it downe with the vices and ſinnes of the body, and would drowne the poore ſoule in the Anger of God in the Abyſſe of Hell.

11. All malicious captived Men (whom he hath captivated) are his hounds, which hunt the poore ſoule, with haughtineſſe, bravery, covetouſneſſe, unchaſtity, anger, curſing, and wrongfull oppreſſion, ſo that the poore ſoule is infected with theſe things, and is very often ſet upon the Devils Horſe, as one of the [Devils] Captives, and then the Devill will ride with it into Hell into the Anger of God. O how often doth he rob the poore ſoule of her faire Garment (of the knowledge of God) how doth he rend away the Word of God from their eares and hearts, as Chriſt ſaith cleerely! Now if it will not doe as he will, and that it break out of his Garden; then he caſteth his durt and filth upon it: and then he ſtirreth up all his Bloud-hounds, they muſt bawle at it, and caſt meere diſgrace upon It; and then it ſtandeth as an Owle among the Birds, who one and other will have a fling and a pluck at it: and ſo it is alſo with the poore ſoule, which ſteppeth through earneſt Repentance (out of die Devils net,) into the New Regeneration.

12. On the contrary, thoſe others (who feed upon the weeds of the Devill, in vices and ſinnes) are in peace; for he faſtneth them in the Anger of God; and they are his Bloud hounds wherewith he hunteth the Hinde, the poore ſoule, which would eſcape and ſtorme his Helliſh Kingdome. The Devill would be well contented, though ſome ſoules ſhould eſcape (though he had rather increaſe than weaken his Kingdome) but that his Kingdome would be broken by it, which he cannot like.

13. For as he goeth a hunting in his Kingdome, and catcheth the poore ſoules which way ſoever he can, and layeth waite for them by his ſervants, with all manner of vice and wickedneſſe, and ſo continually ſetteth ſuch looking-glaſſes before the ſoule, that it ſhould behold it ſelfe, in its own wickedneſſe: and tickleth it alſo with faire promiſes of great honour, power, and Authority, he ſetteth the poore deſpiſed ſort before the ſoule, and ſaith; Wilt thou onely be the foole of the world, come along with mee, I will give thee the Kingdome of this world for a poſſeſſion, as he ſaid to Chriſt; ſo in like manner, when the ſoule hath put on the Kingdome of Heaven and yet ſticketh in the dark valley in fleſh and bloud, and ſeeth the Devils^[1763] murthering of its brethren and ſiſters, then it cometh to be armed of God to fight againſt the Devill, and to diſcover his^[1764] burrow: for the love to its neighbour conſtraineth it to doe ſo, becauſe it would help to encreaſe the Kingdoms of Heaven: therefore it teacheth and reproveth thus, it warneth againſt ſinne, and teacheth the way to the Kingdome of Heaven; which indeed the Beaſtiall Body doth not underſtand, it goeth away, like the rude Aſſe: and thinketh with the Starry and Elementary Minde, as followeth.

14. O! what miſchiefe I doe to my ſelfe, in making my ſelfe the foole of the world: what doe I get by it, but ſcorne and diſgace; I am not ſure of my life, thereby I bereave me and mine of our daily bread and livelihood, and muſt alwayes be expecting of death, and ſwelter in the ſcorne of People. O! how ſuddenly thou committeſt a fault, and then thou art perſecuted, and art throwne away like a rotten apple: and what reward have thoſe thou leaveſt behinde thee, but to ſuffer [the more] for thy ſake.

15. Thus Man in fleſh and bloud, judgeth: and when the Devill underſtandeth it; how ſoone is he there watching) as a Cat watcheth for a Mouſe, ſaying; O! who can tell, whether that be true or no, which thou teacheſt: thou haſt not ſeene it: neither hath any come from the dead, and told it thee, there are many dead, that have taught juſt as thou doeſt: and yet doth not the world ſtand in its old^[1765] courſe, at one time as at another? They were counted fooles, and ſo art thou, and after thee againe things will be ſtill as they were before: to what purpoſe then is thy care and paines.

16. At length^[1766] he cometh with a ſuttle ſnare, and ſaith, through the Spirit of the great world in the Minde, in himſelfe; O! The Heavens have cauſed thee to be borne to it, that thou doeſt ſuch fooliſh tricks, and would play jugling feats in thee, thy gifts are not from God; God hath never ſpoken with thee? and what canſt thou know then? Leave off, let it alone, thou mayeſt be a Chriſtian well enough, and be quiet: let the Prieſts teach, they have their^[1767] wages for it; what haſt thou to doe with it? Beloved Reader, with theſe blowes this Penne was once throwne to the Ground: and the Driver would hare broken it: but the Breath of God took it up againe; therefore it ſhall write, what happened to it; to be an Example for all well-willers: and it is an exceeding precious one.

17. Now when the Devill had thus throwne it downe, then it was ſilent: and deſired not onely to write no more, but the Devill ruſhed in upon it, and beate it along, and would have broken it. He came forth with his ſowre Apples, and held them before the ſoule of this Penne, and would have it eate of his dainties: alſo he ſtrewed Sugar upon them [as he did for Eve]: If he had gotten the ſoule againe into his claimes, how would he have been revenged on it; as was afterwards knowne in the Storme, where his minde was knowne very well. Now when it was thus, the Lilly faded and loſt its fragrant ſmell, the Pearle did hide it ſelfe, and the Virgin of the Pearle ſtood mourning, and the Noble Minde ſunke downe in great unquietneſſe.

18. Indeed the Driver ſaid at the beginning, that it ſhould have reſt with being quiet: but it was a reſt onely to fleſh and bloud, and yet it was no quietneſſe neither, but a furtherance to the Hunting. But when the Minde found it ſelfe in great unquietneſſe of ſoule, it recollected the ſoule, and ſought the Pearle which the ſoule had before, and ſuppoſed that it lay as a Treaſure in the^[1768] caſe of the ſoule, but it was gone: and then the Minde ſought that [Pearle] in body and ſoule, and behold it was not there, it could not be found: and there was nothing to be ſeene but the Devils ſowre Apples, which were ſtrowed before the ſoule, that it ſhould feed oh them. But the ſoule ſtood in great perplexity, and would not eace of its evill fruit, it called its virgin, but ſhee ſate as if ſhee were a ſleepe.

19. Thus the ſoule ſtood with great longing and deſire: alſo was many times in great Combate with the Hunter, who would ſtill throw it to the ground: when it ſet it ſelfe in oppoſition againſt him, then he took all the vines (which ſtuck in fleſh and bloud) and caſt them upon the ſoule, that he might intangle it with them, and hinder it from comprehending the virgin againe; he made a great Mountaine of the ſinnes in the fleſh and bloud, and therewith covered and ſhut cloſe up the^[1769] Mercy of God (viz. the New Man in Chriſt): and the Gates of Heaven which ſtood open before, were ſhut up cloſe, miſery and great trouble were heaped upon the ſoule, till at length once againe, from the Breath of God (which came into it againe) it was moved to break the Devils chaines in pieces, and entered into Combate with him, ſo that he was quite throwne to the ground, and its covering was rent in pieces, and then the ſoule ſaw its beloved virgin againe: what^[1770] friendly welcoming there was then, I had rather the Reader might finde it by experience, than that I ſhould wrire of it.

20. Thus the ſoule deſired the Pearle againe, but it was gone, and muſt be generated anew, and be ſowne as a Graine of Muſtard-ſeed, which is ſmall and little, and afterward there groweth a great Tree out of it; and thus the Pearle groweth in the Boſom of the^[1771] Virgin (in the ſoule). Therefore keep whit thou haſt, for miſery is an ill Gueſt; regard not what Sugar the Devill ſtroweth, though the Kingdome of this world ſeeme as ſweet as Sugar, it is nothing elſe but Gall: conſider that the poore ſoule in this world, and in the fleſh and bloud is not in its true home, it muſt travaile into another Countrey. Therefore ſuffer not the Devill to cover it thus with the untowardneſſe of the fleſh, for great earneſtneſſe is requiſite for the driving away of the Devil; though that would not be in our ability [and power,] if the exceeding worthy Champion did not ayde and aſſiſt us.

21. Therefore none ſhould be ſo preſumptuous, as to mock and deſpiſe the Children of God, who are in the Combate againſt the Devill; but think that it will come to thy turne alſo: if thou wilt not goe about it when thou art well and in health, thou muſt come to it at thy Death: when the poore ſoule, cometh to part from the body, then it muſt enter into the Combate, there is no remedy: for it muſt depart from the body out of the Spirit of this world; and then two Gates ſtand open; viz. Heaven and Hell, it muſt goe in at one of them, there is no other place out of this world.

22. If now it be hard captivated in ſinnes, and ſtill goeth on in ſinning from day to day, ſo that it is cloathed with the Anger of God, and hath loaden it ſelfe with mocking the children of God, and ſo ſticketh over head and eares in the Anger of God, and ſcarce hangeth by a Threed [to Chriſt]. O! how hard it is with that ſoule. Muſt not that ſoule needs ſwelter a tedious while in the ſcorne which it hath put upon the children of God; how can it ſuddenly reach the Noble Virgin in the Love and Mercy of God, and then where is the Noble Tree of Pearle [in the meane while] which is ſowne as a ſmall Graine of Muſtard-ſeed, and in the growing of it cometh to flouriſh like a Bay Tree? Whence hath it irs ſap, if the ſoule ſtand thus in the Bath of the Anger? O! it will (in many) not grow greene, in Eternity: and therefore ſaith Chriſt; In the Reſurrection they ſhall excell one another in Glory, as the Sunne, Moone, and Starres.

23. And what then will thy gold and ſilver, thy money, goods, honour, and authority, which thou hadſt here, availe thee, when thou muſt leave all, and part from them? What will it profit thee, that thou luſt ſcorned and contemned the children of God, alſo what will thy covetouſneſſe, and envie, availe thee, now thy ſelfe muſt ſwelter therein with great ſhame and Anguiſh, where thou haſt ſo great ſhame before the Angels of God, and where all the Devils mock thee, that thou haſt been Gods branch, and haſt had ſo long a time [that thou mightſt have been a great Tree] and art now but a dry withered twig.

24. Or what thinkeſt thou, if thy Twig be thus very dry and withered, and that thou muſt eternally ſwelter in the Auger of God, where inſtantly thy humane Image will be taken away, and thou wilt be in the^[1772] ſhape of the moſt abominable Beaſts, Wormes, and Serpents, all according to thy deeds and practiſe here, where then all thy deeds will ſtand in the Figure in the Tincture eternally before thy eyes, and will gnaw thee ſufficiently, ſo that thou wilt continually think, if thou hadſt not done this or that, thou ſhouldſt have attained the Grace of God? Thy mocking ſtandeth before thy eyes, and thou art aſhamed, to let the leaſt good thought into thy ſoule: for Good is as an Angel before thee, and thou dareſt not (for great ſhame) ſo much as touch it with thy minde, much leſſe looke upon it: But thou muſt eternally devoure into thy ſelfe thy great ſcorning, with all thy vices and ſinnes, and thou muſt eternally deſpaire; and though thou thinkeſt to goe forth after^[1773] Abſtinence, yet the Light ſtriketh thee downe againe, and ſo thou goeſt but forth aloft (in thy devouring fretting Worme in thy ſelfe) without the Thrones of God: and it is with thee, as with one who ſtandeth upon a high ſtony cliffe of a Rock, and would caſt himſelfe into a bottomleſſe Galfe, and the further he ſeeth, the deeper he falleth. Thus thy own ſinnes, ſcornings, deridings, curſings in contempt of God, are thy Hell-fire, which gnaweth thee eternally, this I ſpeake in the Word of Life.

25. Therefore O deare ſoule, turne, and let not the Devill captivate thee, and regard not the ſcorne of the world: all thy ſorrow muſt be turned into great Joy. And though in this world, thou haſt not great honour, power, and riches, that is nothing; thou knoweſt not whether to morrow will be the day, it will come to thy turne [to dye.] Doth not a bit of Bread taſte better to the needy, then the beſt dainties to the Great ones. What advantage hath the rich man then, but that he ſeeth much, and muſt be tormented and vexed in many things, and in the en muſt give an account of all his doings and Stewardſhip, and how he hath been a Planter in this world, he muſt give an account of all his ſervants; and if he hath been an evill Example unto them, and hath been a ſcandall to them, ſo that they have walked in ungodly wayes, then their poore ſoules cry Eternally,^[1774] for vengeance upon thoſe their Superiours, there all ſtandeth in the figure in the Tincture. Why then doeſt thou contend and ſtrive ſo much after worldly Honour that is tranſitory? rather endeavour for the Tree of Pearle, which thou carrieſt along with thee, and ſhalt rejoyce eternally in its growing and fruit.

26. O! is not that a cheerfull welfare, when the ſoule dareth to looke into the Holy Trinity, wherewith it is filled? ſo that its^[1775] Eſſences grow [flouriſh and bloſſome] in Paradiſe, where alwayes the Hallelujahs or Songs of Praiſe break forth in Gods deeds of Wonder, where the perpetuall growing fruit ſpringeth up [in infinitum] endleſly, according to thy will, where thou enjoyeſt all; where there is no feare, envy, nor ſorrow: where there is meere love one of another, where one rejoyceth at the forme and beauty of another: where the fruit groweth to every one according to their Eſſences [and taſte or reliſh], as there was a type of it in the Manna to the children of Iſrael, where it taſted to every one according to their Eſſences [or Deſire].

Of the way [or manner] of the Entrance.

27. Beloved Minde, if thou haſt a deſire to this way, and wouldſt attaine it, and the Noble Virgin in the Tree of Pearle, then thou muſt uſe great Earneſtneſſe: it muſt be no Lip-labour, or flattery with the Lips, and the Heart farre from it; No thou canſt not attaine it in ſuch a way. Thou muſt collect thy Minde, with all thy thoughts [purpoſes] and reaſon, wholly together in one will, [and Reſolution] to deſire to turne, and reſolve that thou wilt forſake thy Abominations, and thou muſt ſet thy thoughts upon God [and Goodneſſe] with a ſtedfaſt confidence in his mercy, and then thou wilt obtaine it.

28. And though the Devill (in thy ſinnes) ſaith, it cannot be now, thou art too great a ſinner: let not any thing terrifie thee, he is a lyar, and maketh thy minde fearfull: he maketh as if he were not preſent, but he is preſent, and ſnarleth like a mad Dog; and thou mayſt know for certain, that all doubting whatſoever, that cometh into thy minde, is nothing elſe but his ſuggeſtions [and objections].

29. For there are but two Kingdomes, that ſtirre in thee; the one is the Kingdome of God, wherein Chriſt is, which deſireth to have thee: and the other is the Kingdome of^[1776] Hell, wherein the Devill is, which deſireth alſo to have thee. Now there muſt be ſtriving here in the poore ſoule, for it ſtandeth in the midſt; Chriſt offereth it the New Garment, and the Devill preſenteth the Garment of Sinfulneſſe to it. And when thou haſt but the leaſt thought or inclination towards God, [and Goodneſſe]; that thou wouldſt faine enter into true Repentance; then truly that thought is not from thy own ſelfe, but the Love of God, doth draw thee, and invite thee, and the Noble Virgin of God, calleth thee thereby, and thou ſhouldſt onely come, and not neglect it. And ſo truly when (in ſuch a way) thy great ſinnes come before thee, and hold thee back (ſo that thy heart many times receiveth no comfort) this is the Devils ſtaying of thee; who caſteth into thy thoughts, that God will not heare thee, thou art yet in too great ſinnes, he will let no comfort come into thy ſoule, he layeth the ſinfull Kingdome of this world over^[1777] it: but be not diſcouraged, he is thy Enemy: It is written; If your ſinnes were as red as Bloud, if you turne, they ſhall be as wooll white as ſnow: Alſo, As true as I l[•]ve, I have no pleaſure in the Death of a poore ſinner, but that he turne and live.

30. Thou muſt continue ſtedfaſt in this reſolute purpoſe: and though thou getteſt no vertue [or ſtrength] into thy Heart, and though the Devill alſo ſhould beate downe thy Tongue, that thou couldſt not pray to God: yet then thou ſhouldſt deſire and ſigh to him: and continually hold and goe on in this thought and purpoſe, with the Cananitiſh Woman: the more thou preſſeſt forward, the weaker the Devill is; thou muſt take the ſuffering death and ſatisfaction of Jeſus Chriſt before thee; and muſt throw thy ſoule into his Promiſe; where he ſaith; My Father will give the Holy Ghoſt to them that aske him for it. Alſo, Knock, and it ſhall be opened unto you; ſeeke and you ſhall finde: aske and you ſ[•]all receive; and the more earneſtly thou preſſeſt forth from the Devill, and from thy ſinnes, the more mightily doth the Kingdome of God preſſe into thee; but have a care that thou doeſt not depart from this thy will, before thou haſt received the Jewel; and though it hold off from morning till night, and ſtill from day to day; [let not that diſcourage thee] if thy earneſtneſſe be great, then thy Jewel will alſo be great which thou ſhalt receive^[1778] at thy over-coming.

31. For none knoweth what it is, but he that hath found it by experience. It is a moſt pretious Gueſt: when it entreth into the ſoule, there is a very wonderfull Triumph there: the Bridegroome there embraceth his beloved Bride: and the Halleluj[•]h of Paradiſe ſoundeth; O! muſt not the Earthly Body needs tremble and ſhake at it: and though it know not what it is, yet all its Members doe rejoyce at it. O what beauteous knowledge doth the Virgin of the Divine Wiſdome bring with her; ſhee maketh learned indeed: and though one were dumb, yet the ſoule would be crowned in Gods works of Wonder, and muſt ſpeake of his Wonders; there is nothing in the ſoule, but longing to doe ſo; the Devill muſt be gone, he is quite weary and faint.

32. Thus that Noble Jewel (and in it the Pearle) is ſowne. But obſerve it well: it is not inſtantly become a Tree; O how often doth the Devill ruſh upon it, and would faine roote up the Graine of Muſtard-ſeed, how many hard ſtormes muſt the ſoule undergoe and endure: how often is it covered with ſinnes: for all, that is in this world, is againſt it, it is as it were left alone and fo[•]ſaken: even the children of God themſelves ruſh upon it: for the Devill doth plague the poore ſoule thus, to try if he can lead it aſtray, either with flattery and hypocriſie, that the ſoule might flatter it ſelfe; or elſe with ſinnes in the Conſcience; he never ceaſeth, and thou muſt alwayes ſtrive againſt him; for ſo the Tree of Pearle groweth, as Corne doth in the tempeſtuous ſtormes and windes; but if it grow high, and come to bloſſom, then thou wilt enjoy the fruit well enough, and underſtand better what this Penne hath written, and where it was borne: for it was a long time in this condition, many ſtormes went over its head: and therefore this ſhall be for a laſting Memoriall, and continuall remembrance to it: ſeeing wee muſt ſit here in the murthering den of the Devill, if wee doe but overcome, our great reward will ſoone follow us.

33. Now ſaith Reaſon; I ſee no more in thee nor in any ſuch as thou art, then in other poore ſinners, it muſt needs be but a hypocriticall pretence; beſides ſaith Reaſon, I have been alſo in ſuch a way, and yet I ſtick in my wickedneſſe ſtill, and doe that which I would not doe: and I am ſtill moved to anger, covetouſneſſe, and malice: What is the matter, that a Man doth not performe what he purpoſeth, but that he doth even what himſelfe reproveth in others, and that which he knoweth is not right?

34. Here the Tree of Pearle ſtandeth hidden; behold my beloved Reaſon, the Tree of Pearle is not ſowen into the outward Man, he is not worthy of it, he belongeth to the Earth, and the Man of ſinne ſticketh in him, and the Devill often maketh his ſeate therein, who heapeth together anger and malice therein, and bringeth the poore ſoule often into^[1779] luſts, unto which it doth not conſent, ſo that the body medleth with that which the ſoule is againſt: and now when this is ſo, it is not alwayes the ſoule that doth it, but the Spirit of the Starres and Elements in Man; the ſoule ſaith it is not right, nor well: but the [outward] Body ſaith, wee muſt have it, that wee may live and have enough: and ſo it is one time after another: ſo that a true Chriſtian knoweth not himſelfe, how then ſhould he be knowne by others; alſo the Devill can cover him ſufficiently, that he may not be knowne: and that is his Maſter piece, when he can bring a true Chriſtian into wickedneſſe, to fall into ſinnes, ſo that outwardly nothing is diſcerned by him, but that he reproveth the ſinnes of others, and yet ſinneth outwardly himſelfe.

35. But now when he doth thus commit ſinnes, yet he committeth them not in New Man: but the old [Man] in ſinne, who is ſubjected under ſinne, who is in the Anger of God, he is driven by the Anger, ſo that he doth not alwayes that which is right: and if he doe any thing that is Good, yet he doth it not (out of his own will and ability) but the new Man compelleth him to it, that he muſt doe it; for the old [Man] is corruptible, but the ſoule is uncorruptible; and therefore the poore ſoule is alwayes in ſtrife, and ſticketh^[1780] between the Doore and the Hinges, and muſt be often pinched and bruiſed.

36. But yet wee do not ſay, that ſinne in the old Man is no^[1781] hurt; though indeed it cannot ſway the new Man, yet it giveth^[1782] offence: and wee muſt with the new Man, live to God [and ſerve him] though it is not poſſible to be perfect in this world, yet wee muſt continually goe on and hold out: and the new Man is in a field, where the ground is cold, bitter, ſoure, and voyde of life.

37. And as an Hearb (by the pleaſant Sun-ſhine) groweth out of the Earth, ſo our new Man in Chriſt, groweth out of Old, ſoure, cold, harſh Man of our Earthly fleſh [and bloud.] And that is the true Light of the Pearle, when wee apprehend it truly and really (in the knowledge,) in the new Man: and it is the ſword wherewith wee can fight againſt the Devill: onely wee muſt take the ſword of the Death of Chriſt into our hand, which cutteth ſo ſharply, that the Devill muſt flie away.

CHAP. XXV.

Of the Suffering, Dying, Death, and Reſurrection of Jeſus Chriſt the Sonne of God: Alſo of his Aſcenſion into Heaven, and ſitting at the right hand of God his Father.

The Gate of our Miſery, and alſo the ſtrong Gate of the Divine Power in his Love.

1. IF wee conſider our ſelves in our right Reaſon, and behold the Kingdome of this world (in which wee ſtand with our fleſh and bloud, alſo with our Reaſon and ſenſes) then wee finde very well, that wee have the ſubſtance and ſtirring of it in us: for wee are its very proper own. Now all whatſoever wee thinke, doe, and purpoſe in the outward Man, that the Spirit of this world doth in us Men: for the Body is nothing elſe but the Inſtrument thereof, wherewith it performeth its work; and wee finde that as all other Inſtruments (which are generated from the Spirit of this world) decay, corrupt, and turne to duſt, ſo alſo our earthly Body, wherein the Spirit of this world worketh [and acteth] for a while.

2. Therefore none ſhould ſcorne or deſpiſe another, though he lead not the ſame courſe, that he doth himſelfe; or though he be not of that way in his minde and will, which himſe[•]fe is: or that another cannot learne and follow the ſame ſtately Courtly manners and behaviour, with himſelfe; for the Naturall heaven maketh every one, according as its forme (in its Influences) is, at all times: and ſo every Creature getteth its condition, forme [or ſhape] inclination and will: which cannot wholly be taken away from the outward Man, till the [Naturall] Heaven breaketh its Beaſt. Therefore wee ought to conſider the great ſtrife in us, when wee are regenerated out of the Eternall, then the Eternall ſtriveth againſt the Corruptible, againſt the malice and falſhood of the Corruptible.

3. And now each Kingdome^[1783] effecteth its will, the inward goeth right forward, and conſenteth not to the wickedneſſe of the outward, but it runneth to its^[1784] Mark; and the outward alſo goeth forward with its deſire, and performeth its work according to the Influence of its Conſtellation.

4. But if it happen, that the outward doe not what its deſire will, that proceedeth not from its wiſdome, but the Heaven hath altered it by another^[1785] Conjunction; but if^[1786] it be compelled to leave off that which is evill; that is not^[1787] by the courſe of the Heavens: but the new Regenerated Man (who is in ſtrife with the Earthly) doth many times overcome, but cannot ſwallow up the Earthly; for the Earthly getteth up againe: as wee ſee by our Anger; for if my new Man have the upperhand, he will have no Anger, nor any evill deſire: but if this worlds Driver aſſault him, then the fire of Anger riſeth up in the old Man, and his deſire is often kindled, to doe what he rejected, and reproved a little before.

5. Now wee cannot ſay, that the Spirit of this world alone conſenteth to, and doth that which is evill and wrathfull: for the whole Man oftentimes runneth with all his thoughts, and his whole will after it. And heere wee^[1788] finde our great Miſery, for the poore ſoule (which lieth yet tied in the Bands of Anger) is often kindled, that it burneth like a fire, and runneth after [evill]: for it is in the Band of Eternity, in the Father, and reacheth (in its moſt inward Roote) the Anger of God: and that is even the Birth of its Life, and its Originality; and the Noble Graine of Muſtard-ſeede (that was the new Garment of the ſoule, which was new put upon it in its Repentance) is many times deſtroyed: therefore none ſhould be ſecure; though he doe once attaine the Garland of Pearle: he may looſe it againe; for when the ſoule conſenteth to ſinne, then it goeth forth from Chriſt, into falſhood, and into the Anger of God.

6. Now therefore as wee know, that Chriſt (by his entrance into the Incarnation) hath opened a Doore into Heaven, into his holy Body, ſo that wee (through a true Repentance and Confidence) may come to him and put the new white Garment (of his Innocency, in his Love,) upon our ſoules; ſo wee know alſo that the ſoule ſtandeth yet faſt bound with two chaines; one is the Birth of its own Life, whoſe moſt inward roote is poyſon and wrathfulneſſe: and ſo, the ſoule being [ſprung] out of the Eternall ſource, and having its originality out of the Eternity: none can redeeme it^[1789] in its own roote of Eternity, or bring it out of the Anger, except there come one who is the Love it ſelfe, and be borne in its own very Birth, that ſo he may bring it out of the Anger, and ſet it in the Love in himſelfe, as it was done in Chriſt.

7. The other Gate, or Chaine, is the fleſh and bloud, with the Region [or Dominion] of the Starres; there the ſoule is faſt bound, and ſwimmeth therein, as in a Great Sea, which daily ſo^[1790] ſtirreth up the ſoule that it is kindled.

8. Concerning theſe two chaines; wee know in our deepe knowledge, and ſee them in the Ground of the Originality, and know very exactly, that wee could not be redeemed, except the Deity did goe into the ſoule, and^[1791] bring forth the will of the ſoule againe out of the fierceneſſe in it ſelfe, into the Light of the Meekneſſe; for the Roote of Life muſt remaine, or elſe the whole Creature muſt be diſſolved.

9. But becauſe the ſoule ſtood with its moſt inward Roote in the Abyſſe of Hell, and according to the Kingdome of this world in the hard [frozen] Death; ſo that (if the fleſh and bloud, as alſo the Dominion of the Starres ſhould leave it) then it would continue inwardly in a^[1792] hardneſſe, wherein there is no ſource [or active property]: and it ſelfe in its own property, would be but in the fierceneſſe of the Originality, in great Miſery; and therefore it was neceſſary not onely for God to come into the ſoule, and generate it to the Light, (for there was danger, that the ſoule with its Imagination might goe forth out of the Light againe) but alſo for God to aſſume a humane ſoule, from our ſoule, and a new heavenly body (out of the firſt Glorious Body before the fall) and put it on to the ſoule, with the old earthly body hanging on it; not onely as a Garment, but really [united as one] in the Eſſences: ſo that it muſt be a Creature that is the whole God, with all the Three Principles.

10. And thus yet the one muſt be parted from the other; (viz. the Kingdome of this world, which is a Roote or ſtirre up of the Roote of the fierceneſſe) and therefore it was neceſſary that God ſhould paſſe with the new Body into the Seperation of the Roote, and of the Kingdome of this world, as into the Death of the fierceneſſe, and ſhould deſtroy Death, and ſpring with its own vertue and power through Death; as a flower ſpringeth out of the Earth: and ſo hold the inward fierceneſſe captive^[1793] in his own vertue of the New Body.

11. And this wee underſtand of Chriſt: who is truly entred in ſuch a manner, and hath taken the ſtrong Anger, (and the Devill in it) captive, and hath ſprung with his holy heavenly body through Death, and hath deſtroyed Death, ſo that the Eternall Life ſpringeth forth through Death; and thus Death was taken captive by the New Eternall Body, and it is an Eternall impriſonment: ſo that an Eternall life is growne in Death; and the New Body treadeth upon the Head of Death, and of the fierceneſſe: the property of Death ſtandeth in the Priſon of the New Eternall Life.

12. And ſo the Woman (in whom the Eternall Life ſpringeth) ſtandeth upon the Earthly Moone, and deſpiſeth that which is Earthly, for, that which is Earthly periſheth: and then there remaineth (of that which is Earthly) the hard [frozen] Death; and ſo now the Word of God (as a living^[1794] fountaine) is entred into Death, and hath generated the ſoule in its ſelfe, and ſpringeth forth out of the ſoule through Death like a new flower; and that flower is the new Body in Chriſt.

13. After this manner you may underſtand how he deſtroyed Death; by the Springing of the Eternall Life in the Deity through Death; and you may underſtand how the new Body in the Love of God, holdeth the Eternall ſource of the Anger captive; for the Love is the priſon [of the Anger:] for the ſource of the Anger cannot enter into the Love, but continue[•]h onely by it ſelfe, as it was from Eternity, and therein the Devils are impriſoned: for the Light of God ſtriketh them downe: they neither can nor dare behold that Light in Eternity, a Principle is between: for the Love ſpringeth forth in the Centre of the ſoule, and therein the Holy Trinity appeareth [or ſhineth].

14. Thus wee have gotten a Prince of the Eternall Life, and wee need doe no more, but to preſſe in to him with a firme truſt and ſtrong Beliefe, and then our ſoule receiveth hi[•] Love, and ſpringeth forth with him through death, and ſtandeth upon that which is Earthly, viz. upon fleſh and bloud, and is a fruit in the Kingdome of God, in the body of Jeſus Chriſt, and triumpheth over the fierceneſſe, for the Love holdeth that captive, and that is a reproach to Death: as Paul ſaith; O Death, where is thy Sting? O Hell, where is thy Victory? Thanks be to God, who hath given us victory.

15. And becauſe wee cleerly underſtand and apprehend it in the Spirit, therefore wee are indebted, to ſhew the light to thoſe that apprehend it not, and doe lie thus captivated in Reaſon, and continually ſearch into the Circumſtances, why it happened ſo [in the Paſſion of Chriſt]. For Reaſon ſaith; If it muſt needs be ſo, that Chriſt muſt enter into Death, and deſtroy Death, and ſpring up through Death: and ſo draw us unto him; what is the cauſe then, that he muſt be ſo deſpiſed? and^[1795] ſcourged, and crowned with a Crowne of Thornes, and at laſt be Crucified between Heaven and Earth? Could he not dye ſome other Death; and ſo ſpring through Death, with his Heavenly Body?

16. Theſe hard Points, caſt downe all Jewes, Turkes, and^[1796] Pagans, and they keepe them back from the Chriſtian Faith. Therefore now wee muſt write for the ſake of the Tree of Pearle; and not conceale what appeareth to us in the Great Wonder. Behold thou Childe of Man, conſider what wee ſet downe here, gaze not on the hand of the Penne, if you doe, you erre, and will looſe the Jewel, which in all Eternity, you will be ſorry for; conſider thy ſelfe onely, and thou ſhalt finde in thy ſelfe all the cauſes [of the Paſſion of Chriſt] that are here written downe; for there was a Wonderfull Penne in the writing of it: and neither thou nor the Hand knoweth him ſufficiently that directed it in the writing: though indeed the Spirit knoweth him very well, yet the naturall Man is blinde in it: neither can it be expreſſed with earthly words. Therefore conſider thy ſelfe, and if you ſearch into the new-borne-Man, then you will finde the Pearle.

The very horrible wonderfull Gate of Mans Sinnes.

17. As wee have in the beginning of this Booke, mentioned the Eternall^[1797] Birth in the Originality, ſo wee have mentioned the Birth of the Eſſences, and the ſeven Spirits of the Eternall Nature: and therein wee ſhewed, how there is a Croſſe-Birth in the Eternall Birth in the fourth forme, where the Eſſences in the turning wheele, make a Croſſe-Birth, becauſe they cannot goe out from themſelves, but that the Eternall Birth is every where ſo in all things, in the Eſſence of all Eſſences.

18. And wee give you to underſtand thus much (in very exact knowledge) at the inſtant of this Text: that all Eſſences in all qualities at the time of the over-coming of Death (when Chriſt was to overcome death, and deſtroy hell, and captivate the Devill) were predominant: for ſo it muſt be; he muſt releaſe the ſoule from all Eſſences.

19. Now the Croſſe-Birth is the middlemoſt in the Eſſences, yet before the Fire:^[1798] it ſtandeth in the Anxious Death in the fierceneſſe of the Hell, as you may reade before; for from the fierce flaſh in the Brimſton Spirit, the fire cometh forth, and in the flaſh, the Light: and the fierceneſſe it ſelfe maketh the Brimſtone-Spirit, and out of that (in the Light) cometh water: as is before-mentioned. Now then the ſoule of Man is diſcovered in the flaſh, as a Spirit, and held by the Fiat, and ſo is created or generated, and was brought in it ſelfe into the fift forme of the Birth, as into the Love, where then it was an Angel, in the Light of God.

20. But this world being created (as a Principle) in the fourth forme (as an out-Birth): and the Paradiſe [being] between the fourth and the fifth forme: and the^[1799] Element [being] in the fift forme, and therein, the Eternall Light of the Deity having opened another Centre: and the ſoule having reflected back againe into the fourth forme, and entered thereinto; it made all Eſſences predominant in it, which ſtood in the fourth forme.

21. And now when the body of the ſoule in the fourth forme, was come to be a Maſſe out of the water, with a mixture of the other formes, then ſtuck all Eſſences, out of the fourth forme, upon the ſoule: and it was captivated with this body: and it had continued in an Eternall Priſon, if the Eternall Word had not inſtantly^[1800] given it ſelfe into the Centre of the fift forme, as was manifeſted in Adam and Eve in the Garden of Eden.

22. And now when the time came that the Word became Man, then the Deare Life came into the ſoule againe. But when the ſtrife came that the fourth forme ſhould be broken, then the outward body of Chriſt (and wee all) in the fourth forme were environed with death, and then all the formes in Nature did ſtirre, and were all predominant together, whereupon the Perſon of Chriſt (in the Garden) did ſweat bloud out of his body, when he cryed; Father, if it be poſsible, take this cup from mee: Thus the outward Man cried out: and the Inward ſaid, yet not my will (underſtand [my] outward will) but thy will be done.

23. And now becauſe the Devill had ſo highly triumphed, and had Man in the Eternall Priſon, therefore it was now permitted to the Spirit of this world, that they (viz. the Phariſees who lived onely according to the Spirit of this world) all of them might doe and bring to paſſe, whatſoever the Devill had brought into the Eſſences, in the Garden of Eden: and there all was turned into a ſubſtance, and to an Eſſentiall work; for a terrible Example to [ſhew] us, that all (whatſoever wee ſuffer to come into the ſoule, and fill the ſoule full of, with a totall will) ſtandeth in the figure, and muſt come to light, at the Judgement of God.

24. For when Adam went out of the Angelicall forme into the fierceneſſe of the forme of the Serpent, then the Devils mocked him: and that mocking muſt at this time be eſſentially [or actually done] upon the outward Man Chriſt: and the Devils fatted ſwine (the high Prieſts) muſt have their pleaſure upon him.

25. And ſo, when Adam went out of the Angelicall forme and property into the fourth forme, then all the fierce [wrathfull] Eſſences fell upon him, and^[1801] wrought in him, and ſcourged him exceedingly. But the Word of God in the Promiſe mitigated that againe: though indeed wee muſt ſtill feele it enough; if thou haſt any Reaſon, conſider it. And now the outward Man Chriſt underwent this paine alſo outwardly, when he was ſcourged: for all the Inward formes, which the Man Chriſt muſt beare inwardly for our ſakes, which cauſed him to ſweate drops of bloud; they ſtood alſo outwardly on his body; to ſhew, that the outward Man in this outward world ſtood and dwelt in ſuch a ſource [property or condition].

26. And as Adam (in Pride) deſired the Kingdome of this world, and would be like God in it, and weare the Crowne of this world; ſo muſt Chriſt weare a Crowne of Thornes, and muſt endure to be mocked by it, as a falſe King; for ſo the Devils alſo did to Adam, when they had ſet the Crowne of folly upon him; the Kingdome of this world.

27. And as Adam (after his entrance, into the Spirit of this world) muſt have his Eſſences broken: (when the Woman was made out of him, and a ribbe was broken from his ſide for a wife) ſo muſt bloud flow out of all the Eſſences of Chriſt in his ſcourging, and his ſide muſt be opened with a Speare, that therein wee may behold the broken Man within us, which the Devill had mocked: thus this Chriſt muſt beare the reproach [〈◊〉] us, in his body.

28. And as Adam went out from the Eternall Day, into the Eternall [darke] Night, wherein the Anger of God was: ſo this Chriſt muſt be bound in a dark Night, and be lead before the angry Murtherers, who all opened their Jawes, and would powre out their fury upon him.

29. And as Adam in confidence of himſelfe (deſiring to be high and wiſe like God himſelfe) went into the Spirit of the fierce ſource [or property] in this world: ſo the ſecond Adam muſt endure all mocking, torment, and paine, to be inflicted upon him from the wiſe^[1802] Scribes, that wee might ſee that in our greateſt Art (which wee ſuppoſe to have from the Schooles and Univerſities in this world) wee are but fooles, and that ſuch wiſdome is but folly before God: and our own opinions and conceits ſtick therein, as in Adam, who thought, he could not now faile, he was become Lord therein [viz. in his ſelfe-wiſdome], and he was but a foole. Thus alſo, when we fall from God, and relie upon our own Reaſon, wee are [but] fooles.

30 How will yee then (O Antichriſtian fooles) binde us to your Art, that wee ſhould turne away from the Heart of God, to behold your invented fables and fopperies? Whereas in your wiſdome of this world yee are but fooles, as Adam alſo was when he drew away his Spirit from the h[••]rt of God. The [••]ame^[1803] [•]gnomin[••] muſt our deare Lord Chriſt beare upon his ſhoulders. Or doe yee thinke againe, that wee are madde; Truly our folly will be ſet before your eyes at the Laſt Judgement, and thither wee appeale.

31. And as Adam muſt carry the untoward groſſe body, that the Spirit of this world had put upon him, and was ſcorned of all Devils, becauſe he had changed his Angelicall [Body] into a monſtrous Vizard, ſo Chriſt muſt carry his heavy woodden Croſſe, and was for our ſakes ſcorned of all theſe wicked people.

32. And as the fierce [wrathfull] Eſſences of the Anger of God, preſſed into Adam, whereby he entered into Death (of which God ſpake, ſaying, If thou eateſt of the Tree, thou ſhalt dye the Death, underſtand the Death in the fleſh, even while they were in the earthly life) ſo the ſharp Nayles muſt pierce through the hands and feet of Chriſt, and ſo he muſt enter into Death: and as there is in the humane Eſſences (before the Light of God) a Croſſe Birth; ſo when the Light of God ſhineth therein, all is turned into a pleaſant flouriſhing bloſſome, wherein the ſharp Eſſences are not found or perceived.

33. And when Adam with his ſoule entered into the fourth forme, into the Spirit of this world, then that Croſſe Birth was ſtirred: and (when his wife was made out of his Eſſences) he was^[1804] divided in that Croſſe Birth; and ſo the Woman hath the one halfe of the Croſſe, and the Man the other halfe; which you may ſee^[1805] in the skull: as alſo in the Eſſences; and therefore Chriſt muſt dye u[••]n the Croſſe, and deſtroy Death, on the Croſſe.

34. And as the ſoule of Adam hung between two evill Kingdomes, (as between the Kingdome of this world, and the Kingdome of Hell) ſo Chriſt hung on the Croſſe between two^[1806] Murtherers: And thus Chriſt muſt reſtore againe all that Adam had loſt. And as the one Malefactor turned and deſired to be with Chriſt in his Kingdome, ſo the one Kingdome, v[•]z. the Earthly Man, muſt alſo turne againe, and the poore ſoule muſt enter into Chriſt againe through the earthly Death, and ſpring up againe, like this Murtherer, [Theefe, or Malefactour] on the Croſſe, who deſired the Kingdome of Chriſt.

35. And thus you may well beleeve, that all whatſoever happened in the Fall of Adam, whereby Adam is fallen; the ſame was the ſecond Adam faine to beare upon his ſhoulders; for^[1807] he was fallen into the Anger of God: and now if that muſt be allayed and reconciled: then the ſecond Adam muſt ſet himſelfe therein, and yeeld his outward body, with an Eſſences therein; and he muſt goe through Death, into Hell, into the Anger of the Father: and reconcile it with his Love: and ſo himſelfe muſt undergoe that hard condition, wherein wee muſt have been in Eternity.

36. And now when this earneſt buſineſſe was taken in hand, that the S[••]io[••] of the World, hung on the Croſſe, as a curſe, and wreſtled with Earth and Hell; he ſaid, I thirſt. O that Great Thirſt! the fierce wrathfull Kingdome was weary: as alſo the Kingdome of this world, they deſired ſtrength: and the Kingdome of Heaven, thirſted after our ſoules; it was a Thirſt of all the Three Principles.

37. And when he ſaw John, with his Mother under the Croſſe; he ſaid, Behold, that is thy Mother; and to her he ſaid, Behold, that is thy Sonne, and inſtantly that Diſciple tooke her to him. His Mother, ſignifieth his Eternall new Humanity, which he had^[1808] received in his Mother (viz. in the holy Ternary) which wee ſhould take to us, and refreſh our ſelves with his Mother; and therefore he ſhewed her to John: of which very much might be written; but this ſhall be expounded in another place.

38. And this is as cleere as the Sunne, that (as the poore ſoule in us, hangeth between two Kingdomes, which both keepe it altogether impriſoned) ſo muſt Chriſt hang between two Malefactours; take this into great conſideration, and weigh it well: it is a moſt ſerious matter, and wee ſee the whole terrible earneſt [ſeverity,] that when the ſoule of Chriſt brake off from the Earthly Body; when it paſſed into the Anger of the Father; viz. into Hell: then the Earth trembled, and the ſtony Rocks cleft in ſunder: alſo the Sunne loſt its Light: and this wee ſee cleerly, and underſtand it from the mouth of Chriſt.

39. When he now had undergone all the reproach and ſufferings; he ſaid on the Croſſe; It is finiſhed: while he yet lived in the Earthly Body, he ſaid it was finiſhed; underſtand, all that ſhould have remained upon us Eternally; and ſhould have ſprung up in us, with all the ignominie, in which wee ſtood before Hell, and the Kingdome of Heaven, he had all that laid upon him: concerning which, Eſaiah ſaith; Surely, he bare our infirmities, and tooke upon him our tranſgreſsions: yet wee held him as one ſmitten of God, tormented, and afflicted; but he tooke upon him our diſeaſes, and all our miſeries were laid upon him, and through his wounds wee are healed: wee all went aſtray like ſheepe, every one hath looked upon his own way: and yet wee could not help our ſelves, but wee went as miſerable halfe ſlaine ſheepe, and wee muſt let the Devill (in the Anger of God) doe with us what he will: for wee beare on us a monſtrous Garment, and ſtand in great ignominie before Heaven and Hell.

40. Even as God^[1809] reproached Adam, in the Garden of Eden, when he had put the outward Garment upon him, ſaying; Behold, Adam is become as one of us. All this reproach [and ſcorne] muſt the Man Chriſt take upon him: alſo all torment and miſery into which Adam was fallen, this Champion in the Battle muſt beare upon him before his heavenly Father; and there was the Lambe of God, and he hung upon the Croſſe as a Patient Lamb, in our ſtead: for wee ſhould have been afflicted Eternally in our Croſſe-Birth: and therefore there hung in great Patience (as an Obedient Lamb for the ſlaughter) the Prince of the Eternall Life, and ſet himſelfe before his Father, as if he himſelf were^[1810] the Tranſgreſſour.

The Gate of the Great^[1811] Secret.

41. Heare my beloved Reader: if thou art borne of God, open the eyes of thy Spirit wide, that the King of Glory may enter into thee, and open thy underſtanding: conſider every ſyllable: for they are of great moment, they are not^[1812] mute, neither are they, from a blinde Centre, brought forth into the Light. Behold, here hung on the Croſſe God and Man: there was the Holy Trinity: there were all the Three Principles; and the Champion ſtood in the Battle.

42. Now which was the Champion in the Battle? Behold, when Chriſt had finiſhed, he ſaid; Father I commend my Spirit into thy hands, and he inclined his head, and departed. Behold, his Father is the Kingdome, Power, and Glory, and in him is All; and All is his: the Love is his Heart; and the Anger is his Eternall Strength; the love is his Light; and the Anger, is the Eternall Darkneſſe, and maketh another Principle, wherein the Devils are.

43. Now it was the Love that became Man, and had put on our humane ſoule: and the ſoule, that was enlightened from the Love, and ſtood with its Roote in the Anger, as in the ſtrong Might of the Father; and now the New Man in the Love, commended the ſoule to the Father into his Might, and^[1813] yeelded up the Earthly Life, [which proceeded] from the Conſtellations and Elements; viz. Kingdome of this world and ſo the ſoule now ſtood no more in the Kingdome of this world, in the^[1814] ſource of Life, but it ſtood in Death: for the Kingdome of this world, (the blower up [of Life,] the Aire,) was gone.

44. And now there was nothing more on the ſoule, but onely that which it ſelfe is (in its own Eternall Roote) in the Father. And here wee ſhould have remained in the Anger, in the dark Hell: but the bright Father in his Glory, tooke the ſoule to him, into the Trinity. Now the ſoule was cloathed with the Love in the Word, which made the Angry Father (in the innermoſt ſource of the ſoule) pleaſant, and reconcilable, and ſo in this Moment (in the Eſſences of the ſoule) the loſt Paradiſe ſprung up againe: whereupon the Earth trembled, [viz. the Out-Birth our of the Element, and the Sunne, the King of the Life of the Third Principle, loſt its Light: for there roſe up another Sunne, in Death; underſtand, in the Anger of the Father, the Love was ſhining like a bright Morning Starre.

45.^[1815] And thus the Body of Chriſt (on the ſoule) was the pure Element before God (out of which the Sunne of this world is generated) and the ſame Body included the whole world, and then the Nature of this world trembled, and the Stony Rocks cleft in ſunder; for the fierce wrathfull Death, had (in the Fiat) congealed and concreted the Stony Rocks together: and now the Holy Life went into the fierce wrathfull Death, whereupon the Stones did cleave aſunder, to ſhew, that the life ſtood up againe in Death, and did ſpring forth through Death.

46. And then alſo the holy Bodies went out of the Graves; (conſider this well; thoſe that had put their truſt in the Meſſiah, had (in the Promiſe) gotten the pure Element for a new Body; and now when the Promiſed Saviour, went through Death into Life, and put on that pure Element for a Body, then their ſoules in the Saviour, (in whom they ſtood) in hope, gat the upperhand, and put on their new Body, (in the Body of Chriſt,) and lived in him, in his [power and) vertue; there were the holy Patriarchs and Prophets, who in this world, had put on the Treader upon the Serpent, in the Word of God: wherein they had propheſied of him, and wrought Miracles; they were no quickened, in the vertue of Chriſt: for the vertue of Chriſt ſprung through Death: and reconciled the Father, who held the ſoules captive in the Anger; and they now enter[•]d, with Chriſt, into Life.

47. Heere yee beloved Sheepe obſerve: When Chriſt dyed, he did not caſt away his Body (which he had heere), and yeelded it up to the foure Elements to be ſwallowed up, ſo that he muſt have wholly a ſtrong Body; no: but^[1816] the ſource [or property] of this world, which is in the Starres and Elements, and the^[1817] Incorruptible ſwallowed up the Corruptible, ſo that it is a Body, which liveth (in the vertue of God) in God; and not in the Spirit of this [foure Elementary] world: and Paul ſaith concerning the Laſt Judgement; That the Incorruptible (viz. the New Man) ſhall over-cloath the Corruptible, and ſhall ſwallow up the Corruptible; ſo that Death ſhall be made a ſcorne; according to that ſaying; [O Death] where is thy Sting? O Hell, where is thy Victory?

48. You muſt known, that Chriſt (while he lived upon the Earth, and all wee, that are new-borne in him) have and carry the heavenly fleſh and bloud in the earthly [Man]: and wee carry it alſo in the New M[•]n, in the Body of Chriſt. And when wee die thus, in the old Earthly Body, then wee live (in the New Body) in the Body of Jeſus Chriſt, and ſpring up in him out of Death: and our ſpringing up, is our Paradiſe, where our Eſſences ſpring up in God, and Earthly is ſwallowed up in Death, and wee put on our Lord Jeſus Chriſt; not onely in the Faith and Spirit, but in the vertue [an power] of the Body, in our Heavenly Fleſh and Bloud; and ſo wee live to God the Father in Chriſt his Sonne, and the Holy Ghoſt confirmeth all our Doings; for all what wee ſhall doe, it is God doth it in us.

49. And thus there will be A Tabernacle of God with Men: and the Body of Chriſt will be Our Temple, wherein wee ſhall know and ſee the Great Wonders of God, and ſpeake of them with rejoycing. And that is the Temple, the New Jeruſalem, of which the Prophet Ezekiel writeth.

50. And behold, I tell you a Myſtery: as all whatſoever Adam was guilty of, muſt ſtand yet [and be manifeſted] in this world on the Body of Chriſt, and muſt be ſeene in this world; ſo alſo you ſhall ſee this Temple (before the time, that the Incorruptible ſhall wholly ſwallow up the Corruptible) in the Lilly in the Wonders: where the^[1818] Anger oppoſeth the Lilly, till it be reconciled in Love, an till the^[1819] Driver be put to open ſhame (as was done alſo in the Death of Chriſt) which the Jewes hope for. But their Scepter is broken, and the life ſtandeth in the Birth of Chriſt; yet they come from the ends of the world, and goe out from Jericho againe into the Holy Jeruſalem, and eate with the Lamb; this is a Wonder; but the^[1820] Driver is taken captive: and therefore wee ſpeake thus wonderfully: and at preſent wee ſhall not be underſtood; till the^[1821] Hunter is deſtroyed: and then our life cometh to us againe, and ſtandeth in the^[1822] valley of Jehoſaphat.

The other Gate of the ſufferings of Chriſt.

51. It is cleerly ſhewed to us, wherefore the Man-Chriſt, muſt thus ſuffer himſelfe to be mocked, deſpiſed, ſcourged, Crowned [with Thornes], and Crucified: alſo wherefore he muſt endure to be cryed out upon for one that had a Devill: and wherefore he muſt be ſo ſpoken againſt by the wiſe and Prudent: alſo wherefore the ſimple people onely hung to him, and but ſome few of the Honourable and Rich of this world. Though indeed wee ſhall not pleaſe every one, yet wee ſpeak not our own words, but wee ſpeake (in our knowledge, and driving in the Spirit,) that which is ſhewen us of God: therefore underſtand [and conſider] it aright.

52. Behold, the^[1823] Guiltleſſe Man Chriſt, was ſet inſtead, in the Anger of the Father: he muſt reconcile [and ſatisfie] not onely all that which Adam had made himſelfe guilty of, (by his going forth from Paradiſe into the Kingdome of this world, and ſo fell foulely in the preſence of God, and was ſcorned of all the Devils;) but [he muſt make attonement for] all that which was done afterwards, and which is ſtill done, or [will be] done by us.

53. And this wee ſet before your eyes, in the knowledge of God, and in true earneſt Sincerity; not that wee will deſpiſe any Man, and exalt our ſelves: wee would rather be baniſhed from this world, than that wee ſhould ſeeke our own Praiſe, in Pride; that is but dung and droſſe, and the Spirit of knowledge would not ſtay with us; this ought well to be conſidered. Therefore wee will write (in our knowledge) for our ſelves, and leave the event to God.

54. Behold, when Adam entred into this world, Pride wrought in him, he would be as God, as Moſes ſaith; the Serpent (the Devill) perſwaded him to it; He [Man] would have the Third Principle working and flowing in him; and thereby he loſt God, and the Kingdome of Heaven: But that it is true that Pride acted in Man, looke upon Cain, he would be Lord alone, he would not that his brother ſhould be accepted before God, fearing that he ſhould then get the Dominion, and therefore he ſlew him.

55. And ſo Cain and his Succeſſours have ſet up a Potent Kingdome: from whence Dominion proceedeth, whereby one Brother aſpireth above another, and have made them ſlaves. And thus horrible Tyranny hath been hatched; and the Potent have done whatſoever they liſted: he hath oppreſſed the needy at his pleaſure: he hath gotten to him the Kingdome of the Earth, and therewith exerciſeth Tyranny, wickedneſſe, and wrong, and yet men muſt ſay to him, it is right: he hath contrived all ſorts of Policy and cunning Devices, and made Lawes of them [and eſtabliſhed them for Right] and afterwards ſold them to others for Rights, and hath brought up his Children with wickedneſſe and falſhood. He hath beaten down the Conſcience of the ſimple-hearted in his good meaning: he hath invented Rights, which in his Lawes, ſerve to promote his deceit, contrary to the light of Nature: all reproach and Blaſphemies have ſubſiſted in his ſtrength and authority, whereby he hath terrified the ſimple-hearted, that his power might be great.

56. Thus falſhood is wrought with falſhood, and the Inferiour is become falſe alſo: who hath ſet lyes to ſale for truth, and ſo falſly cheated his ſuperiour; from whence is growne, curſing, ſwearing, ſtealing, and murthering, ſo that they have continually held one another for cozening cheaters, lyars, and unjuſt; for they are ſo indeed, and^[1824] they have exchanged words for words, and therewith in lying and in truth alſo, they rub one another with the bitter unſavoury ſalt of Devils in the Anger of God, whereby the Name of God is blaſphemed and abuſed, and the World is found [to be] in the Anger of God, and is become a Den of Theeves and Murtherers.

57. Seeing then out of this unrighteous people, there ſhould an hoaſt [or Generation] be borne to the Kingdome of Heaven; and ſeeing none lived upon Earth that was not defiled with this wickedneſſe: and yet that, in the Love of God there was a poſſibility found [that ſuch a Generation might be brought forth out of Mankinde]: ſo that wee (who are ſorry and grieved at this fore-mentioned evill Beaſt, and deſire to goe out from it) might come to the Grace of God, and yet no otherwiſe, but in this Chriſt: And yet that it is daily found among the Regenerated Chriſtians, that the Old Earthly Body is ſo kindled in ſuch wickedneſſe, and that (although they would faine goe out from it, and leave it quite,) yet they cannot; for the Anger holdeth us captive in the Old Man, and the Devill is Lord therein, who driveth the Body (in the Spirit of this world) often into evill and wickedneſſe, which Man intended not to doe; for the wickedneſſe of the ungodly (by his curſing and falſhood) kindleth the Anger of the^[1825] Old Man: and although he be inwardly [new] borne in God, yet it is not knowne.

58. Therefore (ſeeing our falſhood and unrighteouſneſſe, as alſo our offences are manifeſted before God, and appeare in the Tincture, and that wee could not [otherwiſe] be freed from ſuch evill) Chriſt hath taken upon him all our tranſgreſſions, and ſuffered himſelfe to be accounted one that had a Devill, and a ſorcerer, ſeducer, and deceiver, as if he would have ſet up an Imperiall Crowne for himſelfe, as the High Prieſts laid to his charge; he ſuffered himſelfe to be mocked, ſcourged, ſpit upon, and ſmitten on the face: he ſuffered a falſe Crowne of Thorne to be ſet upon his head; and as wee proceed againſt one another, and vex one another with falſhood and malice, upon Earth, where the Potent doth what he lifteth, to ſatisfie his anger; and as wee revile, deride, mock, vilifie, and ſend one ano[•]her to the Devill, to deprive one another of their credit and reputation through falſhood; ſo muſt Chriſt therefore take all this upon him.

59. And you ſee cleerly, that the wicked Phariſees and Scribes put theſe things upon him; for theſe things did not happen to him for nothing, or without cauſe; for it was of neceſſity to be ſo: for the Phariſees, Scribes, and Rulers, had put that in his diſh, for him, which he muſt eate. Or ſhall wee be ſilent, wee muſt tell it, though it ſhould coſt us our life.

60. Behold thou wicked Antichriſt, thou art the ſame which thou haſt alwayes been, thou art an old, and not a new [Antichriſt,] thy cunning policy is borne in the Anger of God; the Devill teacheth thee to doe what thou doeſt: Among Princes and Kings (who have their ground and foundation in Nature) thou ſtirreſt up to warres and diſſentions, that thou mighteſt be advanced by them, through thy deceit, hypocriſie, and knaviſh ſuttle cunning policy: this thou doeſt out of Pride; thou perverteſt the Scriptures of the^[1826] Saints, to promote thy vapouring haughtineſſe, and art a Murtherer of ſoules, thou cauſeſt mockings among the ignorant, ſo that they think (when they many times perſecute a holy ſoule) that they doe God good ſervice in it: thou teacheſt them ſo, or elſe they would not thinke any ſuch thing; thus thou workeſt Confuſion, and art Babell, a Habitation of Whoores, and of all Devils; even ſo ſaith the Spirit.

61. This is their courſe one among another, one reproacheth and condemneth this, the other that, and it is a continuall howling of Devils; all manner of Love, charity, and union is extinct, the mouth ſpeaketh one thing, and the heart thinketh another: they all cry out one among another, and none knoweth where the woe lyeth; And Chriſt muſt thus take all this upon him; Many ignorantly cryed (by the inſtigation of the High Prieſts) Crucifie h m, Crucifie h[•]m, he hath made uproares and diſturbance among the people, and yet knew not any cauſe why they ſaid ſo. And ſo it is at this day, if Antichriſt^[1827] entrappeth any in his fierceneſſe; he cryeth out upon him. for a ſectary, a ſchiſmatick, a diſturber of the peace, and maker of uproares, and then all cry, A Heretick, A Heretick, and yet their hearts can ſay no evill of him.

62. Thus behold, thou falſe Oppoſer of Chriſt, and Author of all uproares, miſchiefe, and diſturbance upon Earth, how many ignorant ſilly people are there under this thy reproachfull blaſpheming, which thou many times cauſeſt to lay aſpertions upon a holy ſoule. Behold, now if that perſecuted ſoule ſhall cry to God for deliverance, then it all cometh to be a Subſtance,^[1828] and an Eſſence before God; And now if thoſe poore ſoules many times (which thus ignorantly have ſlandered a holy ſoule) come before God, and would faine be ſaved; then if Chriſt now had not taken all theſe falſe reproaches and aſperſions upon him, and reconciled his Father in himſelfe with his Love, where would you poore ſinners abide? Therefore Chriſt commandeth us to forgive [others], as his Father in him hath forgiven us: if wee doe not ſo, the ſame meaſure that wee mete to others, wee ſhall have meaſured unto us.

The Gate of a Poore Sinner.

63. Therefore thou beloved Soule: if thou art fallen into heavy ſinnes and blaſphemies, through the deceit of the Antichriſt, and the ſeduction of the Devill and his followers: Conſider thy ſelfe inſtantly, continue not therein, nor doe not deſpaire in that condition: forgive thy adverſary his faults, and pray to God the Father, for Chriſts ſake, who hath borne all our wickedneſſe and iniquities upon him (as a patient Lamb); and they ſhall be forgiven thee. Nay, wee ſhould not in Eternity have ever been able to come our of this evill and wickedneſſe, if the^[1829] Mercy of God (without our knowledge or deſert) had not helped us out of it.

64. O how wholly of meere [Mercy and] Grace hath God the Father given us his Sonne, who hath taken upon him our tranſgreſſions, and reconciled^[1830] him in his Anger; All Men are invited to this Grace, of what condition ſoever they are, they may all come, whether they be Turkes, Jewes, Heathens, or Chriſtians, or what name ſoever they are called by, none are excluded: all that are weary and heavy laden may come to Chriſt, he will receive them and refreſh them all, as himſelfe ſaith: and whoſoever teacheth, or ſaith otherwiſe, or ſeeketh any other way, is the Antichriſt, and entreth not by the true Doore into the Sheepfold. Amen.

65. And now if wee conſider the ſcorning deſpiſings, and mocking of Chriſt, and that all was done by the inſtigation of the Great ones: and that commonly they were the poore ſilly people that followed him, except ſome few that were wealthy: wee then cleerly finde that which Chriſt ſaid; That a rich man will hardly enter into the Kingdome of Heaven. This is not meant concerning their riches, but concerning their vaine, glorious, proud, and covetous life, whereby they conſume the ſweat of the needy in Pride, and forget God. O how hard it is for one that is proud, to humble himſelfe before God and Man: and the Kingdome of Heaven conſiſteth onely in the vertue and power of Humility.

66. Yet it is ſeene that ſome wealthy people did draw neere to Chriſt: whereby it may be perceived, that the Kingdome of Heaven conſiſteth not in miſery onely, but in Joy in the Holy Ghoſt; and none ought to eſteeme himſelfe happy, becauſe he is poore and miſerable: he is in the Kingdome of the Devill nevertheleſſe, if he be faithleſſe and wicked. Alſo none that is rich ought therefore to caſt his goods and wealth away, or give them to be ſpent laviſhly, in hope to be ſaved in ſo doing: no friend; the Kingdome of God conſiſteth in Truth, in Righteouſneſſe, and in Love towards the needy, to be rich damneth none, that uſe it aright; thou needeſt not to lay downe thy Scepter, and run into a^[1831] Corner, crying, that is but hypocriſie: thou mayeſt doe righteouſneſſe, and better ſervice to the Kingdome of God, in holding thy Scepter by helping the oppreſſed, protecting the Innocent; and granting Right and Juſtice, not according to thy Covetouſneſſe, but in Love, and in the feare of God; and then thou art alſo a Brother to Joſeph of Arimathea, and ſhalt ſhine brighter than others, as the Sunne and Moone compared with the Starres. It is onely the pride, covetouſneſſe, envie, falſhood, and anger, that is the Crowne of the Devill; therefore conceive it aright.

Of Chriſts Reſt in the Grave [or Sepulchre.]

67. Wee know that the Body without the Spirit, is a thing that lyeth ſtill; for though the body of Chriſt (the Holy Element generated in the^[1832] Mercy) is from God; yet the mobility and life ſtandeth onely in the Deity, and in us Men, in the Spirit of the ſoule, and in the Spirit of the Great World, which are unſevered in this Body upon Earth.

68. Therefore now the queſtion is, Where the ſoule of Chriſt was all the time that the body did Reſt in the Grave? Beloved Reaſon, doe not like thoſe, that are blinde concerning God, who ſay, the ſoule [of Chriſt] went away from the Body downe into Hell into the Earth, and during that time, in the Divine power and vertue; aſſaulted the Devils in Hell: and bound them with chaines, and deſtroyed Hell. O it is cleane another thing. The Saints riſing out of the Graves at the houre of the Death of Chriſt; declareth otherwiſe.

69. Reaſon knoweth nothing at all of God, and if it be not poſſible to attaine further from the Gift of God, doe not deſcend downe into that Deepe, but in ſingleneſſe of heart ſtay^[1833] on the Article; it will not endanger thy happineſſe: God looketh onely upon the will of the Heart. Thou muſt not ſearch ſo deepe into every thing, if it be not given thee, as it is to this Pen; this Pen writeth in the Counſell of God, (that which the hand knoweth not, and ſcarce underſtandeth the leaſt ſpark of it) and yet very deeply, as thou ſeeſt, that the things to come are ſhewen in a very difficult depth, which God alone will diſcover in due time, which is^[1834] unknowne to us.

70. Thou knoweſt that God himſelfe is all, and there are but Three Principles (viz. Three Births of diſtinction) in his Eſſence; or elſe all things would be one thing, and all were meerely God, and if it were ſo, then all would be in a ſweet meekneſſe: but where would be the Mobility, Kingdome, Power, and Glory? Therefore wee have often ſaid; the Anger is the Roote of Life: and if^[1835] it be without the Light, then^[1836] it is not God, but Hell fire but if the Light ſhine therein, it becometh Paradiſe and fulneſſe of Joy.

71. Therefore wee can ſay no otherwiſe of the ſoule of Chriſt, but that he commended it into his Fathers hands, and the Father took it into his Divine power; it ſtood with its Roote therein before: but its own Roote, was (without the Light of God,) in the Anger. And now the ſoule of Chriſt came with the Light of God into the Anger; and then the Devils trembled, for the Light tooke the Anger captive, and the Father (underſtand, his Anger) in the Kingdom of Heaven was Paradiſe, and in Hell remained to be Anger ſtill. For the Light ſhut up the Principle of Hell, ſo (to be underſtood,) that no Devill dareth to take one glimpſe [of light] in thither, he is blinde before the Light, and [the Light] is his terrour and ſhame.

72. And ſo thou muſt not think that the ſoule of Chriſt was then gone a great way from his Body; for all the Three Principles were on the Croſſe, why alſo not in the Grave? at that very moment, when Chriſt laid off the Kingdome of this world, the ſoule of Chriſt preſſed into Death, and into the Anger of God, and in that very moment, the Anger was reconciled in the Love in the Light, and became Paradiſe: and the Devils were captivated in the Anger in themſelves, together with all wicked ſoules: and ſo inſtantly the life did ſpring up through Death, and Death was deſtroyed, and made a ſcorne; yet to the wicked (which remaine in the Anger) it is a Death, but in Chriſt it is a Life.

73. Thus the ſoule of Chriſt reſted in the Grave, in the Father, forty houres preſent with its body; for the Heavenly Body was not dead, but the Earthly onely, the ſoule ſprung up in the Heavenly through Death, and ſtood forty houres in Reſt; theſe were the forty houres, in which Adam was aſleepe, when his wife was taken out of him: as alſo the forty dayes when Moſes was on the Mount [and Iſrael was tempted to try] whether it were poſſible to live in the vertue or power of the Father in the Kingdome of Heaven. But when it was found to be impoſſible, then preſently the people fell away from the Law of the Father (viz. from the Law of Nature): and worſhipped a Calfe that they had made, to be inſtead of God: and Moſes brake the Tables of the Law.

74. And God ſpake further to Iſrael in the fire, that they ſhould ſee, that it was not poſſible to enter into the Land of Promiſe ([into] Paradiſe) till the right Joſhua or Jeſus came, who ſhould bring them through Death into Life: conſider this further: I will ſet it downe very cleerly in the other Bookes concerning the Tables of Moſes; ſearch for it, and you will finde the whole ground, of whatſoever Moſes hath ſpoken and done.

Of Chriſts Reſurrection out of the Grave.

75. As Adam went out of the cleere Light of God, into the dark Kingdome of this world, and the ſoule of Adam ſtood between two dark Principles (as between Death and Hell) and grew up in the body; ſo alſo would Chriſt (in his growing body) riſe up from the dead at midnight, and make the night in his holy body to be a cleere Eternall Day, whereinto no night ever came, but the Light of God the Father, and of the Lamb ſhone therein.

76. Thou ſhouldſt not think that the ſoule of Chriſt theſe fortie houres was in any other place than in the Father,^[1837] and in his body, where it ſprung up (in great meekneſſe upon the perſecution [it had]) as a Roſe, or faire flower out of the Earth; as alſo our ſoules in our Reſt, in the Body of Jeſus Chriſt (at the Laſt Judgement-day in the deſtruction of this world) ſhall in the new body breake forth againe out of the Old: and in the meane while the ſoule groweth up in the Holy Element, in the body of Chriſt, till^[1838] our forty houres alſo come about, and not one houre longer, than the appointed time is. Thus is the body of Chriſt in the power or vertue of the Father, (through the ſoule) riſen againe and gone forth, and hath in it the Light of the Holy Trinity.

77. It was not needfull that the Stone ſhould be rowled away [from the Grave], but to convince the blinde Jewes, that they might ſee it was but folly in them to goe about to detaine or ſhut up God: alſo becauſe of the Diſciples weake Reaſon, that they might ſee that he was riſen for certain: for [when the Stone was rowled away] they could goe into the Grave and ſee it themſelves.

78. Alſo the Angel appeared to them there, and comforted them: Thus will Chriſt comfort his afflicted ones, who are afflicted for his ſake: yea he is [preſent] with them, as he was with Mary Magdalene, and with the two Diſciples going to Emaus.

79. Thou muſt know, that no Stone or Rock, can keepe or retaine his body, he pierceth and penetrateth through all things, and breaketh nothing: he comprehendeth all things, and the thing comprehendeth not him: he comprehendeth this world, and the world comprehendeth not him: he is hurt by nothihg, the whole fulneſſe of the Deity is in him: and is not included in any thing:^[1839] he appeareth a Creature, in our Humane forme, in the ſame^[1840] dimenſions that our bodies have: and yet his body hath no end or limit; he is the whole Princely Throne of the whole Principle.

80. When he was here upon Earth in the earthly Man, his outward body was circumſcribed and limited, as our Bodies are: but the Inward body is unlimited: for wee alſo (in the Reſurrection in the Body of Jeſus Chriſt) are unlimited, yet viſible and palpable or comprehenſible, in the heavenly fleſh and bloud, as the Prince of life himſelfe is;^[1841] wee can in the heavenly figure [or ſhape] be great or little, and yet nothing be hurt or wanting in us, there is no need of compreſſing the parts of that body.

81. O deare Chriſtians, leave off your Contentions about the body of Jeſus Chriſt: he is every where in all places,^[1842] yet in the Heaven; and the Heaven (wherein God dwelleth) is alſo every where: God dwelleth in the body of Jeſus Chriſt, and in all holy ſoules of Men, even when they depart from this outward body; and if they be regenerated, then they are in the body of Jeſus Chriſt, even while they are in this Earthly body: A ſoule here in our body upon Earth, hath not the body of Chriſt in a palpable ſubſtance, but in the word of power [or vertue] which comprehendeth all things: in Chriſt indeed body and power is one [thing]; but wee muſt not underſtand [this, of the foure Elementary] Creature [which is] in this world.

82. And the Spirit^[1843] ſignifieth, that if you doe not leave off this Contention, you ſhall have no other ſigne [given you] then the^[1844] ſigne of Elias, in fire, in zeale, the zeale ſhall devoure you, and your contention muſt devoure your ſelves, you muſt conſume your ſelves; therefore are you not madd? Are yee not all Brethren, & are yee not all in Chriſt? If you did converſe in Love, what ſhould you need to ſtrive about your Native Countrey (wherein you dwell)? O leave off, your cauſe is evill in the ſight of God, and yee are all found to be in Babell: be adviſed: the day breaketh: how long will yee keepe Company with that adulterous Whore? Ariſe, your noble Virgin is adorned in her Orient Garland of Pearle: ſhee we[•]reth a Lilly which is moſt delightſome: be brotherly, and ſhee will adorne you indeed,^[1845] wee have ſeene her really, and in her Name wee write this.

83. There is no need of Contention about the Cup of Jeſus Chriſt, his body is really received in the Teſtament, by the faithfull, as alſo his Heavenly Bloud, and the Baptiſme is a Bath [or Laver] in the water of the Eternall Life (hidden in the outward [Baptiſme with water]) in the Word of the Body of Chriſt. Therefore all Contention [or Diſputation] is in vaine: be in Brotherly Love, and forſake the Spirit of Pride, and then yee are all in Chriſt.

84. Theſe very deepe and difficult matters are not profitable for you, you ought not to looke after them; wee muſt onely ſet them downe, that you may ſee what the ground is; and what the Errour is. For wee are not the cauſe of theſe Writings, but you (in your high puffed up Luſt) have ſtirred up the Spirit, that you might finde out the thoughts of your hearts, let the Reſurrection of Chriſt be powerfull [and effectuall] to you: for his Reſurrection is your Reſurrection: and in him wee ſhall grow, and flouriſh, and live Eternally: onely ſtick to him, and then you cannot periſh in any diſtreſſe: for if you have him, you have the Holy Trinity of God.

85. If you will pray to God, then call upon God (your Heavenly Father) in the Name of his Sonne Jeſus Chriſt, [deſiring] that he would forgive you your ſinnes, for the ſake of his ſufferings and death: and give you what is good for you, and may further your ſalvation: Give up and yeeld all whatſoever is earthly, to his pleaſure and will; for wee know not what wee ſhould deſire and pray for, but the Holy Ghoſt helpeth us in Chriſt Jeſus, before his Heavenly Father. Therefore there is no need of many words [or Long Prayers]; But a beleeving Soule, which with its whole Earneſt [reſolved purpoſe,] yeeldeth it ſelfe up into the Mercy of God, to live in his will, in the Body of Jeſus Chriſt: and continueth conſtant, then he is ſure and ſafe from the Devill.

86. That Phantaſie about the Interceſſion of the Saints, is unprofitable: it is but a vexation, whereby you diſquiet the Saints in their Reſt. Doth not God himſelfe call you continually: and doth not your Virgin waite for you with a Longing Deſire: doe but come, and ſhee is yours: you need not ſend any forraine Embaſſadours: it is not heere, as at Court; Chriſt would alwayes faine increaſe his Heaven, in his Joy: Why ſtand you ſo long in doubt, becauſe of your ſinnes? Is not the Mercy of God greater than Heaven and Earth: what doe you meane? There is nothing neerer you than the Mercy of God; onely in your ſinfull impenitent Life, you are with the Devill, and not with Chriſt Say what you will: though you ſent a Million of Embaſſadours to him, if your ſelfe be wicked, you are but with the Devill ſtill: and there is no remedy, but you muſt your ſelfe riſe with Chriſt, and be borne anew, in the body of Jeſus Chriſt, (through the power of the Holy Ghoſt) in the Father, i[•] your own ſoule. If thou makeſt a feaſt [or keepeſt a ſolemnity] doe it for the benefit and^[1846] reliefe of the afflicted and needy, whereby God is praiſed in thy Love, and that is well; but if it be for the Rich Glutton, who onely uſeth it out of pride and lazineſſe, thou haſt no benefit of that: for God is not praiſed therewith, neither doth Paradiſe grow therein.

87. And doe not relie upon the hypocriſie of the Antichriſt, he is a lyar, and covetous, and a diſſembler: he mindeth onely his Idoll the Belly, and is a Thiefe, in the ſight of God: he devoureth the Bread, that belongeth to the needy: he is the Devils Hell-hound, learne to know him.

88. Speaking then of the true Reſurrection of Chriſt; wee will alſo ſhew [ſomewhat] concerning his converſation (thoſe forty Dayes) after his Reſurrection, before his Aſcenſion: Becauſe wee know that he is become a reall Lord over Heaven, Earth, and Hell, therefore wee ſhew you, how the Kingdome of this world with all the Eſſences and qualities thereof, hath been ſubjected to him. And although he did not alwayes converſe viſibly with his Diſciples, yet many times he ſhewed himſelfe to them viſibly, palpably, and ſtaying with them,^[1847] according to the Kingdome of this world, according to his body which he had heere, which was ſwallowed up by the new Body, which he muſt preſent againe, as God would have it to be preſented: for God is Lord of every thing, and every thing muſt be changed, (as he pleaſeth,) that he might thus ſhew his Diſciples his reall Body, and the Print of the Nayles: which ſtand in the Holy Chriſt, in his holy Body in Eternity (as a ſigne of his victory) and ſhine brighter than the Morning-Starre.

89. He thereby confirmed his Diſciples weake faith: and ſo ſhewed, that he is Lord alſo over the Kingdome of this world: and that all whatſoever wee ſow, build, plant, eate and drinke, is fully in his Almighty power, and that he can bleſſe and increaſe it, and therefore he is not ſevered or parted from us, [〈◊〉] a flower groweth out of the Earth, ſo his Word, Spirit, and power [or vertue] groweth in every thing; and if our minde be ſincerely inclined to him, then wee are bleſſed of him, in body and ſoule: but if not; then the curſe and the Anger of God is in all things, and wee eate death in all fruits [or food]. And therefore it is that wee pray, that God will bleſſe our meate and drinke, alſo our bodies and ſoules in Chriſt, and that is right.

90. Secondly, wee intimate alſo, how Chriſt converſed upon Earth, forty dayes after his Reſurrection, (underſtand, in the Kingdome of this world, whereas yet he was in Heaven) yet he bare that Image without any outward Glory or Clarity before the eyes of Men: and he had the body wholly with every Eſſence, as it hung on the Croſſe, except the^[1848] ſource of the Principle, which he had not; but elſe he had all Eſſences in fleſh and bloud, and yet the outward flaſh ſtood in the might [and power] of the Heavenly. This wee ſee, by his going in to his Diſciples, the Doore being ſhut: and paſſed with his body through the wood of the Doore: Thus you may underſtand, that the world is as nothing to him, and that he hath power over all things.

91. And further alſo wee intimate to you, that theſe forty dayes, are the forty dayes of Adams being in Paradiſe before his ſleepe ere the Woman was made out of him, where he ſtood in the Paradiſicall Temptation, where he was ſtill pure and heavenly; And ſo this Chriſt muſt alſo ſtand forty dayes in the Paradiſicall ſource [or condition] in the Temptation [to try] (whether the body would continue Paradiſicall) before he was Glorified: and therefore he did eate and drinke with his Diſciples in a Paradiſicall manner, (as Adam ſhould have done) int[•] the Mouth, and not into the Body, for the conſuming conſiſted in the vertue [or power].

92. Heere it was rightly tempted, whether the body would live in divine vertue and power, as Adam alſo ſhould have done, while he was in Paradiſe in this world: and though he were there, yet he was in this world, and yet he lived not in the ſource of this world, but in the Paradiſicall property above the world, and alſo above the wrath of the Anger in the Hell: he ſhould have lived in the ſource of Love, Humility, Meekneſſe, and^[1849] Mercy is the friendly will of God: and ſo he ſhould have ruled over the Starres and Elements, and there ſhould have been no death nor frailty or corruption in him.

93. Therefore yee Turkes and other ſuperſtitious People, you ſhould obſerve and underſtand aright; wherefore Chriſt gave us [••]ch Lawes: as command us not to be revengefull: and that when any ſtrike us on the one cheeke, wee ſhould preſent the other to him, and ſo further; that wee ſhould bleſſe them that curſe us, and doe well to them that hate us, and hurt us, underſtand yee this?

94. Behold, a true Chriſtian (who liveth in the Spirit of Chriſt) must alſo walke in the converſation of Chriſt: he muſt not walke in the fierce ſterne revenging Spirit of this world; but as Chriſt lived and converſed in this world, after his Reſurrection, and yet not in the ſource or property of this world. And though it is not poſſible for us (while wee live in the ſource of this world) to doe ſo, yet in the new Man in Chriſt (whom the Devill hideth and obſcureth) wee may; if wee live in meekneſſe, then wee overcome the world in Chriſt: if wee recompence Good foa Evill, then we witneſſe, that the Spirit of Chriſt is in us: and then wee are dead, to the Spirit of this world, for the ſake of the Spirit of Chriſt, which is in us and though wee are in this world, yet the world doth but hang to us, as it hung to Chriſt after his Reſurrection, and yet he lived in the Father in the Heaven, even ſo doe wee alſo, if wee be borne in Chriſt.

95. Therefore let this be told you yee Jewes, Turkes, and other Nations: yee need not looke for any other, there is no other Time at hand, but the Time of the Lilly; and the ſigne of that [time] is the^[1850] ſigne of Elias. Therefore take heed in what Spirit you live, that the fire of Anger doe not devoure you, and^[1851] eate you up. It is high time to caſt Jezabel with her whoredomes out of the houſe: leaſt you receive the wages of the whore; and as you revile one another, ſo you devoure one another. Truly, if the contentious Diſputations be not ſuddenly ſtayed [and theſe courſes mended], the fire will burne out aloft over Babel; and then there will be no remedy, till the Anger eate up and conſume all whatſoever is in it.

96. Therefore let every one enter into himſelfe, and not ſpeake of another, and hold his way to be falſe, but look that he turne himſelfe, and have a care, that he be not found in Anger of the devourer; elſe if he ſhould hoope, and hallow, and laughing ſay, looke how Babell burneth, then he muſt be burnt and conſumed alſo, for he is fuell for that fire: and whoſoever feeleth a thought in himſelfe, that doth but wiſh for the Anger, [to devoure],^[1852] that proceedeth from Babell.

97. Therefore it is very hard to know Babell: every one ſuppoſeth that he is not in it: and yet the Spirit ſheweth mee, that Babell ^[1853] encloſeth the whole Earth; therefore let every one look to his own wayes, and not hunt after covetouſneſſe, for the^[1854] Driver deſtroyeth it, and the Stormer eateth it up and conſumeth it; the Counſell of the Wiſe Man will not help then: all the Wiſdome of this world is folly: for that^[1855] Fire is from the Anger of God: your Wiſdome will turne to your hurt and ſcorne.

Of Chriſts Aſcenſion into Heaven.

98. As wee know, when Adam had lived forty dayes in the Paradiſe, then he went into the Spirit of this world, whereas he ſhould have gone into the Trinity; for he ſtood in the Time of the Temptation; and if he had held out theſe forty dayes, then he had been fully with his ſoule in the Light of God, and his body in Ternario ſancto, [in the Holy Ternary], like this Chriſt.

99. For when he had converſed forty dayes (after his Reſurrection) in the Proba [or Triall] in this world; then he went up into a Mountaine, whither he had appointed his Diſciples to come, and went up aloft viſibly, with his own body which he had offered up on the Croſſe (till a cloud came and did hide him from their fight) for a ſure ſigne that he was their Brother: and that he (in this Earthly forme and body) would not forſake them; as he alſo ſaid to them, Behold, I am with you to the end of the world.

100. Now then ſaith Reaſon, whither is he gone? is he gone out of this world, aloft above the Starres into another Heaven? Hearken my beloved Reaſon, incline thy Minde to Chriſt and behold, I will tell it thee: for we ſee it and know it: not I: for when I ſay we, you muſt not barely underſtand it of my Earthly Man: for the Spirit that driveth this Pen is ſpoken of alſo; therefore I write and ſay wee, when I ſpeake of my ſelfe, as of the Author; for I ſhould know nothing, if the Spirit of knowledge did not ſtirre it up in mee: and there could be nothing found but in ſuch a way, the Spirit would not be in any other way: but he did hide and withdraw himſelfe: and then my ſoule was very much diſquieted in mee, with great longing after the Spirit, till I did learne how it was.

101. Behold that which the Antients have invented and taught, is not the Ground; They tooke upon them to meaſure how many hundred thouſand miles it is to^[1856] the Heaven whither Chriſt is gone. They did it to this end, that they might be Gods upon Earth themſelves, as their invented Kingdome ſheweth and declareth, which ſtandeth meerly in Babell. Behold, when wee ſpeake of the Thrones, it is cleane another thing than that they meane: and their blindneſſe and ignorance is found, though there is a Spirit in their knowledge which is not ſo much rejected: but that Spirit is not [or cometh not] ex Ternario ſancto [out of the Holy Ternary] out of the Body of Jeſus Chriſt, but it is out of the High Eternity, which flieth up above the Thrones; which may be mentioned in another place.

102. Wee muſt continue in this Throne [which is ours], what are the other Thrones to mee, where the Principalities of Angels are: they are indeed our friends, and faithfull helpers in the ſervice of God; wee muſt look upon our own Throne wherein wee were created and made Creatures, and upon our Prince in that Throne; upon God. The firſt Purpoſe of God (when he created us, and beheld us in the Eternall Band) that muſt ſtand.

103. This was the Throne of Lucifer, with his Legions: but when he fell, he was thruſt out into the firſt Principle: and then the Throne in the ſecond Principle was empty: in the ſame Principle God created Man, which ſhould continue therein, and it was tempted [to try] whether that were poſſible; and to that end it was, that God created the Third Principle, (in the place of this world,) that Man alſo (in the fall) might not become a Devill, but that he might be helped againe. Therefore the Enmity of the Devill againſt Chriſt is, becauſe he fitteth upon his Royall Throne, and beſides holdeth him captive with his Principle.

104. Thus the place of this world (according to the Heavenly Principle,) is the Throne and Body of our Chriſt: and all (whatſoever is in this world in the Third Principle) is his own alſo; and the Devill (who dwelleth in this place in the firſt Principle) is our Chriſts captive [or Priſoner].

105. For all Thrones are in God the Father, and without him is nothing; he is the Band of the Eternity; but his Love in the Body of Chriſt (as in his Throne) holdeth the Anger in the Band of Eternity (together with the Devils) captive. And you muſt underſtand, that all is creaturely, his Love, and alſo his Anger; and as is mentioned before, ſo the difference [diſtinction or diviſion] is a Birth; and ſo it cannot be ſaid, that the Devils dwell farre from Chriſt, no; they are neere, and yet in Eternity cannot reach to him: for they cannot ſee the cleere Deity in the Light, but are^[1857] blinded by it, and wee ſhall in Eternity not ſee nor touch them, as at preſent wee ſee them not, becauſe they are in another Principle, and ſo that Principle remaineth.

106. Thus my deare Minde, know;^[1858] that the creature of Chriſt is the Centre of this Throne, from whence every life proceedeth, viz. whatſoever is heavenly; for in that Centre is the Holy Trinity, and not alone in this Centre, but alſo in all Angelicall Thrones, alſo in the ſoules of holy Men: onely wee muſt thus ſpeake, that it may be underſtood. Now the Body (underſtand the Creature, the Man Chriſt,) is ſet in the midſt of this Throne: and ſtandeth alſo in Heaven, (underſtand in his Principle) ſitting^[1859] in his Throne at the right hand of God the Father.

107. The right hand of God, is where the Love quencheth the Anger, and generateth the Paradiſe, that muſt needs be the Right hand of God, where the Angry Father is called God in the Love and Light of his Heart, (which is his Sonne); and this bodily Throne (viz. the whole body of Chriſt) is wholly at the Right hand of God; but when it is ſaid, at the right hand of God, then underſtand, the moſt inward Roote of the ſharpe Might of the Father, wherein the Omnipotence conſiſteth, where the Father himſelfe goeth forth, into the re-conceived will, into the meekneſſe, and openeth the Gate (in the diſpelling of the Darkneſſe) in himſelfe: thus Chriſt is ſet therein, and ſitteth thus at the Right hand of the vertue [or power] and Omnipotence, in ſuch a manner, as wee cannot more highly expreſſe it with our Tongue, wee underſtand it well in the Spirit: therefore it is not needfull for you to ſearch any further into it: but onely looke that you attaine the Body of Chriſt, and then you have God, and the Kingdome of Heaven, but wee muſt write thus, becauſe of the Errours in the world, and for their longings ſake that are therein.

108. But when you aske; Doth Chriſt ſit or ſtand, or lye along? then you aske, as if an Aſſe ſhould aske about his ſack he carrieth, how the Taylor made it: yet the Aſſe muſt have provender given him, that he may carry the burthen the longer. Behold, Chriſt ſitteth in himſelfe, and ſtandeth in himſelfe, he needeth no chaire, nor footſtoole: his power is his ſtoole, there is neither above nor beneath there. And as you ſee in the viſion of Eſaias, that was full of eyes behinde and before, above and beneath; ſo the body of Chriſt, the holy Trinity ſhineth in the whole Body, and needeth no Sunne, nor daylight.

CHAP. XXVI.

Of the^[1860] Feaſt of Pentecoſt. Of the ſending of the Holy Ghoſt to his Apoſtles, and the Beleevers.

The Holy Gate of the Divine Power.

1. NOw ſaith Reaſon, if Chriſt aſcended thus with his body, which he^[1861] offered up on the Croſſe, when was he Glorified in his body? Or how is his body now? is it now as his Diſciples ſaw him aſcend into Heaven? My beloved Reaſon, my Earthly eyes ſee it not, but the ſpirituall [eyes] in Chriſt ſee it very well. The Scripture ſaith; He is ^[1862] Glorified and Lord over all; but wee will open to you, the Gate of the Great Wonders, that you may ſee what wee ſee.

^[1863]2. Behold, when God the Father had brought Iſrael into the Wilderneſſe to Mount Sinai, and would give them Lawes, in which they ſhould live: then he commanded Moſes to come up the Mountaine to the Lord, and the reſt of the Elders muſt ſtay a farre off, and the people below the Mountaine: and Moſes went up the Mountaine alone to the Lord; and there appeared the brightneſſe [or Glory] of the Lord; and on the ſeventh Day he called Moſes, and ſpake with him concerning all the Lawes? And the countenance of Moſes was^[1864] Glorified from the Lord, ſo that he could ſtand before him, and ſpeake with him. Thus alſo the Man Chriſt in Ternario ſancto [in the Holy Ternary (when he was aſcended into his Throne) was Glorified on the ninth Day in the Holy Trinity.

3. Underſtand it right: his ſoule in the Creature was not firſt Glorified, but his whole Body, or Princely Throne: there went forth out of the Centre of the Holy Trinity, the Holy Ghoſt; as you ſee cleerly, that thoſe (who had put on the Spirit of Chriſt) were highly enlightened: for the Holy Ghoſt went forth from the Centre of the Trinity into the whole holy Element, and did flow into the^[1865] Mercy of God: and as he Triumphed in the Body of Jeſus Chriſt, ſo alſo in his Diſciples, and in the Beleevers.

4. There were opened all the Doores of the Great Wonders, and the Apoſtles ſpake with the Languages of all Nations: and ſo it may be ſeene cleerly, that the Spirit of God had opened all the Centres of all Eſſences, and ſpake out of them all; for Chriſt was the Lord, and the Heart of all Eſſences, and therefore the Holy Ghoſt went out of all Eſſences, and filled the Eſſences of all Men, which turned their eares with a deſire to it, and in that he preſſed into all: and every one heard (out of his own Eſſences and Language,) the Spirit of God ſpake out of the Diſciples: and the Holy Ghoſt was borne in the bodies of all their hearers, which had but an earneſt deſire to it, and they were all filled: for the Spirit of God pierced through into their hearts, as he preſſed forth out of the Centre of the Trinity into the whole body and Princely Throne of Jeſus Chriſt, and filled all outwardly in the Clarity [or Glory].

5. Thus all the holy ſoules were filled, ſo that their whole body in all Eſſences was made ſtirring from the exceeding pretious vertue [or power] which went forth in the Wonders in power and in^[1866] Deeds that were done there. And here is ſet before us the vertue [or power] of the Father in the Fire, in his ſevere Omnipotency on Mount Sinai, alſo the Still Loving vertue of the Sonne of God in the Love and Mercy; for wee ſee that wee could not at all live in the Father (in the ſource of the Fire): and therefore Moſes brake the Tables, and the people fell away from God.

6. But now when the Meekneſſe was in the Father, then the Love held the Anger captive, and [the Love] went out of the ſource of the Father (and that was the Holy Ghoſt) in the Wonders: There ſtood the highly worthy heavenly Virgin (of the Wiſdome of God) in her higheſt Ornament, with her Garland of Pearles: there ſtood Mary in Ternario Sancto, of which the Spirit (in the Antients) hath ſpoken wonderfully; And here Adam was brought into Paradiſe againe.

7. And now if wee will ſpeake of the Glorification of Chriſt, and of his body, which he viſibly (and in that forme in which he had converſed upon Earth) aſcended withall; then wee muſt ſay, that as the Love of the Heart of God hath reconciled the Anger of the Father, and holdeth it as it were captive in it; ſo alſo the Holy Ternary hath comprehended the hard palpable body of Chriſt, viz. the^[1867] Kingdome of this, world, as if in were wholly ſwallowed, up, whereas it is not ſwallowed up, but the^[1868] ſource of this world, it deſtroyed in Death▪ and the holy Ternary hath put on the body of Chriſt; not as a Garment, but virtually [or powerfully] in the Eſſences, and he is as it were ſwallowed up (to our apprehenſion and ſight) and yet is really: and ſhall come againe at the Laſt Judgement-Day, and manifeſt himſelfe in his own body which he had here, that all may ſee him, be they good or bad: and he ſhall alſo come in his ſame forme to keepe the Judgement of the Separation; for in his Divine Glorified forme, wee cannot behold him before wee be Glorified, eſpecially the wicked. But thus all Generations ſhall ſee and know him, and the unbeleeving ſhall weep and wayle, that they went ſo out of their fleſh and bloud into another ſource [or condition], when they ſhould and might in their own Eſſences have put on God, and yet did put on the Kingdome of the fierceneſſe of the Anger of God, with the Devils; and let the ſame into the Eſſences of their ſoules, and cauſed themſelves to periſh.

8. Therefore wee ſay, that in the ſoule of Chriſt, in its Eſſences, the cleere Deity (viz. the Light of God is comprehended, which hath quenched the Anger in the ſource of the ſoule: and thus that Light^[1869] clarifieth the ſoule, and (through the proceeding vertue) the Tincture is alwayes generated out of the ſoule, and the Fiat in the Eſſences maketh it comprehenſible and palpable; and that is the Ternarius Sanctus, or the Holy Earth, that is, the holy fleſh, for God enlighteneth in this body, all in all.

9. Thus his earthly body is ſwallowed up in God, though indeed he never had ſuch an earthly body as wee have, for he was not of the Seede of a Man; but wee ſpeake onely of the comprehenſibility and viſibility of it to our eyes, according to which he is our Brother: and he ſhall appeare at the Laſt Judgement-Day in our fleſhly forme, in the power of God, as Lord over all, for all power in Heaven and in this world is ſubjected under him, and he is Judge over all, A Prince of Life and Lord over Death.

10. And ſo the Kingdome of Heaven is his own body, and the whole Princely Throne of his Principle is Paradiſe, wherein the bleſſed fruit in the vertue of God ſpringeth up: for the Holy Ghoſt is the vertue [and power] of the fruit; as the Aire in this world is, ſo the Holy Ghoſt is the Aire and Spirit of the ſoule in Chriſt, and of all his children: for there is no other Aire in Heaven, in the body of Chriſt; and God the Father is All in All. Thus wee live and are (in Chriſt) all in the Father, & there is no ſoule that ſearcheth out to the depth; but wee live all in ſingleneſſe of heart and in great humility and love one towards another, and rejoyce one with another, as children doe before their Parents: and to this end God created us.

11. This my deare^[1870] ſoule, ſeeke Chriſt and incline thy ſelfe to him, and ſo thou ſhalt receive the Holy Ghoſt, who will new regenerate thy ſoule, and enlighten, drive, and leade thee; and he will reveale [and manifeſt] Chriſt to thee: Leave off all opinions and humane Inventions; for the Kingdome of God is neere thee; and thou art kept out from God onely by thy own unbeliefe, by thy evill works (viz.) by thy pride, covetouſneſſe, envy, anger, and falſhood: for thou clotheſt thy ſelfe with them, & ſo thou art in the Devils cloaths, without God.

12. But if thou leaveſt them off, and paſſeſt with the deſire of thy heart into the Mercy of God, then thou goeſt into Heaven, into God the Father, and thou walkeſt in the body of Chriſt in the pure Element; and the Holy Ghoſt goeth forth out of thy ſoule, and leadeth thee into all truth: and the old corrupt Man doth but hang to thee, which thou ſhalt deſtroy in Death: and with thy Love in Chriſt, ſtill, overcome, and captivate the Anger of the Father in thy ſoule: and thou ſhalt ſpring up with thy New Man through Death, and appeare in the ſame at the Laſt Judgement Day.

The^[1871] Gate to Babell.

13. when wee conſider with our ſelves, the many Sects, and Controverſies in Religion, and from whence their come and take their Originall: it is as cleere as the Sunne, and it manifeſteth it ſelfe indeed, and in truth: for there are great Warres and Inſurrections ſtirred up for the cauſe of [Religion or] Faith: and there ariſeth great hatred and envy about it, and they perſecute one another for opinions ſakes; becauſe another is not of his opinion, he ſticks not to ſay, he is of the Devill; and this is yet the greateſt Miſery of all, that this is done by the Learned in the high Schooles [or Univerſities] of this world.

14. And I will ſhew (thee ſimple Man) their venome and poyſon: for behold every one among the Layety looketh upon them, and thinketh, Sure it muſt needs be right if our^[1872] Prieſt ſay it: he is a Miniſter of God: he fitteth in Gods ſtead, it is the Holy Ghoſt that ſpeaketh out of him. But Saint Paul ſaith; Trie the Spirits: for every on[•]s Teaching is not to be beleeved: and Chriſt ſaith; By their works thou ſhalt know them: for a good Tree bringeth forth good fruit, and an evill tree bringeth forth evill fruit; alſo he teacheth us plainly that we ſhould not gainſay the Propheſie that is of God, but ſhould learne to try them by their fruits.

15. Wee ſpeake not of perfect Works done by the body, which is captivated in the Spirit of this World; but [wee ſpeake] of their Doctrines, that wee [muſt] trie them, whether they be generated of God. For if that Spirit teacheth blaſphemies, ſlanders, and perſecutions, then it is not from God, but it proceedeth from the covetouſneſſe and haughtineſſe of the Devill. For Chriſt teacheth us meekneſſe, and to walk in brotherly Love: wherewith wee may overcome the enemy, and take away the Might of the Devill, and deſtroy his Kingdome.

16. But when any fall to fireing, killing with the ſword, to undoe people, ruine Townes and Countreys, there is no Chriſt, but the Anger of the Father, and it is the Devill that bloweth the^[1873] fire. For the Kingdome of Chriſt is not found in ſuch a way, but in Power; as the Examples of the Apoſtles of Chriſt declare, who taught no revenge, but they ſuffered perſecution, and prayed to God, who gave then ſignes, and great Wonders, ſo that people flocked to them: and ſo the Church of Chriſt grew mightily, ſo that it overſhadowed the Earth. Now who is the Deſtroyer of this Church? Open thy eyes wide and behold: it is Day-light, and it muſt come to the Light, for God would have it ſo, for the ſake of the Lilly. It is the Pride of the Learned.

17. When the Holy Ghoſt ſpake in the Saints with power and Miracles, and converted people powerfully, then they flocked to them, they honoured them greatly, they reſpected them, and ſubmitted to them as if they had been Gods. Now this was well done to the Saints, for the honour was given to God, and ſo humility and love grew among them, and there was all loving Reverence, as becometh the children of God, and as it ought to be.

18. But when the Saints compriſed their Doctrine in Writings, that therby in their abſence it might be underſtood what they taught; then the World fell upon it, and every one deſired to be ſuch a Teacher, and thought the Art, skill, and knowledge ſtuck in the Letter: thither they came running, old and new, who for the moſt part onely ſtuck in the Old Man, and had no knowledge of God: and ſo taught according to their own conceits, from the written words: and expounded them according to their own meanings.

19. And when they ſaw that great reſpect and honour was given to the Teachers, they fell to ambition, pride, and greedineſſe of money: for the ſimple people brought them preſents or gifts, and they thought that the Holy Ghoſt dwelt in the Teachers, whereas the Devill of Pride lodged in them: and it came to that paſſe, that every one called himſelfe after his Maſters name [whoſe Doctrine he prized moſt] one would be of Paul; another of Apollo; another of Peter; and ſo forth And becauſe the Saints uſed not the ſame kinde of words and expreſſions in their Teaching and Writings (though they ſpake from one and the ſame Spirit) therefore the Naturall Man (which being without the Spirit of God, knoweth nothing of God) began all manner of ſtrife and Diſputations, and to make Sects and Schiſmes: and they ſet themſelves up for Teachers among all ſorts of People: not for Gods ſake, but for temporall honour, riches, and pleaſure ſake, that they might live brave lives. For it was no very hard labour and worke, to hang to the bare Letter: and ſuch ſtrife and contention aroſe amongſt them, that they became the moſt bitter enemies and haters one of another: and none of them were borne of God: but their Parents held them cloſe to the Scripture, that they might come to be Teachers, that ſo they might be honoured in and for their children, and that their children^[1874] might live bravely.

20. And ſo it fell out, that every one would get the greateſt conflux of people be could, that he might be eſteemed by moſt people; and theſe Lip Chriſtians did ſo multiply; that the ſincere hearty deſire to God was leſt, and they onely looked upon the Lip Prieſts, who did nothing but cauſe ſtrife and contentions; and they all vapoured and boaſted of their own Art and skill which they had learned in the Schooles and Univerſities: and cryed, loe here is Chriſt, come running hither, thus and thus hath Paul written; and another ſaith, come hither, here is Chriſt, thus and thus hath Peter written, he was the Diſciple of Chriſt? and had the keyes of the Kingdome of Heaven, this cannot be amiſſe: they doe but deceive you, follow after mee.

21. Thus the poore ignorant people looked upon the^[1875] Mouth-Apes, thoſe greedy covetous Men, which were no other than^[1876] vizard-Prieſts: and ſo loſt their deare Immanuel; for Chriſt in them (from whence the Holy Ghoſt goeth forth, which driveth and leadeth Men, and who at firſt had begotten them with power and Miracles) muſt now be nothing but a Hiſtory, and they became but Hiſtory-Chriſtians; yet ſo long as the Apoſtles and their true Diſciples lived, they ſtopped and reproved ſuch things, and ſhewed them the right way; but where^[1877] they were not, there the Hiſtory Prieſts miſ-led them, as may be cleerly ſeene in the Epheſians.

22 And ſo the Kingdome of Chriſt grew not in Power onely; but for the moſt part in the Hiſtory; the Saints borne in Chriſt, they confirme that many times with great Wonders [or Miracles] and the Hiſtory-Prieſts of Baal, they alwayes built upon thoſe [Miracles of the Saints], ſame that which was good for the promoting vertue and good manners: many brought forth thiſtles and thornes, that they might make ſtrife and warres: many ſought onely great honour, dignity, and glory, that it ſhould be conferred upon the Church of Chriſt and her Miniſters, as it may be ſeene in Popery, out of what Roote it is growne: And it came ſo farre, that they mingled the Jewiſh Ceremonies in their Doings, as if the Juſtification of a poore ſinner did lye in them, becauſe they were of Divine appointment; for which cauſe, the Apoſtles held the Firſt Councell at Jeruſalem where the Holy Ghoſt concluded, that they ſhould onely cleave to Chriſt in true Love one to another, and that was the onely Juſtification before God.

23. But it availed not, Pride would erect its Throne, and ſet it above Chriſt, the Devill would be God: and they made^[1878] Gloſſes, that they might bring it to paſſe in ſuch a way, that the ſimple people might not take notice o[•] it; there the Keys of Peter muſt govern the Citie, and they drew together with the Keys,^[1879] Divine Authority to them, and ſo could uſe the Divine Power in deeds and wonders no more: for they deſired to be rich and wealthy upon Earth, and not to be Poore with Chriſt, who in this world (as himſelfe witneſſeth) had not whereon to lay his head; they would not be ſuch Chriſtians in power and wonders: As Adam, who would not live in the Power, but in a great Heape [of Earth], that he might have ſomething to take hold of. And heere may be rightly ſeene our Miſery which Adam brought us into, that our Eſſences alwayes reach after the Spirit of this world, and deſire onely to fill themſelves with a great Heape, from whence Adam, and wee all, have gotten ſuch a ſwelled groſſe untoward body, full of ſickneſſes, contrariety, and contentious deſires.

24. Now when the Hiſtoricall Chriſtendome, and the true Chriſtians grew together, the Scepter was alwayes among the Learned, who exalted themſelves, and made themſelves potent, and great, and the ſimple [Church] yeelded to it as right: and yet there was a deſire after the Kingdome of God found in Men, v[•]z. the Noble Word of God (which had^[1880] imprinted it ſelfe in the Promiſe [in Paradiſe] in the Light of Life, and which was made ſtirring by Chriſt) that drave them indeed to the feare of God. And then they built great^[1881] Houſes of Stone, and called every one thither, and they ſaid that the Holy Ghoſt was powerfull there, and they muſt come thither:^[1882] beſides, they durſt be ſo impudent to ſay (when they were found to be ſo wicked and malitious) that the Holy Ghoſt was powerfully in the mouth of the wicked.

25. But thou Hypocrite, thou lyeſt: if thou are ungodly, thou canſt not raiſe^[1883] the Dead, thou canſt convert none, that in this world lyeth drowned in ſinnes; thou mayeſt ſtirre the heart of the Beleever indeed (through thy voyce,) which is a work of the Spirit; but thou bringeſt forth none out of Death [into life]; it is an impoſſible thing. For if thou wilt convert a poore ſinner (which is drowned in ſinne, and lyeth captive in the Anger), then the Holy Ghoſt muſt be in thy mouth, and thy Eſſences muſt take hold of his, and then thy Light will ſhine in him, and thou ſhalt raiſe him out of the Death of ſinnes, and with thy Love, in thy Tincture, catch him: and then he will come to thee with a hearty deſire, longing after the Kingdome of Heaven: and then thou art his Confeſſour, and haſt the Keys of Peter: and if thou art voyde of^[1884] that, thou haſt no Keyes.

26. As the Confeſſion is, ſo is the Abſolution. Is the Patient an Hiſtoricall Chriſtian? ſo is the Phyſitian too; and in them both there is a Mouth Hypocriſie: But hath the Patient any vertue [or power], then the voyce bloweth that vertue [or power] up; not from the power of the Phyſician, but in the vertue [or power] of God, who with his power even in a Thorne-Buſh maketh it to grow, which is the power in all things, and ſo alſo in a voyce, which in it ſelfe hath no ability.

27. Thus it became a^[1885] Cuſtome, that every one was bound [to come] to the Temple made of Stones, and the Temple of God in Chriſt, ſtood and ſtandeth very empty: but when they ſaw the Deſolation in the^[1886] Contention, they called Councels, and made Lawes and Cannons, that every one muſt obſerve upon paine of Death. Thus the Temple of Chriſt was turned into Temples made of ſtones, and out of the Teſtimony of the Holy Ghoſt a worldly Law was made: then the Holy Ghoſt ſpake no more freely, but he muſt ſpeak according to their Lawes. If he reproved their Errours, then they perſecuted him; and ſo the Temple of Chriſt in Mans knowledge, became very obſcure, if any came that was borne of God, and taught by the Holy Ghoſt: and were not conformable to their Lawes, he muſt be a Heretick.

28. And ſo their^[1887] Power grew, and every one had great reſpect to it; and they ſtrengthened their Laws ſtill more and more with the Power of Saint Peter, till they raiſed themſelves ſo high, that they impudently ſet themſelves as Lords over the Doctrine of the Apoſtles, before God: and gave forth, that the Word of God, and the Doctrine of the Saints, muſt receive their value, worth, and authority from their Councels, and what they ordained and inſtituted, that was from God, they were Gods diſpencers of the Word, Men muſt beleeve their Ordinances: for that was the way and means^[1888] for the poore ſinner to be Juſtified before God.

29. But where then is the New Regeneration in Chriſt through the Holy Ghoſt? Art thou not Babell, a Habitation of all Devils in Pride? How haſt thou adorned thy ſelfe? not for Chriſt; but for thy own Pride, for thy^[1889] Idoll the bellies ſake, and thou art a Devouter. But thy^[1890] Belly is become a ſtinck, and hath gotten a horrible ſource: there is a great fire of^[1891] Anguiſh in thy ſource, for thou art naked and manifeſt before God, thou ſtandeſt as an impudent whoriſh woman. Why doe you Layety, hang [and depend] on ſuch a Strumpet? Her own^[1892] uſurped Authority is her Beaſt whereon ſhee rideth: behold and conſider her in the Revelation of John, how the Holy Ghoſt ſetteth her forth in her colours.

30. Wilt thou be an Apoſtle of Chriſt, and wilt be but a Miniſter for the Belly, and teach onely according to thy Art? from whom doeſt thou teach? from thy Belly, that thou mayeſt fatten thy ſelfe thereby. Tis true, thou ſhouldſt be fed, and thou ſhouldſt have ſubſiſtence from Men, if thou art Chriſts Diſciple; but thy Spirit ſhould not ſtick in covetouſneſſe, but in Chriſt: thou ſhouldeſt not rely onely upon thy Art, but ſhouldſt give up thy ſelfe to God, that God may ſpeake from thee, and then thou art in the Temple of God, and not in the Temple of the inſtitution of Mans Inventions.

31. Look upon Saint Peter, on the day of Pentecoſt, who converted Three Thouſand ſoules at one Sermon, he ſpake not from the appointment of the Phariſees, but out of the Spirit of Moſes, and the Prophets, out of the Temple of the Holy Ghoſt, that pierced through and enlightened the poore ſinners. But thou teacheſt Perſecution onely, conſider thereby whence thou didſt grow: viz. out of that firſt ſtock, where they fell from the Temple of Chriſt to humane conceits and Inventions; where they ſent forth Teachers, according to Mans itching eares, for a faire ſhew, that thereby thou mightſt grow great in thy Pride; and becauſe thou haſt ſought nothing elſe, therefore God hath ſuffered thee to fall into a^[1893] perverſe ſenſe, ſo that out of thee there come thoſe that blaſpheme the true Doctrine of Chriſt.

32. Behold, out of what are the Turks growne? Out of thy^[1894] Perverſe ſenſe; when they ſaw that thou regardedſt nothing but thy Pride, and didſt onely contend and diſpute about the Temple of Chriſt, that it muſt ſtand onely upon Mans foundation and Inventions; then Mahomet came forth, and found an Invention that was agreeable to Nature: becauſe thoſe other followed after^[1895] covetouſneſſe, and fell off from the Temple of Chriſt, as alſo from the Light of Nature, into a confuſion of Pride, and all their aime was, how the Antichriſtian Throne might be adorned; therefore he alſo made Lawes and Doctrines [raiſed] from Reaſon.

33. Or doeſt thou ſuppoſe^[1896] it was for nothing? It is moſt certain, that the Spirit of the great world hath thus ſet him up in great wonders, becauſe the other were no better, and therefore it muſt ſtand in the Light of Nature in the Wonders, as a God of this world, and God was neere the one as the other. Thy ſymboles or ſignes in the Teſtament of Chriſt which thou uſeſt (which Chriſt left for a Covenant) they ſtood in Controverſie, and were in Diſputation; and thou didſt pervert them according to thy Pride, and thou didſt bend them to thy Inſtitution, Ordinances and appointment: thou didſt no more regard the Covenant of Chriſt, but the Cuſtome of Celebration or performance of it; the cuſtome moſt ſerve the turne: whereas wood that burneth not is not fire, though when it is kindled it comes to be fire: ſo[•] alſo the cuſtome without faith is like wood that burneth not, which they will call a Fire.

34. Or ſhall not the Spirit ſet it downe before thy eyes thou laſcivious filthy Strumpet? Behold, how haſt thou broken the ſtate of wedlock, and opened a Doore to whoredome, ſo that no ſinne is regarded; haſt thou not ridden^[1897] upon thy Beaſt, when every one gazed on thee, and did ride after thee [in thy Traine]? Or art thou not that fine painted [adorned Whore]? Doeſt thou ſuppoſe wee ſet thee forth in vaine? The Judgement ſtandeth over thee, the ſword is begotten, and it will devoure, Goe out [from] Babell, and thou ſhalt live; though wee ſaw a fire in Babell, and that Babell was burning, yet it ſhall not burne thoſe that goe out from^[1898] it.

CHAP. XXVII.

Of the Laſt Judgement, Of the Reſurrection of the Dead, and of the Eternall Life.

The moſt horrible Gate of the wicked, and the joyfull Gate of the^[1899] Godly.

1. WEE know Chriſt hath taught us, that a Judgement ſhal be kept: not onely for the Puniſhment of the deſpiſers of God, and for a reward to the good; but alſo for the ſake of the Creature, and of^[1900] Nature, that they may once be delivered from vanity: and wee know that the ſubſtance of this world and the property thereof muſt paſſe away, the Sunne and the Starres, and alſo the foure Elements, muſt paſſe away as to their ſource [or property] and all muſt be reſtored againe, and then the life will ſpring forth through Death, and the figure of every thing ſhall ſtand Eternally before God, for which end it was created: alſo wee know that our ſoules are immortall, generated out of the Eternall Band; and when this world paſſeth away, then alſo all its Eſſences paſſe away, which are generated out of it, and the^[1901] Tincture remaineth ſtill in the Spirit.

2. Therefore O Man! Conſider thy ſelfe here in this world, in which thou ſtandeſt in the Birth, thou art ſowne as a ſeede or Graine, and a Tree groweth out of thee; therefore now ſee in what^[1902] Ground thou ſtandeſt, that thou mayeſt be found to be Timber for the great building of God in his Love, and not for a threſhold [or footſtoole] to be troden under-feete, or that is fit for nothing but for the fire, whereof nothing will remaine but duſt and aſhes.

3. It is ſaid to thee, that the wood [or fewell] of thy ſoule ſhall burne in the Laſt Fire, and that thy ſoule ſhall remaine to be aſhes in the fire, and thy body ſhall appeare like black ſoote; why wilt thou then ſtand in a wilderneſſe, yea in a Rock where there is no water? How then will thy Tree grow againe? O! what great miſery it is that wee are ignorant in what^[1903] ſoyle wee grow, and what kinde of^[1904] Eſſences wee draw to us, ſeeing our fruit ſhall appeare and be taſted: and that which is pleaſant ſhall ſtand upon Gods Table; and the other ſhall be caſt to the Devils ſwine. Therefore let it move you, to looke that you grow in the Ground or ſoyle of Chriſt, and bring forth fruit, that may be ſet upon Gods Table, which fruit never periſheth but continually ſpringeth, and the more it is eaten of, the pleaſanter it is, how wilt thou rejoyce in the Lord.

4. The Laſt Judgement is appointed for that end: and as wee know that all things [in this world] have had a beginning, ſo they ſhall alſo have an end: for before the Time of this world, there was nothing, but the Band of Eternity, which maketh it ſelfe, and in the Band the Spirit, and the Spirit in God, who is the higheſt Good, which was alwayes from Eternity, and never had any beginning; but this world hath had a beginning from the Eternall Band in the Time.

5. For this world maketh a Time, therefore it muſt periſh: and as it hath been Nothing, ſo it will be Nothing againe; for the Spirit moveth in the^[1905] Ether; And therein the^[1906] Limbus (which is corruptible) is generated, from whence all things proceed: and yet there was no * faſhioner, but the Spirit (or the * Vulcan) in the Eſſences, and ſo alſo there were no Eſſences, they were generated in the will of the Spirit, and in that will is the^[1907] faſhioner which hath faſhioned all things out of nothing, but meerly out of the will.

6. Seeing then it is faſhioned out of the Eternall will, therefore it is Eternall; not in ſubſtance but in the will, and after the breaking of the ſubſtance, this world ſtandeth wholly and altogether (like a figure▪) in the will for [a^[1908] Glaſſe of] Gods works of Wonder. And ſo wee know now, that where there is a will, it muſt comprehend it ſelfe ſo that it be a will, and that comprehenſion maketh an attraction, and that which is attracted is in the will, and it is thicker than the will, and is the darkneſſe of the will, and a ſource in the darkneſſe: for the will deſireth to be free, and yet cannot be free, except it goe againe in it ſelfe our of the Darkneſſe, and if it doe, then the Darkneſſe continueth in the firſt will, and there conceived will remaineth in it ſelfe in the^[1909] Light.

7. Thus wee give you to underſtand, that this world (when the will was moved), was created out of the Darkneſſe, and the out-going one of the will in it ſelfe, is God: and the out-going out of God, is Spirit, which hath diſcovered it ſelfe in the dark will, and that which was diſcovered were the Eſſences, and the^[1910] Vulcanus was the wheele of the Minde, that divided it ſelfe into ſeven Formes.

8. And as is mentioned before, theſe ſeven Formes divide themſelves againe every one in it ſelfe into infinite many formes, according to the^[1911] diſcovery of the Spirit, and therein ſtandeth the Eſſence of all Eſſences, and it is all a great wonder: and our whole Teaching doth but aime at this, that wee, Men, might enter into the Light holy wonders: for at the end of this Time all ſhall be manifeſted, and every thing ſhall ſtand in that wherein it is growne: and then when that ſubſtance (which at preſent it poſſeſſeth and bringeth forth) periſheth, then it is all an Eternity.

9. Therefore let every one have a care, how he uſeth his Reaſon, that he may therewith ſtand in great honour in the wonders of God. Wee know that this world ſhall periſh in the Fire; it ſhall be no fire of ſtraw or wood, (that would turne no ſtones to aſhes, and further, to nothing) neither will there any fire gather together, into which this world ſhall be throwne; but the fire of Nature kindleth it ſelfe in all things, and will melt or diſſolve the body of every thing (or whatſoever is palpable), and turne it to nothing.

10. For as all in the Fiat was held and created according to the [will of the]^[1912] faſhioner (which was the ſole and totall work-maſter in all things, in the ſeven Spirits of Nature, which brake nothing when he faſhioned it, not threw one [part] from the other when he had made it, but every thing ſeperated it ſelfe, and ſtood in the ſource of its own Eſſences) ſo there ſhall not need much bluſtering, Thunder and Lightening, and breaking, (as this world in Babel[•] teacheth) but every thing^[1913] periſheth in it ſelfe: the ſource [or flowing forth] of the Elements ceaſe, as a Man when he dyeth [ceaſeth from working], and all paſſeth into its Ether [or receptacle].

11. And at the Time (before this Fabrick [of Heaven and Earth] periſheth and paſſeth into its Ether) cometh the Judge of the Living and the Dead; there all men muſt ſee him in his, and in their fleſh; and all the Dead muſt riſe through his voyce, and ſtand before him; and there the Angelicall world ſhall be manifeſted. And all the Generations of the Earth (which are not comprehended in the body of Chriſt) ſhall howle; and then they ſhall be ſeperated into two flocks: and the Sentence of Chriſt paſſeth over all, both good and bad; and there will be howling, trembling, yelling, roaring, and curſing themſelves, the Children curſing their Parents: and wiſhing that they had never been borne.

12. Thus one of the wicked curſeth the other, who hath cauſed him to commit ſuch wickedneſſe: the Inferiour his Superiour that hath given him offence, [and been a ſtumbling block to him]: the Layety curſe the Clergy, or^[1914] Prieſts, who have given them evill Examples, and ſeduced them with falſe Doctrine: the wicked Curſer, ſwearer, and blaſphemer, biteth and knaweth his Tongue, which hath ſo murthered him, the Minde beateth the Head againſt the ſtones: and the ungodly hide themſelves in the caves and holes of the Earth, before the Terrour of the LORD: for there is great quaking and ſtirring in the Eſſences of the Anger and fierce wrath of the LORD: and the Anguiſh breaketh the heart; and yet there is no dying; for the Anger is ſtirring, and the life of the ungodly floweth up in the Anger. There the ungodly curſe the Heaven and the Earth that did beare him, as alſo the Conſtellation [or Starres] that lead him; and the houre of his^[1915] Birth: all his uncleanneſſe ſtand before his eyes, and he ſeeth the cauſe of his horrour, and condemneth himſelfe: he cannot looke upon the Righteous for very ſhame: all his works ſtand in his minde, and (in the Eſſences), cry woe to him, that did them, they accuſe him: the teares of thoſe he hath afflicted and oppreſſed, are like a fiery ſtinging Serpent; he deſireth^[1916] Reſt or eaſe, but there is no comfort, deſpaire riſeth up in him, for Hell terrifieth him.

13. Alſo the Devils tremble at the Kindling of the Wrath, whoſe faces appeare before the eyes of the ungodly: for they ſee the Angelicall world before them, and the Helliſh Fire in them: and they ſee how every life burneth, and every one in its own ſource, in its own Fire. The Angelicall world burneth in Triumph, in Joy, in the Light of the^[1917] Glory, and it ſhineth as the cleere Sunne (which neither Devill, nor any of the wicked dare looke upon,) and there is Praiſe [and Halelujahs] that the Driver is overcome.

14. And there then the Judgement is ſet, and all Men (both the Living and the Dead) muſt ſtand there, every one in his own body: And the Angelicall Quire of the holy Men (who have been killed for the Witneſſe of Jeſus) is ſet: there ſtand the holy Patriarchs of the Tribes of Iſrael, and the holy Prophets, with their Doctrine: and all that they have taught is made manifeſt and revealed, and ſtandeth before the eyes of the wicked: they muſt give an account of all their murtherings of the Saints: for they that have been murthered for the Truths ſake, ſtand before the eyes of their murtherers, whoſe lives the murtherers muſt give an account for, and yet have no excuſe to make, but ſtand ſpeechleſſe; all his ſlandering reproaches which he hath caſt upon the Righteous, ſtand there before him^[1918] in ſubſtance, and is a ſubſtance, about which, the Law is there read to him.

15. Where is now thy Authority, thy honour, thy riches, thy pomp and bravery, thy power, wherewith thou haſt terrified the needy, and haſt made the Right bow and bend to thy will? Behold, it is all in ſubſtance, and ſtandeth before thee, the oppreſſed reade thy leſſon to thee, all that was rightly ſpoken [by thee] in this world, is there recalled againe: and thou abideſt (in thy unrighteouſneſſe) a lyar, and thou muſt be judged by thoſe that thou haſt here judged in falſhood: all lying and deceit, ſtand^[1919] manifeſt in the ſubſtance, all thy words ſtand in the Tincture in the ſubſtance of Eternity, before thee, and are thy Looking-Glaſſe: they will be thy Eternall knawing Whelps, and the Booke of thy Comfort and Truſt. Therefore doe but thinke what thou wilt doe, wilt thou not then curſe and judge thy ſelfe?

16. On the contrary the Righteous ſtand there in unſpeakable great Joy: and their Joy riſeth up in the ſource [or Well-ſpring] of the Holy Ghoſt; all their ſorrow and heavineſſe (which they have had heere) ſtandeth before them in ſubſtance, and it appeareth how they have ſuffered wrongfully: their comfort ſpringeth up in the body of Jeſus Chriſt, who hath redeemed them out of ſo great miſery: all their ſinnes are waſhed, and appeare as white as ſnow; and there then they returne thanks to their Bridegroom, who hath redeemed them out of ſuch neceſſity and miſery, wherein they lay captive here; and there is meere hearty Joy that the^[1920] Driver is deſtroyed: all their good works, their teaching and well-doing, appeare before them: all the words of their teaching and reproving (wherewith they have ſhewed the ungodly the right way) ſtand in the Figure.

17. Heere will the Prince and Arch-Shepheard pronounce his Sentence, ſaying to the^[1921] Godly; Come yee bleſſed of my Father, inherite the Kingdome that hath been prepared for you, from the Beginning; I have been hungry, thirſty, naked, ſick, in priſon and miſery, and you have fed mee, given mee drink, cloathed mee, comforted mee, and viſited mee, and have come and helped mee in my miſery, therefore enter into Eternall Joyes. And they will anſwer; Lord, when have wee ſeene thee hungry, thirſty, naked, in priſon, or in miſery, and have ſerved thee. And he will ſay, what you have done to the leaſt of theſe my brethren, you have done that to mee. And to the wicked he will ſay: Away from mee yee curſed into the Eternall Fire: for I have been hungry, thirſty, naked, in priſon, and in miſery, and you have never miniſtred unto mee. And they will anſwer; Lord, when have wee ſeene thee ſo, and not miniſtred unto thee. And he will ſay; What you have not done to the leaſt of theſe my poore brethren, that you have not done to Mee; and they muſt depart from him.

18. And in that moment of departing, there^[1922] paſſeth away Heaven and Earth, Sunne, Moone, Starres, and Elements, and thenceforth, Time is no more.

19. And there then in the Saints, the incorruptible attracteth the corruptible into it ſelfe, and the Death, and this Earthly fleſh is ſwallowed up: and wee all live in the great and holy Element of the body of Jeſus Chriſt, in God the Father, and the Holy Ghoſt is our comfort: and with this world, and with our Earthly Body, all knowledge and skill of this world periſheth: and wee live as children, and eate of the Paradificall fruit, for there is no terrour, feare, nor death any more: for the Principle of Hell, together with the Devils (in this laſt houre) is ſhut up: and the one [Principle] cannot touch the other any more in Eternity, nor conceive any thought of the other: the Parents ſhall no more think of their wicked children that are in Hell, nor the children of their Parents: for all ſhall be in Perfection, and that which is in Part ſhall ceaſe.

^[1923]20. And there then this world ſhall remaine ſtanding in a Figure and ſhadow in Paradiſe, but the ſubſtance of the wicked periſheth in that [figure of the world] and remaineth in the Hell, for the works of every one follow after them: and there ſhall be Eternall Joy over the Figures of all things, and over the faire fruit of Paradiſe, which wee ſhall enjoy Eternally.

To which help us, O Holy Trinity, God the Father, Sonne, and Holy Ghoſt. Amen.

What is wanting heere, you may ſeek for in the other Parts of my Writings, eſpecially, concerning Moſes and all the Prophets, and concerning the Kingdome of Chriſt.

In the fourth Part of theſe Writings, being the forty Queſtions of the Originall of the ſoule, and what it is from Eternity to Eternity, this is cleerly deſcribed.

A true Information concerning the Confounded Babell.

To the Comfort of ſuch as ſeeke: and ſet beere for a Witneſſe againſt the Mockers and Deſpiſers.

21. Though now there be ſo many Doctrines and opinions^[1924] manifeſted, yet the ſcorner (who is borne of this world onely) ought not to fall on ſo, and caſt all downe, which he cannot apprehend; for all is not falſe, there is much that is Generated by Heaven, which [Heaven] will at preſent make another Seculum or Age, which diſcovereth it ſelfe highly with its vertue [or power], and ſeeketh the Pearle, it would faine open the Tincture in its ſubſtance, that the vertue [or power] of God might thereby appeare in it, and that it might be freed from the irkſome vanity, this was done in all Ages, as Hiſtories ſhew: and as is well knowne to the enlightened.

22. For now there are many that ſeeke, and they finde alſo: One Gold, another Silver, another Copper, another Tinne: but this muſt not be underſtood of Mettalls, but of the Spirit, in the Power, in the great Wonders of God, in the Spirit of the Eternall Power.

23. And though there be ſuch ſeeking in the Myſterie by the inſtigation and driving of the Spirit of God, yet every one ſeeketh (in his own^[1925] manner) in his field wherein he ſtandeth, and there he alſo findeth; and ſo bringeth his Invention to Light, that it may appeare, and this is the^[1926] Purpoſe of the Great God, that he may ſo be manifeſted in his Wonders. And it is not all from the Devill, as the world in Babell (in its great folly) doth^[1927] teach: where they caſt all downe to the Ground, and will make a Bon-fire of it, and ſet Epicuriſme in its place.

24. Behold, I give you a fit ſimilitude in a Sower, a Sower tilleth his Ground the beſt he can, and ſoweth good wheate, but now there is other ſeede among the wheate, and though that were indeed wholly pure, yet the Earth putteth forth weeds among the wheate, even Thornes and Thiſtles: and now what ſhall the Sower doe? Shall he therefore reject the whole crop, or burne it, for the Thiſtles and Dar[•]ells ſakes? No: but he threſheth it, and fanneth it, he ſevereth the weeds and droſſe from it, and uſeth the good ſeede for his foode, and giveth the chaffe to his Cattle or Beaſts, and with the ſtraw he maketh^[1928] Compoſt, for his Ground, and ſo maketh good uſe of his whole crop.

25. But to the Mockery be it ſpoken, he is a weede, and ſhall be throwne to the Beaſt. And now though other ſeede be found among the wheate (when it is fanned and fiſted) that he cannot get out, ſhall he therefore not uſe his wheate for food? Every kinde of Graine hath its vertue, one ſtrengtheneth the heart, the other the ſtomack, another the other members of the Body: for one Eſſence alone maketh no Tincture, but all the Eſſences together, make the ſenſes, [Thoughts] and underſtanding.

26. Goe into a Meadow, and looke upon the hearbs and flowers, which grow all out of the Earth, and alwayes one is fairer and more fragrant in ſmell than the other, and the moſt contemptible [hearb] hath many times the greateſt vertue. Now then the Phyſician cometh and ſeeketh, and often turneth his minde to the luſtieſt and faireſt, becauſe they thrive ſo in their growing▪ and ſmell ſtrong; then thinketh he, theſe are the beſt; whereas many times a ſmall regardleſſe hearb, will ſerve his turne better in his Phyſick for his Patient, whom he hath under cure.

27. Thus I muſt tell you: the Heaven is a ſower, and God giveth him ſeede, and the Elements are the ground into which the ſeede is ſowen: now the Heaven hath the Conſtellation, and receiveth alſo the ſeede of God, and ſoweth all together one among another, now the Eſſences of the Starres receive the ſeede in the Ground, and qualifieth [or is united] with it, and carry themſelves along in the hearb, till a ſeede alſo be in the hearb.

28. Now ſince there is variety of Growth, according to the Eſſences of the Starres, and yet the ſeede of God (which was ſowne in the beginning) is in the Ground, and ſo they grow together, ſhould God now therefore caſt away the whole crop (becauſe all have not the ſame Eſſences) doth it not all ſtand in his wonders? and is it not the Joy of his life, and the quickening of his Tincture, [this is] ſpoken by way of ſimilitude.

29. Therefore my beloved Minde, looke what thou doeſt: and judge not ſo haſtily and unadviſedly, and do not turne Beaſt (becauſe of the multitude of Opinions,) to whom belongeth onely the Chaffe of the Noble ſeede. The Spirit of God ſheweth himſelfe in every one that ſeeketh him, yet according to the manner and kinde of his Eſſences; and yet the ſeede of God is ſowne along in the Eſſence; and if the ſeeker, ſeeketh in a Divine deſire, then he findeth the Pearle according to his Eſſences, and ſo the great Wonders of God are manifeſted thereby.

30. If now you deſire to know the difference, and which is a falſe ſeede or hearb (underſtand, a falſe Spirit, in which the Pearle, or the Spirit of God is not), conſider it in its fruit, ſmell, and taſte: if he be vain glorious, a ſeeker of his own honour, covetous, a blaſphemer, a ſlanderer, and deſpiſer of the children of God, which caſteth downe all under his feete, and would be Lord of^[1929] all; then know, that ſuch a one is a naughty^[1930] ſeede: and he is a Thiſtle, and ſhall be fiſted out from the ſeede of God: Goe out from^[1931] ſuch [a Spirit]: for he is a confounded wheele, and hath no foundation: nor no ſap or vertue from God, for the growing of his fruit: but he groweth as a Thiſtle which pricketh onely, and beareth no good ſeede.

31. The good ſmell in the hearb (which you ſhould now look for, in the many Opinions) is onely the New Regeneration (out of the old corrupted Adamicall mixt Man) in the body of Jeſus Chriſt, in the Power of the Holy Ghoſt, viz. a new Minde towards God in love and meekneſſe: which is not ſet upon pride, covetouſneſſe, and ſeeking his own honour, credit, and eſteeme, nor upon warre, or any manner of ſtirre or inſurrection of inferiours againſt their ſuperiours: but groweth in patience and meekneſſe, as a Graine of wheate among thornes, and bringeth forth fruit in its ſeaſon. And conſider, that where there is ſuch fruit [in thy minde] that is borne of God, and it is the Noble vertue in that [Man]: Goe out from the other fruit, which teacheth uproares and diſſention, between inferiours and ſuperiours, for ſuch [fruits] are thiſtles, and will prick, and ſting [like Nettles], God will fanne his wheate himſelfe.

32. The Lil[•]y will not be found in ſtrife or warres, but in a friendly humble loving Spirit, together with good ſound^[1932] Reaſon, this will diſpell and drive away the ſmoak of the Devill, and flouriſh in its time. Therefore let none thinke, that when ſtrife goeth on, and he getteth the upper hand, now it is well and right: and he that is under, and ſubdued, let him not thinke, ſure I am found to be in the wrong, I ſhould now goe to the other op[••]ion or ſide, and help that party, to proſecute the other: no; that is not the way, ſuch a one is meerely in Babell.

33. But let every one enter into himſelfe, and labour to be a righteous Man, and feare God, and doe right, and conſider that this his worke ſhall appeare in Heaven before God, and that he ſtandeth every moment before the face of God, and that all his works ſhall follow after him, and then the Lilly of God ſpringeth and groweth, and the world ſtandeth in its Seculum. AMEN.

FINIS.

AN APPENDIX. OR Fundamentall and true Deſcription of the Threefold Life in Man.

Firſt, Of the Life of the Spirit of this world in the qualities and Dominion of the Starres and Elements.

Secondly, Of the Life of the Originality of all Eſſences, which ſtandeth in the Eternall [indiſſoluble] Band: wherein the Roote of Mans ſoule ſtandeth.

Thirdly, of the Paradiſicall Life in Ternario ſancto: viz. the Life in the New Regeneration, which is the Life of the Lord Jeſus Chriſt: wherein the Angelicall Life is underſtood, as alſo the Holy Life of the New Regeneration.

All ſearched out, very fundamentally, in the Light of Nature, and ſet downe for the comfort of the poore ſick wounded ſoule▪ that it might ſeek the holy life in the new Regeneration, wherein it goeth forth out of the earthly, and paſſeth into the life of Jeſus Chriſt the Sonne of God.

By the ſame Author.

1. BEcauſe in our^[1933] foregoing Writings, there are ſome words which the Reader may not perhaps apprehend, eſpecially where wee have written; that in the Reſurrection of the Dead, we ſhall be in the Body of Chriſt, in Ternario Sancto: where wee call the Ternarius ſanctus, Holy Earth: which muſt not be underſtood of Earth, but of the holy Body out of the holy vertue [or power] of the Trinity of God: and that by Ternarius ſanctus is properly underſtood in our writings the Gate of God the Father, from whence all things proceed as out of one onely ſubſtance: Therefore wee will inſtruct the Reader of the^[1934] Second Booke of our Writings a little more fundamentally, that he may not hang ſo to the bare letter, and make a Hiſtoricall matter of our Writings, but that he may obſerve the minde and ſpirit, what that [Sprit] meaneth, when it ſpeaketh of the Divine Life, and uſeth not alwayes the ſame words and names.

2. For if wee look into the Creation of God, wee finde very wonderfull things, which yet in the beginning proceeded out of one onely Fountaine: for wee finde evill and good, life and death, joy and ſorrow, love and hate, weeping and laughing: and wee finde that it all ſprung out of one onely ſubſtance, for that may very well be ſeene in all Creatures, eſpecially in Man, who is the ſimilitude of God, as Moſes writeth, and the Light of Nature convinceth us. Therefore wee ought to conſider of the Threefold Life in Man, which is found ſo, alſo in the Gate of God the Father.

3. If wee conſider of the alteration how the minde is changed as it is, how ſuddenly joy is turned into ſorrow, and ſorrow into joy, then wee ought well to conſider from whence that taketh its Originall: For wee finde it all to be in one and the ſame minde; and if one forme [property or quality] riſeth and getteth above the other (there then preſently^[1935] ſomething followeth, ſo that the minde collecteth all its thoughts together, and ſendeth them to the Members of the Body, and ſo the hands, the feete, the mouth, and all goe to worke, and doe ſomething, according to the deſire of the minde) and then wee ſay that forme [or property that driveth the work] is predominant, qualifying and working above other formes, wherein yet all other formes of Nature lye yet hidden; and are ſubject to that one forme: And yet the minde is ſuch a wonderfull^[1936] thing, that ſuddenly (out of one forme, that is now predominant and working more than all other) it bringeth forth and raiſeth up another, and quencheth the [forme] that was kindled before, ſo that it becometh as it were a nothing, as may be ſeene in joy and ſorrow.

4. Now therefore when wee conſider whence all taketh its Originall, wee finde, eſpecially three formes, in the minde; wee ſpeak not heere of the Spirit of this world onely; for wee finde that our minde hath alſo a deſire [or longing] after another minde, and that it is anxious for that which the eyes of the body ſee not, and which the mouth taſteth not, and the feeling of the earthly body doth not perceive, neither doth the earthly eare heare it, nor the noſe ſmell it, which yet the Noble Minde can ſee, taſte, feele, perceive and heare, if the forme of the Divine Kingdome in that minde, be predominant or qualifieth more than the other two: there then inſtantly the other two are as it were halfe dead and overcome, and the Divine [forme] riſeth up alone, and then it is in God.

5. And wee ſee alſo how inſtantly the Minde raiſeth up another forme, and maketh it predominant (viz. the Spirit of this world) in covetouſneſſe, pride, in the oppreſſing of the needy, and lifting up it ſelfe onely, and ſo drawing all to it: whereupon then inſtantly alſo the third forme breaketh forth out of the Eternal [Indiſſoluble] Band; as falſhood, envy, anger and malice; ſo that the Image of God is as it were dead and overcome: where then the minde (in this manner)^[1937] is in the Anger of God, in Death, in the Jawes of Hell, over which Hell in the Anger of God inſulteth; for hereby its Jawes are ſet wide open, and it becometh predominant: but when the Divine forme breaketh forth againe, then the Kingdome of Hell is overcome, and as it were dead, and the Kingdome of Heaven cometh to be predominant and working againe.

6. Therefore St Paul ſaith, To whom you yeeld your ſelves as ſervants in obedience, his ſervants you are, (whether of ſinne unto Death, or of the obedience of God to righteouſneſſe) and that ſource or property wee have, and in that Kingdome wee live, and that Kingdome with the property thereof driveth us: ſeeing then heere in this life, all is in the ſowing and in the growing, therefore the harveſt alſo ſhall one day follow: where then the one Kingdome, ſhall be ſeperated from the other.

7. For there are in the minde of Man Three Principles, all which Three in the Time [of this foure Elementary Life] he may open: but when the body is broken, then he liveth in one Principle onely, and then he hath loſt the Key, and can open no other Principle more, he muſt continue Eternally in that ſource [or quality] which he hath kindled heere. For wee know that Adam (with his going out of Paradiſe into this world) brought us into Death; And Hell in the Anger of God groweth from Death, and ſo our ſoule is capable of [going into] the Kingdome of Hell, and ſtandeth in the Anger of God, where the Jawes of Hell then ſtand wide open againſt us, continually to devoure us, and we have [made] a Covenant with Death, and wholly yeelded our ſelves up to it, in the ſting of the Anger, in the firſt Principle.

8. Wee not onely know this, but wee know alſo, that God hath regenerated us in the life of his Sonne Jeſus Chriſt to a living Creature, to live in him. And as he is entered into Death, and againe through Death into Eternall Life, ſo muſt wee enter into the Death of Chriſt, and in the life of Jeſus Chriſt, goe forth out of Death, and live in God his Father: and then our life and alſo our fleſh is no more earthly, but holy in the power of God, and wee live rightly in Ternario Sancto, in the Holy Trinity of the Deity. For then wee beare the holy fleſh (which is out of the holy Element in the preſence of God) which our loving Brother and Saviour, or Immanuel, hath brought into our fleſh: and he hath brought us in and with himſelfe out of Death into God his Father, and then the Holy Trinity of the Deity is ſubſtantially [or really] working in us.

9. And as the Eternall Word in the Father, is become true Man, and hath the Eternall Light ſhining in him, and hath humbled [and abaſed] himſelfe in the Humanity, and hath put upon the Image which wee heere beare in this Life, the Image [which is] out of the pure unſpotted Element in the preſence of God, (which wee laſt in Adam, which ſtandeth in the Mercy of God), as is cleerly mentioned in our ſecond Booke with all the Circumſtances of it: ſo muſt wee alſo put on to us that Image [which is] out of the pure Element, out of the body of Jeſus Chriſt, and live in that bodily ſubſtance, and in that ſource [condition] and vertue wherein he liveth.

10. Wee doe not heere meane his Creature, that wee muſt enter into that, but wee underſtand, his ſource, for the depth and breadth of his life in his ſource is unmeaſurable: and as God his Father is unmeaſurable, ſo alſo is the Life of Chriſt ſo: for the pure Element in the ſource of God the Father in his^[1938] Mercy, is the Body of Chriſt: and as our Earthly Body ſtandeth in the foure Elements, ſo the new Man ſtandeth in a pure Element, out of which this world with the foure Elements is generated: and the ſource of the pure Element, is the ſource of the Heaven, and of Paradiſe, and ſo alſo it is [the ſource] of our Body in the New Regeneration.

11. Now that Element is in the whole Principle of God every where, in all places, and ſo is unmeaſurable and infini[•]e, and therein is the Body of Chriſt and his quality; and in that is the Trinity of the Deity: ſo that the Father dwelleth in the Sonne, (viz. in the Body of Jeſus Chriſt,) and the Sonne in the Father, as one onely God, and thus the Holy Ghoſt goeth forth from the Father in the Sonne, and is given to us, to regenerate us to a new life in God, in the life of Jeſus Chriſt, and the Earthly Man (in his Image and ſource [or quality and property]) hangeth but to us in this [Life] time, [which is] well underſtood, if wee be borne of God with our Minde.

12. For as God the Father in his own ſubſtance, comprehendeth all the Three Principles, and is himſelfe the ſubſtance of all ſubſtances, wherein both joy and ſorrow is comprehended, and yet goeth forth in it ſelfe, out of the ſource of the Anguiſh; and maketh the Kingdome of Joy to himſelfe, unconceivable to the ſorrow, and incomprehenſible to the ſource of his Anger in the Anguiſh, and Generateth to himſelfe his Heart in the Love, wherein the Name of God taketh originall. So alſo the Minde hath in it all the Three Principles, and therein the ſoule is comprized, viz. in the Band of Life:^[1939] which muſt enter againe into its ſelfe, and create a will in the Life of Jeſus Chriſt, and endeavour after it, deſiring it with a ſtrong will and purpoſe, and not ſtay meerly in the Hiſtory, or in the knowledge of it, and being able to ſpeake of it, and ſuppoſe the words and diſcourſe make a ſufficient Chriſtian, when the Minde is ſtill in meere doubt in Babell: no: that is not the Regeneration, but it muſt be an Earneſt Reſolution: the Minde muſt in it ſelfe goe forth into the humility towards God, and enter into the will of God, in Righteouſneſſe, Truth, and Love.

13. And though indeed the Minde is not able to doe this in its own abilitie (becauſe it is captivated with the Spirit of this world) yet it hath the Purpoſe in its power, and God is preſented with [and in] the Purpoſe, and receiveth it in his Love, and ſoweth therein the ſeede of Love in his vertue [or power], out of which the New Man in the Life of Jeſus Chriſt groweth. Therefore all lyeth in the true Earneſt [Purpoſe], which is called True Repentance: for the Receiving of the Word of God in the obedience of Love, groweth not in the Earthly Life, but in the New-borne, in the Life of Jeſus Chriſt.

14. Therefore the Kingdome of Heaven is a beſtowed Bounty of Grace for all thoſe that earneſtly deſire it; not that it is enough to ſay to ones ſelfe; I have indeed a will to yeeld my ſelfe earneſtly to God, but I have need to have this world for a while, and afterwards I will enter into the obedience of God, and that continueth from one time to another, and from one day to another, and in the meane while the^[1940] evill Man groweth: if you deferre it to the end, and then deſire [and think] to be a Heavenly fruit or Birth, when all the Time of your life, you have growne in the anger of God, in the Abyſſe of Hell; no: that is deceit, thou deceiveſt thy ſelfe.

15. The Prieſts in Babell have after that, no Key to open the Kingdome of Heaven for thee; thou muſt enter in thy ſelfe, and be new-borne, or elſe there is no remedy for thee in this world, nor in Heaven: thou ſtandeſt heere in this [life] time, in the Ground, and art a Plant, but when Death cometh, and cutteth downe the ſtock, then thou art no more in the growing, but art a fruit: and then if thou art not foode for God, thou doeſt not belong to his Table, and then God will not dwell in thee.

16. For wee know that the Deity onely, is the vertue to the New Birth, which [vertue] (if thou longeſt for it, and deſireſt it with earneſtneſſe) ſoweth it ſelfe in thy minde, and in thy ſoule, out of which the New Man in the Life of Chriſt groweth, ſo that in this world the Earthly [Man] doth but hang to it. Thus the New Man is in God in the Life of Jeſus Chriſt, and the Old Man is in this world; of which Saint Paul writeth cleerly in his^[1941] Letter to the Romans, that, if wee thus live in the New Birth, wee live to God, but as to the old Adam wee are in this world: where then the ſource of the Eternall Band in the ſoule is alſo changed, and the ſoule entreth in it ſelfe into the Life of Chriſt, into the Holy and Pure Element: which in ſome places of my Second Booke I call the Ternarius Sanctus.

17. Not according to the underſtanding of the Latine Tongue, but according to the underſtanding of the Divine Nature; by which words is excellently expreſſed the Life of Jeſus Chriſt in God the Father; as alſo the Characters or Letters themſelves, and the Spirit in the ſyllables doe ſignifie: wherein the Birth [unigeniture, or Eternall working] of the Deity is excellently underſtood, though indeed it is hidden to the Hiſtoricall Man of the^[1942] Schoole of this world, yet it is wholly comprehenſible to thoſe that are enlightened from God, who then alſo underſtand the ſource [or working property] of the Spirit in the Letter, which is not at this time fit to be ſet downe here, and yet it ſhall be brought to the underſtanding.

18. And there is nothing more profitable for Man for his beginning to the New Birth, than true earneſt ſincere Repentance, with great earneſt Purpoſe and Reſolution: for he muſt preſſe into the Kingdome of Heaven, into the Life of Chriſt, where then his Regeneratour is ready, deepe in his Minde, in the Light of Life, and with deſiring and earneſtneſs helpeth [to wreſtle], and ſo ſoweth himſelfe as a Graine of Muſtard ſeede into the ſoule of Man, as a Roote to a New Creature. And if the earneſtneſſe in the ſoule of a Man be great, then the earneſtneſſe in his Regeneratour is alſo great.

19. And it is not poſſible to deſcribe the New Birth in Chriſt fully: for he that cometh into it, can finde it onely in himſelfe by experience: there groweth another Bud in his Minde, another Man with other knowledge, he is taught of God: and he ſeeth that all the labour in the Hiſtory, without the Spirit of God, is but a confuſed work of Babell, from whence ſtrife and contention (in ſelfe-Pride) cometh, for they aime onely at Pride and Advancement, to Recreate themſelves in the Luſts of the Fleſh, and in ſelfe. They are no Shepheards or Paſtours of Chriſt, but Miniſters of Servants of the Antichriſt, they have ſet themſelves upon Chriſts Throne; but they have erected it in this world.

20. Yet the Kingdome of Chriſt is not of this world, but conſiſteth in Power; and there is the true knowledge of God in no Man, except he be Regenerated in God, out of his corrupted houſe of ſinnes, where then the fierceneſſe changeth it ſelfe into Love, and he is a Prieſt of God in the Life of Jeſus Chriſt, who alwayes ſeeketh that which is in Heaven in the Wonders of God: and the New Man is hidden in the Old Man, and is not of this world, but he is in Ternario Sancto, in the holy Body of Jeſus Chriſt, underſtand, in the vertue of his Body.

21. For ſuch alſo his Covenant with us is, both in the Baptiſme and the Laſt Supper. He tooke not the fleſh of his Creature and gave it to his Diſciples, but he tooke the Body of the Pure Element [that is] before God, wherein God dwelleth, which is preſent in all Creatures, but compriſed in another Principle, and gave it to his Diſciples to eate and to drinke under Earthly Bread and Wine: ſo alſo he Baptized the Outward Man with Earthly Elementary Water, but the inward New Man he Baptiſeth with the Water in the holy pure Element of his Body and Spirit, which ſubſtance appeareth onely in the Second Principle, and is preſent every where, yet is hidden to the Third Principle, viz. to the Spirit of this world.

22. For as wee know, that our Minde reacheth all over this world, and alſo into the Kingdome of Heaven to God; ſo alſo the Life of the Pure Element (wherein the Creature Chriſt, and our New Man is Chriſt ſtandeth) reacheth every where all over, and it is all over full of the fullneſſe of the Life of Jeſus Chriſt, but onely in the [One Pure Holy] Element, and not in the foure Elements, in the Spirit of the Starres.

23. Therefore there needeth not in our Writings much toyle nor hard conſideration or ſtudy, wee write out of another Principle, no Reader underſtandeth us rightly in the Ground, except his Minde be borne in God: there ought no Hiſtoricall skill and knowledge to be ſought for in our Writings: for as it is not poſſible to ſee God with earthly eyes, ſo alſo it is not poſſible that an unenlightened Minde in the Earthlineſſe can comprehend^[1943] it, Heavenly thoughts and meanings [•]n comprehend.^[1944] it, like muſt be comprehended by like.

24. Indeed wee carry the Heavenly Treaſure in an Earthly^[1945] veſſell, but there muſt be a Heavenly^[1946] receptacle hidden in the Earthly, elſe the heavenly Treaſure is not compriſed nor held. None ſhould thinke or deſire to finde the Lilly of the Heavenly Bud, with deepe ſearching and ſtudying; if he be not entered by earneſt Repentance into the New Birth, ſo that it be growne in himſelfe; for elſe it is but a Hiſtorie where his Minde never findeth the Ground, and yet it ſelfe ſuppoſeth it hath comprehended it, but his Minde maketh it manifeſt,^[1947] what Spirits childe it is: for it is written; They are Taught of God.

25. Wee know that every Life is a fire that conſumeth, and muſt have ſomewhat to feede its conſuming, or elſe it goeth out: ſo alſo wee know that there is an Eternall Band of Life, where there is a matter whereon the Eternall fire feedeth continually, for the Eternall fire maketh that matter for foode to it ſelfe.

26. So alſo wee know that the Eternall Life, is twofold in a twofold ſource [quality or property] and each ſtandeth in its own fire: The one burneth in the fierceneſſe, and in the woe, and the matter thereof is Pride, Envy, and Anger, its ſource is like a Brimſtone Spirit: for the riſing up of the Pride, in covetouſneſſe, envy, and anger, maketh together, a Brimſtone, wherein the fire burneth, and continually kindleth it ſelfe with this^[1948] matter: for it is a great^[1949] Bitterneſſe, wherein the Mobility of the Life confiſteth, as alſo the^[1950] Striker up of the fire.

27. Now wee know alſo, that every fire hath a ſhining and Glance, and that Glance goeth in it ſelfe forth from the ſource [or quality], and enlighteneth the matter of the ſource, ſo that in the ſource there is a knowledge and underſtanding of a [thing or] ſubſtance, from whence a Minde and the Might, taketh its Originall, of doing and comprehending a will to ſomewhat, and yet was not there in the Originality: and that will in it ſelfe, in the ſource, goeth forth, and maketh a liberty for it ſelfe in the ſource, and the will deſireth the liberty that it might ſtand therein, and hath its life from the will in the Light, and in it ſelfe, in the habitation, liveth without ſource, and yet there it ſtandeth in the Originality in the Ground of the ſource.

28. Thus my Beloved, worthy ſeeking^[1951] Minde, know and obſerve, that every Life ſtandeth upon the Abyſſe of the fierceneſſe: for God calleth himſelfe, A Conſuming fire, and alſo, A God of Love, and his Name GOD, hath its Originall in the Love, where he goeth forth out of the ſource in himſelfe, and maketh it, in himſelfe, Joy, Paradiſe, and the Kingdome of Heaven.

29. Wee all in the Originality of our Life, have the ſource of the Anger, and of the fierceneſſe, or elſe wee ſhould not be alive: but wee muſt looke to it, and in our ſelves goe forth out of the ſource of the fierceneſſe, with God, and Generate the Love in us, and then our Life ſhall be a joyfull and pleaſant habitation to us, and then it ſtandeth rightly in the Paradiſe of God. But if our Life ſtay in the fierceneſſe, (viz. in covetouſneſſe, envy, anger, and malice,) and goeth not forth into another will, then it ſtandeth in the Anguiſhing ſource, as all Devills doe, wherein no one good thought or will can be, but a meere enmity in it ſelfe.

30. Therefore theſe two Lives, viz. the Life in the Loving Regeneration, and the Life in the Originality of the ſource [or property]; are one againſt another: and becauſe the Life in the Love, is not Enimicitious; therefore it muſt ſuffer it ſelfe to be pinched, pierced-through and wounded, and upon it the Croſſe is laid to be borne with Patience of Meekneſſe, and in this Bud, in this Ground, [ſoyle, or field] a childe of God muſt be a bearer of the Croſſe: and for this end hath God appointed in himſelfe, a Day of Judgement, and of Seperation, where then he will reape what is growne in every Life, and herewith ſhall all formes of the Eternall Life be manifeſted, and all muſt ſtand to [the manifeſting of Gods Deeds of Wonder.

31. Therefore O Man! looke to it, deſtroy not thy ſelfe: ſee that thou grow in the Ground [or field] of Love, Meekneſſe, and Righteouſneſſe, and enter with thy Life in thy ſelfe, into the Meekneſſe of Jeſus Chriſt, in the Regeneration to God, and then thou ſhalt live in Gods ſource of Love: and ſo when the field of this^[1952] ſprout is taken away, then thy Life is a fruit and Plant of God, and thou ſhalt ſpring and grow with a New Body out of the holy and pure Element before God, in the Life of thy deare Saviour and Redeemer Jeſus Chriſt; give up, [or dedicate] thy ſelfe to it (in this contentions Life) wholly and altogether, and ſo thou ſhalt, with him, through his Death and Reſurrection, grow up in a New Man before God.

The Table to the Three Principles.

• Aaron. Chapter. 11. IN the Time of the Lilly Aaron giveth his Garments to the Lambe. Verſe. 28
• Abell.
  • Chapter. 20. Abell was not Righteous by his own Power and ability. Verſe. 75
  • 20. Of the Church of Abell. from 77. to the Verſe. 118.
• Ability.
  • Chapter. 20. Mans Ability Deſcribed. Verſe. 75
  • Chapter. 20. Mans own Ability was tried in Caine. Verſe. 96
• Above. Chapter. 14. How Above and beneath is in the Eternity. Verſe. 77
• Adam.
  • Chapter. 4. Of Adams miſapprehenſion. Verſe. 4
  • Chapter. 9. Adam was in the Garden of Eden and alſo in Paradiſe at once. Verſe 6
  • Chapter. 10. Adam and Eve were Earth after their F[•]ill. Verſe. 3
  • Chapter. 10. What fleſh Adam had before the Fall. Verſe. 4
  • Chapter. 10. Of Adams knowledge and Beaſtiall Member after the Fall. Verſe. 6, 7
  • Chapter. 10. How Adam was an unreaſonable Beaſt. Verſe. 5
  • Chapter. 10. Out of what Adam was Created. Verſe. 10, 11
  • Chapter. 10. How Adam ſhould have Generated an Angelicall Hoaſt or numerous Off-ſpring.
  • Chapter. 10. A Deſcription of Adams properties, or Condition before the Fall. Verſe. 17 to the 21.
  • Chapter. 11. Before the Fall Adam had other Qualities. Verſe. 9. to the 11
  • Chapter. 11. Why Adam was Tempted. Verſe. 14
  • Chapter. 11. Adams Temptation at large, with all the Circumſtances. Verſe. 31. to the 38
  • Chapter. 12. How long Adam was in Paradiſe. Verſe. 2. to the 10.
  • Chapter. 12. Of Adams feeding, before his ſleepe. Verſe. 16
  • Chapter. 12. Adam ſlept not before his Fall. Verſe. 17
  • Chapter 12. Adams Image, and the Image in the Reſurrection is all one. Verſe. 17
  • Chapter 12. Adams ſpirit which he had from God, diſcourſeth with his ſpirit which he had from this world. Verſe. 36. to the 47.
  • Chapter. 12. Whence the Originall ſpirit, ſoule, and Worme of Adam proceeded. Verſe. 49. to the 51
  • Chapter 12. What the difference is between Adams young man and young maid or virgin. Verſe. 52, 53
  • Chapter. 13. How the Heavenly body of Adam was changed. Verſe. 2
  • Chapter. 13. Of the Pit out of which Adam is ſuppoſed to be taken. Verſe. 4
  • Chapter. 13. How Adams ſide repaired by Chriſt ſide. Verſe. 17
  • Chapter. 13. How Adams propertie was before his ſleepe. Verſe. 18
  • Chapter. 14. The Fall of Adam, his inward Tree of Temptation, and Tempting. Verſe. 34. to the 36
  • Chapter. 15. How Adam could have eaten and Generated in Paradiſe. Verſe. 16
  • Chapter. 15. The Adamicall Man likened to a Theefe. Verſe. 35
  • Chapter. 17. Adam was captivated by the Spirit of this world. Verſe. 2
  • Chapter. 17. Adam had not the Image of the world before his Fall. Verſe. 3, 4
  • Chapter. 17. Adam was before the Fall, as the Juſt ſhall be when they ſhall riſe againe. Verſe. 5
  • Chapter. 17. Where Adam was Created; both body and ſpirit. Verſe. 6
  • Chapter. 17. Adam was not Created to Corruptibility. Verſe. 10
  • Chapter. 17. Out of what Adam was; and the Spirit of his Eſſences. Verſe. 12
  • Chapter. 17. Adams food before his ſleepe. Verſe. 13
  • Chapter. 17. Adam was not a Lump of Earth, but be became ſuch. Verſe. 20
  • Chapter. 17. How, and how long he ſtood in the Garden: and concerning his properties. Verſe. 25
  • Chapter. 17. What Light Adam ſaw by, in Paradiſe. Verſe. 25
  • Chapter. 17. How long Adam ſlept. Verſe. 29
  • Chapter. 17. Adam became another Image in his ſleepe. Verſe. 30
  • Chapter. 17. How Adam was before and after his ſleepe. Verſe. 31
  • Chapter. 17. In Paradiſe Adam ſaw from a Threefold Spirit. Verſe. 31
  • Chapter. 17. Adam and Eves horrible biting of the Apple. Verſe. 33
  • Chapter. 17. Adams Condition before his ſleepe. Verſe. 47
  • Chapter. 17. Out of what Adams body was. Verſe. 47
  • Chapter. 17. What was behinde, before, and beneath Adam. Verſe. 49
  • Chapter. 17. How and how long Adam was in Paradiſe. Verſe. 50. to the 53
  • Chapter. 17. How Adam fell into Luſt and into ſleepe. Verſe. 54
  • Chapter. 17. Adams Properties after his ſleepe. Verſe. 56
  • Chapter. 17. How Adam and Eve converſed in the Garden. Verſe. 57
  • Chapter. 17. How Adam and Eve became altogether Earthly. Verſe. 58
  • Chapter. 17. How Adam and Eve were both aſhamed. Verſe. 80
  • Chapter. 17. What and how Adam was before his ſleepe. Verſe. 82
  • Chapter. 17. How Adam ſhould have propagated. Verſe. 82
  • Chapter. 17. How Adam and Eve heard the voyce of God. Verſe. 83
  • Chapter. 17. How Adam became a fleſly Man. Verſe. 87
  • Chapter. 17. What Adam and Eve underſtood concerning the Treader upon the Serpent. Verſe. 102
  • Chapter. 18. Adam did eate in another manner after his Fall. Verſe. 4
  • Chapter. 18. Adam could eate of no Paradiſicall fruit after the Fall. Verſe. 6
  • Chapter. 20. Adam and Eve were aſhamed after the Fall. Verſe. 5
  • Chapter. 20. How Adams cloaths were made. Verſe. 6
  • Chapter. 20. How Adam and Eve kept together after their being driven forth of the Garden. Verſe. 44
  • Chapter. 20. What was in Adams and Eves mind, was manifeſted in Cain. Verſe. 81
  • Chapter. 20. Adam and Eve were terrified at the Murther. Verſe. 84
  • Chapter. 21. Adams Great knowledge of the Myſteries. Verſe. 9
  • Chapter. 21. Out of what Adam was Created both body and ſoule. Verſe. 10
  • Chapter. 21. The True Ground of Adams Fall. Verſe. 11
  • Chapter. 22. Adam and Eve gat a Body that belongeth not to the Deity. Verſe. 16
  • Chapter. 22. Of Adams body and ſoule after the Fall. Verſe. 17
  • Chapter. 22. Adam ſhould not have generated in an Earthly manner. Verſe. 27
  • Chapter. 22. Adams own will onely, could periſh. Verſe. 54
  • Chapter. 22. From whence Adams ſoule or will was breathed in. Verſe. 55, 56
  • Chapter. 25. Why Adam went into the world. Verſe. 54
  • Chapter. 25. Adams ſleepe and Chriſts reſt in the Grave is all one. Verſe. 73
  • Chapter. 25. How Adam ſhould have lived in Paradiſe. Verſe. 92
• Angels.
  • Chapter. 5. From whence the Angels have their Bodies. Verſe. 24, 25
  • Chapter. 7 From whence the Angels are. Verſe. 24
  • Chapter. 9. Why Angels and Spirits are Eternall, and Beaſts not. Verſe. 42
  • Chapter. 10. Whence the Angels are Generated. Verſe. 41.
  • Chapter. 11. How the Angels were propagated. Verſe. 4
  • Chapter. 14. Out of what they are Created. Verſe. 9
  • Chapter. 15. Whence the Angels have their being. Verſe. 3
  • Chapter. 15. Which of the Angels are fallen. Verſe. 5
  • Chapter. 17. What kinde of bones the Angelicall Man had. Verſe. 88
  • Chapter. 18. How the Angel Gabriel was ſent to a poore Maid or Virgin. Verſe. 35
  • Chapter. 20. The care and ſtriving, the Angels have for Man. Verſe. 78
  • Chapter. 22. Of the Angels great Humility. Verſe. 74
• Anna. Chapter. 22. Why Anna was ſo long unfruitfull. Verſe. 69
• Antichriſt.
  • Chapter. 18. Of Antichriſts viſitation. Verſe. 1
  • Chapter. 20. Whence Antichriſts Kingdome taketh beginning. Verſe. 83
  • Chapter. 20. Antichriſts Kingdome is rejected of God. Verſe. 92
  • Chapter. 21. A Large Deſcription of Antichriſt. Verſe. 28. to the 38
• Arts. Chapter. 20. Why Arts or Trades were diſcovered. Verſe. 10
• Aſtronomer. Chapter. 14. The Aſtronomer knoweth nothing of a Childes Incarnation in the Mothers womb. Verſe. 26
• Authour.
  • Chapter. 1 Why the Authour writeth of God as if he had a Beginning. Verſe. 4
  • Chapter. 2. How the Authour came by his knowledge. Verſe. 6
  • Chapter. 3. The Authour writeth how the Eternall Birth muſt be underſtood Verſe. 3
  • Chapter. 3. Wherefore the Authours wirtings ſerve. Verſe. 3
  • Chapter. 4. The Authour hath no more Authority or power than another. Verſe. 6
  • Chapter. 4 The Authour warneth the Reader concerning his writings. Verſe. 43
  • Chapter. 12. The Authour writeth no News. Verſe. 15
  • Chapter. 14. The knowledge which the Authours ſoule hath. Verſe. 39
  • Chapter. 14. All the Author ſpeaketh concerning God, Heaven, the Element, and of Paradiſe, is but as a ſmall drop, in compariſon of the wiſdome of God. Verſe. 89
  • Chapter. 15. For whom the Authour hath written. Verſe. 65
  • Chapter. 16. From whence the Authour hath his knowledge. Verſe. 1
  • Chapter. 16. From what Spirit the Authour writeth. Verſe. 51
  • Chapter. 20. When the Authours writings ſhall be ſerviceable. Verſe. 2
  • Chapter. 24. The Authour will write no lye of himſelfe. Verſe. 1
  • Chapter. 24. The Authour counſelleth us to follow him. Verſe. 2
  • Chapter. 24. The Authours Earneſtneſſe, and excellent diſcourſe. Verſe. 3. to the 10
  • Chapter. 24. The Authours hard Combate. Verſe. 17. to the 20
  • Chapter. 25. The Authour Appealeth to the Laſt Judgement. Verſe. 36
  • Chapter. 25. The Authour is not zealous, out of any deſire of his own Praiſe. Verſe. 53
  • Chapter. 25. The Authour Admoniſheth to continue in ſimplicity. Verſe. 69
  • Chapter. 25. Why the Authour muſt write ſo deeply. Verſe. 84
  • Chapter. 25. Why the Authour muſt write as he doth. Verſe. 107
  • Chapter. 27. What the Authours teaching tendeth to. Verſe. 8

• Babell.
  • Chapter. 18. Why Languages were confounded at Babell. Verſe. 27
  • Chapter. 18. Out of what, Babell is ſprung. Verſe. 82
  • Chapter. 18. Babell ſhall be ſerved as the worſhippers of the Calfe were. Verſe. 71
  • Chapter. 19. Babell hath invented the Ranſoming of ſoules. Verſe. 2
  • Chapter. 19. Babell breaketh within it ſelfe. Verſe. 2
  • Chapter. 19. What Babell is. Verſe. 3
  • Chapter. 20. Babell and the Starres have the ſame Government. Verſe. 18
  • Chapter. 22. Babell blameth the Devill for Tempting of Chriſt. Verſe. 78
  • Chapter. 22. Babell condemneth them that ſearch after hidden Myſteries. Verſe. 78
  • Chapter. 22. Of Babells puniſhment. Verſe. 79
  • Chapter. 23. Babell is on Fire and burneth. Verſe. 2
  • Chapter. 23. Babell ſhall be ſo talked with by the Anger, that the Elements ſhall tremble. Verſe. 50
  • Chapter. 25. Babell deſtroyeth, and devoureth it ſelfe. Verſe. 82
  • Chapter. 25. Wee muſt not rejoyce at her Burning. Verſe. 96
  • Chapter. 25. Babell is hard to be knowne; ſhee is every where all over. Verſe. 97
  • Chapter. 27. Babel will bring in Epicuriſme. Verſe. 23
• Band. Chapter. 20. The Band of Eternity ſtandeth free. Verſe. 65
• Baptiſme. Chapter. 4. Why Baptiſme is commanded. Verſe. 14 15
• Beaſt.
  • Chapter. 3. The Beaſt ſhall ſtand naked. Verſe. 8
  • Chapter. 4. The Beaſt ſhall be ſpewed out. Verſe. 23
  • Chapter. 4. Why the Beaſts have no ſinne imputed to them. Verſe. 38
  • Chapter. 8. Of the Creating of the Beaſts. Verſe. 37 to 39
  • Chapter. 11. Whence the venomors Beaſts are. Verſe. 20
  • Chapter. 11. How the Beaſt is inraged. Verſe. 28
  • Chapter. 13. Why the Beaſtiall Propagation is an Abomination to God. Verſe. 6
  • Chapter. 15. What the Beaſts or living Creatures are created for. Verſe. 11
  • Chapter. 16. A Beaſt is better than Man that dyeth without Repenting. Verſe. 40
  • Chapter. 17. The Beaſts are not made of Lumps of Earth. Verſe. 22
  • Chapter. 18. The Beaſt is greater then the Antichriſt. Verſe. 2
  • Chapter. 18. How the Beaſts ſhould have been Managed, if Adam had continued in Pardiſe. Verſe. 10
  • Chapter. 18. God deſired not that the Beaſtiall Man ſhould be. Verſe. 10
  • Chapter. 20. The Beaſt ſhall ſtand naked and bare. Verſe. 20
  • Chapter. 20. A Lamentation, becauſe the Beaſt hath made the Garden of Roſes, a Denne of Murtherers and Theeves. Verſe. 37, 38
  • Chapter. 20. The Beaſt will be ſqueezed forth by the preſſe in Babell. Verſe. 38
• Bloud.
  • Chapter. 16. How Bloud cometh to be. Verſe. 11
  • Chapter. 16. The Bloud wherein the ſoule ſtirreth, is very ſweet. Verſe. 11
  • Chapter. 16. Why Bloud is forbidden. Verſe. 11
• Body.
  • Chapter. 4. Of what the Body is Created. Verſe. 19
  • Chapter. 21. The Body cannot be deſtroyed before the appointed time. Verſe. 62
  • Chapter. 22. Of the Body which wee loſt. Verſe. 64
  • Chapter. 23. What is the food of the New Body. Verſe. 45
  • Chapter. 25. The Body of Chriſt can be withheld by nothing in the Reſurrection. Verſe. 79
  • Chapter. 25. How the Body of Chriſt ſhineth in the Heaven. Verſe. 79
  • Chapter. 25. The Body of Christ is infinite. Verſe. 79. to the 81
  • Chapter. 25. How the Body of Chriſt is received. Verſe. 83
  • Chapter. 25. How the Body of Chriſt is after the Reſurrection. Verſe. 90, 91
• Booke, Bookes.
  • Chapter. 8. A field full of flowers is the moſt Glorious Booke. Verſe. 11
  • Chapter. 3. The Bookes of Theologiſts are meere Hiſtories. Verſe. 5
• Bridegroom, Bride.
  • Chapter. 3. The coming of the Bridegroom. Verſe. 8
  • Chapter. 17. The Bridegroomes coming. Verſe. 115
  • Chapter. 20. The Bride of the Beaſt hath three things to expect. Verſe. 115. to 117
  • Chapter. 24. Where the Bridegroom embraceth his Bride. Verſe. 31

• Caine.
  • Chapter. 20. Why Cains hatred was againſt Abell. Verſe. 44
  • Chapter. 20. Why Caine became a Murtherer. Verſe. 45
  • Chapter. 20. Caine was not rejected in the womb of his Mother. Verſe. 63
  • Chapter. 20. The Deſcription of the Cainiſh Church. Verſe. 77. to the 118
  • Chapter. 20. Why Caine grutched his brother any thing. Verſe. 82
  • Chapter. 20. How Caine was ſtirred up to the Murther. Verſe. 84
  • Chapter. 20. Cains falſe Faith was manifeſted. Verſe. 91
  • Chapter. 20. Caines amazement and feare. Verſe. 97
  • Chapter. 20. Caines expulſion beyond Eden into the Land of Nod. Verſe. 98
  • Chapter. 20. Caine is a Looking Glaſſe for Mens own Conceits. Verſe. 99
  • Chapter. 20. How Caine was Comforted againe. Verſe. 101
  • Chapter. 20. Whence Caines Anger againſt Abell proceeded. Verſe. 104
  • Chapter. 21. Caine was not wholly Rejected. Verſe. 2
  • Chapter. 21. Caine was chearly againe. Verſe. 4
  • Chapter. 21. Who was Caines accuſer. Verſe. 5
  • Chapter. 21. Caine ſought out Arts, and depended upon his inventions. Verſe. 6, 7
  • Chapter. 21. Caines Church and Chriſts Church dwell together. Verſe. 45, 46
• Called. Chapter. 16. How, and when it is that wee are called. Verſe. 50
• Centre.
  • Chapter. 10. What the Centre is. Verſe. 40
  • Chapter. 14. What is the Centre. Verſe. 67
• Candleſticks. Chapter. 20. What the ſeven Candleſticks are. Verſe. 42
• Champion.
  • Chapter. 18. What manner of perſon the Champion in the Battle is. Verſe. 21
  • Chapter. 22. How the Champion or Saviour was conceived in Mary. Verſe. 37
  • Chapter. 25. Who was the Champion. Verſe. 42
• Childe. Children.
  • Chapter. 15. After the life is kindled, a childe is of it ſelfe. Verſe. 39
  • Chapter. 15. How a childe ſhall be in the Reſurrection, that periſheth before the kindling of the Light of Life. Verſe. 38
  • Chapter. 23. A childe newly borne is as acceptable to God, as one in yeares that repenteth of ſinne. Verſe. 31
  • Chapter. 16. Wee are all the children of Iniquitie, according to the Spirit of this world. Verſe. 25
  • Chapter. 20. Why two ſorts of children are Generated from Adam & Eve. Verſe. 58
  • Chapter. 22. How wee are the children of wrath. Verſe. 25
  • Chapter. 23. How it is with many of the children of wicked Parents. Verſe. 36
  • Chapter. 24. The very children of God, hinder the Tree of Pearle. Verſe. 32
• Chriſt. Chriſtian. Chriſtendome.
  • Chapter. 12. The Temptation of Chriſt. Verſe. 12. to the 14
  • Chapter. 18. The vayle of Chriſt is done away. Verſe. 1
  • Chapter. 18. The Corporiety of Chriſt is Inferiour to the Deity. Verſe. 39
  • Chapter. 18. What was the ſeede to the Creature of Chriſt. Verſe. 41
  • Chapter. 18. Chriſts Incarnation, or becoming Man. Verſe. 35. to the 54
  • Chapter. 18. Chriſt the moſt wonderfull perſon in the Deity. Verſe. 52
  • Chapter. 18. Chriſt is the Heaven of thoſe that are his Members. Verſe. 84
  • Chapter. 18. Chriſts Incarnation. from Verſe. 85. to the 91
  • Chapter. 19. Chriſt Inviteth all. Verſe. 31
  • Chapter. 22. Chriſt is born of a pure Virgin. Verſe. 29
  • Chapter. 22. How Chriſt received or aſſumed his ſoule. Verſe. 39
  • Chapter. 22. The Incarnation of Chriſt. Verſe. 41
  • Chapter. 22. How Chriſt is our Brother. Verſe. 45
  • Chapter. 22. Chriſt hath opened the Gate of Life for all. Verſe. 48
  • Chapter. 22. From whence Chriſt is. Verſe. 52, 53
  • Chapter. 22. How Chriſt aſſumed or received our Body. Verſe. 66
  • Chapter. 22. Chriſts ſoule is from Heaven, and not from Heaven. Verſe. 67
  • Chapter. 22. Chriſts ſoule is our Brother. Verſe. 67
  • Chapter. 22. Chriſts body is the foode of our ſoule. Verſe. 67
  • Chapter. 22. How Chriſt is a King. Verſe. 72
  • Chapter. 22. How Chriſt is a Perſon in the Trinity. Verſe. 75
  • Chapter. 22. Of the Name Chriſtus in the Language of Nature. Verſe. 77, 78
  • Chapter. 22. Chriſts Tempting. from Verſe. 80. to the 100
  • Chapter. 23. Of Chriſts preſence every where. Verſe. 3. to the 11
  • Chapter. 23. What Chriſts Diſciples received in the Lords Supper. Verſe. 13, 14
  • Chapter. 23. Chriſt bound the Devils every where. Verſe. 16
  • Chapter. 23. How wee are foreſeene in Chriſt. Verſe. 21 22
  • Chapter. 24. A Chriſtian doth not rightly know himſelfe. Verſe. 34
  • Chapter. 25. Chriſt ſpringeth up with his holy body through Death. Verſe. 11
  • Chapter. 25. Of Chriſts New Body. Verſe. 12
  • Chapter. 25. The contemptible Death of Chriſt is a ſtumbling block to the Jews, Turkes, and Pagans. Verſe. 15, 16
  • Chapter. 25. How Chriſt ſweat drops of bloud. Verſe. 22
  • Chapter. 25. Chriſts Paſſion or courſe, compared with Adams whole courſe of what happened to him. Verſe. 23. to 40
  • Chapter. 25. What Chriſt laid off in Death. Verſe. 47
  • Chapter. 25. Chriſt had Heavenly fleſh in the Earthly Man, and wee too. Verſe. 48
  • Chapter. 25. How wee put on Chriſt. Verſe. 48
  • Chapter. 25. Chriſt hath alſo borne our actuall ſinnes. Verſe. 52
  • Chapter. 25. Wherefore Chriſts Paſſion was. Verſe. 57. to the 61
  • Chapter. 25. Chriſtendome muſt expect the ſigne of Elias. Verſe. 82
  • Chapter. 25. Chriſts Converſation fortie dayes after his Reſurrection. Verſe. 88
  • Chapter. 25. Chriſt is not ſeperated from us. Verſe. 89
  • Chapter. 25. Chriſt did eate after his Reſurrection. Verſe. 91
  • Chapter. 25. The Deſcription of Chriſts Aſcenſion. Verſe. 98. to the 108
  • Chapter. 25. W[•]at Chriſts Body, and his Throne is. Verſe. 104
  • Chapter. 25. How Chriſt ſitteth at the Right hand of God. Verſe. 106
  • Chapter. 25. Of Chriſts Creature. Verſe. 106
  • Chapter. 25. How Chriſt is in Heaven. Verſe. 108
  • Chapter. 26. How the Body of Chriſt was after his Reſurrection. Verſe. 1. to the 7
  • Chapter. 26. When Chriſts body was Glorified. Verſe. 2. to the 4
  • Chapter. 26. Chriſt had not a body that was altogether Earthly. Verſe. 9
• Commandement. Converſion.
  • Chapter. 17. Why the Commandement was given to Adam. Verſe. 16
  • Chapter. 24. What is required in Converſion. Verſe. 27
• Contention. Chapter. 25. No Contention is neceſſary or profitable. Verſe. 83
• Councellours. Chapter. 16. There are five Councellours ſitting in the braine. Verſe. 22
• Covenant. Chapter. 18. What the Covenant did profite, before Chriſt came in the fleſh. Verſe. 34
• Coyning. Chapter. 20. How the coyning of Gold and Silver had not been needfull. Verſe. 17
• Creation. Creatures.
  • Chapter. 23. How the Creation endureth till the Laſt Judgement. Verſe. 20
  • Chapter. 9. Why the Eſſence or Subſtance of the Creatures is not Eternall. Verſe. 37
  • Chapter. 9. The figure or ſhape of the Creatures remaine eternally. Verſe. 38, 39
  • Chapter. 14. In what forme the Creatures ſhall be in Paradiſe. Verſe. 33
  • Chapter. 14. Whence the Creatures have their skill. Verſe. 34
  • Chapter. 18. The Eternall and Temporary Creature in Chriſt were one. Verſe. 40
• Curſe.
  • Chapter. 18. What Gods curſing is. Verſe. 5
  • Chapter. 18. Before the curſe there was no ſuch evill weeds nor living Creatures as there are now. Verſe. 7
  • Chapter. 18. There was Great Difference of Beaſts before the curſe. Verſe. 8
  • Chapter. 18. After the curſe fruit muſt be planted. Verſe. 9
  • Chapter. 20. What the Curſe of God is. Verſe. 93

• Darkneſſe.
  • Chapter. 4. From whence Darkneſſe hath its Name. Verſe. 48
  • Chapter. 7. How the Darkneſſe longeth after the Light. Verſe. 13
• Death.
  • Chapter. 13. What the firſt dying or Death is, and whence it cometh. Verſe. 53
  • Chapter. 15. The Abyſſe of Death is in a young childe. Verſe. 29
  • Chapter. 15. What Death Adam dyed in Paradiſe. Verſe. 37
  • Chapter. 17. Wherein it is, that Death ſticketh. Verſe. 16
  • Chapter. 19. What Dying or Death is. Verſe. 12, 13
  • Chapter. 19. What that is which is called the Great Death. Verſe. 15
  • Chapter. 19. Converſion in the laſt houre of Death. Verſe. 43
• Deity.
  • Chapter. 8. The Deity is manifeſt in all things. Verſe. 3
  • Chapter. 22. The Deity is inviſible. Verſe. 63
• Deluge. Chapter. 18. Why the Deluge, or Noahs floud came. Verſe. 26. to the 28
• Deſpaire. Doubting.
  • Chapter. 20. VVhence Deſpaire ariſeth. Verſe. 107
  • Chapter. 24. All Doubting cometh from the Devill. Verſe. 28
• Devill.
  • Chapter. 2. The Devills looke into the firſt Principle. Verſe. 3
  • Chapter. 4. What the hell of the Devill is. Verſe. 36
  • Chapter. 4. Neither the Devill, nor the wicked, is made out of any evill Matter. Verſe. 37
  • Chapter. 4. Whence the Devils, Angels, and ſoules are. Verſe. 46
  • Chapter. 4. The whole Deſcription of the Devils and their Fall. Verſe. 64. to the 74
  • Chapter. 8. The Devill is the worlds Teacher. Verſe. 13
  • Chapter. 9. The Devill knoweth not Paradiſe. Verſe. 7
  • Chapter. 10. The Devill cannot be helped or ſaved. Verſe. 50
  • Chapter. 10. How the Devils ſhould have been if they had not fallen. Verſe. 51
  • Chapter. 11. The Great Number of Devills: wherefore they fell. Verſe. 1, 2
  • Chapter. 11. The Devils minde was the cauſe of the lifting up of himſelf. Verſe. 1. to the 3
  • Chapter. 14. The Devill would Domineere over the Heart of God. Verſe. 43
  • Chapter. 15. Whence the Devills have their Name. Verſe. 5
  • Chapter. 15. The Devils are the Cauſe of their own Fall. Verſe. 6
  • Chapter. 15. Out of what the Devils are Created. Verſe. 7
  • Chapter. 15. The Devills Impotency over a childe. Verſe. 26
  • Chapter. 15. The Devils Kingdome is ſowen alſo in the Copulation. Verſe. 33
  • Chapter. 15. How wee can tread upon the head of the Devill. Verſe. 44
  • Chapter. 15. How the Devils Kingdome is held Captive. Verſe. 58
  • Chapter. 15. The Devill Tempteth Man in the firſt Principle. Verſe. 59
  • Chapter. 15. What the hunger and ſatiating of the Devill is. Verſe. 61
  • Chapter. 17. How the Devill wonne the Game of Adam. Verſe. 62
  • Chapter. 17. After the Fall the Devill & Man were both in one Kingdome. Verſe. 62
  • Chapter. 17. How the Devill mocked God in his mind when Adam was fallen. Verſe. 63
  • Chapter. 17. Whither the Devill flyeth in his Pride. Verſe. 64
  • Chapter. 17. The Devill is Executioner. Verſe. 66
  • Chapter. 17. The Devill is the Driver forward to all Miſchiefe. Verſe. 67
  • Chapter. 17. The Devill holdeth the ſoul faſt. Verſe. 74
  • Chapter. 17. The Devill is the higheſt cauſe of Adams Fall. Verſe. 93
  • Chapter. 17. The Devils ſported with Mans Image when it was fallen. Verſe. 96
  • Chapter. 17. The Devill underſtood not the promiſe of the Treader upon the Serpent. Verſe. 97
  • Chapter. 17. The Devils Judgement is hidden to him. Verſe. 100
  • Chapter. 20. The Devill hath ſowne Tares or weedes. Verſe. 30
  • Chapter. 20. The Devils danced at Caines Murthering his brother. Verſe. 84
  • Chapter. 21. The Devill holdeth his Swines Apples before the ſoule. Verſe. 51
  • Chapter. 21. The ſubtlety of the Devill againſt the conſtant ſoule. Verſe. 54
  • Chapter. 21. The Devill alſo ſtirreth up the children of God againſt the ſoule. Verſe. 55
  • Chapter. 21. What the Devils ſaddle horſe is. Verſe. 63
  • Chapter. 23. Where the Devils are. Verſe. 16
  • Chapter. 23. The Devils have no power of the ſoule of a childe before the time of its underſtanding. Verſe. 38
  • Chapter. 24. Who are the Devils Bloudhounds. Verſe. 11
  • Chapter. 24. How the Devill ſeduceth the ſoul. Verſe. 13
  • Chapter. 24. The Devill watcheth for the ſoule when fleſh and bloud judgeth of any thing, as a Cat watcheth for a Mouſe. Verſe. 15
  • Chapter. 24. The Devils tricks to entrap the Authour. Verſe. 16, 17
  • Chapter. 25. Where the Devill and the Wrath are captivated. Verſe. 13
  • Chapter. 25. In what place the Devils are. Verſe. 42
  • Chapter. 25. The Devils bitter ſalt, wherewith men rub one another. Verſe. 56
  • Chapter. 25. How the Devils tremble at Chriſts Death. Verſe. 71
  • Chapter. 25. The Devill is blinde in the light. Verſe. 71
  • Chapter. 25. The Devils dwell not farre from Chriſt. Verſe. 105
  • Chapter. 26. How the Devill would needs be God, when the Goſpel began. Verſe. 23
  • Chapter. 27. How the Devils ſhall tremble at the Laſt Judgement. Verſe. 13
• Diſcourſe.
  • Chapter. 12. The wonderfull Diſcourſe of Adams Spirit in Paradiſe. Verſe. 36. to the 47
  • Chapter. 14. The diſcourſe and agreement between the Elements in the Incarnation of a childe. Verſe. 22. to the 25
  • Chapter. 24. The diſcourſe of him who fell among the Murtherers between Jericho and Jeruſalem. Verſe. 4
• Doctour.
  • Chapter. 9. The Doctour who is in the ſchoole of Pentecoſt, is in reſpect of the Authour, as Paul was in reſpect of the other Apoſtles. Verſe. 47
  • Chapter. 13. The Doctours kill men, thinking to finde how the Incarnation of a childe is, by Anatomies, but in vaine. Verſe. 42
• Doctrines. Chapter. 27. The ſeverall ſorts of Doctrines muſt not all be rejected. Verſe. 21
• Dominion
  • Chapter. 10. Dominion cometh not from the Love of God. Verſe. 36
  • Chapter. 20. Whence Dominion ariſeth. Verſe. 86. to the 88
  • Chapter. 25. Whence Dominion cometh. Verſe. 55

• Earneſtneſſe.
  • Chapter. 16. The Earneſtneſſe that wee muſt uſe in taming our Body. Verſe. 42
  • Chapter. 16. With what Earneſtneſſe we muſt ſet upon the New Birth. Verſe. 48
  • Chapter. 17. The Earneſtneſſe that the Minde muſt uſe. Verſe. 79
  • Chapter. 24. The Earneſtneſſe of the ſoule, maketh the Devill weak and faint. Verſe. 30
• Earth. Earthly.
  • Chapter. 5. From whence Earth hath its Conſolidation. Verſe. 7
  • Chapter. 5 Whence Earth, water, & the Rocky cliffs came to be ſo as they are. Verſe. 29
  • Chapter. 15. Of what, Earth and Stones are. Verſe. 7. to the 9
  • Chapter. 15. God willed not the Earthly Copulation. Verſe. 35
  • Chapter. 17. Where Earth and Stones are Generated. Verſe. 8
  • Chapter. 25. VVhy the Earth trembled at the Death of Chriſt. Verſe. 44
  • Chapter. 27. Earthly knowledge vaniſheth in the Judgement. Verſe. 19
• Election.
  • Chapter. 17. Of Election before the foundation of the world. Verſe. 102, 103
  • Chapter. 20. How little knowledge Babell hath of the Election. Verſe. 59
• Element. Elements.
  • Chapter. 14. A deſcription, what the one Element is. Verſe. 41, 42
  • Chapter. 14. Of the one Element, and of the foure Elements. Verſe. 44. to the 46.
  • Chapter. 14. VVhat the One Pure Element is. Verſe. 88
  • Chapter. 17. Where the Elements have their Originall. Verſe. 48
  • Chapter. 17. The Element out of which the foure Elements proceeded in the beginning, that is without underſtanding. Verſe. 7
  • Chapter. 22. What the Eternall Element is. Verſe. 19, 20
  • Chapter. 22. VVhy the Elements trembled. Verſe. 46
  • Chapter. 22. The One Element is Subſtantiall. Verſe. 62
• Eve.
  • Chapter. 13. Eve's Creation deſcribed. Verſe. 12. to 20
  • Chapter. 13. The ſoule and forme of Eve, before the Fall. Verſe. 34. to the 36
  • Chapter. 15. VVhy God muſt make Eve. Verſe. 18
  • Chapter. 17. Eve was Created for the Corruptibility. Verſe. 10
  • Chapter. 17. How Eve was beguiled. Verſe. 32
  • Chapter. 17. How Eve Created. Verſe. 55
  • Chapter. 17. Eve was beguiled through her carleſneſſe. Verſe. 57
  • Chapter. 18 The ſentence upon Eve. Verſe. 19
  • Chapter. 20. Eve, and the Apoſtles, thought the ſame thing. Verſe. 44
• Evill.
  • Chapter. 1. The Evill is not God. Verſe. 2
  • Chapter. 1. What is the firſt Matter of Evill. Verſe. 5. to the 14
  • Chapter. 20. The Evill Domineereth over the Good, but God hath not ordained that it ſhould be ſo. Verſe. 29
  • Chapter. 21. Evill and Good are in one another. Verſe. 17
  • Chapter. 24. From whence Evill thoughts come. Verſe. 29

• Fall.
  • Chapter. 11. Of Lucifers and Adams Fall. Verſe. 5
  • Chapter. 11. How their Fall was foreſeene. Verſe. 22
  • Chapter. 11. Reaſon ſpeaketh againſt the Fall. Verſe. 29
  • Chapter. 18. How God willed not, and yet willed, the Fall. Verſe. 12, 13
• Father.
  • Chapter. 15. How Father and Mother are warned. Verſe. 25
  • Chapter. 17. Where God the Father Generateth the Sonne. Verſe. 85
  • Chapter. 20. Of the Drawing of the Father. Verſe. 61
  • Chapter. 25. How God the Father is Reconciled. Verſe. 44
• Faith.
  • Chapter. 17. The Authour ſets downe eight Articles of Faith. Verſe. 116
  • Chapter. 18. What Faith is able to doe. Verſe. 76
• Feare. Chapter. 23. Why wee ought not to feare or be afraid. Verſe. 25
• Feaſt. Chapter. 25. What is a Good Feaſt. Verſe. 86
• Figures. Chapter. 20. The Figures of all things remaine Eternally. Verſe. 9
• Fire.
  • Chapter. 5. How the Fire is in the water. Verſe. 20
  • Chapter. 7. The Originall of the Fire, Aire, Water, and Earth. Verſe. 12
  • Chapter. 8. The Fire, Aire, Water, & Earth, have every one their Creatures, according to their Quality. Verſe. 31, 32
  • Chapter. 10. What the Fire in this world, and in Hell, is. Verſe. 45. 47
  • Chapter. 14. The Bloſſome of the Fire moveth above the Heart. Verſe. 22
  • Chapter. 15. How the Fire is kindled in the Heart. Verſe. 50
  • Chapter. 27. Of the Fire by which the world ſhall periſh. Verſe. 9. 13
• Fox. Chapter. 19. How ſome have the Fox hanging to their Coate when they Dye. Verſe. 39

• Gall.
  • Chapter. 14. The Gall kindleth the warmth in the Heart. Verſe. 20
  • Chapter. 14. How the Gall cometh to be in the Incarnation. Verſe. 15
  • Chapter. 14. How the Gall, Heart, Liver and Lungs are ſet in order. Verſe. 18
• Garment. Chapter. 19. He that will be heard of God, muſt put off the Garment of abomination. Verſe. 48
• Ghoſts. Chapter. 19. Concerning Ghoſts of Deceaſed people that walke. Verſe. 22
• God.
  • Chapter. 1. What God is. The Eſſence of all Eſſences is generated out of him. Verſe. 1, 2.
  • Chapter. 1. How he is called an Angry God. Verſe. 6
  • Chapter. 1. God is not called God according to the firſt Principle. Verſe. 8
  • Chapter. 2. The Eternall working, or Generation of God. Verſe. 8
  • Chapter. 4. Where wee muſt ſeeke God. Verſe. 8. 44
  • Chapter. 4. God is ſought, by Antichriſt, above the Starres. Verſe. 23
  • Chapter. 4. Without God there would be Nothing. Verſe. 31
  • Chapter. 4. God knoweth neither beginning nor End in himſelfe. Verſe. 54
  • Chapter. 7. Where we muſt ſeek God. Verſe. 15. to 19
  • Chapter. 7. Why God is called God. Verſe. 19
  • Chapter. 10. How God it neere to us. Verſe. 48
  • Chapter. 14. Where God dweleth. Verſe. 80
  • Chapter. 15. Whom God deſireth to have. Verſe. 26
  • Chapter. 16. We ſhould want our boaſting in God. Verſe. 1
  • Chapter. 17. God was not ſo wrathfull at the meere biting of the Apple. Verſe. 1
  • Chapter. 17. How God is King of the Land. Verſe. 67
  • Chapter. 19. God is neerer us than the Saints Departed. Verſe. 31
  • Chapter. 20. God hath no pleaſure in Judgement. Verſe. 20. to the 26
  • Chapter. 20. God is not at odds with himſelf. Verſe. 60
  • Chapter. 20. God hardeneth none. Verſe. 62
  • Chapter. 20. God did not will there ſhould be any Devill. Verſe. 64
  • Chapter. 20. God knoweth what will come to paſſe. Verſe. 64
  • Chapter. 20. Gods foreſeeing. Verſe 66
  • Chapter. 20. Whom God draweth. Verſe. 67
  • Chapter. 20. God did not conſent to Caines Murther of his brother. Verſe. 93
  • Chapter. 21. God cometh to help all things. Verſe. 2
  • Chapter. 21. All things in this world are of God. Verſe. 1
  • Chapter. 22. God and Paradiſe it Incomprehenſible, and ſtand in all things. Verſe. 32
  • Chapter. 22. From what the Name of God hath its Originall. Verſe. 35
  • Chapter. 22. VVhy God became Man. Verſe. 43
  • Chapter. 22. God and the Pure Element is become one. Verſe. 63
  • Chapter. 23. Both Good and Bad Men muſt manifeſt the wonders of God. Verſe. 26
  • Chapter. 24. God armeth the ſoule againſt the Divills treachery. Verſe. 13
  • Chapter. 25. Why God muſt come into the ſoule. Verſe. 9
  • Chapter. 25. Wherefore God muſt enter into Death. Verſe. 10
  • Chapter. 25. God mocked Adam when he ſaid, He is as one of us. Verſe. 40
  • Chapter. 25. God & Man b[•]ng on the Croſſe. Verſe. 41
  • Chapter. 25. The grace of God is for All Men. Verſe. 64
  • Chapter. 25. The Anger of God is neither Good nor Evill. Verſe. 70
  • Chapter. 27. What God is. Verſe. 7
  • Chapter. 27. God giveth the ſeed to be ſowen. Verſe. 27
  • Chapter. 27. God will not caſt all away. Verſe. 28
• Good. Chapter. 17. Why God ſaid it is not Good. Verſe. 27
• Ground. Chapter. 27. What the Ground is wherein the Heaven ſoweth ſeede. Verſe. 27
• Gutts.
  • Chapter. 14. How the Gutts are made. Verſe. 21
  • Chapter. 14. Wherfore the ſtomack & Guts are. Verſe. 27
  • Chapter. 14. Wherefore the Gutts are long and folded. Verſe. 28

• Hand. Hands.
  • Chapter. 25. What the Hand of God is. Verſe. 107
  • Chapter. 14. VVhat Hands are in the Incarnation. Verſe. 27
• Hearing. Chapter. 15 VVhat the Hearing is. Verſe. 67
• Heart.
  • Chapter. 9. Out of what the Heart of God is Generated. Verſe. 43
  • Chapter. 10. The Heart of God is unchangeable. Verſe. 41
  • Chapter. 12. VVhat the Heart of God is. Verſe. 3
  • Chapter. 15. Nothing is Created out of the Heart of God. Verſe. 63
  • Chapter. 19. VVhy the Heart of God became a Human ſoule. Verſe. 6
  • Chapter. 23. The Eternall Birth of the Heart of God. Heaven. Verſe. 10
  • Chapter. 6. VVhy Heaven is ſo called. Verſe. 17
  • Chapter. 7. VVhat the Heaven i[•] wherein God dwelleth. Verſe. 14
  • Chapter. 17. Of the Heaven wherein God dwelleth. Verſe. 77, 78
  • Chapter. 19. Heaven and Hell is every where all over. Verſe. 62
  • Chapter. 19. The Kingdome of Heaven is in all things. Verſe. 64
  • Chapter. 20. Heaven and Hell ſtrive about the children of Eve. Verſe. 47
  • Chapter 21. VVhat Heaven is. Verſe. 19
  • Chapter. 22. VVhat Heaven [Himmel] ſignifieth in the Language of Nature. Verſe. 74
  • Chapter. 24. VVhat the Joy of Heaven is. Verſe. 26
  • Chapter. 27. The Heaven will new make another Age. Verſe. 21
  • Chapter. 27. Heaven is the ſower of the ſeede that God giveth. Verſe. 27
• Hell.
  • Chapter. 9. VVhat Hell ſhall be. Verſe. 22
  • Chapter. 19. The Kingdome of Hell is in all things. Verſe. 64
  • Chapter. 9. VVhat Hell-fire is. Verſe. 30
  • Chapter. 17. VVhat the Paradiſicall Sugar of Hell is. Verſe. 93
  • Chapter. 18. The ſource or Torment of Hell is the Joy of Heaven. Verſe. 16
• Humanity.
  • Chapter. 22. Of Chriſts Humanity, what Man dyed, and what Man dyed not, in Chriſts Death. Verſe. 46
  • Chapter. 23. David Propheſieth of the Eternall Humanity of Chriſt. Verſe. 15

• Jeſus.
  • Chapter. 22. VVhat Jeſus ſignifieth in the Language of Nature. Verſe. 76
  • Chapter. 25. How wee put on Jeſus Chriſt. Verſe. 48
• Jehoſaphat.
  • Chapter. 9. Chriſt cometh with the faire Lilly in the vally of Jehoſaphat. Verſe. 17
  • Chapter. 13. In the valley of Jehoſaphat, the Angel of the Great Counſell cometh with a Golden Charter. Verſe. 11
• Jewes.
  • Chapter. 25. How the Jewes ſhall eate with the Lamb. Verſe. 50
  • Chapter. 25. Jewes, Turkes, and other Nations are admoniſhed. Verſe. 95
• Jezabell.
  • Chapter. 25. The throwing out of Jezabell is coming. Immanuel. Verſe. 95
  • Chapter. 22. The faireſt Gate of this Booke is Immanuel. Verſe. 24
  • Chapter. 22. VVhat Immanuel ſignifieth in the Language of Nature. Verſe. 73
• Image.
  • Chapter. 10. VVhat the Image of God is. Verſe. 9
  • Chapter. 14. Wherein the Image of God conſiſteth. Verſe. 55
  • Chapter. 17. VVhence the Image of God is. Verſe. 13
  • Chapter. 21. The Image of Heaven, Earth, and Hell in one Perſon. Verſe. 21
• Innes. Chapter. 22. How there are two Eternall Innes. Verſe. 3
• John. Joſua. Iſrael.
  • Chapter. 23. Why John was born before Chriſt. Verſe. 28
  • Chapter. 20. Joſua was a Type of Jeſus. Verſe. 27
  • Chapter. 20. Wherefore Iſrael ſtayed 40 yeares in the Wilderneſſe. Verſe. 22, 23.
• Judge. Judgement.
  • Chapter. 27. When the Judge of Quick and Dead cometh. Verſe. 11
  • Chapter. 17. The Devill doth not wholly know his Judgement. Verſe. 100
  • Chapter. 27. A deſcription of the Laſt Judgement. from Verſe. 1 to the 20
  • Chapter. 27. Why a Judgement is appointed. Verſe. 4
  • Chapter. 27. Judgement ought not to be ſlightly pronounced. Verſe. 29

• Key.
  • Chapter. 4. Where the Key to Wiſdome lyeth. Verſe. 30
  • Chapter. 9. The Key to the knowledge of the Paradiſe. Verſe. 25, 26
  • Chapter. 18. The Keys which open the Rich Cheſt of Gold. Verſe. 99
• King. Chapter. 15. What ſtrife about thes King of Life in a Childe. Verſe. 41
• Kingdome. Kingdomes.
  • Chapter. 16. Gods Kingdome goeth not backwards. Verſe. 27
  • Chapter. 20. Two Kingdoms wreſtle in Man. Verſe. 31
  • Chapter. 20. The Kingdome of Chriſt is not deſired by many. Verſe. 31
  • Chapter. 20. How the Kingdome of God may have the Victory. Verſe. 48
  • Chapter. 20. The Kingdom of wrath in Adam & Eve was very great after the Fall. Verſe. 69
  • Chapter. 21. Three Kingdomes in Man, and he is the field or Ground. Verſe. 22. to the 25
  • Chapter. 25. Wherein the Kingdome of Heaven conſiſteth. Verſe. 65
  • Chapter. 26. VVhat the Kingdome of Heaven is. Verſe. 10
• Keeper.
  • Chapter. 20. Who is the Keeper of the Tree of Life. Verſe. 41
  • Chapter. 20. How the ſword of that Keeper is made blunt. Knowledge. Verſe. 42
  • Chapter. 3. It was once not Good for us to have the Knowledge of the fierceneſſe, but now it is highly neceſſary. Verſe. 2

• Lad.
  • Chapter. 18. Antichriſts Throne will be deſtroyed by a Lad. Verſe. 56
  • Chapter. 18. In Hebron there is a roote to Cure Lazarus. Verſe. 57
• Learned. Learning.
  • Chapter. 3. Why the Learned forbid us to pry into God. Verſe. 6, 7
  • Chapter. 9. How Learning is to be attained. Verſe. 46
  • Chapter. 26. The Pride of the Learned, was the deſtroyer of the firſt pure Church. Verſe. 16. to the 34
• Life. Lives.
  • Chapter. 14. Where the Life is generated in Man. Verſe. 1
  • Chapter. 19. VVhat the Great Life is. Verſe. 15
  • Chapter. 22. There are two Eternall Lives. Verſe. 7
• Light.
  • Chapter. 8. Of the Light of the Firſt Day. Verſe. 6
  • Chapter. 14. Of the Light which Men ſee by in Paradiſe. Verſe. 2
  • Chapter. 14. Between Light and Darkneſſe there is a G[•]eat Gulfe. Verſe. 76
  • Chapter. 15. How the Light of Life is kindled in the Incarnation of a childe. Verſe. 49
  • Chapter. 16. Light ſtriveth againſt Darkneſs. Verſe. 10
  • Chapter. 16. Of the Light of the 3 Principles. Verſe. 12
  • Chapter. 22. The Light hath no Centre. Verſe. 35
• Limbus. Chapter. 22. What the Divine Limbus is. Verſe. 21
• Lilly.
  • Chapter. 10. The Lilly ſhall grow in the Devils ſuppoſed Kingdome. Verſe. 33
  • Chapter. 11. Of the Lilly which ſhall ſhortly grow and bring us the true knowledge in the Trinity. Verſe. 28
  • Chapter. 13. The Branch of the Lilly which the Virgin holdeth in her hand. Verſe. 61
  • Chapter. 14. The ſmell of the Lilly will ſpoyle the Cornerd Cap. Verſe. 39
  • Chapter. 15. The Lilly cometh after the Great Shower. Verſe. 26
  • Chapter. 15. All is open in the Time of the Lilly, and then the Tincture is the Light of the world. Verſe. 54
  • Chapter. 17. Wherefore wee have need of the Lilly. Verſe. 36
  • Chapter. 17. How the Beaſt will be deſtroyed by the Lilly. Verſe. 37
  • Chapter. 17. In the Time of the Lilly much ſhall be revealed. Verſe. 100
  • Chapter. 19. In the Lilly-Roſe, the Doores of the Myſteries ſhall flie open. Verſe. 61
  • Chapter. 20. The deſcription of the Lilly-time. Verſe. 15
  • Chapter. 20. The Branch of the Lilly ſhall be planted in the Garden of Roſes, & the ſick Adam ſhall eate of it. Verſe. 38
  • Chapter. 25. A ſecret concerning the Time of the Lilly. Verſe. 50
  • Chapter. 25. The Jewes, Turkes, and other Nations have no time to expect, but the Time of the Lilly, the ſigne whereof is the ſigne of Elias. Verſe. 95
  • Chapter. 27. Where the Lilly may be found, where not. Verſe. 32
• Love.
  • Chapter. 20. In the Breaking of the Anger the Love appeareth. Verſe. 59
  • Chapter. 20. Love is generated out of the Anger. Verſe. 65
• Lucifer.
  • Chapter. 4. Why Lucifer is ſo called. Verſe. 67.
  • Chapter. 5. Whence Lucifer being ſpewed out proceeded. Verſe. 7
  • Chapter. 5. Which was the Kingdome of Lucifer before his Fall. Verſe. 17
  • Chapter. 5. How Lucifer was thruſt out of Heaven. Verſe. 25. to the 30
  • Chapter. 6. How Lucifers Kingdome was ſhut up. Verſe. 6
  • Chapter. 8. Of the Fall of Lucifer. Verſe. 3
  • Chapter. 10. Whence the Fall of Lucifer and his Angels proceeded. Verſe. 48
  • Chapter. 10. Lucifer & his Legions; the father thruſt out for the childes ſake. Verſe. 49
  • Chapter. 10. Why Gods Love came not to help Lucifer. Verſe. 50
  • Chapter. 11. The Ground of Lucifers and Adams Fall. Verſe. 5
  • Chapter. 14. Lucifer was throwne downe for his pride. Verſe. 9
  • Chapter. 15. Where Lucifer ſtood before his fall. Verſe. 10
  • Chapter. 25. VVhich was Lucifers Throne, and whither he fell. Verſe. 103
• Luſt.
  • Chapter. 20. Luſt is the firſt beginning to act. Verſe. 76
  • Chapter. 20. Luſt and the Minde are two diſtinct Things. Verſe. 76

• Magiſtrates.
  • Chapter. 20. Strife between Magiſtrates and Subjects. Verſe. 33 to the 35
  • Chapter. 20. Subjects or Inferiours cry againſt their Magiſtrates or ſuperiours. Verſe. 38
• Man.
  • Chapter. 3. How Man became naked & bare. Verſe. 3
  • Chapter. 4. How the New Man is one with the Father and Sonne. Verſe. 9
  • Chapter. 7. Man is a whole ſpark, but not God himſelfe. Verſe. 2
  • Chapter. 10. God Created but one Man onely. Verſe. 12
  • Chapter. 11. Why God created but one onely Man. Verſe. 23
  • Chapter. 13. What the Duty of a Man is towards his wife. Verſe. 20
  • Chapter. 13. How Man is in the Mothers womb. Verſe. 54. to the 60
  • Chapter. 14. Mans Glory above the Beaſts. Verſe. 5, 6
  • Chapter. 14. What Mans Ability is. Verſe. 7
  • Chapter. 14. How far Man & Beaſt are alike. Verſe. 56
  • Chapter. 14 Why Man is ſo highly graduated. Verſe. 57
  • Chapter. 15. VVherefore and of what Man was Created. Verſe 12. to the 14
  • Chapter. 15. How Man loſt Paradiſe. Verſe. 19
  • Chapter. 15. How Man may live in Paradiſe heere in this life. Verſe. 20
  • Chapter. 15. How Man wilfully lets in the Devill. Verſe. 22
  • Chapter. 15. Why Man muſt be out of that which is Eternall. Verſe. 63
  • Chapter. 16. The prevention of Mans being a living Devill. Verſe. 26
  • Chapter. 16. H w Man is differenced from the Beaſts. Verſe. 28. to the 31
  • Chapter. 16. Whence Man ſpeaketh that which is good. Verſe. 32
  • Chapter. 16. Three Men, in Man, ſtriving againſt one another. Verſe. 33, 34
  • Chapter. 16. How Man was formed an Angel. Verſe. 35
  • Chapter. 16. How Man after his Death is either an Angel or Devill. Verſe. 37
  • Chapter. 17. Whence Adam gat the name Man. Verſe. 15
  • Chapter. 17. God did not make Man of a Lump of Earth. Verſe. 22
  • Chapter. 17. VVhy Mans body muſt periſh. Verſe. 23
  • Chapter. 17. How Man in the Fall, fell among Murtherers. Verſe. 60
  • Chapter. 17. Mans miſery between the Fall and the word of Promiſe. Verſe. 61
  • Chapter. 17. Man in this life dwelleth in the Abyſſe with the Devils. Verſe. 65
  • Chapter. 17. How Man dareth doe, what the Devill dareth not doe. Verſe. 78
  • Chapter. 17. In the beginning Man had no Beaſtiall Members. Verſe. 81.
  • Chapter. 18. It is the becoming Man of the Heart of God only, that helpeth. Verſe. 80
  • Chapter. 19. Mans Image ſtandeth in Three beginnings. Verſe. 10
  • Chapter. 20. By the Law Man cannot come into Paradiſe. Verſe. 28
  • Chapter. 21. The Inability of Mans Spirit. Verſe. 18, 19
  • Chapter. 21. How Man hath the Ballance between two wills. Verſe. 20
  • Chapter. 21. Man not to be condemned for that which is outward. Verſe. 26
  • Chapter. 21. What Mans Condemnation is. Verſe. 27
  • Chapter. 22. Of what and for what Man is Created. Verſe. 12
  • Chapter. 22. VVherein Man is foreſeene. Verſe. 23.
  • Chapter. 22. Wch is the right New Man. Verſe. 25, 26
  • Chapter. 22. The New Man is hidden in the Old. Verſe. 32
  • Chapter. 22. In what manner Man is greater than the world. Verſe. 5
  • Chapter. 22. How long Men were the Fathers. Verſe. 71
  • Chapter. 22 Who was the Man to the Incarnation of Jeſus Christ. Verſe. 71
  • Chapter. 23. How the new Man groweth to the ſoule. Verſe. 17
  • Chapter. 23. Jeſus Chriſts becoming Man, lay not in us. Verſe. 31
  • Chapter. 23. The foode of the New Man. Verſe. 45
  • Chapter. 24. The Old Man committeth ſinne. Verſe. 35
  • Chapter. 24. The old Man is ſwayed by the new. Verſe. 35
  • Chapter. 24. The new Man groweth out of the Old. Verſe. 37
  • Chapter. 25. The New Man ſtriveth againſt the Outward Man. Verſe. 4
  • Chapter. 25. How Man in the ſecond Principle was Created in that Place, out of wch Lucifer was thruſt forth. Verſe. 103
  • Chapter. 25. How God prevented it that Man in his Fall became not a Devill alſo. Verſe. 103
• Marie.
  • Chapter. 18. An Expoſition of Maries Name. Verſe. 35
  • Chapter. 18. Mary is ſaved onely through her Sonne. Verſe. 83
  • Chapter. 18. Marie ſtandeth upon the Earthly Moone. Verſe. 92
  • Chapter. 18. Of Maries luſtre and Glory. Verſe. 93
  • Chapter. 18. Invocation doth not come to her. Verſe. 94
  • Chapter. 18. Where Mary dwelleth: ſhee is no Goddeſſe. Verſe. 94. to the 96
  • Chapter. 22. Why Mary is called, The Bleſſed of all women. Verſe. 31
  • Chapter. 22. Wherein Mary is a pure Virgin. Verſe. 34
  • Chapter. 22. In what Body Mary was impregnated. Verſe. 52
  • Chapter. 22. Whence Marie is. Verſe. 12, 53
  • Chapter. 26. How wonderfully the Auntients have ſpoken of Marie. Verſe. 6
• Marriage.
  • Chapter. 20. The faſt Band of Marriage or Wedlock. Verſe. 55
  • Chapter. 20. Wedlock or Marriage is tolerated by God. Matrix. Verſe. 55
  • Chapter. 8. The Matrix of the Earth ſtood in Death till the Third day, like Chriſt. Verſe. 10
• Mëer. Chapter. 6. Of the word Mëer, or Sea, in the Language of Nature. Verſe. 15
• Mercy. Mercifulneſſe. Chapter. 23. How the whole Mercy or Mercifulneſſe of God is become Man. Verſe. 19
• Metalls. Chapter. 6. How Metalls come to be. Verſe. 10, 11
• Minde.
  • Chapter. 10. The Minde is the God and Cre[••]tour of the Will. Verſe. 49
  • Chapter. 11. How the Minde is free. Verſe. 30
  • Chapter. 15. The M[•]nde is the Free VVill. Verſe. 44
  • Chapter. 15. How the envious Minde appeareth in the Eternity. Verſe. 44, 45
  • Chapter. 16. The Minde hath 3 things in it. Verſe. 4
  • Chapter. 16. What the Minde is. Verſe. 4. to the 7
  • Chapter. 17 How the Minde is after the breaking of the Body. Verſe. 41. to the 44
• Miſ-rule. Chapter. 25. Who is Maſter of Miſ-rule upon Earth. Verſe. 62
• Miracles. Chapter. 18. Of the Miracles which have been done by the Saints. Verſe. 77, 78
• Moſes.
  • Chapter. 10. Why Moſes wrote ſo covertly. Verſe. 22
  • Chapter. 17. Why Moſes hangeth the vayle before his face. Verſe. 21
  • Chapter. 17. The vayle of Moſes is taken away in the Death of Chriſt. Verſe. 36
  • Chapter. 17. Why Moſes hangeth the vayle before his eyes in the Deſcription of the Serpent. Verſe. 98
  • Chapter. 18. Why Moſes was ſtirred up. Verſe. 29
  • Chapter. 18. Why Moſes face was made bright. Verſe. 32
  • Chapter. 20. Why Moſes muſt enter into life through Death. Verſe. 27
  • Chapter. 20. Moſes his wonderfull ſpeech about Adam and Eve[•] driving forth of the Garden. Verſe. 39.
  • Chapter. 20. What is the vayle of Moſes, where God ſet a Mark upon Cain. Verſe. 101
  • Chapter. 20. Why Moſes brake the Tables. Verſe. 5
• Murthereſſe. Chapter. [••]. Shee is a Murthereſſe that deſtroyeth the fruit in her womb. Verſe. 39

• Nature.
  • Chapter. 3. How the Birth of the Eternall Nature is. Verſe. 9 to the 19
  • Chapter. 8. Why Na[•]ure longeth to be freed from vanity. Verſe. 32
  • Chapter. 15. The haughtineſſe of Nature compelleth not. Verſe. 22
• Necromancer. Chapter. 15. Where the Necromancer is Generated; the Authour muſt conceale much becauſe of the Devilliſh Inchantments. Verſe. 6
• Neere. Chapter. 19. Neere and farre off is all one in God. Verſe. 62
• Number. Chapter. 14. How Great the Number of Men ſhall be. Verſe. 47, 48

• Overcome. Chapter. 21. VVee muſt firſt have once Overcome in the Storme before wee attaine the high knowledge. Verſe. 53

• Paradiſe.
  • Chapter. 8. Of the Conſent in Paradiſe. Verſe. 11
  • Chapter. 8. Where the Paradiſe is in which the Angels dwell. Verſe. 30
  • Chapter. 8. A Scholler in Paradiſe learneth more in one houre, than in thirtie yeares in the Ʋniverſities. Verſ. 36
  • Chapter. 9. Paradiſe and the Garden are two things; where Paradiſe is; and what are its properties. Verſe. 3. to the 5
  • Chapter. 9. Of the Gulfe that is between Paradiſe and this world. Verſe. 7
  • Chapter. 9. How there is Comprehenſibility in Paradiſe. Verſe. 18
  • Chapter. 9. The fruit, fire, light, and aire as Paradiſe. Verſe. 20
  • Chapter. 9. Paradiſe is infinite: the ſhadow of all Created things remaine Eternally in Paradiſe. Verſe. 21
  • Chapter. 15. Wee reach both Paradiſe and Hell in Copulation. Verſe. 34
  • Chapter. 17 The Authour cannot deſcribe the Joy of Paradiſe. Verſe. [•]4
  • Chapter. 17 VVhat is called Paradiſe. Verſe. 48
  • Chapter. 17. How Paradiſe did hide it ſelfe from Adam and Eve. Verſe. 59
  • Chapter. 19. Reaſon ſeeketh Paradiſe, out of which it is gone forth. Verſe. 60, 61
  • Chapter. 20. Paradiſicall Love is deſtroyed by the Devill. Verſe. 28
  • Chapter. 20. What the ſword of the Cherubine before Paradiſe is. Verſe. 40
  • Chapter. 25. What our Paradiſe is, where our Eſſences ſpring in God, and where wee put on Chriſt. Verſe. 48
• Pearle.
  • Chapter. 21. How the Pearle is ſowen imperceptibly. Verſe. 48, 49
  • Chapter. 24. How the Tree of Pearle groweth in the Storme. Verſe. 32
  • Chapter. 24. The Pearle ſticketh not in the outward Man. Verſe. 34
  • Chapter. 25. The Garland of Pearle may be loſt againe. Verſe. 5
  • Chapter. 25. How the Pearle may be found. Verſe. 16
  • Chapter. 27. How the Pearle may be diſtinguiſhed from weeds. Verſe. 30, 31
• Poſſibility. Poſſible.
  • Chapter. 15. The Poſſibility or ability of ſeeking is in every one. Verſe. 21
  • Chapter. 20. The Deſcription of the Poſſibility or Ability that is in us. Verſe. 75
  • Chapter. 20. Mans Poſſibility or own Ability was tried in Gaine. Verſe. 96
  • Chapter. 25. Wherein lay the Poſſibility of our Redemption. Verſe. 8
  • Chapter. 25. What Poſſible, what impoſſible, for us. Verſe. 94
• Pray. Praying.
  • Chapter. 19. Mans Praying for, or Interceſſion, how farre it availeth. Verſe. 52, 53
  • Chapter. 25. How Men ought to Pray. Verſe. 85
• Principle.
  • Chapter. 5. What a Principle is. Verſe. 6
  • Chapter. 15. The working of the three Principles in a childe in the Mothers VVomb or Body. Verſe. 50. to the 55
  • Chapter. 16. There are 2 Eternall Principles. Verſe. 27
  • Chapter. 25. Why the third Principle is Created. Verſe. 103
• Prophecies. Chapter. 17. Why the Prophecies are written ſo darkly: about the Treader upon the Serpent. Verſe. 100
• Purgatory.
  • Chapter. 18. The Purgatory upon which the Beaſt hath built his Kingdome. Verſe. 98
  • Chapter. 18. Purgatory expounded, which hath been ſo much diſputed. Verſe. 102, 103
  • Chapter. 19. Where Purgatory is. Verſe. 15
  • Chapter. 20. Of the true Purgatory, and of the falſe Purgatory. Verſe. 73, 74
• Putrefaction. Chapter. 19. The Putrifaction of the ſoule when one dyeth; the Authour deſireth not to partake of it. Verſe. 42, 43

• Quality. Chapter. 1. Whence the Name of Quality ariſeth. Verſe. 42

• Reaſon.
  • Chapter. 17. Reaſon is afraid of the cleere countenance of Moſes. Verſe. 34
  • Chapter. 17. Reaſon maketh of God an unmercifull Devill. Verſe. [••]
• Reſt. Chapter. 25. Of Chriſts Reſt in the Grave. Verſe. [•] to th[•] [•]
• Reſurrection. Chapter. 25. Chriſts Reſurrection deſcribed. Verſe. 75 to the 92
• Rich.
  • Chapter. 16. The Rich goe hardly into the Kingdome of Heaven. Verſe. 43
  • Chapter. 25. Hard for a Rich Man to Enter into Heaven. Verſe. 65
  • Chapter. 25. The Rich need not give away their Goods. Verſe. 66
• Rulers. Chapter. 21. Of the Office of the Rulers or Magiſtrates. Verſe. 39. to the 44

• Saints.
  • Chapter. 18. The Saints In[••]reeding avayleth not. Verſe. 73. to the 79
  • Chapter. 18. The Invocation of the Saints is againſt the Nature of the firſt Principle. Verſe. 97
  • Chapter. 25. Who thoſe Saints were that went out of the Graves at the Death of Chriſt. Verſe. 46
  • Chapter. 25. The Saints admit no Legates or Embaſſadours. Verſe. 86
• Sathan. Chapter. 4. How Sathan is become a Devill. Verſe. 21
• Schoole.
  • Chapter. 19. How the Authours Schoole is to be underſtood. Verſe. 33
  • Chapter. 22. Where the Scholler in the Schoole of this world muſt leave off, & the Scholler in Gods School begin. Verſe. 30
  • Chapter. 23. No Schoole, Learning, Art, or Science availeth before God. Verſe. 2
• Seale[•]. Chapter. 20. When the 7 Seales are opened. Verſe. 42
• Seede. Chapter. [••] What is meant by the Seede of the Woman. Verſe. 99
• Seeing. Senſes.
  • Chapter. [••] [•]herein Seeing conſiſteth. Verſe. 29
  • Chapter. [••] How the Seeing can be. Verſe. 66
  • Chapter. [••] Wherein the Senſes conſiſt. Verſe. 58
• Seeking. Seekers.
  • Chapter. 16. How our Seeking muſt be. Verſe. 2
  • Chapter. 27. That now there are many Seekers. Verſe. 22
• Serpent.
  • Chapter. 15. The Treader upon the Serpent is inſtantly needfull in the Incarnation of a Childe. Verſe. 24
  • Chapter. 18. Why the Treader upon the Serpent muſt be generated without the ſeede of a Man. Verſe. 2[•]
  • Chapter. 20. What the Head of the Serpent ſignifieth. Verſe. 95
• Sinne.
  • Chapter. 17. How ſinne is ſinne. Verſe. 71
  • Chapter. 17. How all our Doings are ſinne. Verſe. 76
  • Chapter. 19. How ſinnes are when they are waſhed away. Verſe. 37
  • Chapter. 20. Wherein ſinne ſticketh. Verſe. 76
  • Chapter. 22. Originall or Inherited ſinne is in the ſoule. Verſe. 70
  • Chapter. 24. The Old, not the New Man, committeth ſinne. Verſe. 35
• Sleepe. Chapter. 12. What ſleepe is. Verſe. 18
• Smell. Chapter. 15. A deſcription what Smell is. Verſe. 70
• Sodome. Chapter. 18. Why puniſhment come upon Sodome. Verſe. 28
• Soule.
  • Chapter. 2. Whence the ſoule hath its originall. Verſe. 2
  • Chapter. 2. How the ſoule looketh into the firſt Principle. Verſe. 2
  • Chapter. 2. How the Enlightened ſoule looketh into the ſecond Principle. Verſe. 4
  • Chapter. 4. What is the Chariot of the ſoule. Verſe. 18
  • Chapter. 4. Out of what the ſoule is, and how it becometh a Devill. Verſe. 20, 21
  • Chapter. 4. How the ſoule cometh to be an Angel. Verſe. 22
  • Chapter. 4. How the ſoule cometh to be full of lyes
  • Chapter. 4. An aſſurance that the ſoule is come from God. Verſe. 40
  • Chapter. 5. The Devill cannot ſee a ſoule that is in the Light of God. Verſe. 5
  • Chapter. 7. Whence the ſoule is. Verſe. 2
  • Chapter. 10. A deſcription of the ſoule. Verſe. 13. to 16
  • Chapter. 12. The ſoule hath 3 Principles in it. Verſe. 56
  • Chapter. 13. Another deſcription of the ſoule. Verſe. 30. to the 33
  • Chapter. 13. The ſoule is the rougheſt thing in Man. Verſe. 30
  • Chapter. 13. The ſoule remaineth Eternally in the Tincture. Verſe. 45
  • Chapter. 14. How the ſoule is, and out of what it cometh. Verſe. 10
  • Chapter. 14. When the ſoule cometh into a childe. Verſe. 10
  • Chapter. 14. The ſoule is not at home heere in this life. Verſe. 11
  • Chapter. 14. How the ſoule ſeeth with two Lights. Verſe. 12
  • Chapter. 14. Where the ſoule reſteth after its Deceaſe. Verſe. 13
  • Chapter. 14. How and wherewith the ſoule can ſee. Verſe. 38
  • Chapter. 14. What is the Cabinet or Treaſury of the ſoule. Verſe 54
  • Chapter. 15. Whence diſtempers come into the Eſſences of the ſoule. Verſe. 52
  • Chapter. 15. VVhence are the Eſſences of the Worme of the ſoule. Verſe. 62
  • Chapter. 16. The Bleſſed ſoules have no knowledge of the Evill. Verſe. 47
  • Chapter. 17. How the ſoule is bound with two Chaines. Verſe. 69
  • Chapter. 17. How the ſoule is in a hard priſon. Verſe. 84
  • Chapter. 17. What light the ſoule hath after the breaking of the body. Verſe. 105
  • Chapter. 17. What body the ſoule getteth at the Laſt Judgement Day. Verſe 106
  • Chapter. 17. How hardly the ſoule getteth into the Kingdome of Heaven. Verſe. 110
  • Chapter. 17. How the ſoule cometh into Abrahams boſom. Verſe. 111
  • Chapter. 18. What the ſoule is. Verſe 30
  • Chapter. 18. Lamentation over the Maſſes for ſoules. Verſe. 100, 101
  • Chapter. 19. How wee may finde the Diſquietneſſe of the ſoule. Verſe 1. to the 4.
  • Chapter. 19. What the Regeneration of the ſoule is. Verſe. 5
  • Chapter. 19. Of the ſouls that are not at reſt Verſe 7, 8
  • Chapter. 19. The ſoule is a ſparkle from the Almightineſſe. Verſe. 10
  • Chapter. 19. What the body of the ſoule is. Verſe. 10
  • Chapter. 19. The ſoule is bound with 3 bands. Verſe. 11
  • Chapter. 19. What the ſoules dying is. Verſe. 14
  • Chapter. 19. Of the going forth of the ſoul. Verſe. 16. to 21
  • Chapter. 19. How the ſoule is incomprehenſible, and alſo comprehenſible. Verſe. 19, 2[•]
  • Chapter. 19. The damned ſoule ſeeth the [〈◊〉] of its miſerie. [〈◊〉]
  • Chapter. 19. What light the ſoule of the [〈◊〉] hath. Verſe. [〈◊〉]
  • Chapter. 19. How the ſoule waiteth fot its [〈◊〉] [•]dy. Verſe. 2[•]
  • Chapter. 19. Of the power and Ability the ſoule hath. Verſe. 2[•]
  • Chapter. 19. How the ſoules departed can appeare. Verſe. 28
  • Chapter. 19. Where the unregenerated ſoules remaine. Verſe 49, 50
  • Chapter. 19. What the Maſſes for ſoules are. Verſe 54. to the 56
  • Chapter. 19. Of the ſoule which turneth at the Laſt. Verſe. 58, 59
  • Chapter. 19. Out of what the ſoule is Generated. Verſe. 65
  • Chapter. 19. How the ſoule remaineth in hell. Verſe. 65
  • Chapter. 19. The ſoules needeth no going out nor in. Verſe 67
  • Chapter. 19. Where the ſoule of the wicked remaineth. Verſe. 68
  • Chapter. 20. Of the feare the ſoule hath in the houre of Death. Verſe. 53
  • Chapter. 21. How the ſoule longeth after the ſweet taſt of the Pearle. Verſe. 50
  • Chapter. 21. How the ſoule ſtriveth with the Devill about the Pearle. Verſe. 50
  • Chapter. 22. What & whence the ſoule is. Verſe. 13, 14
  • Chapter. 22. How the ſoule is Free. Verſe. 14
  • Chapter. 22. What is the right Body of the ſoule wherein God dwelleth. Verſe. 15
  • Chapter. 22. How the ſoule is Regenerated in the ſoule of Chriſt. Verſe 38
  • Chapter. [••] How Christ hath redeemed the ſoule. Verſe. 40. 42
  • Chapter. [••] None attaine another ſoule, but another body. Verſe. 40
  • Chapter. 22. What Image the ſoule of the wicked ſhall have. Verſe. 44
  • Chapter. 22. How the ſoule hath turned away its will from the Father. Verſe. 58
  • Chapter. 22. The miſerable Condition of th averted ſoule. 59
  • Chapter. 22. Of the Tincture of the ſoule that is in the feare of God. Verſe. 70
  • Chapter. 22. The ſoule is not free from Originall ſinne. Verſe. 70
  • Chapter. 22. The ſoule of Chriſt is halfe from Maries Tincture. Verſe. 70
  • Chapter. 22. Wee attaine no other ſoule. Verſe. 85
  • Chapter. 22. The ſoule cometh to be renewed. Verſe. 85
  • Chapter. 22. How the ſoul is perfectly redeemed. Verſe. 86
  • Chapter. 23. What food the ſoul muſt have. Verſe. 7. to 11
  • Chapter. 23 Of the foode of the ſoule. Verſe. 45
  • Chapter. 23. How the ſoule is an adulterous whore. Verſe. 48
  • Chapter. 24. How hard a departure that ſoule hath that deferreth repentance. Verſe. 22
  • Chapter. 24. How the ſoule of the wicked is after its departure. Verſe 23. to the 25
  • Chapter. 24. How the ſoule falleth many times into ſinne againſt its will.
  • Chapter. 25. How the ſoule is tied faſt to t[•••] Chaines. Verſe. 6, 7
  • Chapter. 25. How the ſoule is created. Verſe. 19
  • Chapter. 25. How the ſoul hath reflected it ſelf Verſe. 20
  • Chapter. 25. How the ſoule was enlightened. Verſe. 4[•]
  • Chapter. 25. How the ſoules of the blinde ſimple people come before God. Verſe. 62, 63
  • Chapter. 25. Where Chriſts ſoule was in his Death. Verſe. 7[•]
  • Chapter. 25. Where the ſoules reſt till the La[••] Judgement Day. Verſe. 79
• Sound. Chapter. 15. Sound is Eternall; and ſound or noiſe is of a higher [〈◊〉] in Ma[•] than in other Creatures. Verſe. 69, [•]0
• Spirit. Spirits.
  • Chapter. 7. The Created Spirit of Man; its power before the Fall. Verſe. 4
  • Chapter. 13 The Spirit of the great world reacheth to get the virgin, as a Theefe reacheth to pluck fruit in a Garden. Verſe. 40
  • Chapter. 14. The Inability of the Spirit of this world. Verſe. 7
  • Chapter. 14. The Spirit of the Earth diſcourſeth with the three Elements. Verſe. 29, 30
  • Chapter. 14. What Spirit is the Holy Ghoſt. Verſe. 82
  • Chapter. 14. Whither the Holy Spirit goeth when he proceedeth from the Father and the Sonne. Verſe. 83
  • Chapter. 16. What Spirit goeth forth from a Proud Man. Verſe. 38
  • Chapter. 16. What Spirit goeth forth from a Deceiver. Verſe. 39
  • Chapter. 17. Whence the Spirit of Man is. Verſe. 81
  • Chapter. 20. The Spirit of fierceneſſe will alſo be manifeſted. Verſe. 12
  • Chapter. 22. What is the Spirit of the Pure Element. Verſe. 21
  • Chapter. 27. What Spirit is. Verſe. 7
  • Chapter. 9. A deſcription of the Tranſitory Spirits. Verſe. 43
  • Chapter. 15. For what the Spirits are Created. Verſe. 11
  • Chapter. 17. How the Spirits appeare in Hell. Verſe. 99
• Starry. Starres.
  • Chapter. 2. The Starry Spirit ſeeth into the Third Principle. Verſe. 4
  • Chapter. 15. VVhat the Starres are. Verſe. 48
  • Chapter. 15. How far the power of the Starres reacheth in the incarnation of a childe. Verſe. 26
  • Chapter. 16. The Starres, or Conſtellation frameth no humane Image. Verſe 20. to 25
  • Chapter. 16. The Starres or Conſtellation frameth beaſtiall properties in Man. Verſe. 21
  • Chapter. 17. Out of what the Starres are. Verſe. 8
  • Chapter. 17. How the Starres are the Councellours, and God King of the Land, & the Devill Hangman. Verſe. 67
  • Chapter. 20. What the Starres are. Verſe. 42
  • Chapter. 20. How the Starres Image or imprint themſelves in the Incarnation of a childe Verſe. 70. to the 72
• Stones.
  • Chapter. 20. In the Lilly-time ſilver & gold will be as little worth as the Stones. Verſe. 15
  • Chapter. 25. Wherefore the Stony Rocks did cleave aſunder at the Death of Chriſt. Verſe. 45
  • Chapter. 25. Why the Stone was rouled from the Grave. Verſe. 77
  • Chapter. 26. Houſes of Stone built for the Learned to ſerve God in. Verſe. 24
• Strife.
  • Chapter. 16. Of the Strife that is in Man. Verſe. 32. to the 36
  • Chapter. 21. Of the Strife that is in the Regeneration. Verſe. 47. to the 49
• Subſtance.
  • Chapter. 2. The Divine Subſtance or Eſſence is inexpreſſible.
  • Chapter. 15. There is an Eternall unchange [〈◊〉] Subſtance or Eſſence.
  • Which is the Ternarius Sanctus. Verſe. 17
• Sun.
  • Chapter. 5. How the Sun is a figure of the Heart of God. Verſe. 10. to the 13
  • Chapter. 6. How the Heathen have gazed upon the Sun. Verſe. [••]
  • Chapter. 6. How the Sun in its kinde, worketh continually. Verſe. 3
  • Chapter. 8. The Sun is the Goddeſſe of the Third Principle. Verſe. 12. to the 22.
  • Chapter. 8. How the Heathens have gazed at the Sun and Starres. Verſe. 15
  • Chapter. 14. Why God let the Sun come forth. Verſe. 43
  • Chapter. 25. Why the Sun was darkened at the Death of Chriſt. Verſe. 44
• Sword. Chapter. 26. Of the Sword that is upon Babell. Verſe. 34

• Taſt. Chapter. 15. Of the Taſt and feeling in a childe. Verſe. 71
• Teachers.
  • Chapter. 18. Teachers at which the Elements Tremble. Verſe. 61
  • Chapter. 26. How the Teachers were honoured at firſt. Verſe. 17
• Temple. Chapter. 25. Of the Temple which Ezechiel writeth of. Verſe. 49
• Ternary. Chapter. 26. VVhat the holy Ternary is. Verſe. 8
• Teſtaments.
  • Chapter. 23. Of Chriſts Teſtaments, which Babell contendeth about. Verſe. 1
  • Chapter. 23. A deſcription of the Teſtaments of Chriſt. Verſe. 28. to the 50
• Thoughts. Chapter. [••] From whence good Thoughts [•]ome. Verſe 29
• Time.
  • Chapter. [••] Of the Time the Jews hope for. Verſe. 49
  • Chapter. 27. Of the end of the world or Time. Verſe. 18
• Tincture.
  • Chapter. 12. A deſcription of the Tincture. Verſe. 22. to the 28
  • Chapter. 12. The Authour deſireth to enjoy the [•]eavenly Tincture: Verſe. 35
  • Chapter. 13. A deſcription of the Tincture. Verſe. 23. to the 33
  • Chapter. 13. Of the Tincture which the Devills have. Verſe. 29
  • Chapter. 13. Of the Tincture of the Man and of the Woman. Verſe. 38
  • Chapter. 13. The Tincture is the Longing after Copulation. Verſe. 39
  • Chapter. 13. The Tincture is Noble in the Tender Complexion. Verſe. 39
  • Chapter. 13. How the Tinctures wreſtle about the virgin, and according to that which ouercometh the fruit getteth the Marke of diſtinction. Verſe. 41
  • Chapter. 13. The Tincture is the Paradiſe of the ſoule. Verſe. 43
  • Chapter. 15. How the Tincture at the Time of the Lilly manifeſteth it ſelfe in the firſt Principle. Verſe. 54
  • Chapter. 15. Of the Three formes which the Tincture hath. Verſe. 56
  • Chapter. 15. What the Tincture of the firſt Principle is. Verſe. 57
  • Chapter. 15. The outward Tincture is not from G[•]d. Verſe. 68
  • Chapter. 17. The Marrow in the Bones hath the Nobleſt and higheſt Tincture. Verſe. 88, 89
  • Chapter. 21. Why the Tincture was manifeſt to Adam. Verſe. 7, 8
• Tongue. Chapter. 15. Why the Tongue muſt not alwaies be beleeved. Verſe. 47
• Tree, Trees.
  • Chapter. 5. Out of what came the Tree of Good and Evill. Verſe. 14
  • Chapter. 10. A deſcription of the Tree of Good and Evill. Verſe. 27. to the 29
  • Chapter. 11. The Tree of Good and Evill. Verſe. 6. 10
  • Chapter. 11. Why the Tree of Good and Evill was in the midſt of the Garden. Verſe. 19
  • Chapter. 11. The Tree of Good and Evill was the Greateſt Tree. Verſe. 21
  • Chapter. 11. The Tree of knowledge of Good and Evill. Verſe. 38. to the 41
  • Chapter. 15. The Tree that groweth out of the Graine of Muſtard ſeed. Verſe. 29
  • Chapter. 17. How the Trees in Paradiſe were. Verſe. 19
  • Chapter. 17. The Eſſences of the Trees in the Garden. Verſe. 24
• Trinity.
  • Chapter. 4. A deſcription of the Trinity. Verſe. 55. to the 61
  • Chapter. 7. What the Trinity or Threeneſſe is. Verſe. 21, 22
  • Chapter. 10. Concerning the Trinity. Verſe. 38
  • Chapter. 14. Of the Trinities Generating. Verſe. 84
  • Chapter. 14. Of the will of the Trinity. Verſe. 85
  • Chapter. 18. Of the Threeneſſe, or what Trinity is. Verſe. 21
  • Chapter. 19. The Trinity is preſent every where. Verſe. 62
  • Chapter. 22. How the Birth of the Trinity is. Verſe. 35
  • Chapter. 22. A ſimilitude of the Trinity. Verſe. 61
• Turkes. Chapter. 26. Out of what their Doctrine is ſprung. Verſe. 32

• Virgin.
  • Chapter. 12. The Virgin waiteth ſtill for Adam. Verſe. 60
  • Chapter. 14. The Virgin fighteth againſt the Devill for the ſoule. Verſe. 12
  • Chapter. 14. What Promiſe the Virgin made to Authour. Verſe. 52
  • Chapter. 14. What the Virgin is. Verſe. 85
  • Chapter. 14. The Virgin is Gods Companion. Verſe. 86
  • Chapter. 14. What the will of the Virgin is. Verſe. 87
  • Chapter. 15. The virgin was eſpouſed to Adam. Verſe. 15
  • Chapter. 15. The Virgin admoniſheth Adam ſtill continually. Verſe. 18
  • Chapter. 15. What the Virgin is that warneth the ſoule. Verſe. 46
  • Chapter. 16. The Virgin maketh us zealous. Verſe. 3
  • Chapter. 16. How the Virgin fighteth againſt Iniquity. Verſe. 12
  • Chapter. 16. The Virgin ſtandeth by us in this Life. Verſe. 47. to the 49
  • Chapter. 17. How the Virgin warneth us. Verſe. 78
  • Chapter. 17. The Virgin is a Servant to the Word. Verſe. 109
  • Chapter. 18. The Virgin preſented a Roſe to the Authour. Verſe. 58
  • Chapter. 21. How the Virgin preſerveth the ſeed that is ſowen. Verſe. 52
  • Chapter. 22. Why the Virgin is ſo called. Verſe. 21
  • Chapter. 22. The Virgin wherein God became Man. Verſe. 31
  • Chapter. 22. Who is the chaſt Virgin in the preſence of God. Verſe. 61
  • Chapter. 22. The Virgin the Auntients have ſpoken of. Verſe. 64
  • Chapter. 25. The Authour hath truly ſeene [〈◊〉] Virgin with her Lilly Branc[•] Verſe. [•]
  • Chapter. 25. How the Virgin waiteth for us. Verſe. [•]
• Viſitation. Chapter. 17. The Viſitation of the Jewes, Turkes, and Heathens. Verſe. 101
• Voyce. Chapter. 17. How the voyce of God came to Adam and Eve. Verſe. 91

• Wages. Chapter. 9. The wages God giveth. The wages the Devill giveth. Verſe. 27
• Wantonneſſe. Chapter. 20. Wantonneſſe in married folke is an Abomination before God. Verſe. 56
• Warning.
  • Chapter. 9. Warning to the Reader. Verſe. [••]
  • Chapter. 18. A warning to the Covetous Verſe. [••]
• Warres.
  • Chapter. 20. The Wrath of God liketh Wars. Verſe. 19
  • Chapter. 20. God is not pleaſed in warres and ſtrife. Verſe. 20. to the 26
  • Chapter. 27. It muſt not be regarded who overcometh in warres and ſtrife, as to judging which is in the right. Verſe. 32
• Water.
  • Chapter. 5. How water cometh to be. Verſe. 8
  • Chapter. 23. What the water of eternall life is. Verſe. 23
  • Chapter. 23. what water baptizeth the ſoule. Verſe. 24
• Whores. Whoredome.
  • Chapter. 15. Whores and Whoremongers are warned. Verſe. 26
  • Chapter. 20. The Abomination and uncleanneſſe of Whoredome. Verſe. 50. to 54
  • Chapter. 20. Whores & uncleane perſons, what leſſon the Authour hath for them. Verſe. 57
• Wicked.
  • Chapter. 20. What hinderance the wicked hath Verſe. 67
  • Chapter. [••] What the wicked receive in the Lords Supper. Verſe. 46
  • Chapter. 24. What League or Peace they have with the Devill. Verſe. 12
  • Chapter. 26. The wicked can convert no ſinner. Verſe. 25
  • Chapter. 27. The Condition of the wicked in the Judgement. Verſe. 12
• Will.
  • Chapter. 8. What the will is. Verſe. 25, 26
  • Chapter. 14. What the will of God is. Verſe. 73. to 80
  • Chapter. 15. Of the two wills that are in the minde. Verſe. 43
  • Chapter. 16. A deſcription of the two wills Verſe. 5 to 9
  • Chapter. [•]0. The Authour deſcribeth the Power of free-will. Verſe. 75
• Wiſdome.
  • Chapter. 4. The way to Wiſdome. Verſe. 16
  • Chapter. 18. What Wiſdome is. Verſe. 21
  • Chapter. 25. How the Wiſdome of the world is made fooliſhneſſe. Verſe. 97
• Witches.
  • Chapter. 13. Witches and Sorcerers know the ſubtilty of the Tincture. Verſe. 37
  • Chapter. 16. Out of what property Witches exiſt. Verſe. 21
• Wolfe.
  • Chapter. 18. Who the Beaſts Wolfe is which devoureth the Be[•]ſt. Verſe. 102
  • Chapter. 20. How the Wolviſh heat will be cut away. Verſe. 99
• Woman. Women.
  • Chapter. 13 Whence is the weakneſſe of Woman. Verſe. 20
  • Chapter. 13. Of the Duty of Women. Verſe. 20
  • Chapter. 13. Why Women with childe loath ſome meates. Verſe. 47
  • Chapter. 17. Women will ſtill be the fineſt Beaſts of all. Verſe. 32
  • Chapter. 25. How the Woman ſtandeth upon the Moone. Verſe. 12
• Wonder. Chapter. 22. What is the Greateſt Wonder in the Deity. Verſe. 60
• Word.
  • Chapter. 8. How the Word is every where. Verſe. 17
  • Chapter. 14. What the Word is. Verſe. 82
  • Chapter. 17. How Hell Trembled at the Word of the Promiſe. Verſe. 97
  • Chapter. 17. The Word of the Promiſe is the Bridegroome of the ſoule. Verſe. 108
  • Chapter. 17. Where the Word is. Verſe. 109
  • Chapter. 17. Why the Word muſt become man. Verſe. 11[•]
  • Chapter. 18. The Expoſition of this word; Th[•] art Earth. Verſe. [〈◊〉]
  • Chapter. 18. Concerning the word of the Pr[•]miſe. Verſe. 23. to the 25
  • Chapter. 18. How and where the word of the Promiſe is. Verſe. 36 to the 38
  • Chapter. 22. How the Word became a Heavenly Man. Verſe. 38
  • Chapter. 22. The Word hath aſſumed or received our ſoule, but not our ſinfull body. Verſe. [•]5
  • Chapter. 22. How the Word is the Son of the Father, and alſo his ſervant. Verſe. 71
• Works.
  • Chapter. 16. How all Works follow Man. Verſe. 41.
  • Chapter. 19. How works follow the ſoule. Verſe. 34, 35
• World.
  • Chapter. 4. What was before the time of this World. Verſe. 32
  • Chapter. 6. The World is a figure of the Eternall Matrix. Verſe. 2
  • Chapter. 6. The Birth of the World compared with the Birth of a childe. Verſe. 9
  • Chapter. 7. The World as to the three Principles is a figure of Paradiſe. Verſe. 9
  • Chapter. 7. How the World came to be, and how God p[•]evented that all in the whole deep did not come to be Earth and Stones. Verſe. 25, 26
  • Chapter. 12. How the World ſhall Reſt after the Breaking of it. Verſe. 55
  • Chapter. 20. Why the World is Created. Verſe. 10
  • Chapter. 22. Out of what the World is Generated. Verſe. 11
  • Chapter. [••] [•]en are not perfect in this world Verſe. 36
  • Chapter. [••] [〈◊〉] the world had its beginning. Verſe. 4
  • Chapter. [••] [〈◊〉] the World muſt periſh. Verſe. 5
  • Chapter. [••] [〈◊〉] what manner the World remaineth Eternally. Verſe. 6. and 20
  • Chapter. 27. Out of what the World is Created. Verſe. 7
• Worme.
  • Chapter. 12. Of the Worme of the ſoule, which dyeth not. Verſe. 57. 59
  • Chapter. 14. Concerning the Worm of the ſoul. Verſe. 9
  • Chapter. 14. A deſcription of the Worme of the ſoule. Verſe. 64
  • Chapter. 15. The Worme of the ſoule is Indiſſoluble. Verſe. 57
  • Chapter. 15. How the Worme of the ſoule is poyſoned. Verſe. 60, 61
• Wounds. Chapter. 25. How Chriſts wounds ſhall ſhine eternally in Glory, as bright Morning Starres. Verſe. 88
• Wrath.
  • Chapter. 17. How the wrath of God became burning. Verſe. 75
  • Chapter. 20. How the wrath gat the victory in the firſt beginning. Verſe. 47
  • Chapter. 20. Wrath is not known in the Kingdome of Heaven. Verſe. 6[•]
  • Chapter. 25. The wrath is the Birth of the life of the ſoule. Verſe. 5
  • Chapter. 25. How the wrath of God is neither Good nor Evill. Verſe. 70
  • Chapter. 25 How the wrath was captivated. Verſe. 71

FINIS.

Marginal notes

1. Saints. ↩
2. As in the Revelations; I am Α and Ω, the beginning and the end. ↩
3. [〈 in non-Latin alphabet 〉]. ↩
4. Duty, employment or buſineſſe is. ↩
5. Or, ſenſe. ↩
6. Growing. ↩
7. Propagation or encreaſe. ↩
8. Or, Being. ↩
9. Inheritance or poſſeſſion. ↩
10. Or, Qualification or manner of Life. ↩
11. Eſſence or Being. ↩
12. Which being ſtrange, they ſtart backe at it, and are afraid to goe into their own Lodging. ↩
13. Or, matter. ↩
14. Subſtance. ↩
15. Or, Creation. ↩
16. Viz. our evill & corrupt nature & will which is inclined to all evill. ↩
17. The chiefe ruling part. ↩
18. Clarity. ↩
19. Or, which God hath a love to. ↩
20. Or, fayreſt. ↩
21. Or, Potentiality of being good or evill. ↩
22. Source or ſuſtenance. ↩
23. Or, Evill diſpoſition. ↩
24. Corpus or body or naturall ſubſtance. ↩
25. Viz. through & from Gods wrath & love. ↩
26. Imaging, faſhioning, framing. ↩
27. In briefe or in ſumme. ↩
28. Beeing of all Beeings or ſubſtance of all ſubſtances: not the pure Deity, as Ariſtotle hath ſuppoſed; but the Eternall Nature Gods love and wrath. ↩
29. All evill affections or practiſes of the Devill in the Anger of Go[•]. ↩
30. Or, diſpute; alwayes arguing without looking after the Salvation of their ſouls. ↩
31. Or, Schoolemaſter. ↩
32. A Seale that can be opened by no Academick, or Univerſity, or Scholaſtick learning: but by earneſt repentance, faſting, watching, praying, knocking, and ſeeking in the ſufferings of Ieſus Chriſt by the Holy Ghoſt. ↩
33. Or, Great darkneſſe, or blindneſſe. ↩
34. Children o[•] Sophia or Divine Wiſdom. ↩
35. Or, Sweete. ↩
36. Beeing or ſubſtance. ↩
37. Or materials, Materia. ↩
38. Eſſence or ſubſtance. ↩
39. Or ſcorching. ↩
40. Begetteth, beareth, or bringeth forth. ↩
41. Aſtringency, or at tracting. ↩
42. Infecteth, impregnateth, or mixeth ſeed in it ſelfe. ↩
43. Being or ſubſtance. ↩
44. Wherein the kindling conſiſts. ↩
45. The Spirit of a ſubstance. ↩
46. Salt, body, or ſubſtantiality. ↩
47. Aſtringency or attraction. ↩
48. Obſerve or conſider. ↩
49. Generated. ↩
50. An eſſentiall, reall, imagination, or purpoſe. ↩
51. Being ſubſtance, or thing. ↩
52. Or, rigling. ↩
53. Or, aſtringent attraction. ↩
54. Or, ſenſeleſly and madly. ↩
55. Or, eagerly. ↩
56. Or, wood. ↩
57. Or, conſider ſeriouſly, obſerve, or mark. ↩
58. Or, boyleth. ↩
59. Or, geniture. ↩
60. Being, eſſence, or ſubſtance. ↩
61. Originalneſſe, or originality. ↩
62. Or, or, ↩
63. Or, in. ↩
64. Generating. of the ſtarres. ↩
65. Viz. the holy Ghost. ↩
66. Or, working. ↩
67. Aſtrall, or ſtarry ſpirit. ↩
68. Or, hath. ↩
69. That is, wiſe in their own conceit, and in their blindneſſe think they ſee well enough. ↩
70. Well-doing, or flouriſhing, or beneficialneſſe. ↩
71. Or, great world. ↩
72. Or, ſecond ground of the little world. ↩
73. Or, of the eternall divine working. ↩
74. As the wheel in a firelock ſtrikes fire by turning round. ↩
75. Rumbling, or thunder-clap. ↩
76. Or, reflecteth ↩
77. Or, skreek. ↩
78. Or, filled. ↩
79. Or, lovely. ↩
80. Dominion, or juriſdiction ↩
81. Or, ſpringing ſubſtance. ↩
82. The Divine everlaſting gates or doors, by which we have entrance to the Deity. ↩
83. Or, loving favour. ↩
84. With, or for. ↩
85. Or, riggling ↩
86. Property, vertue, or power. ↩
87. The ſubſtance that ſpringeth or buddeth out of the tartneſſe ↩
88. Or, aſtringent attraction. ↩
89. Begetting, hatching, bearing, bringing forth, or propagation. ↩
90. Nativity, birth, or generation, or working. ↩
91. Mixture; poyſoning, venoming, or temptation. ↩
92. Or, rouſed up. ↩
93. Or, temptation. ↩
94. Viz. the fruit of the auſtere matrix, or genetrix. ↩
95. Or, poyſonous vertue. ↩
96. Who bringeth us forth out of the Wrath into the Love of God. ↩
97. Theologie. ↩
98. Theologie. ↩
99. Or, Evill will, ↩
100. But remaine hidden and undiſcovered. ↩
101. Or, underſtand, and conſider it aright. ↩
102. Or, Budding property. ↩
103. Or, Springing property. ↩
104. Or, Lake of Torment. ↩
105. Or, Soure, tart ſpringing ſubſtantiality. ↩
106. Or, for. ↩
107. Or, tart, ſoure fountaine. ↩
108. Twig or branch. ↩
109. Or, exulting great Joy. ↩
110. Or, life. ↩
111. Or, well-ſpring. ↩
112. Or, beginneth to ſtirre. ↩
113. Or, right. ↩
114. Begetting, or propagation. ↩
115. Subſtance, or off-ſprings. ↩
116. Deſtruction or perdition ↩
117. Or, carried about him. ↩
118. Wit, reaſon, or skill. ↩
119. Preſervation, or propagation. ↩
120. Preſervation, or protection. ↩
121. Unigenitus. ↩
122. Begotten, or born, or brought forth. ↩
123. Verbum Domini. ↩
124. Or, power. ↩
125. Which the ſoul is. ↩
126. Or, out of Gods own eſſence or ſubſtance, in a childe is the fathers own ſubstance. ↩
127. Or, paradiſicall ſuſtenance. ↩
128. Or, in the ground or foundation of the beginning and ſuſtaining of mans life. ↩
129. Or, enduring ſubſtance. ↩
130. Or, withſtand the ſpirit of the manifeſtation of the hidden things of God. ↩
131. Or, repreſenteth to you. ↩
132. Divine, or Apoſtolicall Authoritie, or Jus Divinum. ↩
133. Or, blinded and mocked by them. ↩
134. In the ground where the graine of Muſtard-ſeed is ſowne and ſpringeth up. ↩
135. Or, Infant. ↩
136. Or, Divine Birth. ↩
137. Or, begetting. ↩
138. Indiſſoluble. ↩
139. Aſtrall, ſtarry, or aiery ſpirit of man. ↩
140. Weake, feeble, empty, and dry. ↩
141. Or, Aking properties. ↩
142. Or, Worke in continuall generating: as the breath goeth in and out continually for the preſerving of life. ↩
143. Or, Strong. ↩
144. Or exerciſe its thoughts and purpoſes in reſignation. ↩
145. Verbum Domini. ↩
146. Verbum Domini. ↩
147. Laughing for joy. ↩
148. Or, Halelujahs. ↩
149. Note what is poſsible to be ſpoken of, and what not. ↩
150. Or, Dominion of the anger of God. ↩
151. The whore of the Beaſt. ↩
152. Or, Ornament of her kingdome. ↩
153. Viz. The firſt and the third Principle. ↩
154. Or, Mingle themſelves. ↩
155. Animall or Beaſtiall man. ↩
156. Or, upon a dark place. ↩
157. Inward ſenſes or thoughts ↩
158. Or, Thoughts, or inward ſenſes. ↩
159. Or, anſwer this queſtion. ↩
160. Or, working propertie. ↩
161. Or, accounted ſinne. ↩
162. Satan. ↩
163. In principio. ↩
164. Wel-ſpring or fountain. ↩
165. As before, verſe 37. ↩
166. Their being made corporeall, continued in the ſpirituall ſubſtance. ↩
167. Or, one Element. ↩
168. Or, working fountain of their condition as a boyling ſpringing torment. ↩
169. That is, the power, glory, or luſtre of the Father. ↩
170. The attracting, aſtringent, ſoure, tart, ſmartneſſe. ↩
171. The flaſh of fire. ↩
172. The harſhneſſe. ↩
173. As when the the rayes of the ſun which turneth the hard cold ice into thin fluid water. ↩
174. Or, can work no more. ↩
175. Or, ſtream. ↩
176. Unſearchable, unfathomable, or inconceiveable. ↩
177. Gentle, or friendly. ↩
178. Begotten. ↩
179. Or, in. ↩
180. Or, in all things. ↩
181. Vacuum, or valley of darkneſſe. ↩
182. Or, Satiating. ↩
183. Or, ground. ↩
184. Or, Welſpring of water, wch is the ground of Humility. ↩
185. Centra. ↩
186. Acknowledged or manifeſt, as the aire is not knowne or breathed forth in the originall of the fire before the light be kindled. ↩
187. Begetting, generating, or working. ↩
188. Light water. ↩
189. Or, continuall operation. ↩
190. Or, moving working. ↩
191. Or, Hallelujahs. ↩
192. Or, working. ↩
193. Working or influence. ↩
194. Or, Valley of Darkneſſe. ↩
195. Or, Roote. ↩
196. Fountaine of poyſon. ↩
197. Viz. the cold fire. ↩
198. Or, Created. ↩
199. In the opening of the ground, as a building from the Earth. ↩
200. Or, eſtabliſhed. ↩
201. Inward ſenſes, or thoughts. ↩
202. Or, be in true reſignation. ↩
203. Or, torment, or working property. ↩
204. In wrath, or anger doth. ↩
205. Generation, begetting, or working. ↩
206. Or, the manner. ↩
207. Limbus, ſignifieth a ſeed, or concretion of matter. ↩
208. Inſenſible, dumb, ſpeechleſſe. ↩
209. Duſt, dirt, or mud. ↩
210. Or, working property. ↩
211. Aſtringency, or tartneſſe. ↩
212. Or, devourer, the moſt pure elementary aire. ↩
213. Or, finiſhing of its time. ↩
214. Or, Attain. ↩
215. Or, dumb. ↩
216. Or, light that cannot be endured, as is in the matrix of the firſt Principle. ↩
217. Made known to Angels and men. ↩
218. Generating, working, or begetting. ↩
219. Or, Into. ↩
220. Or, Condition. ↩
221. Principalities Thrones and Dominions. ↩
222. Narrowneſſe, or a Corner. ↩
223. The univerſall place of this world as farre as the creating word Fiat ſpreads it ſelfe. ↩
224. Fountaine or Well-ſpring. ↩
225. Or, Working. ↩
226. Mother, the Eternall Nature, or Roote. ↩
227. Glideth away in his thoughts imperceptibly. ↩
228. Or, womb. The temporary Matrix is the temporary Nature, and the Eternall Matrix is the Eternall Nature. ↩
229. Or, awakened. ↩
230. Aſtringent attraction. ↩
231. In the Mothers womb. ↩
232. Or, Their minds into reſignation. ↩
233. The fiery forme would have a Creature of its own. ↩
234. Felt or perceived. ↩
235. Or, Bright. ↩
236. With or rarified. ↩
237. Duſt, cloud, durt, or puddle. ↩
238. The Spirit moved upon the Water. ↩
239. Diſtinction ſpecificall, difference, or forme, or variation, whereby every thing hath its own peculiar Eſſence. ↩
240. Or, qualifieth. ↩
241. The ſtarres. ↩
242. Or, bringer forth. ↩
243. Outward Reaſon. ↩
244. Or, Nature. ↩
245. Or, repoſitory. ↩
246. Or, buildeth. ↩
247. Or, ſpirit of the water. ↩
248. Out-birth. ↩
249. The originall Text Mercurius. ↩
250. Or, continuall generation and ſubſiſtence. ↩
251. In. ↩
252. Aketh. ↩
253. Falling away or decaying & deſtruction. ↩
254. Or, root. ↩
255. Glance, or luſtre. ↩
256. Or, concrete. ↩
257. Note. ↩
258. Or, out-birth. ↩
259. Note. ↩
260. Expanded, or ſpred. ↩
261. Viz the Aire. ↩
262. The corruptibility. ↩
263. That is, the reader wil not underſtand it. ↩
264. Or, underſtand. ↩
265. Wavereth. ↩
266. Bodily created, or corporized. ↩
267. Note the power by which the holy men raiſed the dead. ↩
268. Or, operative propagation. ↩
269. Or, the dominion or influences of the ſtars. ↩
270. Or, outbirth, iſſue, or off-ſpring. ↩
271. Gr, divided into parts, or varyed. ↩
272. Attracting. ↩
273. Food. ↩
274. Or, aſtringency is the root of the mother. ↩
275. As ſteel and a flint ſtrike fire ↩
276. As when ye throw water into the fire. ↩
277. Impregnated. ↩
278. Luſtre, or brightneſſe. ↩
279. Or, thereby. ↩
280. Or, ſeeking. ↩
281. Into. ↩
282. Or, divine working. ↩
283. Or, work. ↩
284. Mother of Nature. ↩
285. Which poſſeſs the minds of ſtraying Chriſtians. ↩
286. Divine authority. Jus divinum. ↩
287. Think, or applauding any thing of God. ↩
288. Speculate as in a glaſſe. ↩
289. Or, active property. ↩
290. Creature or naturall man. ↩
291. That which is procreated, viz. the foure Elements. ↩
292. Or, ſpringing properties. ↩
293. Or, blindneſſe of underſtanding. ↩
294. Or, in the Divine joy, wherein God and the Angels dwell. ↩
295. Or, ſubſtance. ↩
296. Beholding, imagining, or reflection. ↩
297. Propertie or kinde. ↩
298. Speculateth, or imagineth. ↩
299. Created. ↩
300. Maketh, or formeth. ↩
301. Shapes and formes of appearance. ↩
302. Property. ↩
303. Or, predominant. ↩
304. Or, Principle. ↩
305. Vegetable, or fruit. ↩
306. Or, eſſence. ↩
307. Appeareth. ↩
308. Or, Creating. ↩
309. Or, fundamentally conceive. ↩
310. In loco. ↩
311. With luſtre or brightneſſe. ↩
312. Subſtance, or forme. ↩
313. Fountain. ↩
314. This was found written in the manuſcript copie apart by it ſelfe, ſo that it is not known whether it be the Authours or no. ↩
315. The earth. ↩
316. Or, the wiſe-mens maſters, or teachers. ↩
317. Midnight. ↩
318. Or, Tranſitory life. ↩
319. Petty God. ↩
320. To. ↩
321. Mars. ↩
322. Or, taketh its eternall originall. ↩
323. The created Heaven. ↩
324. The Fiat. ↩
325. Cornerd cap, or the Crowne of his degree. ↩
326. The Divine Region or Government. ↩
327. Cap or Hood of ſelf-conceited wiſdome. ↩
328. And Marginall notes. ↩
329. The Univerſities. ↩
330. Or, breath. ↩
331. Animals, or living creatures. ↩
332. Without order. ↩
333. Rule or governing. ↩
334. Mars. ↩
335. The beſtiall nature. ↩
336. Or, Concretion. ↩
337. Corpus. ↩
338. Or, penetrating the life and the blood. ↩
339. Part. ↩
340. Part. ↩
341. Engender. ↩
342. toucheth, or reacheth. ↩
343. The matrix. ↩
344. The ſource of love. ↩
345. Or, ſowing of ſeed. ↩
346. The faſhioner, or the Fiat. ↩
347. Or, deſire. ↩
348. As of a Lion, a Lion, of a ſheep, a ſheep. ↩
349. Or, the Matrix. ↩
350. Cold, frozen, or ſhut up. ↩
351. Adam. ↩
352. Needfull. ↩
353. Extra locum. ↩
354. Operation. ↩
355. Or, attain it. ↩
356. That little which wee can expreſſe of it. ↩
357. Or, habitation, or refreſhment. ↩
358. Therefore the garden of Eden is not Paradiſe. ↩
359. Or, In the tranſitory body. ↩
360. Note, the Bride-Chariot is the true Reſignation into the boſome of the Father. ↩
361. Much leſſe to ſpell or reade. ↩
362. My labour. ↩
363. Children going to ſchoole. ↩
364. Or, Crowned Hat. ↩
365. By holy Orders, Divine inſtitution, or Divine Right. ↩
366. Or, inſtitution. ↩
367. Or, Miniſter. ↩
368. Or, come and reſort to me. ↩
369. Acteth or worketh. ↩
370. The adverſe party. ↩
371. Into the ſweet ſmelling pleaſant peacefulneſſe. ↩
372. The holy Paradiſicall bringing forth. ↩
373. Bitter envie. ↩
374. Palpable. ↩
375. Soyle or earth. ↩
376. Fathomed. ↩
377. Receptacle. ↩
378. Or, dimme fleſhly eyes. ↩
379. In the Principle of light. ↩
380. The nature or the working property. ↩
381. Or, working activity. ↩
382. Soureneſſe, tartneſſe, ſharpneſſe, aſtringency, or attractiveneſſe. ↩
383. Fierceneſſe. ↩
384. Or, receptacle. ↩
385. Or, take hold of. ↩
386. Or, working. ↩
387. Well-ſpring. ↩
388. Sure, or ſtrong, firme. ↩
389. To the ↩
390. Works. ↩
391. Working. ↩
392. The creation of the creatures. ↩
393. Or, working. ↩
394. Or, out of the created ſubſtance. ↩
395. Or, working property. ↩
396. Or, the body that ſubſiſteth through the Word. ↩
397. Or, ſubſtance. ↩
398. Or, ſubſtance. ↩
399. Or, working property. ↩
400. Brought them to light in a foure Elementary eſſence or ſubſtance. ↩
401. The ſpirits that were turned out of the light into darkneſſe. ↩
402. The divine power and vertue. ↩
403. Or, progeneration. ↩
404. Or, the ſpirits of the working Nature. ↩
405. Into reſignation. ↩
406. Or, ground of the working properties. ↩
407. Mocking that which you underſtand not. ↩
408. Or, fruit, or growth. ↩
409. This deep and high wiſdome. ↩
410. Or, a more publick Perſon, or Publicus. ↩
411. Spiraculum vitae. ↩
412. The high and deep wiſdome of God. ↩
413. Expoſitions or interpretations of it. ↩
414. The power, or the eternall ſubſtantiality. ↩
415. That is, to ſeed it ſelfe and live through the word of God. ↩
416. Man. ↩
417. Or, property. ↩
418. Shape. ↩
419. Or, in the midſt, or centre of it. ↩
420. Barmhortsigkeit. ↩
421. Or, Gutts. ↩
422. Or, Company. ↩
423. Or, progeneration. ↩
424. Stedfaſt, chiefe, Maſter, or predominant. ↩
425. Working propertie. ↩
426. Working propertie. ↩
427. Or, qualifie. ↩
428. Or, breath of life. ↩
429. Subſtantiality, or nature. ↩
430. Or, Breath of life. ↩
431. Kinde, or propertie, or nature. ↩
432. Or, company. ↩
433. The ſoule. ↩
434. Keepeth or retaineth. ↩
435. Halelujahs. ↩
436. The heavenly and Eternall paradiſicall body. ↩
437. Illuſtrious or ſhining. ↩
438. The ſeede. ↩
439. The womb. ↩
440. Or, diſappeared. ↩
441. Becauſe that he ↩
442. Or, the materiall water. ↩
443. Or, was united. ↩
444. Or, watery Mother. ↩
445. For which the Curſe came. ↩
446. Or, Macrocoſme. ↩
447. The Devill ſaith it in the minde. ↩
448. Fixt, or upon it. ↩
449. Or, explaine. ↩
450. Or, ſleights, ſhifts, fetches, arts. ↩
451. Or, Deſpaire. ↩
452. Prieſt, Miniſter, or learned, who take upon them cura Animarum. ↩
453. The Devill. ↩
454. Working. ↩
455. Plurality. ↩
456. Faculty or ability. ↩
457. under its power. ↩
458. Or, throughly enlightened. ↩
459. Infuſion. ↩
460. Or, attaine. ↩
461. Soureneſſe, or aſtringency. ↩
462. Or, catch it. ↩
463. Or, property. ↩
464. Careleſſe, inconſiderate. ↩
465. Or, reflected on them. ↩
466. The Generator for the will which he generated. ↩
467. The will that was borne out of their minde. ↩
468. Or, came to be ↩
469. Or, throughly enlightened them. ↩
470. Or, heavenly Earth. ↩
471. In the ſpringing eſſentiall powers. ↩
472. By. ↩
473. Or, Company. ↩
474. The learned in Reaſon. ↩
475. Or, fiercely. ↩
476. Or, ſet his delight or pleaſure in it. ↩
477. Corruption. ↩
478. Or, the ſtronger would have domineered over the weaker. ↩
479. Or, vertue, or power. ↩
480. Not in the corruptibility. ↩
481. Or, living thing. ↩
482. Or, unknown. ↩
483. Or, grimneſſe, fierceneſſe. ↩
484. Or, by. ↩
485. Imaged or Imagined. ↩
486. The darkneſſe, and ſource, or paine. ↩
487. Mors. ↩
488. Wiſdome. ↩
489. Not onely in this Chapter, but in all theſe Writ[•]ngs. ↩
490. Or, womb, or lap. ↩
491. Shortly. ↩
492. Note, wee muſt yet conceale the Expoſition of this verſe. ↩
493. Or, Rage. ↩
494. Or, are imparted to us. ↩
495. Or, continuall working. ↩
496. Speaketh againſt it. ↩
497. In a working property, but is free. ↩
498. Given up to God. ↩
499. Extra. ↩
500. The eſſentiall vertues or powers that went forth from the three Principles. ↩
501. Or, Stewart. ↩
502. Mors. ↩
503. Powerfull and full of vertue or ſtrength. ↩
504. Encloſed, conceived, or comprehended. ↩
505. Or, have nothing to doe. ↩
506. Might. ↩
507. Or, Receptacle. ↩
508. And leade them that come after us into it. ↩
509. Or, Gate. ↩
510. Or, ſearch into them. ↩
511. Or, underſtand. ↩
512. Or, fire flaming. ↩
513. In the Spirit of the great world. ↩
514. In the Law. ↩
515. The Law. ↩
516. His choſen. ↩
517. Manna. ↩
518. Or, Macrocoſme. ↩
519. Was renewed. ↩
520. Or, Serpent. ↩
521. Or, by, or of. ↩
522. Or, by, or of. ↩
523. Or, driven on with. ↩
524. Or, out of ↩
525. Or, wrought upon him. ↩
526. Or, which will be. ↩
527. Or, Propagation. ↩
528. Or, Bath. ↩
529. Or, a being overcome. ↩
530. Or, over-commedneſſe. ↩
531. Roote or mother. ↩
532. Or, boyling. ↩
533. The ſtarres being in the Matrix. ↩
534. Vegetation. ↩
535. Or, is. ↩
536. Repreſentations. ↩
537. The minde conſiſteth. ↩
538. Being, eſſence, or thing. ↩
539. The Image of it ſelfe. ↩
540. Or, faculty of ſeeing. ↩
541. Fulfilleth or ſatisfieth. ↩
542. Pleaſant. ↩
543. Or, purpoſe in thought. ↩
544. Coſtly. ↩
545. As in the outward Court of the Temple. ↩
546. Or, Modeſt. ↩
547. Into thy own diſpoſing. ↩
548. Or, Might. ↩
549. Or, Might. ↩
550. At my diſpoſing. ↩
551. Or, force. ↩
552. Or, mingle. ↩
553. Recreation or delight. ↩
554. Angelicall Tongues. ↩
555. The Sonne of God. ↩
556. Standeth. ↩
557. Or, purpoſe. ↩
558. Next to ↩
559. Or, fountain. ↩
560. Mouldeth or Imageth. ↩
561. Or, have continued in true Reſignation. ↩
562. Or, Woman. ↩
563. Or, deſcent. ↩
564. This world. ↩
565. Or, ſoule. ↩
566. Or, the light of the wiſdome. ↩
567. Or, Wiſdome of God. ↩
568. The converted ſoule. ↩
569. Or, gnawing. ↩
570. Divine wiſdome. ↩
571. Or, Wife. ↩
572. Subject to corruption and mingled with it. ↩
573. Schleppen, begirt, ſurrounded. ↩
574. With fragility, or with the earthly Tabernacle. ↩
575. The divine brightneſſe. ↩
576. Regeneration. ↩
577. Or, into the boſome of the Fiat. ↩
578. Or, a propagated generation. ↩
579. Expoſitions, and Marginall notes. ↩
580. Damaſcenus. ↩
581. Or, in the earthly thoughts. ↩
582. In the divided tranſitorineſſe. ↩
583. The Eternall wiſdome of the Father. ↩
584. Or, is the foundation of. ↩
585. Aire or receptacle. ↩
586. Broken. ↩
587. In the heavenly and not in the earthly part thereof. ↩
588. The malice or fierce rage. ↩
589. Mankinde. ↩
590. Adam. ↩
591. To heale. ↩
592. Note. The Author lived not ſo lang to performe his purpoſe upon the Book of Exodus. ↩
593. Klee. Trifolium. ↩
594. Spiritum. ↩
595. Or, habitation. ↩
596. The Spirit. ↩
597. Or, Sunſhine. ↩
598. Amica Dei. Friendeſſe, or ſhee-friend of God. ↩
599. Laughter, or out-cry. ↩
600. The Tincture. ↩
601. Or, Beliefe. ↩
602. Aire, or receptacle. ↩
603. Shee-friend. ↩
604. Aſpect of the Planets. ↩
605. Or, ſtarry Spirit. ↩
606. Or, to be underſtood. ↩
607. That is, upon true reſignation. ↩
608. Schwebet. ↩
609. On Gods ſide. ↩
610. Or, Crudeſt, mos, indigeſt, or raw. ↩
611. Or, indiſſoluble Band. ↩
612. The ſoule. ↩
613. Active property. ↩
614. Into true reſignation. ↩
615. Pleaſant or delightfull. ↩
616. Is like. ↩
617. The virgin. ↩
618. Stock of a tree Which is grifted upon. ↩
619. Soure aſtringent or attractive. ↩
620. Or, In. ↩
621. Received. ↩
622. Suddenly. ↩
623. Of diſtinction of ſex. ↩
624. Macrocoſme. ↩
625. Or, poyſon. ↩
626. Exorciſmes, Conjuration, Adjuration. ↩
627. Manly. ↩
628. Womanly. ↩
629. Graine, or Corne. ↩
630. Or, attained it. ↩
631. Sticketh to God and goodneſſe. ↩
632. Or, Its fill. ↩
633. In the active ſtirring of the wrath. ↩
634. Imageth or repreſenteth himſelfe. ↩
635. That the ſoule liſteneth and yeeldeth to the Devill. ↩
636. Will. ↩
637. Or, are impregnated or with childe. ↩
638. Or, Owne Principle. ↩
639. The bloud. ↩
640. Stretcheth forth. ↩
641. Repreſenteth. ↩
642. Hurlyburly, or flying up. ↩
643. Choaking, or ſtopping. ↩
644. Juriſts. ↩
645. Can goe to Law. ↩
646. Judge. ↩
647. pricking. ↩
648. The raging of the prickle. ↩
649. The bitter ſting or prickle. ↩
650. Or, diſcovereth. ↩
651. Or, Receptacle. ↩
652. Openeth it ſelfe outwards. ↩
653. Source or property. ↩
654. Infect. ↩
655. Delight. ↩
656. The ſoule. ↩
657. Or, entrailes. ↩
658. Done or performed. ↩
659. Simple, or ſilly, and voyd of underſtanding, and unable. ↩
660. High knowledge. ↩
661. Storme. ↩
662. That may not be found. ↩
663. Or, there the life in the Holy Ghost buddeth forth in the place of the foure Elements. ↩
664. Man. ↩
665. Active eſſentiall vertues, or faculties, ↩
666. Thinke or imagine. ↩
667. Meditate, conſider, or thinke of. ↩
668. Than the beaſts doe. ↩
669. Becauſe our Eſſences have a higher beginning than the beaſts. ↩
670. Beeings or ſubſtances. ↩
671. Or, ſoureneſs. ↩
672. Captive. ↩
673. By their longing after, or imprinting the heart of God in their thoughts. ↩
674. The light of the Sunne, or a Mans facultie beholding of that light ceaſeth. ↩
675. In true reſignation. ↩
676. The vertue or power of God. ↩
677. Saviour, or Conquerour. ↩
678. Or, be generated. ↩
679. Or, ſeperated. ↩
680. Or, receptacle. ↩
681. Organs or Inſtruments. ↩
682. Organs or Inſtruments. ↩
683. Or, Work-maſter. ↩
684. Above upon, about or neere the heart. ↩
685. That which was brought in. ↩
686. Kingdome or Dominion. ↩
687. Or, ſubſtance ↩
688. Or, Dominion. ↩
689. Or, generating. ↩
690. Corpus. ↩
691. Excrement. ↩
692. Condemneth. ↩
693. At the Creation. ↩
694. In the Incarnation. ↩
695. Teſtimonie. ↩
696. Or, Dominion. ↩
697. The Spirit muſt there be kept in obedience. ↩
698. Refreſhment, or habitation. ↩
699. Dominion or rule. ↩
700. Its fruits. ↩
701. In the ſtomack and Gutts. ↩
702. The vertue of their fruit. ↩
703. Or, ſubſtance. ↩
704. Or, mayeſt eſcape mee. ↩
705. Marks or tokens. ↩
706. Out-let. ↩
707. The ſtinke. ↩
708. Vinding and bloubing like foulds. ↩
709. The ſpirit of the earth. ↩
710. Aſtrall ſpirit. ↩
711. Rule, government, or predominancy. ↩
712. Note, the Eſſences of the ſoule are the Worme or Spirit that never dyeth. ↩
713. The Sunne. ↩
714. The Elements. ↩
715. The fruits of the Earth. ↩
716. Or, vertues. ↩
717. The Sunne. ↩
718. The worldly wiſe, or the Children of the Sunne. ↩
719. Corruption. ↩
720. Corruption. ↩
721. The ſpirit of the great world. ↩
722. The ſpirit of the great world. ↩
723. See more of this ſtrife in cap. 12. from 39 to the 47 verſe. ↩
724. Adams inward tree of Temptation. ↩
725. Or, at length. ↩
726. In the originall and well-ſpring of the ſoule. ↩
727. The great learned Men in the univerties, not taught by the Holy Ghoſt. ↩
728. Crowned. ↩
729. They that are not blinde ſhall ſee it. ↩
730. That one pure holy eternall Element. ↩
731. That one pure holy eternall Element. ↩
732. Riſing up. ↩
733. Grimneſſe. ↩
734. Grimneſſe. ↩
735. Grimneſſe. ↩
736. Grimneſſe. ↩
737. The Element. ↩
738. Grimneſſe. ↩
739. Pleaſant. ↩
740. Coagulated. ↩
741. Viz. In the foure Elements. ↩
742. The diſſolūtion. ↩
743. Or, come about. ↩
744. Figures or Parables. ↩
745. Note. ↩
746. Wert incarnate in thy mothers womb. ↩
747. Kingdome or Dominion ↩
748. Or, body. ↩
749. Or, generated of God. ↩
750. Or, Midnight. ↩
751. Over the tranſitory houſe of fleſh. ↩
752. Note. I deſire not to write the expoſition of this yet. ↩
753. In. ↩
754. Or; Senſes, inward ſenſes. ↩
755. To be incarnate. ↩
756. Kingdome or Dominion. ↩
757. In. ↩
758. Beeing of all beeings, or ſubſtance of all ſubſtances. ↩
759. In reſignation. ↩
760. In ſelfe. ↩
761. Attracting. ↩
762. Attracting. ↩
763. Which is comprehenſible. ↩
764. Which is comprehenſible. ↩
765. Gotten out. ↩
766. Eſſentia. Proceeding vertue. ↩
767. Property, or activity. ↩
768. Flowing or working. ↩
769. Property, or activity. ↩
770. Then the eternall property of Hell. ↩
771. Grim-ſternneſſe. ↩
772. A flint and a ſteele. ↩
773. Or, conceiveth. ↩
774. Or, bright. ↩
775. Appropriateth, or inclineth. ↩
776. Sparkleth. ↩
777. Infinitely. ↩
778. Or, for, or before it ſelfe. ↩
779. Centre or Principle. ↩
780. Well-doing. ↩
781. The appearing or flaſh. ↩
782. Habitation. ↩
783. Habitation. ↩
784. Habitation. ↩
785. Or, ſparkleth into. ↩
786. Infinitely. ↩
787. As the Sunn. doth in the water. ↩
788. Note. ↩
789. Or, his. ↩
790. Enter into reſignation. ↩
791. Or, theſe infinite ſparks. ↩
792. Or, bitterneſs of the froſt. ↩
793. Or, unite themſelves. ↩
794. In true reſignation. ↩
795. Or, recalling. ↩
796. Clift, doore, or Gulfe. ↩
797. In reſignation. ↩
798. Or, fountain. ↩
799. Re-purpoſed. ↩
800. In reſignation. ↩
801. Or, Well-doing. ↩
802. Generate. ↩
803. Generate. ↩
804. Opening or unſhutting. ↩
805. Or, further. ↩
806. Uniteth. ↩
807. Hovereth. ↩
808. Or, Gods fruit. ↩
809. Fruits. ↩
810. Diſcovereth it in the minde. ↩
811. Or, in reſpect. ↩
812. Or, underſtanding. ↩
813. Beeing of all beeings, or ſubſtance of all ſubſtances. ↩
814. Or, working property. ↩
815. Or, Shone. ↩
816. Eben-Bildes. ↩
817. Or, preſented before. ↩
818. Or, fountain. ↩
819. Or, Throne-Angels. ↩
820. Or, preſented it ſelfe before. ↩
821. Or, Grimneſſe. ↩
822. A fountaine with a great many veines, or as a ſtock with many branches. ↩
823. The one pure Element. ↩
824. Well-doing, or kindneſſe. ↩
825. The eternall one Element. ↩
826. Or, in. ↩
827. Shine forth, or appeare. ↩
828. The word that proceedeth out of the mouth of God. ↩
829. The divine habitation. ↩
830. Or, in the ſtomack or maw, where the meat turneth to corrupt dung. ↩
831. Diſcover or manifeſt. ↩
832. Or, mix with her, or work in her. ↩
833. Begotten, conceived, borne, nouriſhed, and preſerved. ↩
834. Ceaſeth, vaniſheth, or diſappeareth. ↩
835. Though he liveth in the four Elements. ↩
836. Or, Theſe three properties, darkneſſe, light, and the four Elements. ↩
837. The fierceneſſe in its working would not lift it ſelfe above God. ↩
838. Note: the evill of Nature is not in fault, but the creature is in fault and guilty. ↩
839. In the pure eternall one Element. ↩
840. Out of this earthly rotten Tabernacle. ↩
841. Or, in. ↩
842. Or, work-maſter the Fiat. ↩
843. Or, cometh to act of it ſelfe. ↩
844. Operation. ↩
845. Or, give him ſelfe into the Imagination. ↩
846. In the Book of Election and predeſtination. ↩
847. Cleaving aſunder, ſhaking and alteration, as by an earthquake. ↩
848. Or, thoughts. ↩
849. Catalogue, or Relation. ↩
850. The Maſter the Fiat. ↩
851. Concretion, ſubſtance, or body. ↩
852. Or, Maſter. ↩
853. Maſſa, or concretion. ↩
854. Or, aime. ↩
855. Or, hot zeale. ↩
856. Perfect, or compleate. ↩
857. Text, Menſchen. ↩
858. Or, flower. ↩
859. Mixeth or uniteth. ↩
860. Or, Merry. ↩
861. Or, brand, or luſt burnt to aſhes as it were a fire-brand. ↩
862. Or, Warme. ↩
863. Wanton luſt. ↩
864. The divided nature in luſt and wantonneſſe. ↩
865. In the divided nature, and in the earthly tabernacle, and feed and multiply therein. ↩
866. Or, by ↩
867. The creature. ↩
868. Or, Hell. ↩
869. Or, Moone. ↩
870. A dwelling for the ſenſes and thoughts. ↩
871. Beeing. ↩
872. Or, Beeings. ↩
873. Or, bring forth. ↩
874. Or, conceiveth. ↩
875. Text, Blanck. ↩
876. Or, diſpelled. ↩
877. The Will. ↩
878. Break with treading upon it. ↩
879. Imagined, figured, or formed it ſelfe. ↩
880. Viz. in the place of the ſpringing up of the life. ↩
881. Of the waies of the ungodly. ↩
882. Think, or conceive. ↩
883. Or, ſterne grim ſharpneſſe. ↩
884. Such as have eſteeme, authority, & riches, or ſuch as are high mended, and ſtout, and have the world at will. ↩
885. Or, was. ↩
886. Or, catcheth. ↩
887. Re-conceived, or re-purpoſed. ↩
888. Or, joy. ↩
889. Or, alayeth it with trembling for joy. ↩
890. The skreek or crack. ↩
891. The inward one Element. ↩
892. The dazzling light of the Sunne. ↩
893. Free diſcovered or knowne. ↩
894. Appropriateth, or yeeldeth it ſelfe up to it. ↩
895. Or, as in death. ↩
896. Or, the refreſhment. ↩
897. Numb. ↩
898. The active life of the Gall. ↩
899. The Devill. ↩
900. Or, Aſtringent ſubſtance. ↩
901. Or, for. ↩
902. Or, in. ↩
903. Or, active property. ↩
904. Diſrupt. ↩
905. Or, Atrium. ↩
906. Or, in very one. ↩
907. Or, our comprehenſibility. ↩
908. Or, goeth. ↩
909. Or, perpetuall working properly. ↩
910. Extra. ↩
911. Or, into a particular. ↩
912. Whole or fix. ↩
913. The glance of our eyes can look upon the evill and good both within and without us. ↩
914. Or, ſee into. ↩
915. Let or hinder it. ↩
916. Or, Earneſt will. ↩
917. Or, Mingle. ↩
918. The foure Elements own. ↩
919. Element-water. ↩
920. The Sunne and Starres. ↩
921. That is, the Tincture or kindling of the life of the Abyſſe. ↩
922. Or, Language. ↩
923. Or, ſound of the kindling. ↩
924. Or, Sendeth. ↩
925. Or, falſe. ↩
926. Or, ſpew. ↩
927. Or, falſe. ↩
928. Text, Blaſen or Breath. ↩
929. Or, giveth. ↩
930. Flaſheth or diſcovereth. ↩
931. Chiefe Ruler. ↩
932. Divideth or ſeperateth. ↩
933. The ſecond Principle. ↩
934. Bluntteth or mollifieth. ↩
935. Or, Deepe of the Minde. ↩
936. Or, The third Principle. ↩
937. Greateſt. ↩
938. Looketh upon it ſelfe. ↩
939. Or, according to the Complexions. ↩
940. Or, the childes becoming Man. ↩
941. Or, the dwelling of the ſenſes & thoughts ↩
942. Different thoughts. ↩
943. Or, ſuddenly. ↩
944. Or, ſuddenly. ↩
945. Or, ſuddenly. ↩
946. Or, ſuddenly. ↩
947. Or, ſuddenly. ↩
948. Or, ſuddenly. ↩
949. Or, ſuddenly. ↩
950. The childes. ↩
951. In the minde of the childe. ↩
952. Or, Nativity. ↩
953. Or, over-powereth the firſt Complexion of the houre of the Incarnation or becoming Man. ↩
954. Or, poyſoned. ↩
955. Or, vertue. ↩
956. Or, the ſick ſoule is not regarded. ↩
957. Difference or ſeparation. ↩
958. Or, thoughts. ↩
959. Or, vertue. ↩
960. World. ↩
961. Or, colour of good. ↩
962. In Summa. ↩
963. Or, generateth no holy Man. ↩
964. Will or Luſt. ↩
965. Or, parting limit or mark. ↩
966. Or, depart. ↩
967. The wiſdome of God. ↩
968. Animall or living creature. ↩
969. of. ↩
970. Inecptive. ↩
971. Or, Inception. ↩
972. Or, Inception. ↩
973. Tame, or bring under ſubjection. ↩
974. Fleſhly. ↩
975. Or, unite. ↩
976. Laſteth. ↩
977. Or, driveth. ↩
978. Haſt behaved thy ſelfe. ↩
979. Or, working riſing property. ↩
980. Or, whatſoever he hath ever been. ↩
981. Or, fragility. ↩
982. God, or the eternall minde. ↩
983. Or, purchaſed. ↩
984. Or, active property. ↩
985. Or, kindling. ↩
986. Or, limit of ſeperation. ↩
987. Or, figured therein. ↩
988. Or, ſecond Birth. ↩
989. Or, unite or give up thy minde. ↩
990. Or, quicken. ↩
991. Aurora, Morning red, or day-ſtarre. ↩
992. Swimme or bath. ↩
993. In contempt & diſ-eſteeme. ↩
994. Or, doings. ↩
995. The evill. ↩
996. The Counſell of the wiſdome of God. ↩
997. Before the Fall. ↩
998. Or, fragile. ↩
999. Or, ſtirring property of the four Elements. ↩
1000. Or, Conſtitute. ↩
1001. As mans body without the Spirit is voyde of underſtanding. ↩
1002. Congealed or knit. ↩
1003. Or, Body. ↩
1004. The foure Elements, ↩
1005. That which hath gone forth. ↩
1006. Kindling or life. ↩
1007. Or, appearance. ↩
1008. Out of the heavenly extract, ſeede, or ſubſtantiality. ↩
1009. Or, perception. ↩
1010. Foreſeene, or reſolved. ↩
1011. Adams Eſſences. ↩
1012. Or, wanting underſtanding. ↩
1013. The one inward pure Element. ↩
1014. Apprehend or underſtand. ↩
1015. Adams Garment, or this Earthly Tabernacle. ↩
1016. The foure Elements that are iſſued or gone forth out of the inward one Element. ↩
1017. Virgin-like, or maydenly. ↩
1018. Or, poyſon him. ↩
1019. One pure Element. ↩
1020. Or, ingraven. ↩
1021. Or, mingle. ↩
1022. Or, working. ↩
1023. Or, planted. ↩
1024. In the Divine and Angelicall habitation and joy. ↩
1025. Or, out-flowing ſubſtantiall vertues. ↩
1026. Generate or beget. ↩
1027. Gone. ↩
1028. Adam. ↩
1029. Or, ſet the ſweet light and pleaſantneſſe forth. ↩
1030. Or, cured. ↩
1031. The eyes of Moſes. ↩
1032. Or, mercy. ↩
1033. Or, the worldly kingdome. ↩
1034. Or, darkneſs. ↩
1035. Or, dominion. ↩
1036. Or, Twigges. ↩
1037. The anger and malice in the four Elements. ↩
1038. Over-witneſſeth. ↩
1039. Fopperies or foggy expoſitions. ↩
1040. High and low. ↩
1041. Or, drift. ↩
1042. Perſwade us to awake. ↩
1043. Or, Image. ↩
1044. Authoritie and ſtatelineſs. ↩
1045. Keepeſt or takeſt with thee. ↩
1046. The wiſdome and mercy of God. ↩
1047. Or, knowledge. ↩
1048. Or, in. ↩
1049. The inward Element. ↩
1050. Or, the eternall Earth. ↩
1051. Or, before. ↩
1052. The Starres with their fierce property, are extracted out of the foure Elements. ↩
1053. Or, into Reſignation. ↩
1054. Or, ſtirring. ↩
1055. Or, as the fire is behinde the light. ↩
1056. Or, property, as the fire is the cauſe of the light and ſhining. ↩
1057. Three had a deſire to have him. ↩
1058. Or, the day. ↩
1059. Adam. ↩
1060. Multiplyed or propagated. ↩
1061. Or, generated. ↩
1062. Or, Aſtrall Spirit. ↩
1063. Or, generated. ↩
1064. By eating. ↩
1065. Man and the Devill were both in the wrath voyde of grace. ↩
1066. That which proceedeth, or iſſueth. ↩
1067. Or, aſpects of the Starres. ↩
1068. The Sentence, Judgement, or Juſtice. ↩
1069. Into the boſom. ↩
1070. Or, Execute Juſtice. ↩
1071. Cōmitted by, or through Man. ↩
1072. Pinched and ſqueeſed. ↩
1073. In the chinck, cra[••]y, or cloſing of the doore. ↩
1074. Or, aſſault it. ↩
1075. Or, budding ſubſtantiall vertues. ↩
1076. Mudded. ↩
1077. Beyond. ↩
1078. Or, big with pride, covetouſneſſe, envy, anger, might and pomp. ↩
1079. Or, fierce grimneſſe. ↩
1080. Or, fierce grimneſſe. ↩
1081. Or, fierce grimneſſe. ↩
1082. It ſtand[•] [〈…〉] beliefe and confide[••] [〈…〉] God and [•••]dneſſe. ↩
1083. Or, Tent. ↩
1084. Infection or hunger. ↩
1085. Rod or Whip. ↩
1086. Of a godly zealous Man, profeſſour, or godly Divine. ↩
1087. Or, thoughts. ↩
1088. Earneſt zeale of Repentance. ↩
1089. Or, invention. ↩
1090. Bodily. ↩
1091. Or, branches of leaves. ↩
1092. Privities. ↩
1093. Or, Privities. ↩
1094. Or, Privities. ↩
1095. Purſie with fatt. ↩
1096. Sore or aking. ↩
1097. Touched or hurt him. ↩
1098. Thoughts, minde, deſire, or lust. ↩
1099. The concretion, maſſe, or lump. ↩
1100. Or, joynts. ↩
1101. Iſſues, paſſages or wayes. ↩
1102. The Adamicall Man. ↩
1103. Or, Inventions, conceits, and notions. ↩
1104. Gourmundizing. ↩
1105. Adam and Eve. ↩
1106. Qualifie or mingle in them. ↩
1107. Or, deceiveth. ↩
1108. Cunning, ſubtilty, or skill. ↩
1109. The ſweetnes of ſinne. ↩
1110. From the earthly voluptuouſneſſe, and dainty delicacies, the Dung. ↩
1111. Or, Oven. ↩
1112. Appeare, or diſcover it ſelf to ſee. ↩
1113. The ſoule. ↩
1114. Or, ſting. ↩
1115. Or, Propheſie. ↩
1116. Matters or wonderous works, and deeds. ↩
1117. Man. ↩
1118. This the Author writeth of in his Book of the Election of Grace. ↩
1119. Or, deſire. ↩
1120. The wiſdome of God. ↩
1121. Wrath, corruption; [〈…〉] the grimneſſe. ↩
1122. Men [〈◊〉] ↩
1123. Or, continue in true reſignation. ↩
1124. The ſoule. ↩
1125. Incline to reſignation. ↩
1126. Yeelded to the word. ↩
1127. Or, Opened. ↩
1128. Or, wiſdome of God. ↩
1129. Or, upon. ↩
1130. New-borne, or regenerated. ↩
1131. Or, be ſtrengthened with Paradiſicall power. ↩
1132. Or, be incarnate. ↩
1133. Squeezing & oppreſsion. ↩
1134. Or, becoming Man. ↩
1135. Or, offended. ↩
1136. The Confeſsion of Faith. ↩
1137. Or, [•••]ing any thing to doe in it. ↩
1138. Or, defiling. ↩
1139. Or, Grace. ↩
1140. That is, wee muſt not ſpeak of the myſteries wth the mouth onely, but with an earneſt zealous Heart. ↩
1141. Or, if he were from the true Spirit. ↩
1142. Antichriſt. ↩
1143. Manifest. ↩
1144. Or, Grimneſſe & wrath or plagues. ↩
1145. Or, oppoſed. ↩
1146. Or, were comforted. ↩
1147. Or, with the eyes of reaſon. ↩
1148. Or muſt. ↩
1149. Before the Curſe. ↩
1150. Into the four Elements. ↩
1151. Or, enjoy it. ↩
1152. The wonderfull reaſon why one beaſt was better than another. ↩
1153. Or, Divine Wiſdome. ↩
1154. Infallibly. ↩
1155. Or, tranſparent Law. ↩
1156. Or, Jeſus. ↩
1157. Or, Browes. ↩
1158. Or, frozen. ↩
1159. Or, tranſplanted. ↩
1160. Or, ſwelter our ſelves. ↩
1161. Or, of the foure Elements. ↩
1162. Had deſired. ↩
1163. Or, Commandement laid upon them. ↩
1164. Or, manifeſteth himſelfe. ↩
1165. As the light of the fire doth not conſume any thing. ↩
1166. Hunter or Tormentor. ↩
1167. At. ↩
1168. The ſecond and the third. ↩
1169. As the fires conſuming is the joy of the light. ↩
1170. As there would be no light without fire. ↩
1171. Or, manifeſtations. ↩
1172. The world. ↩
1173. Myſterium. ↩
1174. Or, Smart. ↩
1175. Conception, or growing big with childe. ↩
1176. Or, begetteth. ↩
1177. Or, comprehendeth. ↩
1178. For, or to be the will. ↩
1179. A word comprehended by the ſecōd will. ↩
1180. Or, for to be the will ↩
1181. The wiſdome of God. ↩
1182. Or, thoughts. ↩
1183. Or, avoydeth. ↩
1184. Rule or Dominion. ↩
1185. Promoted or thruſt forth. ↩
1186. Macrocoſme. ↩
1187. Or, loathſom. ↩
1188. Or, fuell for its burning. ↩
1189. God. ↩
1190. Or, Offerings of Incenſe. ↩
1191. Glorious ſhining. ↩
1192. Or, prophecy of. ↩
1193. 3970 yeares. ↩
1194. Or, comprehend the riſing againe. ↩
1195. Univerſities, or Academies. ↩
1196. School-learning or tongues. ↩
1197. Or, learned Doctor. ↩
1198. Or, from. ↩
1199. Or, meſſage. ↩
1200. Luk. 10. from verſ. 28. to the end of ver. 35. ↩
1201. Be impregnated. ↩
1202. The ſpirit of the ſoule. ↩
1203. Or, beeing. ↩
1204. Or, joyned to. ↩
1205. Or, maid-ſervant or Miniſtreſſe. ↩
1206. Or, eſpouſall. ↩
1207. Or, with. ↩
1208. Fading. ↩
1209. Or, leſſe than the Deity. ↩
1210. Aſſumed. ↩
1211. Inward Element. ↩
1212. Or, in the end. ↩
1213. In this manner or way. ↩
1214. Over the creatures of the inward Element. ↩
1215. The foundation, hit the mark, or get the prize. ↩
1216. Or, nativity. ↩
1217. Or, dead teaching or other Mans expoſition. ↩
1218. Or, approved. ↩
1219. That which we call I or ſelfe in our Reaſon. ↩
1220. The Throne of Reſignation in the mercy of God. ↩
1221. Or, Degree of Maſter or Doctor. ↩
1222. His might, power, and authority. ↩
1223. Or, by. ↩
1224. Out of the contentious wrangling opinions. ↩
1225. Or, midnight. ↩
1226. Or, Reaſon. ↩
1227. Or, Senſes. ↩
1228. The Noble Sophia, the Eternall Wiſdome of God. ↩
1229. Declareth or foretelleth. ↩
1230. Or, the ſecret Myſteries. ↩
1231. Or, Authority. ↩
1232. Or, in the bravery and glory of this world. ↩
1233. With riches, or the beſt Treaſure of this world. ↩
1234. Holy Orders, Ordination of Miniſters, Presbyters, or Inſtitution of the Spiritualty or Clergy. ↩
1235. Their gluttony and drunkenneſſe. ↩
1236. Or, concluded. ↩
1237. Challenge, accuſe and affright us. ↩
1238. Entended by it. ↩
1239. Or, becoming Man. ↩
1240. Thy Embaſſes and Meſſages. ↩
1241. The originall property of the Spirit of their ſoules, ſaith. ↩
1242. The holy ſouls doe not pray for thee. ↩
1243. Or, Faith. ↩
1244. Fore-fathers. ↩
1245. Or, done Miracles. ↩
1246. Or, Imagination. ↩
1247. Of Witches and Conjurers. ↩
1248. Or, it was done according to their Faith. ↩
1249. Or, the ungodly did not partake of them. ↩
1250. So that God is the God of the living, and not of the dead. ↩
1251. Viz. Thoſe that are learned in Reaſon, in the univerſities. ↩
1252. A holy or half morning ſtarre or as a halfe Lucifer before he fell. ↩
1253. In the Element before God. ↩
1254. Or, Godded. ↩
1255. He is in the Father and his members are in him. ↩
1256. Foure Elements. ↩
1257. It ſhall be manifeſted. ↩
1258. Or, the impregnation. ↩
1259. Or, the Word which then formeth and createth. ↩
1260. The ſoule. ↩
1261. The ſoule of the childe. ↩
1262. Or, above the clarity of the Heavens. ↩
1263. Brightneſſe or Glance. ↩
1264. Or, purifying Fire. ↩
1265. The Whore the Apoſtate unfaithfull ſoule. ↩
1266. Or, the Wolfe of the Beaſt giveth it forth. ↩
1267. Or, Foxes Tayle. ↩
1268. For Livings. ↩
1269. Wrangling, diſſention and warring ↩
1270. Or, Stock-blinde. ↩
1271. One Copie hath humane body. ↩
1272. Or, beginneth the wreſtli[••]. ↩
1273. Swing, [〈◊〉] ſwimme[•] ▪ ↩
1274. Or, underſtanding of it. ↩
1275. Sparkling forth, or diſcovered. ↩
1276. Or, Reines. ↩
1277. Or, becoming [〈◊〉] [•]an. ↩
1278. Or, Educateth Man. ↩
1279. In the Kingdome of the four Elements. ↩
1280. Or, iſſuing ſubſtantiall faculties, or vertues. ↩
1281. Or, Refining fire. ↩
1282. Or, Strong. ↩
1283. Exit. ↩
1284. Deep Eſſentiall vertues or faculties which are of a higher originall than the foure Elements. ↩
1285. Breaketh or diſturbeth. ↩
1286. Been enamoured, and not broke off from it. ↩
1287. Buddeth or floweth. ↩
1288. Or, Conſcience. ↩
1289. Or, without a body. ↩
1290. Or, Forbearance. ↩
1291. That ſoule. ↩
1292. Principle or Gulfe. ↩
1293. Or, their departure is alſo unlike. ↩
1294. Or, evill deeds. ↩
1295. Tranſitory or corruptible. ↩
1296. Or, be its clothing againe. ↩
1297. Or, Well-doing. ↩
1298. Or, upon. ↩
1299. Chaire or Throne. ↩
1300. The Arme of the Civill power. ↩
1301. Or, corruptible. ↩
1302. Or, wrought great crimes, ſinnes, and blaſphemies. ↩
1303. Detraction, ſhame, or diſgrace ↩
1304. Hunter, or the Devill. ↩
1305. Hunter, or the Devill. ↩
1306. Sinfulneſſe. ↩
1307. Dependents. Complices. ↩
1308. Occaſioner, or ſtirrer up of evill. ↩
1309. Or, torment. ↩
1310. Or, have a Purgatory for a tedious while ↩
1311. Or, unrighteouſneſſe. ↩
1312. Budded eſſentiall vertues. ↩
1313. Boyle up in it. ↩
1314. Or, ſwimme. ↩
1315. One ſinne bringeth forth another. ↩
1316. Slander. ↩
1317. Doeſt pranck thy ſelfe ſo demurely and devoutly. ↩
1318. Or, Interceſſion. ↩
1319. Pope or Miniſters. ↩
1320. Or, is founded. ↩
1321. In thy unrepentant Garment of ſinnes. ↩
1322. Or, between Time and Eternity. ↩
1323. Princely Potentates. ↩
1324. Pope or Miniſter. ↩
1325. Pope or Miniſter. ↩
1326. Eternall Element, or mercy of God. ↩
1327. Or, underſtand it. ↩
1328. To be opened. ↩
1329. Or, at home. ↩
1330. Or, at Babell. ↩
1331. Or, to thinke of ſome farre diſtant place. ↩
1332. Or, Every where. ↩
1333. Or, refreſhment. ↩
1334. Or, property is felt. ↩
1335. Or, the one Eternall. ↩
1336. The Spirit of this world. ↩
1337. Beyond. ↩
1338. Or, Aking property. ↩
1339. Or, in the hidden Myſteries. ↩
1340. Or, in great wondering. ↩
1341. The bloſſome of the ſweet ſmelling Purity. ↩
1342. Or, be known. ↩
1343. Or, by. ↩
1344. Or, privities. ↩
1345. The dung. ↩
1346. Or, loſt. ↩
1347. Or, from the creatures of the foure Elements. ↩
1348. The Spirit of this world. ↩
1349. The Spirit of this world. ↩
1350. The Spirit of this world. ↩
1351. Or, laboureth. ↩
1352. Or, diſcovereth. ↩
1353. Figure of the world. ↩
1354. Or, brought to light. ↩
1355. Or, knowne. ↩
1356. Man. ↩
1357. The cloathing of the skinnes of Beaſts. ↩
1358. Many Arts, and Sciences or Trades. ↩
1359. Or, ſnares of the Hunter. ↩
1360. Hunter or oppreſſour. ↩
1361. Or, reſerve theſe myſteries. ↩
1362. Or, underſtanding. ↩
1363. Or, in their knowledge. ↩
1364. Or, the humility of the Divine Wiſdome. ↩
1365. Mirth or cheerfulneſſe. ↩
1366. High and low. ↩
1367. Or, in confuſed jangling. ↩
1368. With wrath, or with the devouring ſword. ↩
1369. Or, God and Goodneſſe. ↩
1370. Or, muſt. ↩
1371. Honeſty. ↩
1372. The Starres order their government. ↩
1373. With Manna. ↩
1374. Covetouſnes. ↩
1375. The Heathens. ↩
1376. His wrath. ↩
1377. Honeſt vertuous, or had feared the Lord. ↩
1378. Or, one ſinne. ↩
1379. From the grimme wrath the Devill or Weeds or Tares are ſowen among the Wheate. ↩
1380. Lord, or Superiour. ↩
1381. Or, falſe. ↩
1382. Or, plagueth. ↩
1383. Evill or falſe. ↩
1384. Evill or falſe. ↩
1385. Or, Exhort. ↩
1386. Grifted or inoculated. ↩
1387. Or, fatneſſe. ↩
1388. Kine, Calves, Sheep, Lambs, &c. ↩
1389. Or, warning flaming ſword ↩
1390. Darkened, chilled, ſhut up, or frozen ſo hard. ↩
1391. Into his power or juriſdiction. ↩
1392. Shut, barred, or cloſed. ↩
1393. Generation or operation. ↩
1394. Working or revelation. ↩
1395. [〈◊〉] Law. ↩
1396. Evangelium. ↩
1397. Inſtead of the Law, or read or declared it to us. ↩
1398. The great world, or Macrocoſme. ↩
1399. Nor began to be conceived with childe. ↩
1400. Or, incline. ↩
1401. Or, Copulation. ↩
1402. Or, incarnation. ↩
1403. Or, Kingdoms. ↩
1404. Cain. ↩
1405. The Hunter the Devill. ↩
1406. In Eve's fruit. ↩
1407. Or, deſtroyeſt. ↩
1408. Or, play a trick of youth. ↩
1409. The Love. ↩
1410. Or, into the world. ↩
1411. Or, the ſentence of the Law concerning it. ↩
1412. Mother or Roote. ↩
1413. Mother or Roote. ↩
1414. Or, their burning unchaſtity. ↩
1415. Or, in. ↩
1416. Or, every way ↩
1417. Then that which is mentioned a little before. ↩
1418. Or, imperfection. ↩
1419. Or, hum lity. ↩
1420. Honeſt, ſincere, obedient, faithfull one. ↩
1421. Or, both will receive it. ↩
1422. Or, knower of the hearts. ↩
1423. Or, borne of God. ↩
1424. As the light is generated out of the burning of the fire, and is free from the fire. ↩
1425. As the light is another thing than the fire. ↩
1426. As the Aire goeth forth from the fire and the light. ↩
1427. Sincerely, or unfeinedly. ↩
1428. The Evill is overcome with Good. ↩
1429. Honeſt or Innocent. ↩
1430. Or, Dominion. ↩
1431. Or, the foure Elementary Image in the Holy Element. ↩
1432. Foure Elements, but in the one holy Element. ↩
1433. Or, angry, or vexed with, and abhorreth himſelfe. ↩
1434. Or, overcome the inward. ↩
1435. Or, cheate. ↩
1436. Or, no Image of God. ↩
1437. Or, for him to attaine the Image of God. ↩
1438. Between Time and Eternitie: ſee more Chap. 19. ↩
1439. Or, forgivenes ↩
1440. The Eternall helliſh or heavenly life. ↩
1441. The Eternall helliſh or heavenly life. ↩
1442. Innocent. ↩
1443. The Heaven. ↩
1444. Or, voyde of underſtanding. ↩
1445. Note what Free-will is. ↩
1446. Or, of. ↩
1447. The kindling is not brought into the iſſuing Eſſentiall powers. ↩
1448. Or, Body. ↩
1449. The Abelliſh Church. ↩
1450. For all the Devils ſtirring up, or awakening of his Anger. ↩
1451. The Devill. ↩
1452. The higheſt place of Earthly Dominion. ↩
1453. Or, ſpeake good words before God. ↩
1454. Neceſsitie, or ſubſiſtence of the body. ↩
1455. Or, Macrocoſme. ↩
1456. Or, for the puniſhment of evill doers. ↩
1457. The time will not beare the Expoſition of this, let every one finde it with their own eyes. ↩
1458. Gods Anger. ↩
1459. Or, Before. ↩
1460. Or, meeteth. ↩
1461. This concerneth Chriſtendome to conſider it. ↩
1462. Or, ſheweth. ↩
1463. The wickedneſſe or fierceneſſe. ↩
1464. The wonders of the fierce wrath. ↩
1465. Or, that. ↩
1466. Or, was. ↩
1467. Diſſolution. ↩
1468. Schollerſhip. ↩
1469. Or, was ſevered. ↩
1470. With his ſword. ↩
1471. Or, put. ↩
1472. Or, above his power. ↩
1473. Seperated. ↩
1474. Or, be known. ↩
1475. This ſpeech of Moſes. ↩
1476. Or, the ſtrife, contention, & wrangling diſputations. ↩
1477. In the agreeing love and unity. ↩
1478. Or, Example. ↩
1479. The Wolfe. ↩
1480. Or, a great cliffe or gulfe before Paradiſe. ↩
1481. They th[•]t have ſpoken and written in the Spirit of God. ↩
1482. When they ſpeak and write in this world. ↩
1483. Or, ſtrife. ↩
1484. Defile them with ſiding & diviſions. ↩
1485. In ſe[•]fe. ↩
1486. Rule or Government. ↩
1487. Or, tooke no pleaſure in the Kingdome of this world. ↩
1488. The firſt and the third. ↩
1489. Or, awakened the gnawing Worme. ↩
1490. Or, wickedneſſe. ↩
1491. Or, no comfort. ↩
1492. Tricks, devices, or deceit. ↩
1493. Regenerated. ↩
1494. Or, enjoyneſt him as Orthodox. ↩
1495. Or, ſtately Dominion. ↩
1496. Or, muſt eſteem your artificiall teaching as the meanes of ſalvation. ↩
1497. Plagueſt or tormenteſt. ↩
1498. Kingdome, vengeance, or rage. ↩
1499. Contempt and ſcorne. ↩
1500. Or, Spirit. ↩
1501. Uſe all the might and authority he can as thou doeſt. ↩
1502. Dragon or Serpent. ↩
1503. His own Elected God Mauſim. ↩
1504. As the duſt under their ſeate. ↩
1505. With all manner of ſlanders and lyes. ↩
1506. Or, ſhould goe into Hell. ↩
1507. Or, Myſteries. ↩
1508. Conditions and Courſes. ↩
1509. Or, Order. ↩
1510. Or, Conditions of things. ↩
1511. Or, ſpring. ↩
1512. Or, diſcovered. ↩
1513. As the thoughts in the minde flow or ſpring up. ↩
1514. By making him deſpaire in God. ↩
1515. Or, conſent thereto. ↩
1516. Or, was. ↩
1517. His faculties that were in doubt were againe aſſured of Gods grace. ↩
1518. The wrath, or the gnawing Worme of his Conſcience. ↩
1519. The Beaſts and that which groweth out of the Earth. ↩
1520. Husbandry, plowing or Tilling of the ground. ↩
1521. In the Name of Cain, and the other Circumſtances. ↩
1522. That is, in Cains time they had the Tincture in their power. ↩
1523. The myſteries were not ſo dark to them. ↩
1524. Or, naked, open and plaine. ↩
1525. Or, kinds. ↩
1526. Speech or word. ↩
1527. Or, kinde. ↩
1528. Or, beeings. ↩
1529. Or, ſhining, or enlightened. ↩
1530. Or, warme hatching. ↩
1531. Or, tranſitory. ↩
1532. The wrath and the Love. ↩
1533. The wrath ruleth in all that is evill in the foure Elements, and in that which is good it maketh the exalting joy. ↩
1534. Working, fruit, or bringing forth. ↩
1535. A deſiring, or attracting. ↩
1536. Diſpelleth. ↩
1537. Or, Diſſolved. ↩
1538. Field, or Ground. ↩
1539. Or, Life. ↩
1540. Or, recomprehended, or re-taken will out of the property. ↩
1541. Or, of Death. ↩
1542. Meaning, or ſignification. ↩
1543. The Learned in their own Conceit, or Reaſon. ↩
1544. Ballance of the Scales or the Weights. ↩
1545. Or, Hindges. ↩
1546. Or, groweth. ↩
1547. Or, thoughts. ↩
1548. Or, thoughts. ↩
1549. Formeth, faſhioneth, or Createth an Image. ↩
1550. Or, figured. ↩
1551. Or, property. ↩
1552. The third Principle, or the created world. ↩
1553. Kingdome, or courſe. ↩
1554. Or, without. ↩
1555. Or, permitted. ↩
1556. Colledges, Churches, or Monaſteries. ↩
1557. Or, thy ſubtile cunning ſeeming holineſſe. ↩
1558. Or, againſt Chriſt. ↩
1559. Cannons, Ordinances, and Orders. ↩
1560. Cannons, Ordinances, and Orders. ↩
1561. Cannons, Ordinances, and Orders. ↩
1562. Or, Kingdome. ↩
1563. Or, ſtirre up. ↩
1564. Reſt, forgiveneſſe or comfort. ↩
1565. Cloſet, Cell, or in ſecret. ↩
1566. Or, Torment of fire. ↩
1567. Hunter, perſecutour, or oppreſſour. ↩
1568. Or, Throne-Princes. ↩
1569. Or, hath knowledge of. ↩
1570. Or, for by-reſpects. ↩
1571. Or, Image. ↩
1572. Or, Image. ↩
1573. The kingdome of Chriſt. ↩
1574. The kingdome of Chriſt. ↩
1575. Forgiveneſſe, comfort or reſt. ↩
1576. Sect. ↩
1577. Or, in the ſtriving ſoure Elements. ↩
1578. Or, in the ſtriving ſoure Elements. ↩
1579. Or, infirmities in the way of the Pearle. ↩
1580. Comfort or Reſt. ↩
1581. Driver or Perſecutour the Devill. ↩
1582. Husks, or Crabbs. ↩
1583. Or, the knowledge in the wonders wch neither eye hath ſeene nor eare heard, nor ever entered into the heart to conceive. ↩
1584. Or, Iniquity. ↩
1585. Or, Wiſdome of God. ↩
1586. Or, power. ↩
1587. Hunter, perſecutour or oppreſſour. ↩
1588. Hunter, perſecutour or oppreſſour. ↩
1589. In the foure Elements in fleſh & bloud. ↩
1590. Hunter, or perſecutour. ↩
1591. Or, Tell the Truth. ↩
1592. Vexed and tormented. ↩
1593. Or, Releaſed. ↩
1594. Or, Leave thee. ↩
1595. Or, fled from thee. ↩
1596. Or, ingrafted. ↩
1597. Or, leader. ↩
1598. Wrath, malice, or ſinnes and wickedneſſe. ↩
1599. Man. ↩
1600. Underſtand, or comprehend. ↩
1601. Or, Starres. ↩
1602. Or, tranſitorineſſe. ↩
1603. Or, really. ↩
1604. Uunderſtand, or apprehend. ↩
1605. Holy people. ↩
1606. The holy forefathers. ↩
1607. Eſſence or Beeing. ↩
1608. Or, Regiments. ↩
1609. The world of foure Elements. ↩
1610. Or, of. ↩
1611. Or, Sonne of God. ↩
1612. Or, power. ↩
1613. Hurteth or moveth. ↩
1614. Above the Heart of God as Lucifer did. ↩
1615. Cadaver. Corps. ↩
1616. Or, averted. ↩
1617. Or, bring to paſſe. ↩
1618. Or, Mercy. ↩
1619. Or, bringeth that which is hidden, to Eſſence. ↩
1620. Or, Mercy. ↩
1621. Or, Mercy. ↩
1622. Or, Predeſtinated. ↩
1623. Heavenly Man. ↩
1624. Heavenly Man. ↩
1625. Or, in. ↩
1626. Brought it into the ſoule againe. ↩
1627. Or, in an Earthly, but heavenly manner. ↩
1628. Or, teach. ↩
1629. In ſtudying the literall wiſedome of Reaſon, and be excellent therein. ↩
1630. In Mary's beginning to be a humane Creature, or her becoming Man. ↩
1631. The wiſdome of God. ↩
1632. Mercifulnes. ↩
1633. Or, of Nature. ↩
1634. Barmhertziegkeit, Mercifulneſſe. ↩
1635. Barmhertzigkeit, Mercifulneſſe. ↩
1636. Or, belonging to. ↩
1637. New or ſtrange. ↩
1638. Or, by. ↩
1639. The ſoule. ↩
1640. Or, working property. ↩
1641. The pure one Elements own Out-birth. ↩
1642. Or, in true Reſignation. ↩
1643. His or Mans works. ↩
1644. Or, ſubſtance, things or buſineſſe. ↩
1645. Rot, conſume, or corrupt. ↩
1646. Contract, Eſpouſall, or Marriage. ↩
1647. Selfe-will, or free-will. ↩
1648. Or, Sonne. ↩
1649. One Eternall Element. ↩
1650. Or, Water-Spirit. ↩
1651. Findable, or palpable. ↩
1652. Formerly. ↩
1653. The Image of God. ↩
1654. Or, corruptibility. ↩
1655. Or, its death. The death of the death of our body. ↩
1656. Or, freed. ↩
1657. Paſtours, Prieſts, Preſbyters, or Miniſters. ↩
1658. In or into. ↩
1659. Or, Fanne. ↩
1660. The outward Tongue cannot expreſſe the ſecret of this Name. ↩
1661. Zeharth. ↩
1662. The Schooles and univerſities. ↩
1663. Or, hereſie. ↩
1664. Or, hereſie. ↩
1665. In the contentious wrangling. ↩
1666. Or, wrath of God. ↩
1667. As a Mediatour or Arbitratour. ↩
1668. tyed or knit. ↩
1669. Or, impregnated. ↩
1670. In true Reſignation. ↩
1671. In Ternario Sancto. ↩
1672. In true Reſignation. ↩
1673. In ſelfe. ↩
1674. Or, be predominant. ↩
1675. Pinne of the Ballance. ↩
1676. The Kingdome of Heaven and the Kingdome] of Hell. ↩
1677. Imagineth, is inclined, or yeeldeth it ſelfe to, or converſeth with. ↩
1678. Text. Res. ↩
1679. Text. Res. ↩
1680. Regiment, or Government. ↩
1681. Or, juriſdiction over the Earthly Body. ↩
1682. Or, herein. ↩
1683. Or, ſubmit to it. ↩
1684. Alleadgeth Scripture. ↩
1685. Or, Mercy. ↩
1686. Viz. after the Temptation. ↩
1687. Over the living and the dead. ↩
1688. Rule or Government. ↩
1689. Or, the learned in the Scripture. ↩
1690. Note this. ↩
1691. Humility and Love. ↩
1692. Government, Diſcipline, or forme of Religion. ↩
1693. Symboles of his ſatisfaction. ↩
1694. The new Man feedeth upon the pure Element, and the outward Man eateth of the foure Elements. ↩
1695. Corpus. And they differ, as body and ſpirit. ↩
1696. The pure holy ſubſtantiality, viz. the Angelicall world, the holy earth. ↩
1697. Or, Sonne. ↩
1698. Sonne or Word. ↩
1699. Geniture or working. ↩
1700. Barmhertzigkeit. Meryc. ↩
1701. Barmhertzigkeit. Mercy. ↩
1702. Joſhua, and King. ↩
1703. One Cpie hath Prophet. ↩
1704. Uniteth or contracteth. ↩
1705. Wherein the preſence of the Trinity is every where manifeſt. ↩
1706. Barmhertzigkeit, Mercifulneſſe. ↩
1707. Sparkled, beheld, or appeared. ↩
1708. Or, Extract. ↩
1709. Agreement, or compact. ↩
1710. Barmhertzigkeit. ↩
1711. Fruit. ↩
1712. Or, upon it; as by an Example. ↩
1713. Or, ſeede. ↩
1714. Or, Celebration. ↩
1715. Spoyle or hurt mee. ↩
1716. Or, rid of the Driver. ↩
1717. Or, from corruption. ↩
1718. Gods. ↩
1719. Or, ſeed time. ↩
1720. Or, be in his employment. ↩
1721. Diving or ſearching. ↩
1722. The wiſdome of God. ↩
1723. Celebration or Participation. ↩
1724. Or, beginning of the body. ↩
1725. Beginning of the life. ↩
1726. Or, Ordinance. ↩
1727. Or, Meſſenger. ↩
1728. Come or began. ↩
1729. The vapouring foure-Elementary Life in the Learned. ↩
1730. The Devill. ↩
1731. Or, ſervant of Chriſt. ↩
1732. Arbitrium, or free-will. ↩
1733. Barmhertzigkeit. Mercifulneſſe. ↩
1734. Or, into. ↩
1735. Or, in. ↩
1736. Or, Children are thy Branches. ↩
1737. Bravery, ſump uouſneſſe, or ſolem[••]y. ↩
1738. A[••] not a ſh[•]w or ſceae to be acted. ↩
1739. Or, Bath. ↩
1740. Moch Chriſt, and yet be accounted Chriſtians. ↩
1741. The heape or multitude. ↩
1742. Or, perceiveth or diſcerneth. ↩
1743. Wickedneſſe, or malice. ↩
1744. The ſoule. ↩
1745. Caſe, ſhell, or Cabinet. ↩
1746. Caſe, ſhell, or Cabinet. ↩
1747. Or, in his own way. ↩
1748. Or, Divine Light. ↩
1749. Or, He that made the Teſtament. ↩
1750. God. ↩
1751. Ein ſchalck. ↩
1752. Hunter, perſecutor, or the Devill. ↩
1753. The way how I attained to it. ↩
1754. Other thing than my ſelfe have tryed. ↩
1755. Or, to write lyes of my ſelfe. ↩
1756. Or, Corrupt Nature ↩
1757. Or, Park. ↩
1758. Company, or Army. ↩
1759. In, or of the world. ↩
1760. Or, ſtroyed. ↩
1761. Regall or Kingly. ↩
1762. Or, Dip it. ↩
1763. Or, Maſſacring. ↩
1764. T[•]an, ſnare, or pit-fall. ↩
1765. Or, Order. ↩
1766. The Devill. ↩
1767. Livings, Pay, or Hire for it. ↩
1768. Or, Cabinet. ↩
1769. Barmhertzigkeit. Mercifulneſſe. ↩
1770. Note. No Penia this world can deſcribe it enough. ↩
1771. The wiſdome of God. ↩
1772. Or, figure. ↩
1773. Eaſe, or refreſhment, or forbearance of evill. ↩
1774. Woe be to thoſe Superiours. ↩
1775. Or, faculties. ↩
1776. Or, of the anger or wrath of God. ↩
1777. Comfort. ↩
1778. Or, in thy victory. ↩
1779. Abominable ſinnes and wickedneſſe. ↩
1780. In the chinck of the Doore. ↩
1781. Or, evill. ↩
1782. Scandalizeth it. ↩
1783. Worketh or performeth. ↩
1784. It aimeth at. ↩
1785. Or, aſpect. ↩
1786. The outward Man. ↩
1787. From the influence or acting. ↩
1788. Or, know. ↩
1789. Or, bring it back. ↩
1790. Infecteth it, that it burneth. ↩
1791. Or, Regenerate. ↩
1792. Or, ſt[•]ffneſſe. ↩
1793. In the new bodies own vertue or power. ↩
1794. Source or act[•]ve propertie. ↩
1795. Or, whipped. ↩
1796. Infidels or Heathens. ↩
1797. Or, working. ↩
1798. The Croſſe-Birth. ↩
1799. The one pure Element. ↩
1800. Or, put. ↩
1801. Qualified or mingled in him. ↩
1802. Who were learned in the Scriptures. ↩
1803. Shame or reproach. ↩
1804. Parted aſunder or broken. ↩
1805. Upon the Brain-pan of a Mans skull, and of a Womans skull. thus. [〈☐〉] ↩
1806. Or, Theeves. ↩
1807. Adam. ↩
1808. Aſſumed. ↩
1809. Or, ſcorned. ↩
1810. Or, Guilty. ↩
1811. Or, hidden Myſtery. ↩
1812. Or, Dumb. ↩
1813. Quitted or left. ↩
1814. Or, active propertie. ↩
1815. Note out of what the Sun is proceeded. ↩
1816. He hath laid off. ↩
1817. Corruption put on Incorruption. ↩
1818. Fierceneſſe and Tyranny. ↩
1819. Oppreſſour. ↩
1820. Perſecutor, Suppreſſour, Oppreſſour, or Tyrant. ↩
1821. Perſecutor, Suppreſſour, Oppreſſour, or Tyrant. ↩
1822. Or, Victory. ↩
1823. Innocent. ↩
1824. The Superiour and the Inferiour have returned the reproach one upon another. ↩
1825. Wherein the New Man liveth. ↩
1826. Or, Holy Men. ↩
1827. Finde any that reprove evill & wickedneſſe. ↩
1828. Or, in remembrance before God. ↩
1829. Barmhertzigkeit; Mercifulneſſe. ↩
1830. The Father. ↩
1831. Or, ſolitary reſerved life, in a Cloiſter or Monaſtery, or Private life. ↩
1832. Barmhertzigkeit. ↩
1833. Reſt contented with that which the Scripture ſaith. ↩
1834. One Copie hath it, known to us. ↩
1835. The Anger. ↩
1836. The Anger. ↩
1837. As fire goeth out in the Iron by the waters quenching or killing of it, and yet remaineth in the Iron in its own Principle. ↩
1838. Our appointed time. ↩
1839. Note. ↩
1840. Circumſcription and bigneſſe. ↩
1841. Note. ↩
1842. Note. ↩
1843. Or, witneſſeth. ↩
1844. When the fire devoured the unbeleeving Captaines and their fifties. ↩
1845. Note. ↩
1846. Or, Maintenance. ↩
1847. According to the ruling property of the four Elements. ↩
1848. Or, working property of the foure Elementary world. ↩
1849. Barmhertzigkeit; Mercifulneſſe. ↩
1850. See verſ. 82. ↩
1851. Or, conſume you. ↩
1852. And he is of Babell. ↩
1853. Includeth & incompſſeth. ↩
1854. The wrath devoureth all that covetouſneſſe gathereth together. ↩
1855. Or, the devouring puniſhment. ↩
1856. Coelum Empyreum, they call it. ↩
1857. As thoſe creatures that ſee in the dark are blinded by the Sunne. ↩
1858. As the Sunne is the Centre of all that live, move, and ſpring in the four Elements. ↩
1859. Or, with. ↩
1860. Whit ſuntide. ↩
1861. Sacrificed. ↩
1862. Clarified or Brightened. ↩
1863. Exodus 24. ↩
1864. Became bright and did ſhine like the Sun. ↩
1865. Barmhertzigkeitz; Mercifulneſſe. ↩
1866. Or, Miracles. ↩
1867. The ruling property. ↩
1868. Or, working property. ↩
1869. Glorifieth or brightneth. ↩
1870. Or, friend. ↩
1871. The Gate by which Babell firſt entred. ↩
1872. Miniſter, Paſtour, Preacher, or Teacher. ↩
1873. Or, the Cole. ↩
1874. Might have good maintenance, or great Livings for their Beastiall Man. ↩
1875. Such as Apiſhly Teach the words of Holy Men, without the underſtanding they had. ↩
1876. Mock Prieſts, Monſters of Prieſts, or Prieſts in a Play. ↩
1877. The Apoſtles and their Diſciples. ↩
1878. Faire ſuttle pretences and Expoſitions of Scripture. ↩
1879. Jus Divinum. ↩
1880. Imaged or figured it ſelfe in the minde. ↩
1881. Temples or Churches. ↩
1882. Saying, doe as wee ſay, and not as we doe. ↩
1883. The dead in treſpaſſes and ſinnes. ↩
1884. The Holy Ghoſt. ↩
1885. Or, faſhion. ↩
1886. Diſputations and Controverſies. ↩
1887. Falſe power, uſurped ſuppoſed Jus Divinum. ↩
1888. Meanes of ſalvation. ↩
1889. God Maufim the belly God. ↩
1890. Or, Idoll. ↩
1891. Terrible devouring, in that which thou haſt made thy God. ↩
1892. Uſurped Jus Divinum. ↩
1893. Reprobate confounded ſenſe. ↩
1894. Reprobate confounded ſenſe. ↩
1895. For greedineſſe of money and gaine, or filthy Lucre. ↩
1896. The riſing up and Doctrine of Mahomet. ↩
1897. Upon thy power, might, and Authoritie. ↩
1898. The ſtrife, contention, and warring that is in it. ↩
1899. Or, Saints and holy people. ↩
1900. The outward Nature. ↩
1901. Or, the ground of the Eſſences or ſubſtance. ↩
1902. Field or ſoyle. ↩
1903. Ground or field. ↩
1904. Sap, juice, or ſubſtance. ↩
1905. Or, upholder. ↩
1906. The ſeede. ↩
1907. Framer, moulder, or former. ↩
1908. Figure or Picture. ↩
1909. Liberty or freedome. ↩
1910. Or, the ſtriker of fire, which ſtriketh up the thoughts of the minde. ↩
1911. Or, ſparkling. ↩
1912. Framer, or Artificer. ↩
1913. Or, paſſeth away. ↩
1914. Miniſters or Teachers. ↩
1915. Nativity. ↩
1916. Abſtinence. ↩
1917. Clarity, Luſter, or Brightneſſe. ↩
1918. Really. ↩
1919. Are really diſcovered in the Light. ↩
1920. The evill, malice, wickedneſſe, or the Devill. ↩
1921. Honeſt, vertuous, or innocent. Matth. 25. ↩
1922. Periſheth. ↩
1923. Note. Reade more of this, in the Anſwer to the thirtieth Queſtion, in the Book of the forty Queſtions concerning the ſoule. ↩
1924. Or, broached. ↩
1925. Or, forme. ↩
1926. Or, Decree. ↩
1927. Or, babble. ↩
1928. Or, dung for his Land. ↩
1929. All Mens mindes and opia[•]ous. ↩
1930. Or, Spirit. ↩
1931. Or, be at en[•]it[•] with ſuch a property in thy ſelfe, ſay[•]ng with Paul, Who ſhall deliver me from this body of Death. ↩
1932. Well-grounded conve[•]cing ſatisfactory Reaſon. ↩
1933. The Aurora, and the Three Priciples. ↩
1934. The Three Principles. ↩
1935. Or, a ſubſtance, or reality. ↩
1936. Eſſence, or ſubſtance. ↩
1937. Or, ſtandeth. ↩
1938. Barmhertzigkeit; Mercifulneſſe;. ↩
1939. The ſoule. ↩
1940. Or, the childe of perdition. ↩
1941. Or, Epiſtle. ↩
1942. Or, univerſities. ↩
1943. The Ground of our Writings. ↩
1944. The Ground of our Writings. ↩
1945. Or, receptacle. ↩
1946. Or, veſſell. ↩
1947. Of what Spirit it is generated. ↩
1948. Materia, or Materiall. ↩
1949. L ke Gall. ↩
1950. Or, Vulcan. ↩
1951. Or, friend. ↩
1952. Or, End. ↩